VERSE 1 So Isaac called Jacob and blessed him and charged him, and said to him, "You shall not take a wife from the daughters of Canaan (![;n"K. tAnB.mi hV'ai xQ;ti-al{ Al rm,aYOw: WhWEc;y>w: Atao %r,b'y>w: bqo[]y:-la, qx'c.yI ar'q.YIw: [waw w/Qal impf.3m.s. qara call + proper noun Isaac + prep el + proper noun Jacob + waw w/Piel impf.3m.s. barak bless + d.o. marker w/3m.s.suff. "him" + waw w/Piel impf.3m.s.w/3m.s.suff. tsawah command + waw w/Qal impf.3m.s. amar say + prep lamedh w/3m.s.suff. + neg lo + Qal impf.2m.s. laqach take + noun f.s.abs. ishshah wife + prep min w/noun f.constr. bath daughter + proper noun Canaan]).

VERSE 2 "Arise, go to Paddan-aram, to the house of Bethuel your mother's father (^M,ai ybia] laeWtb. ht'yBe ~r'a]ƒhn"D,P; %le ~Wq [Qal imper.m.s. qum rise + Qal imper.m.s. halak go + proper noun Paddan-Aram + noun m.s.constr. bayith house + proper noun Bethuel + noun m.s.constr. abh father + noun f.s.constr.w/2m.s.suff. em mother]; and from there take to yourself a wife from the daughters of Laban your mother's brother [waw w/Qal imper.m.s. laqach take + prep lamedh w/2m.s.suff. "to yourself" + prep min w/adv sham there + noun f.s.abs. ishshah wife + prep min w/noun f.p.constr. bath daughter + proper noun Laban + noun m.s.constr. ach brother + noun f.s.constr.w/2m.s.suff. em mother]).

VERSE 3 "May God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples (~yMi[; lh;q.li t'yyIh'w> ^B,r>y:w> ^r>p.y:w> ^t.ao %reb'y> yD;v; laew> [waw w/noun m.s.abs. el God + noun m.s.abs. shadday "Almighty" + Piel impf.3m.s. barak + d.o. marker w/2m.s.suff. + waw w/Hiphil impf.3m.s.w/2m.s.suff. parah be fruitful + waw w/Hiphil impf.3m.s.w/2m.s.suff. rabah be great + waw w/Qal perf.2m.s. hayah be + prep lamedh w/noun m.s.constr. qahal assembly + noun m.p.abs. am people]).

VERSE 4 "May He also give you the blessing of Abraham, to you and to your descendants with you (%T'ai ^[]r>z:l.W ^l. ~h'r'b.a; tK;r>Bi-ta, ^l.-!T,yIw> [waw w/Qal impf.3m.s. nathan give + prep lamedh w/2m.s.suff. + d.o. marker + noun f.s.constr. berakah blessing + proper noun Abraham + prep lamedh w/2m.s.suff. + waw w/prep lamedh w/noun m.s.constr.w/2m.s.suff. zera seed + prep eth w/2m.s.suff.], that you may possess the land of your sojournings, which God gave to Abraham [~h'r'b.a;l. ~yhil{a/ !t;n"-rv,a] ^yr,gUm. #r,a,-ta, ^T.v.rIl. [prep lamedh w/Qal infin.constr.w/2m.s.suff. yarash take possession of + d.o. marker + noun both s.abs. eretz land + noun m.p.constr.w/2m.s.suff. magor sojourning + rel.pro. asher + Qal perf.3m.s. nathan give + noun m.p.abs. Elohim + prep lamedh w/proper noun Abraham])."

VERSE 5 Then Isaac sent Jacob away, and he went to Paddan-aram to Laban, son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau (wf'[ew> bqo[]y: ~ae hq'b.rI yxia] yMir;a]h' laeWtB.-!B, !b'l'-la, ~r'a]ƒhn"D,P; %l,YEw: bqo[]y:-ta, qx'c.yI xl;v.YIw: [waw w/Qal impf.3m.s. shalach send + proper noun Isaac + d.o. marker + proper noun Jacob + waw w/Qal impf.3m.s. halak go + proper noun Paddan-Aram + prep el + proper noun Laban + noun m.s.constr. ben + proper noun Bethuel + def.art.w/proper noun Aramean + noun m.s.constr. ach brother + proper noun Rebekah + non f.s.abs. em mother + proper noun Jacob + proper noun Esau]).

ANALYSIS: VERSES 1-5

1. Rebekah clearly did not inform her husband of Esau’s murderous intent.
2. Maybe she thought she was protecting Isaac from the sorrow this knowledge would bring to him or that telling him the real primary reason for Jacob to leave the land might work against her desires for her son.
3. So she approached him with a rationale that both parties were in agreement on and that was the avoidance of a Canaanite marriage for Jacob at all costs.
4. She clearly was not faith-resting the doctrine contained in the oracle of Gen. 25:23.
5. The household had pretty much devolved into a collection of STAs seeking their own interests.
6. At least until Isaac got his act together.
7. Once again she manipulates her son and her husband into doing what she thinks is best, and once again God stands aside to further His plan for Jacob (cf. 27:46).
8. Isaac is amenable to his wife’s manipulation and calls before him the son he was never very fond of.
9. He blesses and charges him in much the same words Abraham used when sending his most trusted servant to fetch a wife for his son Isaac (24:4).
10. Isaac orders his son to avoid a Canaanite wife and rather "go to Paddan-Aram" and "take a wife from the daughters of Laban."
11. This directive certainly narrowed Jacob’s field of choice!
12. Notice how he refers in verse 2 to Jacob’s cousins and in so doing demonstrates the very close connection between mother and son—"your mother’s father" and "your mother’s brother."
13. In blessing Jacob Isaac reflects very closely the promises made to Abraham.
14. Essentially, everything stated in verse 3 and 4 are to be found in the Abrahamic promises (cf. 12:2-3, 7, 13:15, 17; 15:7-8, 18; 17:1, 6, 8, 16 20; 22:17; 24:7).
15. The covenant was reiterated to Isaac as well (26:3-4, 24).
16. The two main pillars of the covenant are mentioned in this blessing—descendants and land.
17. Jacob is promised procreative prosperity for himself as well as the long term increase in his posterity.
18. He along with his descendants are promised occupation of the land grant.
19. For the early generations this could only be possible via future resurrection.
20. Like Abraham and Isaac before him the land was merely "the land of your sojournings."
21. Isaac reflects the proper understanding that the land was promised to Abraham making all future promises unconditional.
22. Abraham was blessed with these promises because he was obedient while those that succeeded him were blessed by association.
23. This is the first explicit mention of Jacob as the designated heir of Abraham, which is a logical step when considering the oracle and the blessing of Isaac on Jacob in chap. 27.
24. A question: Did Jacob ignore his mother’s directive in the previous chapter and only here does what his father says to do?
25. V. 7 indicates that Jacob did what both parents wanted.
26. Jacob’s so-called flight from the family home in Beersheba is not reported with any urgency or intensity.
27. He simply is said to be "sent away" by Isaac and proceeds to travel on foot to his destination (see also v. 8).
28. In v. 6 the destination is mentioned in anticipation of the next chapter.

Esau’s Attempt to Please His Parents (vv. 6-9)

VERSE 6 Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram to take to himself a wife from there (hV'ai ~V'mi Al-tx;q;l' ~r'a]ƒhn"D,P; Atao xL;viw> bqo[]y:-ta, qx'c.yI %r;be-yKi wf'[e ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + proper noun Esau + part ki + Qal perf.3m.s. barak bless + proper noun Isaac + d.o. marker + proper noun Jacob + waw w/Piel perf.3m.s. shalach send + d.o. marker w/3m.s.suff. + proper noun Paddan-Aram + prep lamedh w/Qal infin.constr. laqach take + prep lamedh w/3m.s.suff. + prep min w/adv sham there + noun f.s.abs. ishshah wife], and that when he blessed him he charged him, saying, "You shall not take a wife from the daughters of Canaan [![;n"K. tAnB.mi hV'ai xQ;ti-al{ rmoale wyl'[' wc;y>w: Atao Akr]b'B [prep beth w/Piel infin.constr.w/3m.s.suff. barak bless + d.o. marker w/3m.s.suff. + waw w/Piel impf.3m.s. tsawah command + prep al w/3m.s.suff. + prep lamedh w/Qal infin.constr. amar say + neg lo + Qal impf.2m.s. laqach take + noun f.s.abs. ishshah wife + prep min w/noun f.p.constr. bath daughter + proper noun Canaan]),"

VERSE 7 and that Jacob had obeyed his father and his mother and had gone to Paddan-aram (~r'a]ƒhn"D,P; %l,YEw: AMai-la,w> wybia'-la, bqo[]y: [m;v.YIw: [waw w/Qal impf.3m.s. shama listen; "obeyed" + proper noun Jacob + prep el + noun m.s.constr.w/3m.s.suff. abh father + waw w/prep el + noun f.s.constr.w/3m.s.suff. em mother + waw w/Qal impf.3m.s. halak go + proper noun Paddan-Aram]).

VERSE 8 So Esau saw that the daughters of Canaan displeased his father Isaac (wybia' qx'c.yI ynEy[eB. ![;n"K. tAnB. tA[r' yKi wf'[e ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + proper noun Esau + part ki that + adj.f.p.abs. ra evil; distress + noun f.p.constr. bath daughter + proper noun Canaan + prep beth w/noun m. dual constr. ayin eye + proper noun Isaac + noun m.s.constr.w/3m.s.suff. abh father]);

VERSE 9 and Esau went to Ishmael, and married, besides the wives that he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebaioth (hV'ail. Al wyv'n"-l[; tAyb'n> tAxa] ~h'r'b.a;-!B, la[em'v.yI-tB; tl;x]m'-ta, xQ;YIw: la[em'v.yI-la, wf'[e %l,YEw: [waw w/Qal impf.3m.s. halak go + proper noun Esau + prep el + proper noun Ishmael + waw w/Qal impf.3m.s. laqach take + d.o. marker + proper noun Mahalath + noun f.s.abs. bath daughter + proper noun Ishmael + noun m.s.constr. ben + proper noun Abraham + noun f.s.constr. achor sister + proper noun Nebaioth + pre al "besides" + noun f.p.constr.w/3m.s.suff. ishshah "wives" + prep lamedh + prep lamedh w/noun f.s.abs. ishshah wife]).

ANALYSIS: VERSES 6-9

1. In these verses we have a presentation of Esau’s reaction to the circumstances of Jacob’s departure.
2. He naturally learned of Isaac’s blessing and sending his brother off to Paddan-Aram.
3. He learned that the reason for the leaving was because the parents were adamantly opposed to the women of Canaan as a source for a wife for Jacob.
4. Esau didn’t have a clue as to the overriding reason for Jacob’s leaving.
5. Esau concluded that to marry a close relative was the path to parental goodwill.
6. Only when he realized why Isaac sent Jacob away that he learned of his parents dissatisfaction with his wives.
7. So to garner the parents goodwill Esau decides to take a wife from the family’s relatives and approaches Ishmael for a potential wife (v.9).
8. Esau appears not to be concerned about his mother’s feelings but does want Isaac’s approval (cf. v. 8).
9. So he marries Ishmael’s granddaughter, daughter of Ishmael’s firstborn son Nebaioth, one Mahalath.
10. Esau attempts to please his father but not God.
11. His attempt to garner the support he once enjoyed with his father went no doubt largely unnoticed by Isaac.
12. Now he has three wives, two Canaanite and one Ishmaelite wife.

Jacob Encounters God at Bethel (vv. 10-15)

VERSE 10 Then Jacob departed from Beersheba and went toward Haran (hn"r'x' %l,YEw: [b;v'ƒraeB.mi bqo[]y: aceYEw: [waw w/Qal impf.3m.s. yatsa depart + proper noun Jacob + prep min w/proper noun Beersheba + waw w/Qal impf.3m.s. halak go + proper noun Haran]).

VERSE 11 He came to a certain place and spent the night there, because the sun had set (vm,V,h; ab'-yKi ~v' !l,Y"w: ~AqM'B; [G:p.YIw: [waw w/Qal impf.3m.s. paga encounter + def.art.w/prep. beth w/noun m.s.abs. maqom place + waw w/Qal impf.3m.s. lun spend the night + adv sham there + part ki + Qal perf.3m.s. bo go; "set" + def.art.w/nun both s.abs. shemesh sun]; and he took one of [from the] the stones of the place and put it under [around] his head, and lay down in that place [aWhh; ~AqM'B; bK;v.YIw: wyt'voa]r;m. ~f,Y"w: ~AqM'h; ynEb.a;me xQ;YIw: [waw w/Qal impf.3m.s. laqach take + prep min w/noun f.p.constr. eben stone + def.art.w/noun m.s.abs. maqom place + waw w/Qal impf.3m.s. shum put + noun f.p.constr.w/3m.s.suff. mara-shoth place at the head + waw w/Qal impf.3m.s. shakabh lie down + def.art.w/prep beth w/non m.s.abs. maqom place + def.art.w/pro.3m.s. hu that same]).

VERSE 12 He had a dream, and behold, a ladder [stairway] was set on the earth with its top reaching to heaven (hm'y>m'V'h; [;yGIm; Avarow> hc'r>a; bC'mu ~L'su hNEhiw> ~l{x]Y:w: [waw w/Qal impf.3m.s. chalam be strong; dream + waw w/interj hinneh behold + noun m.s.abs.sullam ladder + Hophal part.m.s.abs. natsabh stand + noun both s.abs. eretz earth + waw w/noun m.s.constr.w/3m.s.suff. rosh top + Hiphil part.m.s. naga touch + def.art.w/noun m.p.abs. shamayim heaven]; and behold, the angels of God were ascending and descending on it [AB ~ydIr>yOw> ~yli[o ~yhil{a/ ykea]l.m; hNEhiw> [waw w/interj hinned + noun m.p.constr. mal-ak messenger; angel + noun m.p.abs. Elohim + Qal part.m.p.abs. alah ascend + waw w/Qal part.m.p.abs. yarad descend + prep beth w/3m.s.suff. "it"]).

VERSE 13 And behold, the LORD stood above it and said (rm;aYOw: wyl'[' bC'nI hw"hy> hNEhiw> [waw w/interj hinnedh + proper noun Yahweh + Niphal part.m.s. natsab stand + prep al w/3m.s.suff. "above it" + waw w/Qal impf.3m.s. amar say], "I am the LORD, the God of your father Abraham and the God of Isaac [qx'c.yI yhel{awE ^ybia' ~h'r'b.a; yhel{a/ hw"hy> ynIa] [pro.1s. ani I + proper noun Yahweh + noun m.p.constr. Elohim + proper noun Abraham + noun m.s.constr.w/2m.s.suff. abh father + waw w/noun m.p.constr. Elohim + proper noun Isaac]; the land on which you lie, I will give it to you and to your descendants [^[,r>z:l.W hN"n<T.a, ^l. h'yl,[' bkevo hT'a; rv,a] #r,a'h' [def.art.w/noun both s.abs. eretz land + rel.pro. asher + pro.2m.s. attah you + Qal part.m.s.abs. shakab lie down + prep al w/3f.s.suff. + prep lamedh w/2m.s.suff. + Qal impf.1s.w/3m.s.suff. nathan give + waw prep lamedh w/noun m.s.constr.w/2m.s.suff. zera seed]).

VERSE 14 "Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south (hB'g>n<w" hn"poc'w> hm'd>qew" hM'y" T'c.r;p'W #r,a'h' rp;[]K; ^[]r>z: hy"h'w [waw w/Qal perf.3m.s. hayah be + noun m.s.constr.w/2m.s.suff. zera seed + prep kaph w/noun m.s.constr. aphar dust + def.art.w/noun both s.abs. eretz earth + waw w/Qal perf.2m.s. paratz burst; "spread out" + noun m.s.abs. yam sea; "west" + waw w/adv qadem east + waw w/noun f.s.abs. tsaphon north + waw w/noun m.s.abs. negeb south]; and in you and in your descendants shall all the families of the earth be blessed [^[,r>z:b.W hm'd'a]h' txoP.v.mi-lK' ^b. Wkr]b.nIw> [waw w/Niphal perf.3p. barak bless + prep beth w/2m.s.suff. + noun m.s.constr. kol + noun f.p.constr. misheppachah clan; "families" + def.art.w/noun f.s.abs. adamah ground; "earth" + waw w/prep beth w/noun m.s.constr.w/2m.s.suff. zera "descendants" or "seed"]).

VERSE 15 "Behold, I am with you and will keep you wherever you go, and will bring you back to this land (taZOh; hm'd'a]h'-la, ^ytibovih]w: %leTe-rv,a] lkoB. ^yTir>m;v.W %M'[i ykinOa' hNEhiw> [waw w/interj hinneh + pro.1s. anoki I + pre im w/2f.s.suff. + waw w/Qal perf.1s.w/2m.s.suff. shamar keep + prep beth w/noun m.s.abs. kol all + rel.pro. asher + Qal impf.2m.s. halak go + waw w/Hiphil perf.1s.w/2m.s.suff. shub (re)turn; bring back + prep el + def.art.w/noun f.s.aba. adamah land + def.art.w/adj.f.s.abs. zoth this]; for I will not leave you until I have done what I have promised you [%l' yTir>B;DI-rv,a] tae ytiyfi['-~ai rv,a] d[; ^b.z"[/a, al{ yKi [part ki for + neg lo + Qal impf.1s.w/2m.s.suff. azab leave, forsake + part adh until + rel.pro. asher + adv im + Qal perf.1s. ashah do + d.o. marker + rel.pro. asher + Piel perf.1s. dabar speak + prep lamedh w/2f.s.suff. "you"])."

ANALYSIS: VERSES 10-15

1. Jacob leaves Isaac’s base at Beersheba for the long journey to Haran (v.10).
2. Some days out Jacob arrives at Bethel the place where Abraham built an altar (12:8) shortly after his arrival in the land and their he called on the name of the LORD.
3. It was in this same high country that Abraham returned after his trip to Egypt and here the LORD appeared to him after his separation from Lot (Gen. 13:3-4; 14-17).
4. Jacob’s actions in verse 11 are thought to be that he simply found a suitable stone and used it as a pillow (cf. KJV, NIV, NAS); contrast the NKJ which reads "he took one of the stones of the place and put it at his head…"
5. The Hebrew reads: "and he took from the stones of the place" suggesting that he used more than one stone.
6. The noun "at the head" (mera-ashoth) is used on 1Sam. 26:11-12 and 1Kgs. 19:6 for an object found at the head of a person rather than under the head of the person lying down.
7. It has been suggested that Jacob laid a barrier of stones around his head for protection.
8. Jacob’s dream contains three main features: (a) a ladder/stairway between earth and heaven; (b) angels ascending and descending; (c) a theophany of Yahweh standing at the top of the stairway.
9. The significance of this vision was to encourage Jacob with respect to supernatural protection during his exile from the land of promise.
10. This angelic traffic shows that angels are under the direction of God and in His service on behalf of believers and the advancement of the plan.
11. Those moving upward enter the third heaven where they are given their new assignments.
12. Those descending are those who are on assignment.
13. This interpretation of the significance of the movement of angels on a great stairway is supported by the verbal assurances given to Jacob in verses. 13-16.
14. At the top of the stairway stands Yahweh who appears as the sovereign director of angelic operations depicted her in their movements to and from planet earth (see Pss. 78:25, 49; 91:11; 103:20).
15. The One at the head of the stairway speaks to the sleeping/dreaming Jacob introducing Himself as "the LORD God of Abraham and the God of Isaac…"
16. This particular formulation of the deity is to be found only here in the OT.
17. The use of Yahweh as the God of Abraham and Isaac teaches that the God known to the patriarchs was the same God who revealed Himself to Moses at the burning bush (Ex. 3:6-17; 6:2-8).
18. The divine reference to both the patriarchs Abraham and Isaac implies that the promises granted to them anticipate the confirmation of the covenant with the 3^rd generation, that being represented by Jacob.
19. The reiterated promise "the land on which you lie I will give to you and to your descendants" (v. 13) closely resembles 13:15 "for all the land which you see, I will give to you and to your descendants forever."
20. The geographical setting in Genesis 13:14-16 is the in same general area where Jacob spent the night under the stars.
21. It was in the vicinity of Bethel that Abraham received this installment of the covenant after his separation from Lot.
22. The innumerable descendants promise of verse 14 also closely resembles the one found in chap. 13 verse 16 which reads "I shall make your descendants like the dust of the earth."
23. In v. 14 we also have a promise of Israelite occupation of the land in the words "you will spread out to the west and to the east, to the north and to the south…"
24. This mimics Gen. 13:14: "Now lift up your eyes and look from the place where you are—northward and southward and eastward and westward."
25. Other articulations of the covenant contain the promise of land and descendants but the one that most closely matches this one is the one in Gen. 13:14ff.
26. And finally, the messianic promise given in v. 14c "and in you and in your seed/descendants all the families of the earth shall be blessed" is exactly like what we find in 12:3.
27. Jacob like his grandfather was one of the progenitors of the line of Christ (the "in you").
28. "In you" refers to the individual progenitor and "in your seed" refers to the final stage the incarnation of Jesus Christ.
29. Jacob is reassured that he is in the chosen line even though he is going away from the land.
30. Jacob is not told to go back to his home but is allowed to go to his relatives in Haran.
31. On a very personal note Jacob is promised divine protection "I am with you wherever you go" and that in time God "will bring [him] back to [the] land."
32. The promise of the divine presence for Jacob is seen here and in 31:3 and 46:4.
33. The closing words of Yahweh "I will not leave you until I have done what I have promised you" do not refer to a time in the future when God would abandon His servant.
34. The promises granted to the patriarchs extend beyond their lifetimes and includes their existence as resurrected saints enjoying the blessing of the eternal kingdom of God.
35. The reassurances and promises granted Jacob in this dream could not be more clear.
36. He would have divine protection while in flight and while in exile and someday in the future God would direct him back to Canaan from which he was fleeing.
37. Whatever the future holds God promised Jacob categorical protection and provision.
38. Jacob has nothing to fear no matter what untoward circumstances he might encounter.
39. Now he is challenged to apply these promises in the face of all threats.

Jacob’s Folly (vv. 16-22)

VERSE 16 Then Jacob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know it (yTi[.d'y" al{ ykinOa'w> hZ<h; ~AqM'B; hw"hy> vyE !kea' rm,aYOw: Atn"V.mi bqo[]y: #q;yYIw: [waw w/Qal impf.3m.s. yaqatz awake + proper noun Jacob + prep min w/noun f.s.constr.w/3m.s.suff. shenah sleep + waw w/Qal impf.3m.s. amar say + adv aken surely + adv yesh there is + proper noun Yahweh + def.art.w/prep beth w/noun m.s.abs. maqom place + def.art.w/adj.m.s.abs. zeh this + waw w/pro. anoki I + neg lo + Qal perf.1s. yada know])."

VERSE 17 He was afraid and said, "How awesome is this place (hZ<h ~AqM'h; ar'AN-hm; rm;aYOw: ar'yYIw: [waw w/Qal impf.3m.s. yare fear + waw w/Qal impf.3m.s. amar say + interrog mah "how" + Niphal part.m.s.abs. yare fear "awesome" + def.art.w/noun m.s.abs. maqom place + def.art.w/adj.m.s.abs. zeh this])!

This is none other than the house of God, and this is the gate of heaven (~yIm'V'h; r[;v; hz<w> ~yhil{a/ tyBe-~ai yKi hz< !yae [adv ayin "none other" + adj.m.s.abs. zeh this + part ki + part im + noun m.s.constr. bayith house + noun m.p.abs. Elohim + waw w/adj.m.s.abs. zeh this + noun m.s.abs. sha-ar gate + def.art.w/noun m.p.abs. shamayim heaven])."

VERSE 18 So Jacob rose early in the morning, and took the stone that he had put under his head and set it up as a pillar and poured oil on its top (Hv'aro-l[; !m,v, qcoYIw: hb'Cem; Ht'ao ~f,Y"w: wyt'voa]r;m. ~f'-rv,a] !b,a,h'-ta, xQ;YIw: rq,BoB; bqo[]y: ~Kev.Y:w: [waw w/Hiphil impf.3m.s. shakam rise early + proper noun Jacob + def.art.w/prep beth w/non m.s.abs. boqer mourning + waw w/Qal impf.3m.s. laqach take + d.o. marker + def.art.w/noun f.s.abs. eben stone + rel.pro. asher + Qal perf.3m.s. shim put + noun f.p.constr.w/3m.s.suff. mera-ashoth at the head + waw w/Qal impf.3m.s. shim put + noun f.s.abs. matstsebah pillar + waw w/Qal impf.3m.s. yatsaq pour + noun m.s.abs. shemen oil + prep al + noun m.s.constr.w/3f.s.suff. rosh head "its top"]).

VERSE 19 He called the name of that place Bethel; however, previously the name of the city had been Luz (hn"voarIl' ry[ih'-~ve zWl ~l'Waw> lae-tyBe aWhh; ~AqM'h;-~ve-ta, ar'q.YIw: [waw w/Qal impf.3m.s. qara call + def.art.w/d.o. marker + noun m.s.constr. shem name + def.art.w/noun m.s.abs. maqom place + def.art.w/pro.3m.s. hu that + proper noun Bethel + waw w/conj ullam however + proper noun Luz + noun m.s.constr. shem name + def.art.w/noun f.s.abs. ir city + def.art.w/prep lamedh w/adj.f.s.abs. rishon first; "previously"]).

VERSE 20 Then Jacob made a vow, saying, "If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear (vBol.li dg<b,W lkoa/l, ~x,l, yli-!t;n"w> %leAh ykinOa' rv,a] hZ<h; %r,D,B; ynIr;m'v.W ydIM'[i ~yhil{a/ hy<h.yI-~ai rmoale rd,n< bqo[]y: rD;YIw: [waw w/Qal impf.3m.s. nadar make a vow + proper noun Jacob + noun m.s.abs. neder vow + prep lamedh w/Qal infin.constr. amar say + part im if + Qal impf.3m.s. hayah + noun m.p.abs. Elohim + prep im w/3m.s.suff. "with me" + waw w/Qal perf.3m.s.w/1s.suff. shamar keep + def.art.w/prep beth w/noun both s.abs. derek journey + def.art.w/adj. zeh this + rel.pro. asher + pro.1s. anoki I + Qal part.m.s.abs. halak go + waw w/Qal perf.3m.s. nathan give + prep lamedh w/1s.suff. + noun m.s.abs. lechem bread + prep lamedh w/Qal infin.constr. akal eat + waw w/noun m.s.abs. begged garment + prep lamedh w/Qal infin.constr. labesh dress, wear]),

VERSE 21 and I return to my father's house in safety, then the LORD will be my God (~yhil{ale yli hw"hy> hy"h'w> ybia' tyBe-la, ~Alv'b. yTib.v;w> [waw w/Qal perf.1s. shub (re)turn + prep beth w/noun m.s.abs. shalom peace; "in safety" + prep el to + noun m.s.constr. bayith house + noun m.s.constr.w/1s.suff. abh father + waw w/Qal perf.3m.s. hayah + proper noun Yahweh + prep lamedh w/1s.suff. + prep lamedh w/noun m.p.abs. Elohim]).

VERSE 22 "This stone, which I have set up as a pillar, will be God's house, and of all that You give me I will surely give a tenth to You (%l' WNr,F.[;a] rFe[; yli-!T,Ti rv,a] lkow> ~yhil{a/ tyBe hy<h.yI hb'Cem; yTim.f;-rv,a] taZOh; !b,a,h'w> [waw w/def.art.w/noun f.s.abs. eben stone + def.art.w/adj.f.s.abs. zoth this + rel.pro. asher + Qal perf.1s. shim set up + noun f.s.abs. matstsebah pillar + Qal impf.3m.s. hayah be + noun m.s.constr. bayith house + noun m.p.abs. Elohim + waw w/noun m.s.as. kol all + rel.pro. asher + Qal impf.2m.s. nathan give + prep lamedh w/1s.suff. "to me" + Piel infin.constr. ashar tithe + Piel impf.1s.w/3m.s.suff. ashar tithe + prep lamedh w/2f.s.suff. "to You"])."

ANALYSIS: VERSES 16-22

1. Upon awaking Jacob’s immediate reaction to the dream was fear (cf. v.17).
2. The narrator tells us this.
3. Jacob had heard the stories of his parents and grandparents encounters with the LORD.
4. Now for the very first time he experiences an encounter, the intent of which was to provide Jacob with reassurance for his personal safety, his sustenance and the continuing validity of the Abrahamic Covenant as centered in him and him alone.
5. Jacob thoughts run amok as he imagines that he has come upon a most holy place quite by accident (v. 16b).
6. Hence his words, "Surely Yahweh is in this place, and I did not know it."
7. Just because Jacob chose a spot in the immediate vicinity of Bethel (a town 12 miles north of Jerusalem) to bed down and there having a dream did not make this spot unique.
8. He should have got up thanked God and proceeded on his journey.
9. In verse 17 we see just how far a field his imaginings took him.
10. He constructs his own theology based on an experience.
11. The vision of a stairway linking heaven and earth in the vicinity of Bethel did not mean that this location was what he imagines it to be.
12. By the expressions "house of God" and "gateway to heaven" Jacob declares Bethel to be a unique place, indeed the most sacred place on earth—a portal between heaven and earth establishing Bethel as God’s special dwelling on earth.
13. All this speculative theology comes from a troubled and excited soul and his declarations and actions on this occasion was pure bunk.
14. No such importance was placed on this location by Abraham.
15. And nowhere does God indicate that Bethel was a sacred place above and beyond all other places on earth.
16. That is reserved for Jerusalem (cf. Ps. 48:2 "Beautiful in elevation, the joy of the whole earth, is Mt. Zion in the far north, the city of the great King" and Ps. 87:2 "The LORD loves the gates of Zion more than all the dwelling places of Jacob.").
17. His folly is further manifest by the setting up of a sacred memorial stone which Jacob anoints with oil (v. 18).
18. Jacob picks out one of the stones that he had placed as a protective barrier around his head anoints it with oil.
19. Jacob actually thinks that because he set up this stone and anointed it that the very location will in time "be God’s house" (cf. v. 22).
20. Jacob renames the place Bethel, a Canaanite city previously called Luz (v. 19).
21. The name means "house of God."
22. This name replaced the Canaanite name "Luz."
23. The significance of Bethel during the Israelite occupation was that it was a notorious site for idolatrous activity (cf. During the divided kingdom Jeroboam sought to nullify the influence of Jerusalem as the center of spiritual activity, chose Bethel as one of the two centers of golden calf worship; cf. 1Kgs. 12:26-30, 321Kgs. ; Amos 3:14; 4:4-6; Amos the prophet condemned the idolatry of the Jews in Bethel; Hosea pronounced judgment against Bethel mockingly renaming it "Bethaven" meaning "house of nothingness"!; Here an Assyrian priest lived and taught the people whom Assyria had placed in the land (2Kgs. 17:27-28). Josiah removed the idolatry from the place and established the worship of Yahweh there.).
24. Before the sacred memorial stone (v.22) Jacob takes a vow in which he seeks to buy divine protection and provision (vv. 20-21).
25. For his part he promises to give God one tenth of his earthly earnings if God will do His part which is to protect him on his journey and to provide food and clothing (v. 20) and to get him safely back to the land at some future date (v.21).
26. The clincher for all this stupidity is found in the contingency phrase "then/and the LORD will be my God."
27. In other words ‘if God does X, Y, and Z then and only then is He worthy to be my God’, says Jacob.
28. He is making a deal with God and God just told him in the dream that he would do these things for him!
29. God did not make his living grace or his safe return contingent on anything.
30. It was a pure grace proposition from the divine perspective and had nothing to do with Jacob’s vow to tithe from his material blessings.
31. Jacob the manipulator thinks he can manipulate God for living grace and protection.
32. God chose Jacob and yet here we have Jacob trying to chose God as in, "If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear and I return to my father’s house safely, then the LORD will be my God."
33. The LORD is already his God and Jacob’s insecurity is the result of his failure to take God at His word in the dream with its unconditional promises.
34. This part of the experience at Bethel was sponsored by Jacob’s fear (v. 17a), which drove him to treat God as some fickle deity that might just cast him aside for some other candidate which was impossible in light of the oracle of 25:23 and the subsequent blessing of succession in the previous chapter.
35. Jacob imagines that the stone will be the spot of some future sanctuary because "this place is awesome!"
36. Neither Abraham nor Isaac came away from a divine visitation being afraid.
37. The anointed memorial stone never became the spot of a permanent sanctuary (the Ark wound up there on one occasion).
38. The vow did not secure the promises of the dream.
39. Or stated another way, the absence of a vow would not have impinged upon the promises contained in the vision.
40. The best we can say about Jacob is that he was positive to his destiny as the heir although he was very short on understanding and confidence.
41. Stripped of the resources of a rich father and running from assassination he is still capable of playing the manipulator.
42. He has nothing to offer but a tithing vow thinking he can buy divine blessing.