Genesis 28:12

וַֽיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּֽוֹ׃

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The same verse in five languages

Hebrew

וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃

Greek (Septuagint)

καὶ ἐνυπνιάσθη· καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς οὐρανόν, καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ’ αὐτῆς.

Greek text from Swete's edition, CC BY-SA 4.0

Latin (Vulgate)

Viditque in somnis scalam stantem super terram, et cacumen illius tangens cælum: angelos quoque Dei ascendentes et descendentes per eam,

Spanish

Entonces tuvo un sueño: vio una escalinata que estaba apoyada en la tierra y cuya parte superior llegaba hasta el cielo; y vio que los ángeles de Dios subían y bajaban por ella.

Classic Spanish (Reina-Valera 1909)

Y soñó, y he aquí una escala que estaba apoyada en tierra, y su cabeza tocaba en el cielo: y he aquí ángeles de Dios que subían y descendían por ella.

English

And Jacob had a dream about a ladder that rested on the earth with its top reaching up to heaven, and God ’s angels were going up and down the ladder.

What the text says

Summary

Genesis 28:12 describes Jacob's dream: a stairway (or ladder) set up with its base on the earth and its top reaching the sky, on which messengers of God are seen going up and coming down. The verse is built almost entirely from participles and the exclamation hinneh ("there!"), giving the vision a vivid, present-tense quality within past narration.

Key words

  • va-yachalom ("and he dreamed", H2492B) — qal narrative form; the vav-consecutive marks it as the next event in the story sequence, introducing the dream itself.
  • sullam ("a stairway", H5551) — masculine singular noun, the subject of the vision; its exact form (a stairway/ladder-like structure) is not further defined in the text.
  • mutzav ("[was] placed", H5324) — hophal (causative-passive) participle: the stairway is not shown standing on its own but as having been "set" or "made to stand" by an unstated agent.
  • ro'sho ("its top", H7218I + H9023) — construct noun with pronominal suffix, "the head/top of it," referring back to the sullam.
  • maggia' ("[was] reaching", H5060) — hiphil (causative) participle describing the top as actively "causing itself to reach" the heavens.
  • 'olim ve-yordim ("going up and going down", H5927G/H3381) — two qal participles in parallel, presenting continuous, repeated motion of the mal'akhei Elohim ("angels/messengers of God", H4397H/H0430G).

What the text says

The sentence structure alternates between narrative vav-forms (va-yachalom) and participial clauses introduced by hinneh, a construction that shifts the scene from reported action ("he dreamed") into direct visual presentation ("there — a stairway..."). The participles mutzav, maggia', 'olim, and yordim all describe ongoing or repeated states rather than single completed actions, which is why the imagery reads as a continuous scene unfolding before the dreamer rather than a single event. The directional he suffixes on 'artza ("toward-the-earth") and ha-shamayema ("toward-the-heavens") mark motion or orientation toward those points, framing the stairway as spanning from earth to sky. The final phrase bo ("on it", H9033) uses a masculine singular suffix, grammatically agreeing with sullam (masculine), indicating the angels move on the stairway itself.

Differences between versions

The LXX renders the Hebrew participles 'olim ve-yordim with Greek imperfect indicatives (anebainon kai katebainon, "were going up and were going down"), while the Vulgate uses participles (ascendentes et descendentes), closer to the Hebrew's participial form. The LXX's klimax ("ladder/staircase") is grammatically feminine in Greek, so its pronoun ep' autēs ("upon it," feminine) and the Vulgate's per eam (feminine) both agree with their respective nouns for "ladder/stairway," paralleling the Hebrew bo's agreement with the masculine sullam.

This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.