Genesis 28:17

Authorized King James Version

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And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

Original Language Analysis

נּוֹרָ֖א And he was afraid H3372
נּוֹרָ֖א And he was afraid
Strong's: H3372
Word #: 1 of 15
to fear; morally to revere; causatively to frighten
וַיֹּאמַ֔ר and said H559
וַיֹּאמַ֔ר and said
Strong's: H559
Word #: 2 of 15
to say (used with great latitude)
מַה H4100
מַה
Strong's: H4100
Word #: 3 of 15
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and
נּוֹרָ֖א And he was afraid H3372
נּוֹרָ֖א And he was afraid
Strong's: H3372
Word #: 4 of 15
to fear; morally to revere; causatively to frighten
הַמָּק֣וֹם is this place H4725
הַמָּק֣וֹם is this place
Strong's: H4725
Word #: 5 of 15
properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)
הַזֶּ֑ה H2088
הַזֶּ֑ה
Strong's: H2088
Word #: 6 of 15
the masculine demonstrative pronoun, this or that
אֵ֣ין H369
אֵ֣ין
Strong's: H369
Word #: 7 of 15
a nonentity; generally used as a negative particle
זֶ֗ה H2088
זֶ֗ה
Strong's: H2088
Word #: 8 of 15
the masculine demonstrative pronoun, this or that
כִּ֚י H3588
כִּ֚י
Strong's: H3588
Word #: 9 of 15
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
אִם H518
אִם
Strong's: H518
Word #: 10 of 15
used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not
בֵּ֣ית this is none other but the house H1004
בֵּ֣ית this is none other but the house
Strong's: H1004
Word #: 11 of 15
a house (in the greatest variation of applications, especially family, etc.)
אֱלֹהִ֔ים of God H430
אֱלֹהִ֔ים of God
Strong's: H430
Word #: 12 of 15
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
וְזֶ֖ה H2088
וְזֶ֖ה
Strong's: H2088
Word #: 13 of 15
the masculine demonstrative pronoun, this or that
שַׁ֥עַר and this is the gate H8179
שַׁ֥עַר and this is the gate
Strong's: H8179
Word #: 14 of 15
an opening, i.e., door or gate
הַשָּׁמָֽיִם׃ of heaven H8064
הַשָּׁמָֽיִם׃ of heaven
Strong's: H8064
Word #: 15 of 15
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r

Analysis & Commentary

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, an... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

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