1
Προσκαλεσάμενος δὲ Ισαακ τὸν Ιακωβ εὐλόγησεν αὐτὸν καὶ ἐνετείλατο αὐτῷ λέγων Οὐ λήμψῃ γυναῖκα ἐκ τῶν θυγατέρων Χανααν·
And Isaac, having called Jacob, blessed him and charged him, saying, 'You shall not take a wife from the daughters of Canaan.'
The chapter opens with a participial construction (Προσκαλεσάμενος δέ) that marks a deliberate, solemn act — Isaac's summons of Jacob for a formal farewell charge. The two main verbs (εὐλόγησεν, ἐνετείλατο) coordinate blessing and command: the blessing validates what Gen 27 gave by deception, and the charge sets the narrative plot in motion.
Word-by-word analysis· 18 words
Προσκαλεσάμενοςhaving calledAor Mid Ptcp Nom Sg Masc · προσκαλέομαιadverbial participle (attendant circumstance / prior action)→ constative aorist (single summons)προσκαλέομαι: 'call to oneself, summon'; the aorist participle preceding the main verb marks the summons as prior to the blessing; calques Hebrew וַיִּקְרָא (wayyiqrāʾ). The formal summons signals an official covenant-transmission ceremony.
δὲandtransitional particle (narrative development)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacNominativesubject (nominative in apposition to the participle)→ participant identificationΙσαακ: indeclinable transliteration of Hebrew יִצְחָק (Yiṣḥāq); the laughter-named patriarch; his blessing here publicly confirms and formally transmits the covenant blessing that Jacob received by deception in Gen 27.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙακωβJacobAccusativedirect object of participle→ participant identificationΙακωβ: indeclinable transliteration of Hebrew יַעֲקֹב (Yaʿăqōb); the heel-grasper of Gen 25:26, now the chosen covenant son; the article marks him as the previously identified figure.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (first action)→ constative aorist (completed act of blessing)εὐλογέω: 'bless'; the patriarchal blessing is a performative speech-act transmitting covenant inheritance; the chain runs God → Abraham (12:2) → Isaac (26:3) → Jacob here; this blessing will be confirmed by the divine theophany of 28:13–15.
αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοchargedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (second action)→ constative aorist (issuing of the formal charge)ἐντέλλομαι: 'command / charge / give binding orders'; deponent middle; renders Hebrew וַיְצַוֵּהוּ (wayyeṣawwēhû); the charge sets the narrative plot of the chapter in motion.
αὐτῷhimDativeindirect object (dative of recipient)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of recipient).
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (introducing direct speech)→ progressive (ongoing speech act)λέγω: standard LXX speech-introduction participle, calquing Hebrew לֵאמֹר (lēʾmōr); the direct speech of vv.1b–4 follows.
Οὐnotnegative particle (categorical prohibition with future indicative)→ discourse linkage or contrastΟὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λήμψῃyou shall takeFut Mid Indic 2 Sg · λαμβάνωmain verb of prohibition (future indicative as categorical prohibition)→ volitive future (prohibition as firm prediction)λαμβάνω: 'take / marry' (γυναῖκα λαμβάνω = take a wife); the future indicative with οὐ expresses a strong categorical prohibition; echoes the identical charge in Gen 24:3; the same verb and construction recur in the Esau-refrain at 28:6.
γυναῖκαa wifeAccusativedirect object (anarthrous: categorical — 'any such wife')→ object specificationγυνή: 'woman / wife'; the anarthrous form opens to the categorical specification that follows.
ἐκfrompreposition + genitive (partitive source: from among)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive source: from among).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivepartitive genitive (the prohibited class)→ relational specificationθυγάτηρ: 'daughter'; the partitive genitive with ἐκ defines the prohibited category; cf. Gen 24:3 (same construction for Abraham's charge to his servant regarding Isaac).
ΧαναανCanaanGenitivegenitive of origin / ethnic identifier→ participant identificationΧανααν: indeclinable transliteration of Hebrew כְּנַעַן; the prohibition reflects the covenant-boundary established in Gen 9:25–27 and the concrete grief Esau's Canaanite wives caused Isaac and Rebekka (Gen 26:34–35), which provides the immediate narrative motivation.
2
ἀναστὰς ἄπελθε εἰς τὴν Μεσοποταμίαν εἰς τὸν οἶκον Βαθουηλ τοῦ πατρὸς τῆς μητρός σου καὶ λαβὲ σεαυτῷ ἐκεῖθεν γυναῖκα ἐκ τῶν θυγατέρων Λαβαν τοῦ ἀδελφοῦ τῆς μητρός σου.
'Rise and go to Mesopotamia, to the house of Bethuel the father of your mother, and take yourself a wife from there, from the daughters of Laban the brother of your mother.'
Continuation of Isaac's direct speech (asyndeton from v.1's prohibition). Having forbidden Canaanite wives, Isaac now gives the positive command: go to Mesopotamia and find a wife within the covenant kinship network. The twice-stated 'of your mother' (μητρός σου) grounds the command in Rebekka's family ties, making her maternal role in the marriage strategy explicit.
Word-by-word analysis· 28 words
ἀναστὰςrisingAor Act Ptcp Nom Sg Masc · ἀνίστημιadverbial participle (attendant circumstance: Hebraizing 'arise and go')→ ingressive aorist (getting up to depart)ἀνίστημι: 'rise, stand up'; the construction ἀναστὰς ἄπελθε calques Hebrew קוּם לֵךְ — a standard Hebrew idiom for initiating a journey, common in the LXX (Gen 19:14; 31:13; 35:1).
ἄπελθεgoAor Act Impv 2 Sg · ἀπέρχομαιmain verb (imperative of command)→ ingressive aorist (beginning of the journey)ἀπέρχομαι: 'depart, go away'; ἀπό- prefix marks separation from the current location; the positive complement to the prohibition of v.1.
εἰςtopreposition + accusative (goal of motion)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of motion).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜεσοποταμίανMesopotamiaAccusativeaccusative of goal (broad destination)→ object specificationΜεσοποταμία: 'land between the rivers' (μέσος + ποταμός); renders Hebrew פַּדַּן אֲרָם (Paddan-Aram) or אֲרַם נַהֲרַיִם; the patriarchal homeland from which Abraham was called (Gen 11:31; 12:1); Jacob's return to this origin is structurally the reversal of Abraham's journey.
εἰςtopreposition + accusative (specifying the precise goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (specifying the precise goal).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativeaccusative of goal (specific household)→ object specificationοἶκος: 'house / household'; not merely a building but a family unit; the specification to Bethuel's household keeps Jacob within the covenant kinship network.
ΒαθουηλBethuelGenitivegenitive of possession (whose household)→ participant identificationΒαθουηλ: indeclinable transliteration of Hebrew בְּתוּאֵל (Bĕtûʾēl); Abraham's nephew, Nahor's son (Gen 22:22–23); father of Rebekka and Laban; the kinship connection makes this household the legitimate source for a covenant wife.
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὸςfatherGenitivegenitive in apposition (Bethuel identified as Jacob's maternal grandfather)→ relational specificationπατήρ: 'father'; specifies Bethuel's role relative to Jacob — he is the father of Rebekka, making the entire journey an act of kinship-endogamy within the covenant line.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρόςmotherGenitivegenitive of relation ('father of your mother')→ relational specificationμήτηρ: 'mother'; refers to Ρεβεκκα, who had sent Jacob away in Gen 27:42–45; she is identified by role rather than name, underlining her maternal agency in this design.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβὲtakeAor Act Impv 2 Sg · λαμβάνωmain verb (second imperative: the positive marriage command)→ constative aorist (taking a wife)λαμβάνω: 'take / marry'; the same verb as the prohibition in v.1 (Οὐ λήμψῃ) — there negated for Canaanites, here commanded for Laban's daughters; the echo is structural.
σεαυτῷfor yourselfDativedative of advantage (reflexive ethical dative: Hebraism לְךָ)→ sphere or referenceσεαυτοῦ: 2nd-person reflexive; dative of personal interest calquing Hebrew לְךָ (lĕkā), routinely added to Hebrew verbs of acquisition or motion to mark personal stake.
ἐκεῖθενfrom thereadverb of place (source)→ clausal contributionἐκεῖθεν: meaning 'from there'; it shapes the local clause or phrase relation in this passage.
γυναῖκαa wifeAccusativedirect object→ object specificationγυναῖκα: meaning 'a wife'; it serves as direct object.
ἐκfrompreposition + genitive (partitive source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivepartitive genitive→ relational specificationθυγάτηρ: Laban's daughters — Leah and Rachel, who will be the mothers of the twelve tribes (Gen 29–30).
ΛαβανLabanGenitivegenitive of relationship (whose daughters)→ participant identificationΛαβαν: indeclinable transliteration of Hebrew לָבָן (Lāḇān = 'white'); Rebekka's brother, Jacob's maternal uncle (Gen 24:29); his daughters Leah and Rachel will become Jacob's wives in Gen 29.
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive in apposition (Laban identified as Rebekka's brother)→ relational specificationἀδελφός: 'brother'; establishes Laban's kinship role — he is Rebekka's full brother (Gen 24:29), making Jacob's wives his first cousins, the classic form of endogamous marriage in the ancient Near East.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρόςmotherGenitivegenitive of relation→ relational specificationμητρός: meaning 'mother'; it serves as genitive of relation.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
3
ὁ δὲ θεὸς ὁ παντοκράτωρ εὐλογήσαι σε καὶ αὐξήσαι σε καὶ πληθύναι σε, καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν·
'May God the Almighty bless you and increase you and multiply you, and may you become assemblies of nations.'
The charge of v.2 yields to a formal invocation of El Shaddai (θεὸς ὁ παντοκράτωρ), the divine name associated with the Abrahamic covenant (Gen 17:1; 35:11). The three parallel optatives (εὐλογήσαι, αὐξήσαι, πληθύναι) echo the creation mandate of Gen 1:28 and the Abrahamic multiplication-promise. The shift from optative to predictive future (ἔσῃ) in the last clause announces a coming reality rather than just a wish.
Word-by-word analysis· 18 words
ὁtheNominativearticle (with subject θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandtransitional particle (continuation of speech)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativesubject of optative verbs→ participant prominenceθεός: the full title θεὸς ὁ παντοκράτωρ renders Hebrew אֵל שַׁדַּי (El Shaddai), the divine name under which the covenant was revealed to Abraham (Gen 17:1) and here invoked by Isaac to bless Jacob.
ὁtheNominativearticle (with epithet παντοκράτωρ)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παντοκράτωρAlmightyNominativenominative epithet of θεός (divine title)→ participant prominenceπαντοκράτωρ: 'Almighty, ruler of all' (πᾶς + κρατέω); the standard LXX translation of El Shaddai (אֵל שַׁדַּי); appears at Gen 17:1; 28:3; 35:11; 43:14; adopted in the NT at Rev 1:8; 4:8; 11:17 (κύριος ὁ θεὸς ὁ παντοκράτωρ).
εὐλογήσαιmay he blessAor Act Opt 3 Sg · εὐλογέωmain verb (optative prayer: first of three-part blessing)→ voluntative aorist optative (wish / paternal prayer)εὐλογέω: 'bless'; the optative mood (rather than imperative or indicative) marks this as a paternal prayer to God rather than a performative declaration — Isaac acknowledges that only God can truly confirm the blessing.
σεyouAccusativedirect object of optative verbs→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of optative verbs.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐξήσαιmay he increaseAor Act Opt 3 Sg · αὐξάνωoptative verb (second of three-part blessing)→ voluntative aorist optativeαὐξάνω: 'increase, grow, enlarge'; renders Hebrew וְיַרְבְּךָ; the verb echoes the growth-language of the Abrahamic covenant (Gen 17:2, 20; 22:17) and the creation mandate (1:28).
σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθύναιmay he multiplyAor Act Opt 3 Sg · πληθύνωoptative verb (third of three-part blessing)→ voluntative aorist optativeπληθύνω: 'multiply, make numerous'; paired with αὐξάνω it renders the covenant multiplication-language central to Gen 1:28; 9:1; 17:2, 20; the combination of the two verbs is a standard LXX benediction formula for the Abrahamic promise.
σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
καὶandcoordinating conjunction (introducing the predictive consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσῃyou shall beFut Mid Indic 2 Sg · εἰμίmain verb (predictive future: promised outcome)→ futuristic (divine promise of future state)εἰμί: the shift from optative to future indicative signals a transition from prayer to promise; the clause ἔσῃ εἰς συναγωγάς is a Hebraism (εἰς + accusative as predicate complement: 'you shall become').
εἰςintopreposition + accusative (predicate marker: Hebraism לְ = 'become')→ spatial or relational framingεἰς: used predicatively with εἰμί to express transformation — ἔσῃ εἰς X = 'you shall become X'; calques Hebrew לִהְיוֹת לְ; a characteristic LXX Hebraism (cf. Gen 17:4, ἔσῃ πατὴρ πλήθους ἐθνῶν).
συναγωγὰςassembliesAccusativepredicate accusative after εἰς (Hebraism: what Jacob will become)→ object specificationσυναγωγή: 'assembly / congregation / gathering'; renders Hebrew לִקְהַל עַמִּים ('assembly of peoples'); the promise that Jacob will become a multitude of peoples; the same root underlies the NT term synagogue and the LXX's assembly-language for Israel.
ἐθνῶνof nationsGenitivegenitive of attribution ('assemblies of nations')→ relational specificationἔθνος: 'nation / people'; the promise that Jacob will father a multitude of nations echoes the promise to Abraham at Gen 17:4–6 under the same El Shaddai title.
4
καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός μου σοί τε καὶ τῷ σπέρματί σου μετὰ σέ κληρονομῆσαι τὴν γῆν τῆς παροικίας σου, ἣν ἔδωκεν ὁ θεὸς τῷ Ἀβραάμ.
'And may he give you the blessing of Abraham my father, to you and to your seed after you, to inherit the land of your sojourning, which God gave to Abraham.'
The optative prayer of v.3 continues: the second petition specifies its content as the εὐλογία Ἀβραάμ — the covenant inheritance defined as land and seed. The relative clause (ἣν ἔδωκεν ὁ θεὸς τῷ Ἀβραάμ) anchors the prayer in prior divine action: the gift is already a fait accompli in God's purpose; the prayer is for its transmission to Jacob.
Word-by-word analysis· 29 words
καὶandcoordinating conjunction (continuing the prayer)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δῴηmay he giveAor Act Opt 3 Sg · δίδωμιmain verb (optative prayer: second petition continuing from v.3)→ voluntative aorist optative (paternal wish)δίδωμι: 'give'; the optative continues the prayer of v.3 (El Shaddai as subject); the specific gift is identified as the Abrahamic blessing-complex (land + seed + covenant inheritance).
σοιyouDativeindirect object (dative of recipient)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of recipient).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
εὐλογίανblessingAccusativedirect object→ object specificationεὐλογία: 'blessing'; not a generic wish but the specific covenant-content of the Abrahamic promise — land, seed, and universal mediation of blessing (Gen 12:1–3; 17:1–8; 22:16–18); the definite article marks it as the well-known, identified blessing.
ἈβραὰμAbrahamGenitivegenitive of source / possession ('the blessing of Abraham')→ participant identificationἈβραάμ: indeclinable; the patriarch whose covenant with God (Gen 12; 15; 17; 22) defines the content of the inheritance being transmitted through Isaac to Jacob.
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive in apposition (Abraham identified as Isaac's father)→ relational specificationπατήρ: 'father'; Isaac calls Abraham 'my father' (τοῦ πατρός μου), asserting the covenantal filial continuity that validates his right to transmit the blessing.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
σοίyouDativedative of advantage (resumptive: 'to you')→ participant reference or interestσοί: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (resumptive: 'to you').
τεbothenclitic conjunction (τε … καί = 'both … and')→ discourse linkage or contrastτε: meaning 'both'; conjunction or particle linking this unit with the surrounding discourse.
καὶandcorrelative conjunction (with τε: 'both … and')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseedDativedative of advantage ('to your seed after you')→ sphere or referenceσπέρμα: 'seed / offspring'; the promise-bearing term of the Abrahamic covenant (Gen 12:7; 13:15; 15:5; 17:8); at Gal 3:16 Paul notes the singular σπέρμα and identifies the ultimate referent as Christ; the LXX's consistent use of the collective singular makes this reading possible.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετὰafterpreposition + accusative (temporal: 'after you')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after you').
σέyouAccusativeobject of preposition→ spatial or relational framingσέ: meaning 'you'; here it marks the relation signaled by object of preposition.
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωinfinitive of purpose / content (goal of the blessing-gift)→ constative aorist (the act of inheriting)κληρονομέω: 'inherit, take possession as heir'; the gift is specifically κληρονομία (inheritance), a term that runs through Galatians (3:18, 29; 4:1, 7) and Hebrews (6:12, 17; 11:8) in connection with the Abrahamic land-promise.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of infinitive→ object specificationγῆ: 'land / earth'; the Promised Land; first granted to Abraham at Gen 12:7; 13:15; 15:7; 17:8; the patriarchs possess it only as sojourners (παροικοῦντες) — the full inheritance awaits.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παροικίαςsojourningGenitivegenitive of characterization ('land of your sojourning')→ relational specificationπαροικία: 'sojourning / temporary residence'; renders Hebrew מְגוּרֶיךָ; the patriarchs are consistently πάροικοι (resident aliens) in the land they are promised — a theological paradox explored at Heb 11:9 (κατοίκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἣνwhichAccusativerelative pronoun (accusative singular feminine, antecedent: τὴν γῆν)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative singular feminine, antecedent: τὴν γῆν).
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb of relative clause→ constative aorist (the original grant — already accomplished)δίδωμι: repeats the root of δῴη from the prayer — the optative looks back to the indicative fact: what God has already given to Abraham, Isaac prays will be transmitted to Jacob and his seed.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of relative clause→ participant prominenceθεὸς: meaning 'God'; it serves as subject of relative clause.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈβραάμAbrahamDativedative of advantage (indirect object: the original recipient of the grant)→ participant identificationἈβραάμ: the covenant closes with the patriarch who began it; the relative clause grounds the prayer in the accomplished fact of the Abrahamic land-grant.
5
καὶ ἀπέστειλεν Ισαακ τὸν Ιακωβ, καὶ ἐπορεύθη εἰς τὴν Μεσοποταμίαν πρὸς Λαβαν τὸν υἱὸν Βαθουηλ τοῦ Σύρου, ἀδελφὸν δὲ Ρεβεκκας τῆς μητρὸς Ιακωβ καὶ Ησαυ.
And Isaac sent Jacob away, and he went to Mesopotamia, to Laban the son of Bethuel the Syrian, the brother of Rebekka the mother of Jacob and Esau.
The narrative resumes with a closing summary of the charge scene: Isaac sent Jacob, and Jacob went. The verse maps the kinship network precisely — Laban as Bethuel's son (Syrian) and Rebekka's brother — framing Jacob's journey not as flight but as a sanctioned visit within the covenant family.
Word-by-word analysis· 25 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστειλενsent awayAor Act Indic 3 Sg · ἀποστέλλωmain verb (narrator confirms the charge is carried out)→ constative aorist (completed act of sending)ἀποστέλλω: 'send away, dispatch'; renders Hebrew וַיְשַׁלַּח; the narrative briefly reports the execution of the charge; the same verb is used of expelling Hagar (21:14), but here the sending is blessing-laden.
ΙσαακIsaacNominativesubject→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙακωβJacobAccusativedirect object→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as direct object.
καὶandnarrative conjunction (Jacob's action following)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (Jacob's departure)→ constative aorist (single completed journey begun)πορεύομαι: 'travel, go'; deponent passive; the journey that will shape the remainder of Genesis — Jacob's twenty years in Mesopotamia — begins with this single word.
εἰςtopreposition + accusative (goal of journey)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of journey).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜεσοποταμίανMesopotamiaAccusativeaccusative of goal→ object specificationΜεσοποταμίαν: meaning 'Mesopotamia'; it serves as accusative of goal.
πρὸςtopreposition + accusative (direction toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a person).
ΛαβανLabanAccusativeobject of πρός (person as destination)→ participant identificationΛαβαν: the destination is named personally — Jacob goes to his uncle, not merely to a region; the narrative anchors the journey in kinship rather than geography.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeaccusative in apposition to Λαβαν (first identification)→ object specificationυἱός: 'son'; identifies Laban as Bethuel's son, establishing his patrilineal descent from Abraham's brother Nahor.
ΒαθουηλBethuelGenitivegenitive of relationship (whose son Laban is)→ participant identificationΒαθουηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (whose son Laban is).
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣύρουSyrianGenitivegenitive epithet in apposition (Bethuel identified as Syrian/Aramean)→ relational specificationΣύρος: 'Syrian, Aramean'; renders Hebrew הָאֲרַמִּי; Bethuel and Laban are consistently called Arameans (Gen 25:20; 31:20, 24), situating the family within Syrian-Mesopotamian culture.
ἀδελφὸνbrotherAccusativeaccusative in apposition to Λαβαν (second identification: Rebekka's brother)→ object specificationἀδελφός: the double apposition (υἱὸν Βαθουηλ / ἀδελφὸν Ρεβεκκας) maps Jacob's kinship network: Laban is both Bethuel's son and Rebekka's brother.
δὲandtransitional particle (adding second identification)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΡεβεκκαςRebekkaGenitivegenitive of relationship (whose brother Laban is)→ participant identificationΡεβεκκα: indeclinable; the mother whose plan (27:42–45) sent Jacob on this journey; her name here credits the maternal agency behind the mission.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρὸςmotherGenitivegenitive in apposition (Rebekka identified as the mother of Jacob and Esau)→ relational specificationμήτηρ: the verse frames Rebekka as mother of both brothers, implicitly noting that the same woman's son now goes while the other remains — one under covenant blessing, one excluded.
ΙακωβJacobGenitivegenitive of relationship (first son named)→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (first son named).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΗσαυEsauGenitivegenitive of relationship (second son named)→ participant identificationΗσαυ: indeclinable; placed last — the journey that separates the two brothers is now complete; the narrative will now shift to Esau (vv.6–9) before following Jacob.
6
Εἶδεν δὲ Ησαυ ὅτι εὐλόγησεν Ισαακ τὸν Ιακωβ καὶ ἀπέστειλεν αὐτὸν εἰς Μεσοποταμίαν Συρίας λαβεῖν ἑαυτῷ ἐκεῖθεν γυναῖκα καὶ ὅτι εὐλογῶν αὐτὸν ἐνετείλατο αὐτῷ λέγων Οὐ λήμψῃ γυναῖκα ἐκ τῶν θυγατέρων Χανααν·
Now Esau saw that Isaac had blessed Jacob and sent him to Mesopotamia of Syria to take a wife for himself from there, and that when blessing him he had charged him, saying, 'You shall not take a wife from the daughters of Canaan.'
The narrative cuts from Jacob's departure to Esau's perspective. The double ὅτι construction gives Esau's two-part observation: (1) Isaac blessed Jacob and sent him for a wife; (2) the charge against Canaanite wives was part of the blessing. The verbatim repetition of the prohibition (Οὐ λήμψῃ γυναῖκα ἐκ τῶν θυγατέρων Χανααν, cf. v.1) is a deliberate rhetorical echo.
Word-by-word analysis· 32 words
ΕἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (Esau's first observation)→ constative aorist (moment of dawning realization)ὁράω: 'see / observe / perceive'; used twice in this unit (28:6, 8) to mark Esau's observation-and-inference process; his 'seeing' is the ironic counterpart to Jacob's acting.
δὲnowtransitional particle (scene shift to Esau)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ΗσαυEsauNominativesubject→ participant identificationΗσαυ: indeclinable; introduced as the observing subject; his observations in vv.6–9 form the ironic counterweight to Jacob's departure and blessing.
ὅτιthatsubordinating conjunction (content of observation: first ὅτι)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb of indirect statement→ constative aoristεὐλογέω: Esau now knows that Isaac blessed Jacob — the very blessing he forfeited in Gen 27.
ΙσαακIsaacNominativesubject of indirect statement→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as subject of indirect statement.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙακωβJacobAccusativedirect object→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as direct object.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωsecond verb of indirect statement→ constative aoristἀποστέλλω (aor. ἀπέστειλεν): 'send out'; renders שָׁלַח; Saul sends the pieces of the oxen as a summons throughout Israel.
αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
εἰςtopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal).
ΜεσοποταμίανMesopotamiaAccusativeaccusative of goal→ object specificationΜεσοποταμίαν: meaning 'Mesopotamia'; it serves as accusative of goal.
Συρίαςof SyriaGenitivegenitive of specification→ relational specificationΣυρία: variant formula for Paddan-Aram; the Greek 'Mesopotamia of Syria' = 'Aram Naharaim' (cf. v.2).
λαβεῖνto takeAor Act Inf · λαμβάνωinfinitive of purpose→ constative aorist (purpose: taking a wife)λαμβάνω: the purpose infinitive makes explicit what Esau sees — Jacob was sent specifically to find a wife from Laban's household.
ἑαυτῷfor himselfDativedative of advantage (reflexive)→ sphere or referenceἑαυτῷ: meaning 'for himself'; it serves as dative of advantage (reflexive).
ἐκεῖθενfrom thereadverb of place (source)→ clausal contributionἐκεῖθεν: meaning 'from there'; it shapes the local clause or phrase relation in this passage.
γυναῖκαa wifeAccusativedirect object of infinitive→ object specificationγυναῖκα: meaning 'a wife'; it serves as direct object of infinitive.
καὶandcoordinating conjunction (introducing second ὅτι clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτιthatsubordinating conjunction (second content clause of Esau's observation)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογῶνwhile blessingPres Act Ptcp Nom Sg Masc · εὐλογέωadverbial participle (simultaneous action: 'in the act of blessing him')→ progressive (blessing in progress as the charge was given)εὐλογέω: the present participle underlines that the charge was given as an integral part of the blessing ceremony — the prohibition was embedded in the act of blessing, not a separate instruction.
αὐτὸνhimAccusativedirect object of participle→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of participle.
ἐνετείλατοchargedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb of second ὅτι clause→ constative aoristἐντέλλομαι: 'command / charge / give orders'; renders צִוָּה; Saul issues a covert directive to his retainers to recruit David into the marriage.
αὐτῷhimDativeindirect object→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (introducing direct speech)→ progressiveλέγω (pres. ptcp.): renders the quotative לֵאמֹר ('saying').
Οὐnotnegative particle→ discourse linkage or contrastΟὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λήμψῃyou shall takeFut Mid Indic 2 Sg · λαμβάνωmain verb of prohibition (verbatim refrain from v.1)→ volitive futureλαμβάνω: the verbatim repetition of v.1's prohibition is a deliberate echo; Esau hears — and now understands — the very words he was excluded from receiving directly.
γυναῖκαa wifeAccusativedirect object→ object specificationγυναῖκα: meaning 'a wife'; it serves as direct object.
ἐκfrompreposition + genitive (partitive source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivepartitive genitive→ relational specificationθυγατέρων: meaning 'daughters'; it serves as partitive genitive.
ΧαναανCanaanGenitivegenitive of origin→ participant identificationΧανααν: transliterated proper name rendered in Greek letters; here it functions as genitive of origin.
7
καὶ ὅτι ἤκουσεν Ιακωβ τοῦ πατρὸς καὶ τῆς μητρὸς αὐτοῦ καὶ ἐπορεύθη εἰς Μεσοποταμίαν Συρίας.
and that Jacob had obeyed his father and his mother and gone to Mesopotamia of Syria.
Still within the description of what Esau observed (introduced in v.6), this third ὅτι clause notes Jacob's obedience: he heard (= obeyed) both parents and went. The contrast with Esau's own track record of marrying Canaanite women against his parents' wishes (Gen 26:34–35) is implicit and devastating.
Word-by-word analysis· 15 words
καὶandcoordinating conjunction (extending Esau's observation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτιthatsubordinating conjunction (third content clause)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενobeyedAor Act Indic 3 Sg · ἀκούωmain verb of indirect statement→ constative aorist (completed obedience)ἀκούω + genitive: 'hear / obey'; with a personal genitive the verb means 'heed, comply with'; renders Hebrew שָׁמַע בְּ; Jacob's obedience (ἤκουσεν) stands in implicit contrast to Esau's record of ignoring parental wishes.
ΙακωβJacobNominativesubject of indirect statement→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject of indirect statement.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὸςfatherGenitivegenitive of person obeyed (with ἀκούω)→ relational specificationπατήρ: Jacob obeyed Isaac — the formal charge of 28:1–4.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρὸςmotherGenitivegenitive of person obeyed (with ἀκούω)→ relational specificationμήτηρ: Jacob also obeyed Rebekka, whose plan (Gen 27:42–45) is what sent him on this journey; obeying both parents marks Jacob as the covenant son par excellence.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (Jacob's consequent action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (Jacob's consequent departure)→ constative aoristπορεύομαι (aor. pass. dep.): 'go / travel / journey'; renders הָלַךְ; the messenger sets out from the front to Jerusalem with Joab's report.
εἰςtopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal).
ΜεσοποταμίανMesopotamiaAccusativeaccusative of goal→ object specificationΜεσοποταμίαν: meaning 'Mesopotamia'; it serves as accusative of goal.
Συρίαςof SyriaGenitivegenitive of specification→ relational specificationΣυρίας: meaning 'of Syria'; it serves as genitive of specification.
8
καὶ εἶδεν Ησαυ ὅτι πονηραί εἰσιν αἱ θυγατέρες Χανααν ἐναντίον Ισαακ τοῦ πατρὸς αὐτοῦ·
And Esau saw that the daughters of Canaan were displeasing in the sight of Isaac his father.
The second εἶδεν (cf. v.6) marks the culminating inference Esau draws from all he has observed: his own Canaanite wives are πονηραί ('evil / displeasing') in his father's view. The evaluation is Isaac's (ἐναντίον Ισαακ), and Esau has now correctly read it. His response in v.9 follows directly from this conclusion.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (Esau's second and concluding observation)→ constative aoristὁράω: the repeated εἶδεν (vv.6, 8) structures Esau's internal reasoning as a two-stage process: first he observes facts (v.6), then he draws the evaluative conclusion (v.8).
ΗσαυEsauNominativesubject→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as subject.
ὅτιthatsubordinating conjunction (content of observation)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
πονηραίdispleasing / evilNominativepredicate adjective (subject complement)→ participant prominenceπονηρός: 'evil, wicked, displeasing'; renders Hebrew רָעוֹת (rāʿôt, plural feminine of רַע); not merely 'undesirable' but morally objectionable in the covenantal framework; the word is the same root as Genesis's 'knowledge of good and evil' (2:9).
εἰσινarePres Act Indic 3 Pl · εἰμίlinking verb→ gnomic present (standing evaluation)εἰμί: see v.11.
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρεςdaughtersNominativesubject→ participant prominenceθυγάτηρ: refers specifically to Esau's own Canaanite wives (Gen 26:34–35; 27:46), who caused grief to both Isaac and Rebekka.
ΧαναανCanaanGenitivegenitive of origin→ participant identificationΧανααν: transliterated proper name rendered in Greek letters; here it functions as genitive of origin.
ἐναντίονbeforepreposition + genitive (evaluative: 'in the sight / opinion of')→ spatial or relational framingἐναντίον: 'before, in front of, in the sight/opinion of'; renders Hebrew בְּעֵינֵי ('in the eyes of'); a standard LXX idiom for evaluation from another's perspective.
ΙσαακIsaacGenitivegenitive after ἐναντίον (the evaluating person)→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as genitive after ἐναντίον (the evaluating person).
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὸςfatherGenitivegenitive in apposition (Isaac identified as Esau's father)→ relational specificationπατρὸς: meaning 'father'; it serves as genitive in apposition (Isaac identified as Esau's father).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
9
καὶ ἐπορεύθη Ησαυ πρὸς Ισμαηλ καὶ ἔλαβεν τὴν Μαελεθ θυγατέρα Ισμαηλ τοῦ υἱοῦ Ἀβραάμ, ἀδελφὴν Ναβαιωθ, πρὸς ταῖς γυναιξὶν αὐτοῦ γυναῖκα.
And Esau went to Ishmael and took Mahalath the daughter of Ishmael the son of Abraham, the sister of Nebaioth, as a wife in addition to his wives.
Esau acts on his conclusion from v.8. His marriage into the Ishmaelite line is a structural echo of Jacob's journey to Laban — both brothers now seek wives outside Canaan, both from Abraham's wider family. But the irony is sharp: Esau adds a third wife rather than replacing his Canaanite ones, and the Ishmaelite line (Ishmael, the excluded son) is not the covenant line. His self-correction is superficial.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (Esau's journey in response)→ constative aorist (completed journey)πορεύομαι: going 'to Ishmael' (πρὸς Ισμαηλ) echoes Jacob going 'to Laban' (πρὸς Λαβαν, v.5) — a structural parallel exposing Esau's flawed analogy: Ishmael is Abraham's son but not the covenant heir.
ΗσαυEsauNominativesubject→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as subject.
πρὸςtopreposition + accusative (direction toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a person).
ΙσμαηλIshmaelAccusativeobject of πρός (person as destination)→ participant identificationΙσμαηλ: indeclinable transliteration of Hebrew יִשְׁמָעֵאל ('God hears'); Abraham's son by Hagar (Gen 16); excluded from the covenant line at Gen 21:12 but given his own blessing (21:13); by going to Ishmael, Esau seeks kinship with the right patriarchal family but the wrong branch.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (taking a wife)→ constative aorist (marriage concluded)λαμβάνω: the same verb as the prohibition (Οὐ λήμψῃ, v.1) and the positive command (λαβέ, v.2); Esau's taking mirrors the verbal field of vv.1–2 — he has learned the surface form of the requirement but not its covenant substance.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜαελεθMahalathAccusativedirect object (name of the new wife)→ participant identificationΜαελεθ: indeclinable transliteration of Hebrew מָחֲלַת (Māḥălat); the only named daughter of Ishmael in Genesis; called Basemath in Gen 36:3, suggesting variant traditions or a name-change.
θυγατέραdaughterAccusativeaccusative in apposition to Μαελεθ (first identification: Ishmael's daughter)→ object specificationθυγάτηρ: the irony of the parallel is precise — Jacob seeks daughters of Laban (Rebekka's brother, within the promise-line); Esau takes a daughter of Ishmael (Abraham's excluded son).
ΙσμαηλIshmaelGenitivegenitive of relationship (whose daughter Mahalath is)→ participant identificationΙσμαηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (whose daughter Mahalath is).
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῦsonGenitivegenitive in apposition (Ishmael identified as Abraham's son)→ relational specificationυἱός: Ishmael is Abraham's son — making Mahalath a granddaughter of Abraham, a distant endogamy, but not within the covenant seed-line of promise.
ἈβραάμAbrahamGenitivegenitive of relationship (whose son Ishmael is)→ participant identificationἈβραάμ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (whose son Ishmael is).
ἀδελφὴνsisterAccusativeaccusative in apposition to Μαελεθ (second identification: Nebaioth's sister)→ object specificationἀδελφή: 'sister'; Mahalath is identified as the sister of Ναβαιωθ, locating her precisely within the Ishmaelite family.
ΝαβαιωθNebaiothGenitivegenitive of relationship (whose sister Mahalath is)→ participant identificationΝαβαιωθ: indeclinable transliteration of Hebrew נְבָיוֹת (Nĕḇāyôt); Ishmael's firstborn (Gen 25:13); the Nabataean Arabs are sometimes traced to this name in ancient sources.
πρὸςin addition topreposition + dative (addition: 'besides, in addition to')→ spatial or relational framingπρός + dative: 'beside, in addition to'; renders Hebrew עַל (ʿal = upon/besides); Esau adds Mahalath to his existing wives rather than replacing the Canaanite ones — the self-correction is additive, not substitutive.
ταῖςtheDativearticle→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναιξὶνwivesDativedative object of πρός (the existing wives)→ sphere or referenceγυνή: Esau already has two Canaanite wives (Judith and Basemath, Gen 26:34); adding rather than removing them shows his self-correction is superficial.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
γυναῖκαas wifeAccusativepredicate accusative / accusative of result (taken as wife)→ object specificationγυνή: the marriage formula; γυναῖκα as predicate complement of ἔλαβεν — 'took her as wife'; the Esau-episode ends here and the narrative returns to Jacob.
10
Καὶ ἐξῆλθεν Ιακωβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου καὶ ἐπορεύθη εἰς Χαρραν.
And Jacob went out from the Well of the Oath and traveled toward Haran.
The narrative returns to Jacob after the Esau-interlude (vv.6–9). The departure from the Well of the Oath (Beersheba) is the formal beginning of Jacob's journey into exile and covenant-testing. The brevity of the verse is striking — two actions, two clauses — emphasizing purposeful motion rather than detail.
Word-by-word analysis· 12 words
Καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (departure from Beersheba)→ ingressive aorist (beginning of the departure)ἐξέρχομαι: 'go out, depart'; the ἐξ- prefix marks separation from the place of origin — the Well of the Oath (Beersheba), the covenantal site where Abraham sealed oaths with Abimelech (Gen 21:31).
ΙακωβJacobNominativesubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
ἀπὸfrompreposition + genitive (ablative: point of departure)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of departure).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
φρέατοςwellGenitivegenitive of place left (object of ἀπό)→ relational specificationφρέαρ: 'well'; the Well of the Oath is Beersheba (Hebrew בְּאֵר שֶׁבַע), named for Abraham's covenant oath with Abimelech (Gen 21:31; the LXX renders it as Φρέαρ ὁρκισμοῦ there; here τοῦ ὅρκου).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅρκουoathGenitivegenitive of characterization ('well of the oath')→ relational specificationὅρκος: 'oath'; the covenantal etymology of the place-name encodes the oath-history that Jacob leaves behind; he departs from the site of sworn covenant to enter a journey where he will receive a new direct covenant (28:13–15).
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθηtraveledAor Pass Indic 3 Sg · πορεύομαιmain verb (journey underway)→ constative aorist (journey in progress)πορεύομαι: the journey that will occupy the next twenty years of narrative; the destination Χαρραν lies roughly 700 miles from Beersheba.
εἰςtowardpreposition + accusative (goal of journey)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (goal of journey).
ΧαρρανHaranAccusativeaccusative of goal (destination)→ participant identificationΧαρραν: indeclinable transliteration of Hebrew חָרָן (Ḥārān); the city in upper Mesopotamia where Terah first halted (Gen 11:31–32) and where Laban's household was based (Gen 29:4); Jacob's journey returns to the patriarchal origin-point.
11
καὶ ἀπήντησεν τόπῳ καὶ ἐκοιμήθη ἐκεῖ· ἔδυ γὰρ ὁ ἥλιος· καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου καὶ ἔθηκεν πρὸς κεφαλῆς αὐτοῦ καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ.
And he came upon a certain place and lay down there, for the sun had set; and he took one of the stones of that place, placed it at his head, and lay down in that place.
The word τόπος ('place') appears three times in this verse (anarthrous, then twice with the article), enacting a subtle intensification: 'a place' (unknown, accidental) → 'the stones of that place' (specific) → 'in that place' (now already charged with significance). The doubled ἐκοιμήθη frames the actions of stone-taking and stone-placing, making the sleep a structured ritual approach to the theophany.
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπήντησενcame uponAor Act Indic 3 Sg · ἀπαντάωmain verb (arrival at the unnamed place)→ constative aorist (encounter with the place)ἀπαντάω: 'meet, encounter, come upon'; + dative (τόπῳ); the verb suggests accidental encounter — Jacob stumbles upon this place rather than choosing it. The anarthrous τόπῳ ('a place') reflects the word's studied indefiniteness at this stage.
τόπῳa placeDativedative of encounter (place met: anarthrous — 'a certain place')→ sphere or referenceτόπος: 'place'; first occurrence in this verse — anarthrous, undefined. The word recurs five times in the chapter (11×3, 16, 17, 19) in a theological intensification: 'a place' → 'this place' → 'house of God.'
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκοιμήθηlay downAor Pass Indic 3 Sg · κοιμάωmain verb (first instance of sleeping)→ ingressive aorist (onset of sleep)κοιμάω: 'sleep, lie down'; deponent passive; the sleep in which the theophany will occur; the verb is used twice in the verse (ἐκοιμήθη ... ἐκοιμήθη), framing the preparatory actions.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
ἔδυhad setAor Act Indic 3 Sg · δύνωmain verb of explanatory parenthesis→ constative aorist (sun's setting)δύνω: 'go down, set' (of heavenly bodies); the solar explanation provides the narrative reason for Jacob's halt; the temporal detail (sunset) also signals the threshold of night, when divine visions typically occur.
γὰρforexplanatory particle ('for, because')→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥλιοςsunNominativesubject of explanatory clause→ participant prominenceἥλιος: 'sun'; setting sun = nightfall, the proper time for divine visions in the ancient Near East (cf. Gen 15:12, 17).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (taking the stone)→ constative aoristλαμβάνω: Jacob takes 'from the stones of that place' — the partitive ἀπό indicates one stone among several; this stone will become the sacred pillar of v.18.
ἀπὸfrompreposition + genitive (partitive: 'from among the stones')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive: 'from among the stones').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λίθωνstonesGenitivepartitive genitive→ relational specificationλίθος: 'stone'; the stone used as a headrest (v.11) → erected as a στήλη (v.18) → anointed with oil (v.18) → vowed as an οἶκος θεοῦ (v.22); a single unnamed stone becomes the axis of a cultic commitment.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive of source/location (stones of that place)→ relational specificationτόπος: second occurrence in the verse — now with the article (τοῦ τόπου), the place has been identified as the same place already mentioned.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθηκενplacedAor Act Indic 3 Sg · τίθημιmain verb (placing the stone at his head)→ constative aoristτίθημι: 'place, put, set'; the action πρὸς κεφαλῆς αὐτοῦ ('at his head / headward') uses the genitive of proximity; this headrest stone is the same stone erected as the pillar in v.18.
πρὸςatpreposition + genitive (proximity: 'at the side of')→ spatial or relational framingπρὸς: meaning 'at'; here it marks the relation signaled by preposition + genitive (proximity: 'at the side of').
κεφαλῆςhis headGenitivegenitive of proximity ('at the head-side')→ relational specificationκεφαλή: 'head'; the stone at Jacob's κεφαλή lies beneath a ladder whose κεφαλή reaches heaven (v.12) — a subtle verbal link between the sleeper's head-stone and the ladder's head-top.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκοιμήθηlay downAor Pass Indic 3 Sg · κοιμάωmain verb (second instance: settling into sleep)→ constative aorist (complete settling for sleep)κοιμάω: the second ἐκοιμήθη closes the preparatory acts and confirms the sleep that occasions the dream of v.12.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπῳplaceDativedative of location ('in that place')→ sphere or referenceτόπος: third occurrence — now accompanied by ἐκείνῳ ('that place'), the demonstrative marking the site as specific and theologically significant.
ἐκείνῳthatDativedemonstrative adjective (marking the identified place)→ sphere or referenceἐκείνῳ: meaning 'that'; it serves as demonstrative adjective (marking the identified place).
12
καὶ ἐνυπνιάσθη, καὶ ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ' αὐτῆς.
And he dreamed, and behold, a ladder was set up in the earth, whose top reached to heaven, and the angels of God were ascending and descending upon it.
The ἰδοὺ introduces the visionary disclosure (rendering Hebrew וְהִנֵּה, the standard dream-vision marker). The three parts of the vision move from structure (the ladder, κλίμαξ) to inhabitants (the angels, ἄγγελοι) to God himself (v.13). The key crux is ἐπ' αὐτῆς: the feminine pronoun refers to κλίμαξ ('upon it' = the ladder), but the same phrase recurs in v.13 for the LORD's position, where 'upon him/it' (Jacob/ladder) is equally possible. John 1:51 resolves the ambiguity christologically.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνυπνιάσθηdreamedAor Pass Indic 3 Sg · ἐνυπνιάζομαιmain verb (dream begins)→ ingressive aorist (onset of the dream)ἐνυπνιάζομαι: 'dream'; deponent passive; from ἐνύπνιον ('dream, vision in sleep'); the verb introduces the dream-theophany that is the theological centre of the chapter.
καὶandnarrative conjunction (introducing the visual disclosure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative interjection (dream-vision disclosure marker)→ clausal contributionἰδού: renders Hebrew וְהִנֵּה (wĕhinnēh); the standard LXX dream-vision introduction — sudden, revelatory, exclamatory (cf. Gen 15:17; 37:7; 41:2); the hearer/reader is invited to 'see' the vision with Jacob.
κλίμαξa ladderNominativesubject of verbless nominative clause (dream-vision disclosure)→ participant prominenceκλίμαξ: 'ladder, stairway'; feminine noun; renders Hebrew סֻלָּם (sullām), a hapax in the Hebrew Bible, perhaps a stairway-ramp evoking Mesopotamian ziggurat architecture; the feminine gender of κλίμαξ is crucial for the ἐπ' αὐτῆς ambiguity in vv.12–13 that John 1:51 exploits christologically.
ἐστηριγμένηset upPerf Pass Ptcp Nom Sg Fem · στηρίζωpredicate participle (describing the ladder's condition: established/fixed)→ intensive perfect (enduring state of being established in place)στηρίζω: 'establish, set firm, fix'; the perfect passive indicates an already-completed and enduring state — the ladder stands as a permanent cosmic structure, not a temporary phenomenon; NT echo: Luke 16:26 (χάσμα μέγα ἐστήρικται).
ἐνinpreposition + dative (locative: lower end planted in the earth)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: lower end planted in the earth).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇearthDativedative of location (lower end of the cosmic axis)→ sphere or referenceγῆ: 'earth, ground'; the lower terminus of the cosmic axis; the ladder bridges γῆ (earth) and οὐρανός (heaven), two realms otherwise separated.
ἧςwhoseGenitiverelative pronoun (genitive feminine, antecedent: κλίμαξ)→ relational specificationἧς: genitive of the relative, agreeing with feminine κλίμαξ; 'whose top reached to heaven'; the genitive functions as a possessive ('its top').
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴtopNominativesubject of relative clause→ participant prominenceκεφαλή: 'head / top'; the upper end of the ladder; verbal echo of κεφαλῆς αὐτοῦ (v.11) — the stone at Jacob's head lies beneath a ladder whose head reaches heaven, linking the mundane headrest to the cosmic axis.
ἀφικνεῖτοreachedImperf Mid Indic 3 Sg · ἀφικνέομαιmain verb of relative clause (ladder's extent)→ progressive imperfect (ongoing, continuous reaching)ἀφικνέομαι: 'arrive at, reach'; the imperfect emphasizes the enduring, continuous reaching of the ladder's top into heaven — a permanent condition rather than a momentary extension.
εἰςtopreposition + accusative (goal of extent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of extent).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανόνheavenAccusativeaccusative of goal (upper terminus of the cosmic axis)→ object specificationοὐρανός: 'heaven, sky'; the upper terminus; the ladder spans from γῆ to οὐρανός, from earth to heaven, anticipating Jacob's naming of the place as πύλη τοῦ οὐρανοῦ ('gate of heaven', v.17).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοιangelsNominativesubject (of ascending and descending)→ participant prominenceἄγγελος: 'angel, messenger'; the divine messengers traverse the cosmic ladder; in John 1:51 (ὄψεσθε τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου) the same ἄγγελοι appear on 'the Son of Man,' identifying Jesus as the ladder itself.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of possession ('God's angels')→ relational specificationθεός: the angels are identified as τοῦ θεοῦ — divine messengers, not anonymous beings; their movement is purposeful divine communication between heaven and earth.
ἀνέβαινονwere ascendingImperf Act Indic 3 Pl · ἀναβαίνωmain verb (first direction of angelic movement)→ progressive imperfect (ongoing ascending)ἀναβαίνω: 'ascend, go up'; the imperfect depicts continuous ongoing movement — the angels perpetually ascend; John 1:51 uses ἀναβαίνοντας (present participle), carrying the same progressive aspect.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβαινονwere descendingImperf Act Indic 3 Pl · καταβαίνωmain verb (second direction of angelic movement)→ progressive imperfect (ongoing descending)καταβαίνω: 'descend, go down'; paired with ἀναβαίνω it depicts the perpetual two-way angelic traffic, symbolizing ongoing communication between heaven and earth; John 1:51 uses καταβαίνοντας alongside ἀναβαίνοντας.
ἐπ'uponpreposition + genitive (surface contact: 'upon it')→ spatial or relational framingἐπί + genitive: 'upon, on'; governs αὐτῆς; the same preposition and case recur at v.13 (the LORD standing ἐπ' αὐτῆς), creating a deliberate echo; John 1:51 uses ἐπί + accusative with τὸν υἱὸν τοῦ ἀνθρώπου, telescoping both verses onto Jesus.
αὐτῆςitGenitivepronoun (feminine genitive, referring to κλίμαξ: 'upon it/her')→ relational specificationαὐτῆς: feminine singular genitive of αὐτός, grammatically referring to κλίμαξ (the ladder, feminine); the angels ascend and descend 'upon it.' The same form recurs at v.13 for the LORD's position — 'upon it' (the ladder) or 'over him' (Jacob) — an ambiguity deliberately maintained, resolved christologically in John 1:51 by identifying the Son of Man as the ladder.
13
ὁ δὲ κύριος ἐπεστήρικτο ἐπ' αὐτῆς καὶ εἶπεν Ἐγώ εἰμι κύριος ὁ θεὸς Ἀβραὰμ τοῦ πατρός σου καὶ ὁ θεὸς Ισαακ· μὴ φοβοῦ· ἡ γῆ ἐφ' ἧς σὺ καθεύδεις ἐπ' αὐτῆς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου.
And the LORD stood upon it and said, 'I am the LORD the God of Abraham your father and the God of Isaac; do not fear. The land on which you lie — I will give it to you and to your seed.'
The LORD appears as the climactic figure of the vision, standing ἐπ' αὐτῆς — a phrase that echoes v.12's ἐπ' αὐτῆς for the angels, creating deliberate ambiguity: upon the ladder or over Jacob? The speech follows a fourfold covenantal pattern: self-identification, the theophanic assurance (μὴ φοβοῦ), the land-promise, and (continuing through vv.14–15) seed and presence. The emphatic Ἐγώ εἰμι κύριος is the foundational divine name-formula of Exodus.
Word-by-word analysis· 38 words
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandtransitional particle (introducing the LORD as the climactic figure)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: standard LXX rendering of the divine name יהוה (YHWH); appears here after the angels of v.12, as the LORD who is the source and goal of the angelic traffic on the ladder.
ἐπεστήρικτοstood / was establishedPerf Mid/Pass Indic 3 Sg · ἐπιστηρίζωmain verb (the LORD's position upon it)→ intensive perfect (enduring established position upon the ladder)ἐπιστηρίζω: 'stand upon, be established upon, lean upon'; the perfect renders Hebrew נִצָּב עָלָיו ('was standing over him/it'); the ἐπ' αὐτῆς that follows is the chapter's key ambiguity: upon the ladder (fem. κλίμαξ) or over Jacob (masc. but needing αὐτοῦ — the LXX's αὐτῆς resolves toward the ladder, while the Hebrew suffix עָלָיו is masculine, potentially meaning 'over Jacob'). John 1:51 collapses both into Jesus as the Son of Man.
ἐπ'uponpreposition + genitive (surface contact: 'upon it')→ spatial or relational framingἐπί + genitive: identical construction to v.12's ἐπ' αὐτῆς; the LORD stands where the angels move — at the top of the ladder, at the heaven-earth junction; John 1:51 uses ἐπί + accusative (τὸν υἱὸν τοῦ ἀνθρώπου), identifying Jesus as the ultimate referent of both ἐπ' αὐτῆς occurrences.
αὐτῆςitGenitivepronoun (feminine genitive, referring to κλίμαξ: 'upon it')→ relational specificationαὐτῆς: feminine genitive referring back to κλίμαξ (v.12); grammatically 'upon the ladder'; the Hebrew pronoun here is masculine (עָלָיו = 'over him/it'), allowing the reading 'over Jacob'; the LXX resolves to the ladder, but the Johannine use in 1:51 suggests the theological tradition read this as 'over the Son of Man.'
καὶandcoordinating conjunction (action followed by speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the divine covenant speech)→ constative aorist (the divine utterance)εἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἘγώINominativeemphatic subject (divine self-identification formula)→ participant referenceἐγώ: emphatic first-person pronoun, launching the Ἐγώ εἰμι κύριος formula — the divine self-identification that occurs at Gen 15:7 (Ἐγώ εἰμι ὁ θεός σου), Ex 3:6; 20:2; Isa 43:10; and behind John 8:58 (πρὶν Ἀβραὰμ γενέσθαι ἐγώ εἰμι).
εἰμιamPres Act Indic 1 Sg · εἰμίcopulative verb (divine self-identification)→ gnomic present (eternal self-identification)εἰμί: the Ἐγώ εἰμι construction is the foundational divine name-formula of the LXX; John 8:58 exploits the absolute Ἐγώ εἰμι (I am) as the divine name.
κύριοςthe LORDNominativepredicate nominative (the LORD's self-identification)→ participant prominenceκύριος: as predicate in the divine name-formula; the identification of the theophanic figure as YHWH (not merely an angel) grounds the covenant speech in the highest divine authority.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate nominative (second identification: God of Abraham)→ participant prominenceθεός: the double formula 'God of Abraham ... God of Isaac' (cf. Ex 3:6; Matt 22:32) identifies YHWH as the covenant-keeping God of specific historical persons; Jesus cites this formula to prove the resurrection (Matt 22:32).
ἈβραὰμAbrahamGenitivegenitive of relationship ('God of Abraham')→ participant identificationἈβραάμ: the covenant chain runs through Abraham; the formula grounds the new promise to Jacob in the foundational Abrahamic covenant.
τοῦtheGenitivearticle in appositive phrase→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive in apposition (Abraham as Jacob's ancestor-father)→ relational specificationπατήρ: 'father'; Abraham is identified as Jacob's πατήρ (ancestor), establishing Jacob in the covenant lineage.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate nominative (God of Isaac)→ participant prominenceθεὸς: meaning 'God'; it serves as predicate nominative (God of Isaac).
ΙσαακIsaacGenitivegenitive of relationship ('God of Isaac')→ participant identificationΙσαακ: Isaac, Jacob's father, who himself received the covenant (Gen 26:24); the speech acknowledges Jacob as the third in the covenant line.
μὴdo notnegative particle (theophanic prohibition with present imperative)→ discourse linkage or contrastμὴ: meaning 'do not'; conjunction or particle linking this unit with the surrounding discourse.
φοβοῦfearPres Mid Impv 2 Sg · φοβέομαιmain verb (theophanic comfort formula: 'do not fear')→ present prohibition (stop fearing / do not continue to fear)φοβέομαι: 'fear'; the standard theophanic comfort formula μὴ φοβοῦ runs from the patriarchal narratives (Gen 15:1; 21:17; 26:24) through the prophets to the NT (Luke 1:13, 30; 2:10; Rev 1:17); the present imperative suggests Jacob is in a state of fear.
ἡtheNominativearticle (with fronted subject: casus pendens)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativefronted subject (casus pendens: 'the land ... I will give it')→ participant prominenceγῆ: the land-promise; fronted for emphasis (ἡ γῆ ἐφ' ἧς … σοὶ δώσω αὐτήν = 'the land on which you lie — I will give it to you'); the deictic immediacy is powerful: the very ground Jacob sleeps on is the promised land.
ἐφ'onpreposition + genitive (relative: 'on which')→ spatial or relational framingἐφ': meaning 'on'; here it marks the relation signaled by preposition + genitive (relative: 'on which').
ἧςwhichGenitiverelative pronoun (genitive feminine, antecedent: ἡ γῆ)→ relational specificationἧς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive feminine, antecedent: ἡ γῆ).
σὺyouNominativeemphatic pronoun (subject of relative clause)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun (subject of relative clause).
καθεύδειςlie sleepingPres Act Indic 2 Sg · καθεύδωmain verb of relative clause (Jacob currently asleep on the land)→ progressive present (ongoing act of sleeping)καθεύδω: 'sleep'; Jacob is asleep on the very ground that is being promised to him — the promise is spatially immediate and personally direct.
ἐπ'on itpreposition + genitive (resumptive after casus pendens: Hebraism)→ spatial or relational framingἐπί resumptive: the construction ἐφ' ἧς … ἐπ' αὐτῆς is a Hebrew casus pendens (resumptive pronoun) — Hebrew אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ; the resumptive ἐπ' αὐτῆς echoes vv.12–13's ἐπ' αὐτῆς, binding the vision's cosmic ladder to the earthly land-promise.
αὐτῆςitGenitiveresumptive pronoun (refers back to ἡ γῆ)→ relational specificationαὐτῆς: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as resumptive pronoun (refers back to ἡ γῆ).
σοὶyouDativedative of advantage (emphatic: 'to you — personally')→ participant reference or interestσοὶ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (emphatic: 'to you — personally').
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb of the land-promise (apodosis of casus pendens)→ futuristic (divine land-grant)δίδωμι: 'give'; the divine land-grant formula; echoes the grants to Abraham (Gen 12:7; 13:15; 17:8) and to Isaac (Gen 26:3); now transmitted directly to Jacob.
αὐτὴνitAccusativedirect object (referring back to ἡ γῆ: the land)→ participant referenceαὐτὴν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (referring back to ἡ γῆ: the land).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseedDativedative of advantage ('to your seed')→ sphere or referenceσπέρμα: 'seed / offspring'; the land-grant extends dynastically to Jacob's descendants; Gal 3:16 identifies the singular σπέρμα as a reference to Christ.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
14
καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς, καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ λίβα καὶ βορρᾶν καὶ ἀνατολάς, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου.
'And your seed shall be as the sand of the earth, and shall spread to the sea and the south and the north and the east; and all the tribes of the earth shall be blessed in you and in your seed.'
The divine speech continues with the seed-promise in three parts: numerical (as the sand of the earth), geographical (four-directional expansion), and universally mediatorial (all tribes blessed in Jacob and his seed). The passive ἐνευλογηθήσονται is a divine passive encoding God as the agent of blessing mediated through Jacob; Paul cites this very verse at Gal 3:8 as the pre-proclamation of the gospel to Abraham.
Word-by-word analysis· 34 words
καὶandnarrative conjunction (continuing divine speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (covenant promise)→ futuristic (divine promise of future reality)εἰμί (fut.): copula.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseedNominativesubject→ participant prominenceσπέρμα: 'seed / offspring'; the covenant seed-promise central to the Abrahamic covenant; see Gal 3:16 for the christological reading of the singular σπέρμα.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὡςascomparison particle→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄμμοςsandNominativepredicate nominative (comparison term: 'as the sand')→ participant prominenceἄμμος: 'sand'; the sand-comparison for the Abrahamic seed appears at Gen 22:17 (ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης); the slightly different formulation here (sand of the earth rather than sand of the seashore) broadens the scope.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of material ('sand of the earth')→ relational specificationγῆς: meaning 'earth'; it serves as genitive of material ('sand of the earth').
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πλατυνθήσεταιshall spreadFut Pass Indic 3 Sg · πλατύνωmain verb (four-directional expansion promise)→ futuristic / divine passive (God causes the expansion)πλατύνω: 'broaden, spread, extend'; renders Hebrew וּפָרַצְתָּ ('you shall spread out / break out'); the future passive may be a divine passive (God will spread the seed) or an intransitive passive ('the seed will spread').
ἐπὶtopreposition + accusative (direction of expansion: toward four compass points)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of expansion: toward four compass points).
θάλασσανthe seaAccusativeaccusative of direction (westward: to the sea)→ object specificationθάλασσα: 'sea'; the Mediterranean Sea lies to the west; in biblical Hebrew יָם (sea) means 'west'; the four-directional expansion (sea/west, south, north, east) is the covenant-boundary formula mapping the whole world.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λίβαthe southAccusativeaccusative of direction (southward)→ object specificationλίψ: the south-southwest wind; used here for the south direction; renders Hebrew נֶגֶב (Negev, south).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βορρᾶνthe northAccusativeaccusative of direction (northward)→ object specificationβορρᾶς: 'north wind / north'; renders Hebrew צָפוֹן; the four directions (west/sea, south, north, east) define the universal extent of the seed's expansion.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνατολάςthe eastAccusativeaccusative of direction (eastward)→ object specificationἀνατολή: 'east, sunrise'; renders Hebrew קֶדֶם (east); the plural ἀνατολάς covers the broad eastern region; the four-directional formula designates the totality of geographic space.
καὶandcoordinating conjunction (introducing the universal blessing clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνευλογηθήσονταιshall be blessedFut Pass Indic 3 Pl · ἐνευλογέωmain verb (universal blessing through Jacob)→ futuristic / divine passive (all nations blessed through Jacob by God)ἐνευλογέω: 'be blessed in / through'; compound with ἐν- (in); the passive is a divine passive — God will bless the nations through Jacob; the same verb appears at Gen 12:3; 18:18; 22:18; Paul cites it at Gal 3:8 (ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη) as the pre-proclamation of the gospel to Abraham and its fulfillment in Christ.
ἐνinpreposition + dative (sphere of blessing: 'in you')→ spatial or relational framingἐν: 'in, through'; the blessing will be mediated 'in you' (Jacob) — the nations are blessed by virtue of their connection to Jacob and his seed; the Pauline use (Gal 3:8, 14) understands this as fulfilled in Christ.
σοὶyouDativedative of sphere/mediation ('in you')→ participant reference or interestσοὶ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of sphere/mediation ('in you').
πᾶσαιallNominativeadjective modifying φυλαί (subject modifier: 'all')→ attributive qualificationπᾶσαι: meaning 'all'; it serves as adjective modifying φυλαί (subject modifier: 'all').
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλαὶtribesNominativesubject (the universal scope of the blessing)→ participant prominenceφυλή: 'tribe, clan, people group'; renders Hebrew מִשְׁפְּחֹת ('families / clans of the earth'); the universal scope — πᾶσαι αἱ φυλαὶ τῆς γῆς — makes every kinship-unit of humanity the beneficiary of the Abrahamic-Jacobite blessing.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of attribution ('of the earth')→ relational specificationγῆς: meaning 'earth'; it serves as genitive of attribution ('of the earth').
καὶandcoordinating conjunction (adding 'in your seed')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (sphere of blessing extended to the seed)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere of blessing extended to the seed).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseedDativedative of sphere ('in your seed')→ sphere or referenceσπέρμα: the double statement 'in you AND in your seed' extends the blessing horizon both personally to Jacob and dynastically to his descendants; Paul at Gal 3:16, 29 reads the singular σπέρμα as the christological fulcrum.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
15
καὶ ἰδοὺ ἐγὼ μετὰ σοῦ διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ οὗ ἐὰν πορευθῇς καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι.
'And behold, I am with you, keeping you in every way wherever you go, and I will bring you back to this land, for I will not forsake you until I have done all that I have spoken to you.'
The ἰδοὺ introduces the most intimate element of the promise: the divine personal presence (ἐγὼ μετὰ σοῦ). The verse closes with the strongest Greek negation (οὐ μή + aorist subjunctive) for the no-forsaking promise, directly quoted at Heb 13:5 as the foundation for contentment. The 'Immanuel' formula ἐγὼ μετὰ σοῦ runs from the patriarchal narratives through Matthew 28:20.
Word-by-word analysis· 34 words
καὶandnarrative conjunction (continuing divine speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative interjection (introducing the divine presence pledge)→ clausal contributionἰδού: introduces the most intimate element of the covenantal speech; the divine ἐγώ follows immediately — God personally pledges his own presence.
ἐγὼINominativeemphatic subject ('I myself am with you')→ participant referenceἐγώ: emphatic; the Ἐγώ εἰμι … μετά σου formula is the 'Immanuel' covenant-presence formula running through the patriarchal narratives (Gen 21:22; 26:24; 28:15; 31:3) and into Matt 28:20 (ἐγὼ μεθ' ὑμῶν εἰμι).
μετὰwithpreposition + genitive (accompaniment: covenant presence)→ spatial or relational framingμετά + genitive: 'with'; the divine presence formula μετὰ σοῦ ('with you') is the covenant-presence promise; cf. Matt 1:23 (Ἐμμανουήλ ... Μεθ' ἡμῶν ὁ θεός) and Matt 28:20 (ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας).
σοῦyouGenitiveobject of μετά→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
διαφυλάσσωνkeepingPres Act Ptcp Nom Sg Masc · διαφυλάσσωpredicate participle (mode of divine presence: 'keeping you')→ progressive (ongoing divine guardianship)διαφυλάσσω: 'guard thoroughly, keep safe'; strengthened form of φυλάσσω; the present participle marks the keeping as ongoing; cf. Ps 91:11 LXX (τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε) and Luke 4:10, which cites that Psalm.
σεyouAccusativedirect object of participle→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of participle.
ἐνinpreposition + dative (sphere: 'in every way')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in every way').
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδῷwayDativedative of sphere ('in every way / on every road')→ sphere or referenceὁδός: 'way, road, journey'; ἐν τῇ ὁδῷ πάσῃ ('in every road / at every stage') renders Hebrew בְּכֹל אֲשֶׁר תֵּלֵךְ; the divine guardianship covers the entirety of Jacob's journey.
πάσῃeveryDativeadjective modifying ὁδῷ ('every way')→ sphere or referenceπάσῃ: meaning 'every'; it serves as adjective modifying ὁδῷ ('every way').
οὗwhereverrelative adverb of place (with ἐὰν: indefinite 'wherever')→ participant referenceοὗ: meaning 'wherever'; pronoun marking person, possession, or reference within the clause; here it functions as relative adverb of place (with ἐὰν: indefinite 'wherever').
ἐὰνifconditional particle (with subjunctive: οὗ ἐὰν = 'wherever')→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
πορευθῇςyou goAor Pass Subj 2 Sg · πορεύομαιmain verb of conditional relative clause→ ingressive aorist (each instance of going)πορεύομαι: the indefinite conditional relative (οὗ ἐὰν πορευθῇς = 'wherever you go') universalizes the divine guardianship over every stage of Jacob's journey.
καὶandcoordinating conjunction (introducing return promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψωI will bring backFut Act Indic 1 Sg · ἀποστρέφωmain verb (divine return promise)→ futuristic (committed divine action: bringing Jacob home)ἀποστρέφω: 'bring back, return'; the return promise guarantees Jacob's exile is temporary; fulfilled at Gen 31:3 (κύριος εἶπεν … ἐπίστρεφε εἰς τὴν γῆν τοῦ πατρός σου) and Gen 35:1.
σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
εἰςtopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative of goal→ object specificationγῆν: meaning 'land'; it serves as accusative of goal.
ταύτηνthisAccusativedemonstrative adjective ('this very land — where you now lie')→ participant referenceδεικτικόν: 'this'; points to the same land Jacob is sleeping on — the promised land is not distant but immediate.
ὅτιforcausal conjunction (grounding the promise in the no-forsaking pledge)→ discourse linkage or contrastὅτι: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (first element of double negation οὐ μή)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
μήnotnegative particle (second element: οὐ μή = emphatic denial)→ discourse linkage or contrastοὐ μή: the strongest negation in Greek, with aorist subjunctive — 'I will certainly never forsake you'; cf. Heb 13:5 (οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλίπω), which quotes this formula as the foundation for Christian contentment.
σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐγκαταλίπωI forsakeAor Act Subj 1 Sg · ἐγκαταλείπωmain verb of emphatic denial (with οὐ μή)→ constative aorist subjunctive (the entire act of forsaking, categorically denied)ἐγκαταλείπω: 'forsake, abandon, desert'; the compound (ἐν + κατά + λείπω) emphasizes total abandonment; with οὐ μή it is the absolute divine pledge of non-abandonment, quoted at Heb 13:5 as the definitive ground for Christian contentment.
ἕωςuntiltemporal conjunction (marking the horizon of the commitment)→ discourse linkage or contrastἕως: 'until'; not a condition but a terminus — the divine commitment extends until all God has spoken is accomplished; ἕως τοῦ ποιῆσαί + accusative subject uses the articular infinitive.
τοῦtheGenitivearticle with articular infinitive→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιῆσαίdoingAor Act Inf · ποιέωinfinitive in ἕως-clause (temporal: 'until I have done')→ constative aorist (completion of the task)ποιέω: 'do, accomplish'; the articular infinitive (ἕως τοῦ ποιῆσαί με) with an accusative subject (με) is a standard LXX construction; the 'doing' is the fulfillment of all the covenant promises just spoken.
μεmeAccusativeaccusative subject of infinitive (God as the actor)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive (God as the actor).
πάνταall thingsAccusativedirect object of infinitive→ object specificationπάντα: meaning 'all things'; it serves as direct object of infinitive.
ὅσαas many asAccusativerelative pronoun/adjective (modifying πάντα: 'all that')→ participant referenceὅσα: meaning 'as many as'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun/adjective (modifying πάντα: 'all that').
ἐλάλησάI have spokenAor Act Indic 1 Sg · λαλέωmain verb of relative clause (the spoken covenant word)→ constative aorist (the totality of the divine speech)λαλέω: 'speak'; the covenant promise is tied to divine speech — 'all that I have spoken to you'; the divine word (λόγος/λαλέω) is the guarantee and the horizon.
σοιyouDativeindirect object→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.
16
Καὶ ἐξηγέρθη Ιακωβ ἀπὸ τοῦ ὕπνου αὐτοῦ καὶ εἶπεν Ὅτι ἔστιν κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν.
And Jacob awoke from his sleep and said, 'Truly the LORD is in this place, and I did not know it.'
The narrative resumes after the dream of vv.12–15. Jacob's awakening is marked by a verbal response that interprets the experience: the LORD was in 'this place,' and I did not know it. The pluperfect ᾔδειν ('I had not known') looks back from the moment of waking to the prior state of ignorance, making the confession a retrospective recognition of what had been present but hidden.
Word-by-word analysis· 20 words
Καὶandnarrative conjunction (Hebraizing καί)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξηγέρθηawokeAor Pass Indic 3 Sg · ἐξεγείρωmain verb (awakening from the theophanic dream)→ ingressive aorist (onset of waking)ἐξεγείρω: 'arouse, awaken'; the ἐξ- prefix marks complete departure from sleep; the awakening is the narrative hinge between dream-vision (vv.12–15) and enacted response (vv.17–19).
ΙακωβJacobNominativesubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
ἀπὸfrompreposition + genitive (separation: 'from his sleep')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from his sleep').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕπνουsleepGenitivegenitive of separation ('from his sleep')→ relational specificationὕπνος: 'sleep'; the sleep that framed the theophany (v.11, κοιμάω; now ὕπνος); Jacob awakes 'from his sleep' — the possessive αὐτοῦ marks it as the particular sleep already narrated.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Jacob's verbal response to the theophany)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὍτιTrulyasseverative particle ('truly / surely') or recitative ('that')→ discourse linkage or contrastὍτι: here most likely functions as an asseverative particle rendering Hebrew אָכֵן ('surely, truly, indeed') — 'Surely the LORD is in this place!'; some read it as recitative (introducing the content of Jacob's speech: 'he said that...'), but the exclamatory character of the declaration favors the asseverative reading.
ἔστινisPres Act Indic 3 Sg · εἰμίlinking verb (divine presence at this place)→ gnomic present (standing reality: the LORD's presence is a permanent fact)εἰμί: the present ἔστιν asserts the LORD's ongoing presence at this place; Jacob's awakening converts the dream into a permanent theological fact about the place.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: Jacob names the divine figure as κύριος — the same divine name used throughout the chapter (28:13, 16, 21); his recognition confirms the theological identity of the theophanic figure.
ἐνinpreposition + dative (locative: divine presence at this place)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: divine presence at this place).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπῳplaceDativedative of location→ sphere or referenceτόπος: fourth occurrence in the chapter; the anarthrous 'place' of v.11 has now become the fully identified ὁ τόπος οὗτος ('this place') — a locus of divine encounter.
τούτῳthisDativedemonstrative adjective (identifying the specific place)→ participant reference or interestτούτῳ: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (identifying the specific place).
ἐγὼINominativeemphatic pronoun (contrastive: 'but I — did not know')→ participant referenceἐγώ: emphatic; sets up the chiastic contrast: the LORD was present — but I (Jacob) was ignorant; divine omnipresence and human unknowing converge at this place.
δὲbutadversative particle (contrasting Jacob's ignorance with the LORD's presence)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ᾔδεινI knewPlpf Act Indic 1 Sg · οἶδαmain verb of Jacob's confession (pluperfect: prior state of unknowing)→ pluperfect (completed state looking back from the moment of waking: 'I had not known')οἶδα: 'know'; the pluperfect ᾔδειν ('I did not know / had not known') looks back from the awakening to the pre-dream ignorance; the contrast of divine presence (ἔστιν) and human unknowing (οὐκ ᾔδειν) is the epistemological hinge of the entire scene.
17
Καὶ ἐφοβήθη καὶ εἶπεν Ὡς φοβερὸς ὁ τόπος οὗτος· οὐκ ἔστιν τοῦτο ἀλλ' ἢ οἶκος θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ.
And he was afraid and said, 'How fearful is this place! This is none other than the house of God, and this is the gate of heaven.'
The verb ἐφοβήθη picks up the cognate of μὴ φοβοῦ (v.13) — the fear the LORD prohibited is not absent but transformed into holy awe (tremendum). The double identification (house of God / gate of heaven) interprets the cosmology of the ladder: the place is the meeting-point of heaven and earth. The phrase οἶκος θεοῦ is the LXX's semantic translation of Bethel (בֵּית אֵל), anticipating the formal naming of v.19.
Word-by-word analysis· 22 words
Καὶandnarrative conjunction (Hebraizing καί)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφοβήθηhe was afraidAor Pass Dep Indic 3 Sg · φοβέομαιmain verb (Jacob's numinous awe)→ ingressive aorist (onset of holy awe)φοβέομαι: 'fear, be afraid'; cognate with μὴ φοβοῦ (v.13) — the LORD commanded Jacob not to fear, yet Jacob fears; the difference is the kind of fear: v.13 prohibits existential panic, here the response is holy awe (mysterium tremendum) before the numinous.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Jacob's verbal interpretation of the place)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὩςHowexclamatory particle ('How fearful!')→ discourse linkage or contrastὩς: exclamatory; renders the Hebrew מַה-נּוֹרָא ('how awesome/terrible'); the exclamatory ὡς + adjective construction is a Hebraism; 'How fearful is this place!' is the quintessential theophanic awe-response.
φοβερὸςfearfulNominativepredicate adjective→ participant prominenceφοβερός: 'fearful, awesome, dreadful'; cognate with ἐφοβήθη — Jacob 'feared' and says 'fearful!'; cf. Heb 12:21 (φοβερόν ἐστι τὸ φανταζόμενον) and the broader φοβερός-as-theophanic-epithet usage.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόποςplaceNominativesubject→ participant prominenceτόπος: fifth and climactic occurrence in the chapter; the anarthrous 'place' of v.11 has become the fully charged ὁ τόπος οὗτος — now identified as the house of God and the gate of heaven.
οὗτοςthisNominativedemonstrative adjective→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινisPres Act Indic 3 Sg · εἰμίlinking verb (exclusive identification)→ gnomic presentεἰμί: 'be'; οὐκ ἔστιν αὐτοῖς = 'which do not have.'
τοῦτοthisNominativedemonstrative pronoun (subject: 'this is none other than')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject: 'this is none other than').
ἀλλ'butadversative conjunction (strong contrast)→ discourse linkage or contrastἀλλ': meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἢthandisjunctive particle (in ἀλλ' ἢ: 'none other than')→ discourse linkage or contrastἀλλ' ἢ: the construction οὐκ … ἀλλ' ἢ = 'nothing but / none other than'; an emphatic exclusive identification — the place can only be the house of God.
οἶκοςhouseNominativepredicate nominative ('house of God')→ participant prominenceοἶκος θεοῦ: 'house of God'; the LXX's semantic translation of Hebrew בֵּית אֵל (Bethel) used before the formal naming in v.19; the 'house of God' is the earthly terminus of the ladder, the place where heaven and earth meet.
θεοῦof GodGenitivegenitive of attribution→ relational specificationθεοῦ: meaning 'of God'; it serves as genitive of attribution.
καὶandcoordinating conjunction (adding second identification)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὕτηthisNominativedemonstrative pronoun (subject: 'this [is] the gate')→ participant referenceαὕτη: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject: 'this [is] the gate').
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
πύληgateNominativepredicate nominative ('the gate of heaven')→ participant prominenceπύλη: 'gate, gateway'; the 'gate of heaven' is the cosmic threshold where earthly and heavenly realms communicate; renders Hebrew שַׁעַר הַשָּׁמָיִם; a gate implies passage and guardians (the angelic traffic of v.12); cf. John 1:51 (ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive of attribution ('of heaven')→ relational specificationοὐρανός: 'heaven'; the ladder's cosmic reach (v.12: ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν) is now architecturally expressed as a gate — the entry point into the heavenly realm; John 1:51 (τὸν οὐρανὸν ἀνεῳγότα) echoes this imagery of opened heaven.
18
Καὶ ἀνέστη Ιακωβ τὸ πρωὶ καὶ ἔλαβεν τὸν λίθον ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ καὶ ἔστησεν αὐτὸν στήλην καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς.
And Jacob arose early in the morning and took the stone that he had placed there at his head and set it up as a pillar and poured oil upon its top.
Jacob's response moves from verbal (vv.16–17) to enacted: the sleeping-stone becomes a standing pillar. Three sequential aorists (ἔλαβεν, ἔστησεν, ἐπέχεεν) trace the transformation of the stone from pillow (v.11) to memorial to anointed sanctuary-marker. The anointing of the pillar (ἐπέχεεν ἔλαιον) is the first recorded act of anointing in the LXX.
Word-by-word analysis· 26 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέστηaroseAor Act Indic 3 Sg · ἀνίστημιmain verb (Jacob rises to act)→ ingressive aorist (onset of rising)ἀνίστημι: 'rise up'; ἀνα- marks rising from a prone or sleeping position; the rising at dawn connects to the sleeping and awakening motif of vv.11–16.
ΙακωβJacobNominativesubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὸtheAccusativearticle with adverbial accusative→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωὶmorningAccusativeadverbial accusative of time ('early in the morning')→ object specificationπρωί: 'early, in the morning'; adverbial accusative τὸ πρωί; Jacob's prompt dawn-response reflects urgency and piety.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (taking the stone for consecration)→ constative aoristλαμβάνω: 'take'; see v. 10.
τὸνtheAccusativearticle (article of previous reference: the specific stone of v.11)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λίθονstoneAccusativedirect object→ object specificationλίθος: τὸν λίθον with the article of previous reference points back to the stone of v.11; the transformation of a sleeping-stone into a sacred pillar is the enacted theology of the scene.
ὃνwhichAccusativerelative pronoun (antecedent: τὸν λίθον)→ participant referenceὃν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (antecedent: τὸν λίθον).
ὑπέθηκενhad placedAor Act Indic 3 Sg · ὑποτίθημιverb of relative clause (placed under his head in v.11)→ constative aorist (prior act)ὑποτίθημι: 'place under, put beneath'; the stone that served as a sleeping-surface (v.11) is now consecrated — the same stone, a wholly new purpose.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
πρὸςatpreposition + genitive (location: 'at his head')→ spatial or relational framingπρὸς: meaning 'at'; here it marks the relation signaled by preposition + genitive (location: 'at his head').
κεφαλῆςheadGenitivegenitive of location (πρὸς κεφαλῆς: 'at the head')→ relational specificationκεφαλή: the idiom πρὸς κεφαλῆς αὐτοῦ = 'at his head, as a pillow'; the stone that touched Jacob's head becomes the consecrated pillar.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστησενset upAor Act Indic 3 Sg · ἵστημιmain verb (erecting the pillar)→ constative aoristἵστημι: causative aorist 'set upright'; ἔστησεν αὐτὸν στήλην = 'set it up as a pillar'; renders Hebrew וַיַּצֵּב אֹתָהּ מַצֵּבָה; στήλη recurs in v.22 as the vow-marker.
αὐτὸνitAccusativedirect object (the stone)→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the stone).
στήληνpillarAccusativepredicate accusative / double accusative ('as a pillar')→ object specificationστήλη: 'standing stone, pillar, stele'; Hebrew מַצֵּבָה; a memorial standing stone; the same word used in v.22 for the vow-pillar.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέχεενpouredAor Act Indic 3 Sg · ἐπιχέωmain verb (anointing the pillar with oil)→ constative aoristἐπιχέω: 'pour upon'; ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς = 'poured oil on its top'; the first recorded anointing of a sacred object in Scripture; the Hebrew root מָשַׁח (anoint) is the origin of מָשִׁיחַ (Messiah / Christ).
ἔλαιονoilAccusativedirect object ('oil')→ object specificationἔλαιον: 'olive oil'; the consecrating oil; this anointing of the stone anticipates the broader anointing theology of the OT (kings: 1 Sam 16:13; priests: Ex 29:7; the tabernacle: Ex 30:26–30) and ultimately the title Χριστός (= Anointed One).
ἐπὶuponpreposition + accusative (location: 'upon the top')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (location: 'upon the top').
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄκρονtopAccusativeaccusative of location ('its top / summit')→ object specificationἄκρον: 'top, summit, extremity'; the oil is poured on the highest point of the pillar — the point symbolically reaching toward heaven, as the ladder's head reached the heavens (v.12).
αὐτῆςitsGenitivegenitive of possession (referring to στήλην, feminine)→ relational specificationαὐτῆς: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (referring to στήλην, feminine).
19
Καὶ ἐκάλεσεν Ιακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου Οἶκος θεοῦ· καὶ Λουζα ἦν τὸ ὄνομα τῇ πόλει τὸ πρότερον.
And Jacob called the name of that place 'House of God'; and Luz was previously the name of the city.
The formal naming act renders Hebrew בֵּית אֵל as Οἶκος θεοῦ (LXX translates rather than transliterates), making the theological meaning transparent in Greek. The note about Luz records the displacement of the old Canaanite name by the theophanic name.
Word-by-word analysis· 19 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (formal naming of the place)→ constative aorist (the speech-act of naming)καλέω: 'call, name'; the naming formula ἐκάλεσεν τὸ ὄνομα τοῦ τόπου [Οἶκος θεοῦ] is a formal naming construction recurring through Genesis (cf. 16:14; 19:22; 21:31); naming is a sovereign act that enshrines theological interpretation.
ΙακωβJacobNominativesubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object ('the name of the place')→ object specificationὄνομα: 'name'; the act of naming enshrines the theological reality disclosed in the dream.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive of attribution ('of the place')→ relational specificationτόπος: sixth occurrence; now finally named; the spatial theology of the chapter runs: anonymous place (v.11) → this place (vv.16–17) → House of God (v.19).
ἐκείνουthatGenitivedemonstrative adjective (anaphoric: 'that place' — now formalized with slight distance)→ relational specificationἐκεῖνος: shifts from proximate οὗτος ('this,' vv.16–17) to distanced ἐκεῖνος ('that'), reflecting the transition from immediate theophanic experience to formal commemoration.
ΟἶκοςHouseNominativepredicate nominative (the name given: 'House of God')→ participant prominenceΟἶκος θεοῦ: the LXX Rahlfs–Hanhart text translates Hebrew בֵּית אֵל as Οἶκος θεοῦ (not Βαιθηλ) at this verse, making the etymology transparent; the naming fulfills Jacob's own exclamation in v.17 (οἶκος θεοῦ) and ties the site permanently to the divine identity disclosed in the dream.
θεοῦof GodGenitivegenitive of attribution→ relational specificationθεοῦ: meaning 'of God'; it serves as genitive of attribution.
καὶandcoordinating conjunction (introducing the parenthetical note on the prior name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΛουζαLuzNominativesubject (the superseded Canaanite name)→ participant identificationΛουζα: the ancient Canaanite city-name; Hebrew לוּז; the notice records the displacement of the old name — the site is no longer Canaanite Luz but patriarchal Bethel (Οἶκος θεοῦ); Luz recurs at Gen 35:6.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (the prior state — now superseded)→ imperfect (ongoing prior state, now displaced)εἰμί (impf. ἦν): the copula of the name-gloss.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject (the previous name)→ participant prominenceὄνομα: meaning 'name'; it serves as subject (the previous name).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλειcityDativedative of reference/possession ('for the city')→ sphere or referenceπόλις: 'city'; dative τῇ πόλει = 'for the city' / 'the city's name was Luz'; the city existed under its Canaanite name before Jacob's encounter transformed its identity.
τὸtheAccusativearticle with adverbial accusative→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρότερονpreviouslyAccusativeadverbial accusative of time ('previously, formerly')→ object specificationπρότερον: 'previously'; adverbial accusative; the new theophanic name (Οἶκος θεοῦ) permanently supersedes the old Canaanite name (Λουζα).
20
Καὶ ηὔξατο Ιακωβ εὐχὴν λέγων Ἐὰν ᾖ κύριος ὁ θεὸς μετ' ἐμοῦ καὶ διαφυλάξῃ με ἐν τῇ ὁδῷ ταύτῃ ᾗ ἐγὼ πορεύομαι καὶ δῷ μοι ἄρτον φαγεῖν καὶ ἱμάτιον περιβαλέσθαι
And Jacob vowed a vow, saying, 'If the LORD my God is with me and keeps me on this road on which I go, and gives me bread to eat and clothing to wear,
The vow (vv.20–22) is structured as a conditional: IF (Ἐάν) the LORD is present, keeps Jacob, provides bread and clothing (v.20), and brings him back safely (v.21a) — THEN the LORD shall be his God, the stone shall be an οἶκος θεοῦ, and he will tithe everything (v.22). The conditions mirror the divine promises of vv.13–15 clause by clause: presence (μετ' ἐμοῦ ← μετὰ σοῦ v.15), keeping (διαφυλάξῃ ← διαφυλάσσων v.15), safe return (v.21 ← ἀποστρέψω v.15).
Word-by-word analysis· 30 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ηὔξατοvowedAor Mid Indic 3 Sg · εὔχομαιmain verb (the formal vow speech-act)→ constative aorist (the completed act of vowing)εὔχομαι: 'vow, pray'; the aorist middle marks this as a solemn personal speech-act; combined with the cognate accusative εὐχήν it renders Hebrew נֶדֶר נָדַר ('vowed a vow') — an intensifying cognate-accusative construction.
ΙακωβJacobNominativesubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
εὐχὴνa vowAccusativecognate accusative ('vowed a vow')→ object specificationεὐχή: 'vow, prayer'; vows in the OT involve conditional promises to God with reciprocal obligation (cf. Num 30; Eccl 5:1–5); the cognate-accusative intensifies the solemnity of the act.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of attendant circumstance (introducing the vow's content)→ progressive (ongoing act of speaking)λέγω (pres. ptcp.): renders the quotative לֵאמֹר ('saying').
ἘὰνIfconditional particle (opening the protasis of Jacob's vow)→ discourse linkage or contrastἐάν: 'if'; the conditional structure of the vow does not express doubt about God's promises but defines the scope of reciprocal obligation; the conditions (vv.20–21) mirror the divine promises (vv.13–15) clause by clause.
ᾖisPres Act Subj 3 Sg · εἰμίmain verb of first condition (divine presence)→ subjunctive of conditionεἰμί (subj.): 'is not (lower).'
κύριοςthe LORDNominativesubject of conditional clause→ participant prominenceκύριος: Jacob's vow conditions echo the divine speech of vv.13–15; he applies the divine promises as the conditions of his reciprocal commitment — if God does what he said, Jacob will do what he vows.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate / appositive ('the LORD my God')→ participant prominenceθεός: κύριος ὁ θεός echoes v.13 (κύριος ὁ θεὸς Ἀβραάμ); Jacob now personalizes the formula.
μετ'withpreposition + genitive (accompaniment: 'with me')→ spatial or relational framingμετά + genitive: Jacob applies to himself the Immanuel formula from v.15 (ἐγὼ μετὰ σοῦ) — 'if the LORD is with me' mirrors the divine 'I am with you.'
ἐμοῦmeGenitiveobject of μετά→ relational specificationἐμοῦ: meaning 'me'; it serves as object of μετά.
καὶandcoordinating conjunction (second condition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διαφυλάξῃkeepsAor Act Subj 3 Sg · διαφυλάσσωmain verb of second condition (divine keeping on the journey)→ constative aorist subjunctiveδιαφυλάσσω: same verb as v.15 (διαφυλάσσων σε); Jacob incorporates the exact wording of the divine promise as the condition of his reciprocal vow.
μεmeAccusativedirect object→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐνonpreposition + dative (sphere: 'on this road')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (sphere: 'on this road').
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδῷroadDativedative of sphere ('on this road')→ sphere or referenceὁδός: echoes v.15 (ἐν τῇ ὁδῷ πάσῃ); Jacob narrows the universal promise of v.15 to 'this road' — the specific journey now underway.
ταύτῃthisDativedemonstrative adjective→ participant reference or interestταύτῃ: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective.
ᾗon whichDativerelative pronoun (feminine dative, antecedent: τῇ ὁδῷ)→ participant reference or interestᾗ: meaning 'on which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (feminine dative, antecedent: τῇ ὁδῷ).
ἐγὼINominativeemphatic pronoun (subject of relative clause)→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun (subject of relative clause).
πορεύομαιam goingPres Mid Indic 1 Sg · πορεύομαιmain verb of relative clause (Jacob's current journey)→ progressive present (ongoing journey)πορεύομαι: echoes v.15's πορευθῇς; the present tense marks the journey as currently in progress.
καὶandcoordinating conjunction (third condition: provision)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δῷgivesAor Act Subj 3 Sg · δίδωμιmain verb of third condition (divine provision of bread and clothing)→ constative aorist subjunctiveδίδωμι: the provision of bread and clothing represents elemental sustenance; the modest scope of the request expresses a faith that trusts God for daily provision.
μοιmeDativeindirect object→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.
ἄρτονbreadAccusativedirect object ('bread to eat')→ object specificationἄρτος: 'bread, food'; with the purpose infinitive φαγεῖν; cf. 1 Tim 6:8 (ἔχοντες διατροφὰς καὶ σκεπάσματα = 'having food and covering, we will be content').
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose→ constative aoristἐσθίω (aor. inf. φαγεῖν): 'eat'; the suppletive aorist infinitive in μετὰ τὸ φαγεῖν ('after the eating') marks the time as following the sacrificial meal.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἱμάτιονclothingAccusativedirect object ('clothing to wear')→ object specificationἱμάτιον: 'garment, clothing'; with the purpose infinitive περιβαλέσθαι; bread and clothing are the two elemental necessities; cf. 1 Tim 6:8.
περιβαλέσθαιto wearAor Mid Inf · περιβάλλωinfinitive of purpose ('to clothe oneself')→ constative aoristπεριβάλλω: 'wrap around, clothe'; middle voice reflexive — 'to put clothing around myself.'
21
καὶ ἀποστρέψῃ με μετ' εἰρήνης εἰς τὸν οἶκον τοῦ πατρός μου, καὶ ἔσται κύριός μοι εἰς θεόν,
and if he brings me back in peace to my father's house, then the LORD shall be my God —
The fourth condition (safe return, v.21a) completes the protasis; v.21b begins the apodosis: 'then the LORD shall be my God.' The transition is signaled by the shift from subjunctive (protasis) to future indicative (ἔσται). The formula ἔσται κύριός μοι εἰς θεόν ('the LORD shall be my God') is the covenant-response formula, echoing the covenant language of v.13 (Ἐγώ εἰμι κύριος ὁ θεός).
Word-by-word analysis· 17 words
καὶandcoordinating conjunction (final condition of the protasis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψῃbrings backAor Act Subj 3 Sg · ἀποστρέφωmain verb of fourth condition (safe return to his father's house)→ constative aorist subjunctiveἀποστρέφω: same verb as v.15 (ἀποστρέψω σε); Jacob includes the divine return-promise as a condition — if God does what he promised, Jacob will do what he vows; the echo of v.15's language makes the conditions precise mirrors of the promises.
μεmeAccusativedirect object→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
μετ'inpreposition + genitive (manner: 'in peace')→ spatial or relational framingμετ': meaning 'in'; here it marks the relation signaled by preposition + genitive (manner: 'in peace').
εἰρήνηςpeaceGenitivegenitive with μετά ('in peace, safely')→ relational specificationεἰρήνη: 'peace, safety, wholeness'; renders Hebrew שָׁלוֹם — wholeness and well-being, not merely absence of conflict; 'in peace' qualifies the return as intact and safe.
εἰςtopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativeaccusative of goal ('to my father's house')→ object specificationοἶκος: 'house'; the earthly home (οἶκον τοῦ πατρός) stands in deliberate contrast with the divine house (οἶκος θεοῦ) named in vv.17, 19, 22 — both are called οἶκος; Jacob's journey will take him from one house to the other and back.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of possession ('of my father')→ relational specificationπατρός: meaning 'father'; it serves as genitive of possession ('of my father').
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶthenapodotic conjunction (transitioning from protasis to apodosis: 'then')→ discourse linkage or contrastκαί: apodotic use — 'then (the LORD shall be my God)'; the shift from subjunctive conditions to future indicative pledges marks the transition from protasis to apodosis at this point.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb of first apodotic clause (Jacob's covenant-pledge)→ futuristic (Jacob's solemn pledge)εἰμί: the future ἔσται marks the transition to the apodosis; ἔσται κύριός μοι εἰς θεόν — the first apodotic pledge is the covenant-formula of personal allegiance.
κύριόςthe LORDNominativesubject of the apodosis→ participant prominenceκύριος: Jacob's pledge echoes the divine self-identification of v.13 (Ἐγώ εἰμι κύριος ὁ θεός); the reciprocal covenant formula is: God says 'I am your God,' Jacob says 'you shall be my God.'
μοιmyDativedative of advantage ('my [God] / to me [as God]')→ participant reference or interestμοι: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage ('my [God] / to me [as God]').
εἰςaspreposition + accusative (Hebraism: predicate after ἔσται: 'as/for God')→ spatial or relational framingεἰς + accusative as predicate: a Hebraism for Hebrew לְ + noun; ἔσται μοι εἰς θεόν = 'shall be to me as God / shall be my God'; cf. Gen 17:7 (ἔσομαί σοι θεός); the formula is the personal appropriation of the covenant.
θεόνGodAccusativepredicate accusative (Hebraism: 'as my God')→ object specificationθεός: Jacob personalizes the covenant — the God who identified himself as 'the God of Abraham and Isaac' (v.13) shall now be Jacob's own God; this is the covenant formula in its most personal expression.
22
καὶ ὁ λίθος οὗτος ὃν ἔστησα στήλην ἔσται μοι οἶκος θεοῦ, καὶ πάντων ὧν ἐάν μοι δῷς δεκάτην ἀποδεκατώσω σοι.
and this stone which I have set up as a pillar shall be my God's house, and of everything you give me I will tithe a tenth to you.'
The apodosis continues with two further pledges: the pillar as God's house (vv.22a, echoing vv.17 and 19) and the tithe of everything God gives (v.22b). The double-compounded ἀποδεκατώσω renders the emphatic Hebrew infinitive-absolute (עַשֵּׂר אֲעַשְּׂרֶנּוּ = 'I will surely tithe'), and combined with the direct object δεκάτην ('a tenth') creates the intensifying δεκάτην ἀποδεκατώσω ('a tithe I will tithe'). This is the first tithe-vow in Scripture.
Word-by-word analysis· 20 words
καὶandcoordinating conjunction (second apodotic clause: the pillar pledge)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λίθοςstoneNominativesubject ('this stone')→ participant prominenceλίθος: 'stone'; τὸν λίθον recurs for the final time; the stone that was a sleeping pillow (v.11), became a pillar (v.18), and was anointed (v.18) is now vowed as the οἶκος θεοῦ — the full trajectory of the stone's transformation.
οὗτοςthisNominativedemonstrative adjective (identifying the specific stone)→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (identifying the specific stone).
ὃνwhichAccusativerelative pronoun (antecedent: ὁ λίθος)→ participant referenceὃν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (antecedent: ὁ λίθος).
ἔστησαI have set upAor Act Indic 1 Sg · ἵστημιverb of relative clause (referring back to the action of v.18)→ constative aoristἵστημι: Jacob refers to v.18 (ἔστησεν αὐτὸν στήλην); he now pledges the already-erected pillar as the location of God's house.
στήληνpillarAccusativepredicate / double accusative ('as a pillar')→ object specificationστήλη: 'standing stone, pillar'; the same word as v.18; echoes from v.18 into v.22 frame the enacted response (pillar erected → pillar pledged).
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb of second apodotic clause→ futuristic (Jacob's solemn pledge)εἰμί (fut.): copula.
μοιmyDativedative of possession/advantage ('for me / my God's house')→ participant reference or interestμοι: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as dative of possession/advantage ('for me / my God's house').
οἶκοςhouseNominativepredicate nominative ('house of God')→ participant prominenceοἶκος θεοῦ: the vow-pledge ties the stone back to the names of vv.17 and 19 — the place is still and always the 'house of God'; the vow transforms the pillar from a personal memorial into a public sanctuary.
θεοῦof GodGenitivegenitive of attribution→ relational specificationθεοῦ: meaning 'of God'; it serves as genitive of attribution.
καὶandcoordinating conjunction (third apodotic clause: the tithe)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντωνeverythingGenitivegenitive of totality (partitive: 'of everything')→ relational specificationπᾶς: the tithe-pledge is maximally unrestricted — 'of everything (you give me)'; no category of blessing is excluded from the tithe.
ὧνwhichGenitiverelative pronoun (genitive, antecedent: πάντων: 'of everything which')→ relational specificationὧν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive, antecedent: πάντων: 'of everything which').
ἐάνifconditional particle (with subjunctive: indefinite relative 'whatever')→ discourse linkage or contrastἐάν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
μοιmeDativeindirect object→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.
δῷςyou giveAor Act Subj 2 Sg · δίδωμιmain verb of the indefinite relative clause (God's giving)→ constative aorist subjunctiveδίδωμι: 'give'; the indefinite conditional relative (πάντων ὧν ἐάν μοι δῷς) echoes v.20 (δῷ μοι ἄρτον); what Jacob receives from God is the basis of what he gives back; the tithe is a response to divine generosity.
δεκάτηνa tenthAccusativedirect object / cognate accusative (intensifying ἀποδεκατώσω: 'a tenth I will tithe')→ object specificationδεκάτη: 'tenth, tithe'; the direct object δεκάτην with the cognate verb ἀποδεκατώσω creates an intensifying construction ('a tithe I will tithe'); the first tithe-vow in Scripture; cf. Gen 14:20 (Abraham to Melchizedek) and Mal 3:10.
ἀποδεκατώσωI will titheFut Act Indic 1 Sg · ἀποδεκατόωmain verb of third apodotic clause (the tithe-pledge)→ futuristic (solemn commitment: 'I will surely tithe')ἀποδεκατόω: 'give a tenth, tithe'; the compound ἀπο- intensifies the giving; the future indicative encodes the solemn pledge; the construction δεκάτην ἀποδεκατώσω mirrors the Hebrew emphatic infinitive-absolute עַשֵּׂר אֲעַשְּׂרֶנּוּ ('I will surely tithe a tenth') — the most emphatic form of a vow in Hebrew syntax; the first tithe-pledge in Scripture, anticipating the Levitical tithe (Num 18:21–24) and the challenge of Mal 3:10.
σοιyouDativeindirect object ('to you — to the LORD')→ participant reference or interestσοί: the tithe is explicitly directed 'to you' — to the LORD personally; it is not a formal religious tax but a personal act of returning to God a portion of what God gives; the reciprocal logic completes the vow: God gives everything, Jacob gives back a tenth.