Genesis 28:3

Gen 28:3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

Ver. 3. And God Almighty bless thee.] Here Isaac establishes the blessing to Jacob, lest haply he should think, that the blessing so got, would be of no force to him. God passeth by the evil of our actions, and blesseth the good.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

28:3-5 Before Jacob departed, Isaac gave him a pure, legitimate blessing. He did not hold back, because he now knew what God wanted him to do. Isaac clearly passed on the blessing God Almighty (Hebrew El-Shaddai; see 17:1) had given to Abraham and to him regarding prosperity and the land (cp. 15:5, 18-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, almighty.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. That thou mayest be a multitude of people] לקהל עמים likhal ammim. There is something very remarkable in the original words: they signify literally for an assembly, congregation, or church of peoples; referring no doubt to the Jewish Church in the wilderness, but more particularly to the Christian Church, composed of every kindred, and nation, and people, and tongue. This is one essential part of the blessing of Abraham. See Ge 28:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. And God Almighty bless thee. Here follows the form of benediction, which slightly differs in words from the former, but nevertheless tends to the same end. First, he desires that Jacob should be blessed by God; that is, that he should be so increased and amplified in his own offspring, as to grow into a multitude of nations; or, in other words, that he should produce many people who might combine into one body under the same head; as if he had said, Let there arise from thee many tribes, who shall constitute one people. And this truly was, in some measure, fulfilled when Moses distributed the people into thirteen divisions. Nevertheless, Isaac looked for a further result, namely, that many were at length to be gathered together out of various nations, to the family of his son, that, in this manner, from a vast and previously scattered multitude, might be formed one assembly. For it is not to be doubted, that he wished to hand down what he had received; seeing that he immediately afterwards celebrates the memory of the original covenant, deriving his present benediction from thence as its source: as if he had said, that he transferred whatever right he had from his father; to his son Jacob, in order that the inheritance of life might remain with him, according to the covenant of God made with Abraham. They who expound this as being said in the way of comparison, as if Isaac wished those benefits which God had before conferred on Abraham to be in the same manner granted to his son, attenuate the meaning of the words. For since God, in making his covenant with Abraham, had annexed this condition, that it should descend to his posterity, it was necessary to trace its commencement to his person as its root. Therefore, Isaac constitutes his son Jacob the heir of Abraham, as successor to the benediction deposited with him, and promised to his seed. This also appears more clearly from the context following, where he assigns to him the dominion over the land, because it had been given to Abraham. Moreover, we perceive, in this member of the sentence, with what consistency of faith the holy fathers rested on the word of the Lord; for otherwise, they would have found it no small temptation to be driven about as strangers and pilgrims in the very land, the possession of which had been divinely assigned them a hundred years before. But we see, that in their wanderings and their unsettled mode of life, they no less highly estimated what God had promised them, than if they had already been in the full enjoyment of it. And this is the true trial of faith; when relying on the word of God alone, although tossed on the waves of the world, we stand as firmly as if our abode were already fixed in heaven. Isaac expressly fortifies his son against this temptation, when he calls the land of which he constitutes him lord, the land of his wanderings. For by these words he teaches him that it was possible he might be a wanderer all the days of his life: but this did not hinder the promise of God from being so ratified, that he, contented with that alone, might patiently wait for the time of revelation. Even the plural number seems to express something significant, namely, that Jacob would be a wanderer not once only, but in various ways and perpetually. Since, however, the Hebrew plural has not always such emphasis, I do not insist on this interpretation. It is more worthy of notice, that the faith of Jacob was proved by a severe and rigid trial, seeing, that for this very reason, the land is promised to him in word only, while in fact, he is cast far away from it. For he seems to be the object of ridicule, when he is commanded to possess the dominion of the land, and yet to leave it and to bid it farewell, and to depart into distant exile.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) God Almighty.—Heb., El Shaddai. As it was Isaac’s purpose in this blessing to confirm Jacob in the possession of the promises made to Abraham, he is careful to use the same title as that borne by God in the covenant whereby the land of Canaan was given to his seed, and of which the sacrament of circumcision was the seal. (See Gen_17:1.)

A multitude of people.—Heb., a congregation of peoples. This is not the word used in Gen_17:4, but one that signifies an assembly, especially one summoned for religious purposes. Like the Greek word for church, ecclesia, it comes from a root signifying” to convoke.” It subsequently became the regular phrase for “the congregation of Israel” (Lev_16:17), and implies even here that the nations descended from Jacob would have a religious significance.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. God Almighty] Heb. El Shaddai. This Divine Name is here communicated by Isaac to Jacob: see note on Gen_17:1 (P).

make … multiply] See note on Gen_1:22 : a phrase characteristic of P, cf. Gen_8:17, Gen_9:1; Gen_9:7, Gen_17:20, Gen_35:11, Gen_48:4.

a company of peoples] A phrase used in the blessings, in P’s narrative, Gen_35:11, Gen_48:4. The Heb. ḳ’hal ‘ammîm combines the two terms used for “assembly” (ḳâhâl) and “people” (‘am), as in Eze_23:24; Eze_32:3. LXX renders εἰς συναγωγὰς ἐθνῶν. Compare “a multitude of nations” in Gen_17:5 (P).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And God Almighty bless thee,.... This is not a new blessing, distinct from that in Gen 28:1, but the same; there it is expressed in general, here the particulars of it are given; and by which it appears, that Isaac's blessing Jacob was a prayer, wishing a blessing from God upon him, and was the prayer of faith, delivered out under the spirit of prophecy; and they are blessed indeed that are blessed of God, and they must needs be blessed who are blessed by the Almighty; for what is it he cannot do or give? The Targum of Jonathan adds,"with much riches;''but no doubt all kind of blessings are included, both temporal and spiritual:

and make thee fruitful, and multiply thee; with a numerous offspring:

that thou mayest be a multitude of people; or an "assembly" or "congregation" (g) of them; which may all unite in one body and make one nation, as the twelve tribes descending from Jacob did.

(g) "in Coetum", Pagninus, Montanus, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3. God Almighty bless thee — This divine name, El Shaddai, is the same as that under which Jehovah appeared to Abraham when he instituted the covenant of circumcision, (see chap. 17:1,) and in this name Isaac now invokes on Jacob the blessings there promised to Abraham.

A multitude — Or, a congregation; קהל, an assembly. Here is a prophecy and promise of the Church of the living God. ESAU MARRIES MAHALATH, 6-9.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And God Almighty El Shaddai (vide Gen_17:1) bless thee, the Abrahamic benediction in its fullest form was given by El Shaddai (vide Gen_17:1-8) and make thee fruitful, and multiply thee, that thou mayest be literally, and thou shalt become (or grow to)a multitude an assembly, or congregation, or crowd called together, from a root signifying to call together (Gesenius), or to sweep up together (Furst); corresponding to ejkklhsia in Greekof people.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. (1.) The promise of heirs, God make thee fruitful and multiply thee.

1. Through his loins that people should descend from Abraham which should be numerous as the stars of heaven.

2. Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed. (2.) The promise of an inheritance for those heirs, ver. 4. That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb. xi, 16. See note at "ver. 3"

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Isaac continues speaking to Jacob

make you fruitful and multiply you

The word "multiply" explains how God would make Jacob "fruitful." AT: "give you many children and descendants" (See: Doublet)

May he give you the blessing of Abraham, to you, and to your descendants after you

This speaks about blessing someone as if a blessing were an object that a person can give. The abstract noun "the blessing" can be stated as "bless." AT: "May God bless you and your descendants as he blessed Abraham" or "May God give to you and your descendants what he promised to Abraham" (See: Metaphor and Abstract Nouns)

that you may inherit the land

God giving the land of Canaan to Jacob and his descendants is spoken of as if a child were inheriting money or possessions from his father. (See: Metaphor)

the land where you have been living

"the land where you have been staying"

which God gave to Abraham

"which God promised to Abraham"

translationWords

God

Almighty

fruit

multiply

people group

Abraham

descend

inherit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ואל שדי AND GOD ALMIGHTY —He who has a sufficiency of blessings שָׁדִּי for those who are blessed by Him, יברך אתך MAY HE BLESS THEE.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

May the Almighty … bless you. With riches.

Make you fruitful. With offspring.

And multiply (or “magnify”) you. May He magnify your stature

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.