And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;
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. ’hal ‘ammm combines the two terms used for “assembly” ( hl) and “people” ( ‘am), as in Eze 23:24; Eze 32:3. LXX renders . Compare “a multitude of nations” in Gen 17:5 (P).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 3. That thou mayest be a multitude of people] 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And God Almighty bless thee,…. This is not a new blessing, distinct from that in Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 (53) 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 (54) 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.
(53) In the editions of Amsterdam and Berlin, the name Jacob is here inserted; and the old English version has it too. The mistake is obvious, and stands corrected in the French translation. — Ed.
(54) Terram peregrinationum — the land of wanderings.
Fuente: Calvin’s Complete Commentary
(3) God Almighty.Heb., El Shaddai. As it was Isaacs 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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; , an assembly . Here is a prophecy and promise of the Church of the living God. ESAU MARRIES MAHALATH, 6-9.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 28:3, &c. God Almighty bless, &c. Isaac here confirms the blessing which he had conferred on Jacob, and particularly prays that he may share the blessing of Abraham, that is, without all doubt, the inheritance of Canaan, and the descent of the Messiah, the promised Seed. This blessing is renewed and confirmed by God himself, Gen 28:14 who, it is to be observed, always personally ratified the covenant and promise to the person inheriting it. For a full and accurate discourse concerning the blessings of Jacob and Esau, we refer to the excellent Bp. Sherlock’s Use and Intent of Prophecy, p. 116.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
And. Note the Figure of speech Polysyndeton in verses: Gen 28:28, Gen 28:3 and Gen 28:4 (App-6), marking 4 items in blessing. See App-10.
GOD ALMIGHTY. EI Shaddai. See App-4.
multitude: or convocation. Hebrew. kahal. First occurance. Occurs 123 times: rendered “multitude” 3, “assembly” 17, “congregation” 86, “company” 17. “Compare Gen 49:6. Psa 22:22, Psa 22:25.
people. Hebrew peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
God: Gen 17:1-6, Gen 22:17, Gen 22:18, Gen 35:11, Gen 43:14, Gen 48:3, Exo 6:3, Psa 127:1, 2Co 6:18, Rev 21:22
and make: Gen 1:28, Gen 9:1, Gen 13:16, Gen 24:60, Gen 41:52, Psa 127:3-5, Psa 128:1-6
a multitude: Heb. an assembly
Reciprocal: Gen 10:15 – Heth Gen 12:2 – General Gen 26:22 – be fruitful Gen 27:4 – that my Gen 27:33 – yea Gen 28:1 – blessed Gen 32:29 – blessed Gen 35:12 – the land Gen 48:4 – Behold I Gen 48:9 – bless them Gen 48:15 – blessed Gen 48:20 – Israel bless Gen 49:26 – have prevailed Exo 1:7 – fruitful Lev 26:9 – make you Num 6:23 – General 2Sa 19:39 – blessed Mal 1:2 – yet I Rom 4:17 – I have Heb 11:20 – General Rev 1:8 – the Almighty