Genesis 46:2
And that night God spoke to Israel in a vision: "Jacob, Jacob!" He said. "Here I am," replied Jacob.
And that night
This phrase sets the temporal context for the divine encounter. The night often symbolizes a time of vulnerability and reflection in biblical narratives. In the Hebrew context, night can be a time when God reveals His will, as seen in other instances like the dreams of Joseph. The use of "night" here underscores the intimacy and solemnity of the moment when God chooses to communicate with Jacob.

God spoke
The Hebrew word for "spoke" is "דִּבֶּר" (dibber), which implies a direct and personal communication. This is not a mere impression or feeling but a clear and articulate message from God. The act of God speaking highlights His personal involvement and the importance of the message being conveyed. It is a reminder of the living and active nature of God, who engages with His people.

to Israel
The use of "Israel" instead of "Jacob" initially is significant. "Israel" is the name given to Jacob after wrestling with God (Genesis 32:28), symbolizing his transformation and the covenant relationship with God. This name reflects Jacob's identity as the father of the twelve tribes and the nation of Israel. It emphasizes the covenantal aspect of the communication and the broader implications for the descendants of Jacob.

in a vision
The Hebrew word for "vision" is "מַרְאָה" (mar'ah), which indicates a supernatural revelation. Visions are a common means through which God communicates His will and guidance in the Old Testament. This method of communication signifies the clarity and authority of the message. It is a divine encounter that transcends ordinary experience, providing assurance and direction.

'Jacob, Jacob!'
The repetition of Jacob's name is a literary device used to convey urgency and importance. It is a call to attention, emphasizing the personal nature of God's message. This repetition is seen in other biblical instances, such as "Moses, Moses" (Exodus 3:4), indicating a significant moment of divine intervention. It underscores God's intimate knowledge of and relationship with Jacob.

He said
This phrase introduces the direct speech of God, highlighting the immediacy and personal nature of the communication. It is a reminder that God is not distant but actively engages with His people, providing guidance and reassurance.

'Here I am,'
Jacob's response, "Here I am," is a statement of readiness and willingness to listen. The Hebrew phrase "הִנֵּנִי" (hineni) is a declaration of availability and submission to God's will. It reflects a posture of obedience and attentiveness, a model for how believers should respond to God's call. This response is echoed by other biblical figures, such as Abraham and Samuel, indicating a readiness to serve and follow God's direction.

Persons / Places / Events
1. God
The Almighty, who communicates directly with Jacob, affirming His guidance and presence.

2. Israel/Jacob
The patriarch of the Israelites, who is called by both his given name, Jacob, and his God-given name, Israel, signifying his role as the father of the twelve tribes.

3. Vision
A divine communication method used by God to convey His will and guidance to Jacob.

4. Beersheba
The location where Jacob offers sacrifices to God before receiving the vision, a place of significant spiritual encounters for the patriarchs.

5. Egypt
The destination Jacob is preparing to journey to, where his son Joseph is, and where the Israelites will eventually settle.
Teaching Points
God's Personal Call
God knows us by name and calls us personally, just as He did with Jacob. This emphasizes the intimate relationship God desires with each of us.

Response to God's Call
Jacob's immediate response, "Here I am," serves as a model for our readiness and willingness to respond to God's call in our lives.

Divine Guidance in Uncertainty
Just as God guided Jacob during a time of transition and uncertainty, He offers us guidance and assurance when we face life's unknowns.

Faith and Obedience
Jacob's journey to Egypt, prompted by God's vision, underscores the importance of faith and obedience in following God's direction, even when it leads us into unfamiliar territory.

Continuity of God's Promises
The vision reaffirms God's promises to Jacob and his descendants, reminding us of the faithfulness of God to His covenant promises throughout generations.
Bible Study Questions
1. How does God's personal call to Jacob in Genesis 46:2 reflect His relationship with us today?

2. In what ways can we prepare ourselves to respond like Jacob, saying "Here I am," when God calls us?

3. How can we seek and discern God's guidance during times of transition or uncertainty in our lives?

4. What are some examples from other parts of the Bible where God calls individuals by name, and what can we learn from their responses?

5. How does understanding God's faithfulness to His promises in the past encourage us to trust Him with our future?
Connections to Other Scriptures
Genesis 28:10-15
Jacob's earlier encounter with God in a dream at Bethel, where God promises to be with him and bring him back to the land.

Exodus 3:4
God's call to Moses from the burning bush, where He also repeats the name, emphasizing the personal nature of His call.

Acts 9:10
Ananias's vision where God calls him by name, illustrating the continuity of God's personal communication with His people.

Isaiah 43:1
God's assurance to Israel, calling them by name and affirming His redemption and presence.
Emigrate, But not Without GodW. M. Taylor, D. D.Genesis 46:1-7
God Speaking in the Visions of the NightR.A. Redford Genesis 46:1-7
Israel's Journey into EgyptH. T. Holmes.Genesis 46:1-7
The Family MigrationW. S. Smith, B. D.Genesis 46:1-7
The Migration of Jacob's House to EgyptT. H. Leale.Genesis 46:1-7
The Three MeetingsW. Roberts Genesis 46:1-4; 46:28-30; 47:7-10
People
Aram, Ard, Areli, Arodi, Asenath, Ashbel, Asher, Becher, Bela, Belah, Benjamin, Beriah, Bilhah, Canaanitish, Carmi, Dan, Dinah, Egyptians, Ehi, Elon, Enoch, Er, Eri, Ezbon, Gad, Gera, Gershon, Guni, Haggai, Haggi, Hamul, Hanoch, Heber, Hezron, Huppim, Hushim, Imnah, Isaac, Ishuah, Issachar, Isui, Jachin, Jacob, Jahleel, Jahzeel, Jahziel, Jamin, Jashub, Jemuel, Jezer, Jimnah, Job, Joseph, Kohath, Laban, Leah, Levi, Malchiel, Manasseh, Merari, Muppim, Naaman, Naphtali, Ohad, Onan, Pallu, Perez, Phallu, Pharaoh, Pharez, Phuvah, Potipherah, Puah, Rachel, Reuben, Rosh, Sarah, Saul, Serah, Sered, Shaul, Shelah, Shillem, Shimron, Shuni, Simeon, Tola, Zarah, Zebulun, Zephon, Zerah, Zilpah, Ziphion, Zohar
Places
Beersheba, Canaan, Egypt, Goshen, On, Paddan-aram
Topics
Jacob, Night-vision, Replied, Spake, Speaketh, Spoke, Vision, Visions
Dictionary of Bible Themes
Genesis 46:2

     1443   revelation, OT
     5548   speech, divine

Genesis 46:1-3

     1245   God of the fathers

Genesis 46:1-4

     5095   Jacob, life

Genesis 46:1-7

     8131   guidance, results

Genesis 46:2-4

     1469   visions
     5467   promises, divine

Library
Estimate of the Scope and Value of Jerome's Writings.
General. The writings of Jerome must be estimated not merely by their intrinsic merits, but by his historical position and influence. It has already been pointed out that he stands at the close of the old Græco-Roman civilisation: the last Roman poet of any repute, Claudian, and the last Roman historian, Ammianus Marcellinus, died before him. Augustin survived him, but the other great Fathers, both in the East and in the West, had passed away before him. The sack of Rome by Alaric (410) and
St. Jerome—The Principal Works of St. Jerome

Four Shaping Centuries
'Now these are the names of the children of Israel, which came into Egypt: every man and his household came with Jacob. 2. Reuben, Simeon, Levi, and Judah, 3. Issachar, Zebulun, and Benjamin, 4. Dan and Naphtali, Gad and Asher. 5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 6. And Joseph died, and all his brethren, and all that generation. 7, And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed
Alexander Maclaren—Expositions of Holy Scripture

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

But in Order that we Fall not Away from Continence...
10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, "Cursed is every one that setteth his hope in man." [1838] And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to "live after man," what is it but to "live after the flesh?" Whoso therefore is tempted by such a suggestion, let him hear,
St. Augustine—On Continence

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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