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Picture of the Jacob's Ladder in the original Luther Bibles (of 1534 and also 1545)

Jacob's Ladder (Hebrew: סֻלָּם יַעֲקֹב‎ Sūllām Ya‘aqōv) is a ladder leading to heaven that was featured in a dream the biblical PatriarchJacob had during his flight from his brother Esau in the Book of Genesis (chapter 28).

The significance of the dream has been debated, but most interpretations agree that it identified Jacob with the obligations and inheritance of the people chosen by God, as understood in Abrahamic religions.

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Jacob's Ladder as depicted in Monheim Town Hall. The gilded Hebrew text reads 'And, behold, the LORD stood beside him, and said: 'And, behold, I am with thee, and will keep thee whithersoever thou goest'' Jacob exclaims, 'How full of awe is this place!'

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Biblical narrative[edit]

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The description of Jacob's Ladder appears in Genesis 28:10–19:

And Jacob went out from Beer-sheba, and went toward Haran.And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the LORD stood beside him, and said: 'I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.' And Jacob awaked out of his sleep, and he said: 'Surely the LORD is in this place; and I knew it not.' And he was afraid, and said: 'How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.'

— Genesis 28:10–17 Jewish Publication Society (1917)

Afterwards, Jacob names the place 'Bethel' (literally, 'House of God').

Judaism[edit]

Sites associated with Jacob's Ladder

Jacob's Dream (1639) by José de Ribera, at the Museo del Prado, Madrid

The classic Torah commentaries offer several interpretations of Jacob's Ladder. According to the Midrash Genesis Rabbah, the ladder signified the exiles which the Jewish people would suffer before the coming of the Jewish messiah. First the angel representing the 70-year exile of Babylonia climbed 'up' 70 rungs, and then fell 'down'. Then the angel representing the exile of Persia went up a number of steps, and fell, as did the angel representing the exile of Greece. Only the fourth angel, which represented the final exile of Rome/Edom (whose guardian angel was Esau himself), kept climbing higher and higher into the clouds. Jacob feared that his children would never be free of Esau's domination, but God assured him that at the End of Days, Edom too would come falling down.^[1]

Another interpretation of the ladder keys into the fact that the angels first 'ascended' and then 'descended'. The Midrash explains that Jacob, as a holy man, was always accompanied by angels. When he reached the border of the land of Canaan (the future land of Israel), the angels who were assigned to the Holy Land went back up to Heaven and the angels assigned to other lands came down to meet Jacob. When Jacob returned to Canaan he was greeted by the angels who were assigned to the Holy Land.

Yet another interpretation is this: The place at which Jacob stopped for the night was in reality Mount Moriah, the future home of the Temple in Jerusalem.^[2] The ladder therefore signifies the 'bridge' between Heaven and earth, as prayers and sacrifices offered in the Holy Temple soldered a connection between God and the Jewish people. Moreover, the ladder alludes to the giving of the Torah as another connection between heaven and earth. In this interpretation, it is also significant that the Hebrew word for ladder, sulam (סלם) and the name for the mountain on which the Torah was given, Sinai (סיני) have the same gematria (numerical value of the letters).

The Hellenistic Jewish philosopher Philo, born in Alexandria, (d. ca. 50 CE) presents his allegorical interpretation of the ladder in the first book of his De somniis. There he gives four interpretations, which are not mutually exclusive:^[3]

The angels represent souls descending to and ascending from bodies (some consider this to be Philo's clearest reference to the doctrine of reincarnation).
In the second interpretation the ladder is the human soul and the angels are God's logoi, pulling the soul up in distress and descending in compassion.
In the third view the dream depicts the ups and downs of the life of the 'practiser' (of virtue vs. sin).
Finally the angels represent the continually changing affairs of men.

The narrative of Jacob's Ladder was used, shortly after the destruction of the Second Temple in the Siege of Jerusalem (70 CE), as basis for the pseudepigraphicLadder of Jacob. This writing, preserved only in Old Church Slavonic, interprets the experience of Patriarchs in the context of Merkabah mysticism.

A hilltop overlooking the Israeli settlement of Beit El north of Jerusalem that is believed by some to be the site of Jacob's dream is a tourist destination during the holiday of Sukkot.^[4]

Christianity[edit]

Jacob's Dream by William Blake (c. 1805, British Museum, London)^[5]

Jesus said in John 1:51 'And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' This statement has been interpreted as associating or implicating Jesus with the mythical ladder, in that Christ bridges the gap between Heaven and Earth. Jesus presents himself as the reality to which the ladder points; as Jacob saw in a dream the reunion of Heaven and Earth, Jesus brought this reunion, metaphorically the ladder, into reality. Adam Clarke, an early 19th-century Methodist theologian and Bible scholar, elaborates:

That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of Man, is a metaphor taken from the custom of dispatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince.^[6]

The theme of a ladder to heaven is often used by the Church Fathers. Irenaeus in the second century describes the Christian Church as the 'ladder of ascent to God'.