GENESIS—NOTE ON 24:9 the servant put his hand under the thigh of Abraham. Since striking one’s thigh was possibly understood as a sign of remorse and submission (see Jer. 31:19; Ezek. 21:12), the placing of one’s hand under the thigh of another may have indicated submission to that person’s strength and authority.
GENESIS—NOTE ON 24:10 camels. See note on 12:16. Mesopotamia (literally, “between the rivers”) was the Greek title for the region between the Euphrates and Tigris Rivers. Here it refers to only northwestern Mesopotamia. The city of Nahor, probably identified with Nakhur, was near Haran (see note on 11:31).
GENESIS—NOTE ON 24:12–14 The servant (like Abraham) has faith in the Lord and prays for guidance. The conditions he has set reveal that he seeks a wife who is generous and caring. The specific request in v. 14 is not the ordinary way to ask for guidance. Nevertheless, God graciously honors the request (compare Judg. 6:36–40).
GENESIS—NOTE ON 24:16 The description of Rebekah as a maiden whom no man had known confirms that she is a virgin, creating the expectation that she may well be the one God intends to be Isaac’s wife.
GENESIS—NOTE ON 24:27–28 God’s swift answer to the servant’s prayer prompts worship and praise.
GENESIS—NOTE ON 24:50–51 Rebekah’s brother and father acknowledge the providential nature of these events. God clearly intends that Rebekah should become Isaac’s wife.
Family ties. Laban took responsibility for his sister Rebekah (24:29-51). Apparently their father, who was still alive, was unable to do so.
GENESIS—NOTE ON 24:53 The gifts confirm what the servant has earlier said about Abraham’s wealth (see v. 35).
GENESIS—NOTE ON 24:63 Isaac went out. This is another divinely directed event, allowing Isaac to be the first to meet Rebekah when they arrive.
GENESIS—NOTE ON 24:65 she took her veil and covered herself. It was customary for a woman to cover her face with a veil during the period of betrothal, when she was committed to be married.
GENESIS—NOTE ON 25:1–4 Abraham took another wife. Like Hagar, Keturah has the status of a “concubine” (see 1 Chron. 1:32; also note on Gen. 25:5–6). This relationship possibly existed before Sarah’s death. In the ancient Near East, wealthy men sometimes had “second” wives.
GENESIS—NOTE ON 25:5–6 These verses highlight Isaac’s position as Abraham’s main heir. “Concubines” probably refers to Hagar and Keturah, both of whom bore Abraham children. Neither woman shared the status of Sarah, Abraham’s first wife (see also 1 Chron. 1:28–34).
GENESIS—NOTE ON 25:9–10 the cave of Machpelah . . . that Abraham purchased. See ch. 23.
GENESIS—NOTE ON 25:12–18 This short section names Ishmael’s 12 sons, who became heads of tribes in Arabia, fulfilling God’s promise in 17:20.
GENESIS—NOTE ON 25:12 These are the generations of. See note on 2:4.
GENESIS—NOTE ON 25:19–37:1 Isaac’s Descendants. The familiar phrase “these are the generations of” introduces the next main section of Genesis (see note on 2:4). While these chapters focus on the family of Isaac, special attention is given to Jacob because the unique family line of Genesis will be continued through him (see diagram).
GENESIS—NOTE ON 25:20 The repeated use of the term Aramean and the designation of their dwelling place as Paddan-aram (“plain of Aram”) indicate that Abraham’s family was considered to be Aramean.
GENESIS—NOTE ON 25:21 Like Sarah, Rebekah is also barren.
GENESIS—NOTE ON 25:22–23 The observation that the children struggled together within her introduces one of the main themes of chs. 25–36. The relationship between the twin boys will often be hostile. The divine revelation that the older shall serve the younger indicates that Jacob will have a significant role in the family line.
GENESIS—NOTE ON 25:26 holding Esau’s heel, so his name was called Jacob. The name “Jacob” resembles the Hebrew term for “heel” and has the connotation of “deceiver.” To grasp someone by the heel was apparently a figure of speech meaning “to deceive.” The idea of deception will be a repeated theme in the life of Jacob. Isaac was sixty years old. The twins are born 15 years before the death of Abraham, which is recorded in vv. 7–8. Occasionally in Genesis, events are narrated out of chronological order, as here.
Because he did not want Isaac to marry a Canaanite, Abraham sent his servant to Mesopotamia to find a wife for his son. The servant prayed for a sign to help him recognize the woman God had appointed for this purpose. Rebekah’s actions were the precise answer to the servant’s prayer. She was beautiful and hospitable, and in an act of faith she left her country and her family so that she could journey to Canaan and marry Isaac. Like Sarah, Rebekah was barren. Isaac prayed on her behalf, and God heard his prayer. Rebekah gave birth to Jacob and Esau. Favoring Jacob above his brother, Rebekah instructed him to trick his father into giving him the blessing intended for Esau. (Genesis 25:23)
GENESIS—NOTE ON 25:27–34 These verses tell of Esau selling his birthright to Jacob. While Jacob may be criticized for exploiting his brother in a moment of weakness, Esau is indifferent toward his firstborn status. That is why Heb. 12:16 describes Esau as “unholy.” He did not appreciate that his birthright was linked to God’s plan of redemption.
Tents were temporary shelters made of cloth and were often woven from black goat’s hair. The tent was held up by ropes and poles. Most tents were rectangular in shape. Because nomadic families moved often, they had little furniture. Tents still provide housing for nomadic peoples living in the Middle East today.
GENESIS—NOTE ON 25:30 In Hebrew, the name Edom is similar to the word red.
GENESIS—NOTE ON 26:1–35 The events in this chapter are difficult to date precisely but they probably took place after the death of Abraham (25:8), when Esau and Jacob were young men.
GENESIS—NOTE ON 26:1–2 besides the former famine that was in the days of Abraham. See 12:10. On that occasion, Abraham went down to Egypt. Isaac, however, is instructed to remain in Gerar. Abimelech. See note on 20:2. It is possible that this is the king mentioned in chs. 20–21. Perhaps more likely, he is his son or grandson. Philistines. See note on 21:32.
GENESIS—NOTE ON 26:3–5 I will establish the oath that I swore to Abraham. This refers to the oath in 22:16–18, the substance of which is repeated here (see note on 22:15–18). Isaac is the heir to the promises God made to Abraham.
GENESIS—NOTE ON 26:6–7 She is my sister. Isaac makes the same dishonest claim that Abraham earlier used in both Egypt (12:10–12) and Gerar (20:1–18).
GENESIS—NOTE ON 26:8 saw Isaac laughing with Rebekah. The Hebrew verb implies they were laughing while caressing affectionately.
GENESIS—NOTE ON 26:15 The Philistines may have closed up the wells to discourage herdsmen from grazing their livestock in this region.
GENESIS—NOTE ON 26:17 Isaac relocates from the city of Gerar to the Valley of Gerar, a region under the control of Gerar but not next to it.
GENESIS—NOTE ON 26:19–22 Since water was vital in this arid region, disputes over the ownership of wells were common (see 21:25). The names of the wells reflect the events associated with them.
GENESIS—NOTE ON 26:23–25 Isaac’s servants dug a well. Years earlier Abraham dug a well at Beersheba (see 21:30), but the Philistines later filled it in (26:15).
GENESIS—NOTE ON 26:26–31 Abimelech comes to Isaac to establish a covenant (v. 28) or treaty with him, guaranteeing they will live together peacefully (compare 21:22–32). Phicol is possibly the same individual as in 21:22. Alternatively, “Phicol” could be a family name or a title.
GENESIS—NOTE ON 26:32–33 This treaty coincides with the discovery of water in a well being dug by Isaac’s servants. Therefore the well is called Shibah, which resembles the Hebrew word for “oath.” Beersheba. See note on 21:31.
GENESIS—NOTE ON 26:34–35 The emphasis on the Hittite origin of Esau’s wives probably implies that Esau has not chosen them wisely. This is confirmed as they made life bitter for Isaac and Rebekah (v. 35).
GENESIS—NOTE ON 27:1–2 Isaac decides it is time to bless his firstborn son, Esau. Such blessings were seen as shaping the future of those blessed.
A father’s blessing (ch. 27) was not just a symbolic gesture. It established the identity of the heir, granting him all the privileges of that position. The father’s blessing was even seen as in some way shaping his future.
GENESIS—NOTE ON 27:4 that my soul may bless you before I die. Isaac intends that his blessing for Esau will establish the identity of the heir to the promises God had given to Abraham and Isaac.
GENESIS—NOTE ON 27:5–10 Rebekah was listening. Rebekah plans Jacob’s deception, but Jacob is still responsible for the part he plays in this trick.
GENESIS—NOTE ON 27:11 From birth, Esau was clearly distinguished from Jacob by his hairy appearance (see 25:25).
GENESIS—NOTE ON 27:29 Let peoples serve you, and nations bow down to you. Isaac’s blessing for his “firstborn” goes far beyond material prosperity (v. 28). Isaac asks for universal sovereignty over peoples and nations, building on God’s promise to Abraham that kings will be among his descendants (17:6). Cursed be everyone who curses you, and blessed be everyone who blesses you! These words echo God’s promise to Abraham, in 12:3, that he will be a blessing to all nations.
GENESIS—NOTE ON 27:30–36 Is he not rightly named Jacob? For he has cheated me these two times (v. 36). Esau refers here to the name “Jacob,” which means “to deceive/cheat” (see note on 25:26). Esau believes that Jacob has cheated him out of both his birthright (see 25:29–34) and his blessing, although Esau willingly forfeited his birthright to Jacob (see 25:33).
GENESIS—NOTE ON 27:40 you shall break his yoke from your neck. Although Jacob has been given authority over his older twin brother, Esau will eventually free himself from his brother’s control. Later, Esau’s descendants will settle outside the Promised Land, to the east of the Jordan River (see note on 32:3–5). They will eventually control Seir, which is later named “Edom.”
Esau, whose name means “hairy,” was the son of Isaac and Rebekah and the elder twin brother of Jacob. Esau was a skillful hunter and his father’s favorite son, but he brought misery upon his parents by marrying two Hittite women. Esau carelessly sold his birthright to Jacob for a bowl of stew. Jacob then tricked Isaac into giving him the blessing intended for his brother. In response, Esau tried to kill Jacob. Years later, however, Jacob and Esau were reconciled. Esau founded the nation of Edom, which became an enemy of Israel. Jacob the chosen one and Esau the one not chosen typify the age-long struggle between the people of God and their adversaries. (Genesis 27:36)
GENESIS—NOTE ON 27:41–45 I will kill my brother Jacob (v. 41). When Rebekah learns of Esau’s desire to murder Jacob, she encourages Jacob to go to her brother Laban in northwestern Mesopotamia (Haran).
GENESIS—NOTE ON 27:46 the Hittite women. Rebekah is probably referring to Esau’s wives (see 26:34–35), although she could mean Hittite women in general. She may have raised this issue with Isaac as a reason for sending Jacob away.
GENESIS—NOTE ON 28:1–2 Abraham issued similar instructions in 24:3–4. Canaanite women is a broader designation that would have included the Hittites (see note on 10:6–20).
GENESIS—NOTE ON 28:3–4 Isaac anticipates that Jacob will return to Canaan to take possession of the land divinely given to Abraham. make you fruitful and multiply you. See note on 1:28. A company of peoples echoes the idea of Abraham as the father of many nations (see 17:4–6). It is repeated in 35:11.
GENESIS—NOTE ON 28:6–9 Esau seeks to make amends for having taken Canaanite wives by marrying one of Ishmael’s daughters. However, he still retains his two Canaanite wives.
GENESIS—NOTE ON 28:10–22 The Lord uses an extraordinary dream to confirm that the divine promises to Abraham will be fulfilled through Jacob. A similar event will take place upon Jacob’s return to Canaan (32:22–32).
GENESIS—NOTE ON 28:10 Jacob sets out to travel the 550 miles (900 km) to Haran (see note on 11:31).
GENESIS—NOTE ON 28:12 ladder set up on the earth. What matters most is not the exact shape of this structure but its purpose. It provides a bridge between heaven and earth, showing that God is still committed to making the earth his dwelling place. Jesus identifies himself as the ladder linking earth and heaven (John 1:51). While human beings want to ascend to heaven (as reflected in the Tower of Babel story, Genesis 11), God is interested in making the earth his temple-city.
GENESIS—NOTE ON 28:13–15 The LORD stood above it (v. 13) could also be translated “the LORD stood beside him” (esv footnote). The Lord’s words loudly echo his promises to Abraham (12:3, 7; 13:14–16; 17:7–8; 18:18; 22:17–18) and Isaac (26:4).
GENESIS—NOTE ON 28:16–17 Believing that the LORD is in this place, Jacob describes it as the house of God. The presence of God on earth is clearly central in Jacob’s thinking.
GENESIS—NOTE ON 28:18 Jacob marks this special event at Bethel (see v. 19) by setting up a pillar and consecrating it with oil, but he does not build an altar. This indicates that he has not yet fully accepted the Lord as his God. While setting up pillars was common in Canaanite worship, Deut. 16:22 prohibits it. Years later, after his faith-transforming encounter with God at Penuel (Gen. 32:22–32), Jacob returns to Bethel to construct an altar (35:1–7).
GENESIS—NOTE ON 28:19 the name of the city was Luz at the first. The city’s name continued to be “Luz” until the Israelites occupied Canaan many centuries later (see 35:6; 48:3; Judg. 1:23). The actual location called “Bethel” by Jacob probably lay outside the city of Luz (see Josh. 16:2).
GENESIS—NOTE ON 28:20–21 If God will be with me . . . , then the LORD shall be my God. The conditional nature of Jacob’s vow reveals that he is still not fully committed to the Lord (see note on v. 18).
GENESIS—NOTE ON 28:22 I will give a full tenth to you. Centuries later, Israelite worshipers give a tenth of their income (a “tithe”) to God as an expression of their commitment to him.
GENESIS—NOTE ON 29:1–14 There are similarities between this passage and the earlier journey of Abraham’s servant to Paddan-aram to find a wife for Isaac (ch. 24). While both accounts involve providential encounters at a well, Abraham’s servant prayed for guidance, but the text says nothing about Jacob praying.
GENESIS—NOTE ON 29:1 The people of the east is an unusual way of referring to the inhabitants of Paddan-aram in northwest Mesopotamia. In Genesis, the “east” is often associated with those who are expelled or move away from God’s presence (3:23–24; 4:16; 21:14; 25:6). This brief description may indicate that Jacob’s relatives do not worship the Lord.
GENESIS—NOTE ON 29:4–6 When Jacob discovers that the shepherds are from Haran, he asks about his uncle, Laban the son of Nahor. Strictly speaking, Laban is Nahor’s grandson. The Hebrew term for “son” may indicate any male descendant.
GENESIS—NOTE ON 29:6 Providentially, Laban’s daughter Rachel is bringing her herd to the well. Rachel means “ewe,” an appropriate name for a shepherdess (v. 9).
GENESIS—NOTE ON 29:10 Jacob came near and rolled the stone from the well’s mouth. Jacob demonstrates great strength in being able to move the stone.
GENESIS—NOTE ON 29:11 Jacob kissed Rachel, probably showing family affection rather than feelings of romance (compare v. 13).
GENESIS—NOTE ON 29:18 I will serve you seven years for your younger daughter Rachel. In the ancient Near East it was customary for a prospective husband to give the bride’s father a substantial gift of money, known as the bride-price. Jacob offers to work for Laban to give the equivalent of seven years’ wages for Rachel.
Rachel was the daughter of Laban, uncle of Jacob. She became Jacob’s wife. Since she was a shepherdess, it is fitting that Rachel’s name means “ewe.” Rachel was a beautiful woman, and the Bible says that Jacob loved her immediately. So deep was his love for her that after being deceived into marrying her older sister Leah, Jacob promised to work an additional seven years for Laban so that he could marry Rachel as well. There was constant strife between the sisters because Jacob favored Rachel, and because Rachel was envious of Leah’s ability to have children. After many years of waiting, however, Rachel gave birth to Joseph and Benjamin. Ruth 4:11 says that Rachel and Leah “together built up the house of Israel.” (Genesis 29:18, 20)
GENESIS—NOTE ON 29:22 made a feast. Feasting was an important element of ancient Near Eastern weddings.
GENESIS—NOTE ON 29:23 in the evening. It was dark or nearly dark when Leah was introduced to Jacob for the consummation of their marriage. In a world without artificial lighting, darkness can be pitch-black. Jacob did not realize that Leah was the bride. She may also have come to him wearing a veil, the sign of a betrothed woman (see 24:65).
GENESIS—NOTE ON 29:25 Only in the morning does Jacob realize he has been deceived.
Giving servants as gifts to the bride (29:24) was very common in OT times. Doing so provided the newly married woman the help she would need in running a household. Having servants also gave the wife a position of status within her community.
GENESIS—NOTE ON 29:26 to give the younger before the firstborn. Laban’s remarks are highly ironic in light of Jacob’s earlier deception of his father.
GENESIS—NOTE ON 29:27 Complete the week of this one. The wedding celebrations lasted for seven days. Laban persuades Jacob to complete this process with Leah, with the understanding that that he will then be able to marry Rachel. This would also give opportunity for Leah to conceive a child. Jacob will have to work for another seven years to pay the bride-price for Rachel.
GENESIS—NOTE ON 29:31 When the LORD saw that Leah was hated. From the beginning, Jacob had loved Rachel (v. 18). He probably found it difficult to love Leah, given the events that had brought them together. Rachel probably loathed her sister for the same reason. Yet their treatment of Leah causes the Lord to favor her with children, while Rachel is barren. As Genesis frequently shows, the Lord is ultimately the One who creates human life.
GENESIS—NOTE ON 29:32–35 Leah bears Jacob four sons. As the esv footnotes reveal, each son’s name is a wordplay on Leah’s comment after his birth.
GENESIS—NOTE ON 30:3–8 Because of her barrenness, Rachel offers Jacob her servant Bilhah as a substitute wife (v. 3). This was a common practice in ancient Near Eastern culture. Abraham and Sarah had also followed this custom (see 16:1–4). Children born to the second wife were regarded as belonging to the first wife, preserving the family line. Therefore, Rachel names the two boys born to Bilhah (30:6, 8).
GENESIS—NOTE ON 30:14–16 Leah buys from Rachel the right to lie with Jacob. Having agreed to this with her sister, she says to Jacob, I have hired you with my son’s mandrakes. The context suggests Rachel may have viewed the plant as increasing fertility.
GENESIS—NOTE ON 30:17–21 Once more (see note on 29:32–35), the names of the sons reflect events surrounding their births.
GENESIS—NOTE ON 30:22–24 God remembered Rachel. On God’s “remembering,” see note on 8:1. God has taken away my reproach. A woman’s inability to bear children could be interpreted as divine disapproval. Joseph’s name is derived from a remark made by his mother; in Hebrew Joseph sounds like the verb “add to.”
GENESIS—NOTE ON 30:25–31:18 Having completed 14 years of service to Laban, Jacob wants to return to his family in Canaan. Laban, however, is reluctant to lose Jacob’s service, which has brought him considerable wealth.
GENESIS—NOTE ON 30:27–30 Laban’s use of divination is sinful (see Deut. 18:10), even though the information obtained is accurate. the LORD has blessed me because of you. All the members of the special line descended from Abraham are portrayed as bringing God’s blessing to others. Name your wages. For 14 years Jacob has served Laban to pay the bride-price for Leah and Rachel. Having fulfilled this obligation, which has brought great financial benefit to Laban, Jacob now wants to provide for his own household.
GENESIS—NOTE ON 30:31–34 As payment for his services, Jacob asks Laban to give him livestock with distinctive markings. Then it would be obvious which animals were Jacob’s and which were Laban’s.
GENESIS—NOTE ON 30:35 Having agreed on the wages, Laban secretly removes all the animals he had promised to Jacob and gives them to his sons.
GENESIS—NOTE ON 30:37–39 To produce more speckled and spotted sheep and goats, Jacob manipulates the breeding process. Scholars differ as to how Jacob is using sticks with peeled white streaks in them to do this.
GENESIS—NOTE ON 30:41–42 Jacob ensures that the striped, speckled, and spotted sheep and goats come from the best animals in Laban’s flocks.
GENESIS—NOTE ON 30:43 Having arrived in Paddan-aram with only his staff (see 32:10), Jacob has become very rich. His possessions resemble earlier summaries of Abraham’s wealth (see 12:16; 24:35).
GENESIS—NOTE ON 31:4–13 But the God of my father has been with me (v. 5). While Laban has taken advantage of Jacob, God has consistently worked against Laban’s schemes. God of Bethel (v. 13). At Bethel, God had promised to be with Jacob (28:15). Some 20 years later, Jacob acknowledges God’s faithfulness.
GENESIS—NOTE ON 31:14–16 In their response, Rachel and Leah also contrast their father’s actions with God’s (see note on vv. 4–13). While Laban has tried to take what is theirs (vv. 14–15), God has provided for them and their children (v. 16).
GENESIS—NOTE ON 31:19–55 Fearful that Laban will prevent him from leaving Paddan-aram, Jacob escapes when his father-in-law is away shearing sheep. When Laban discovers what has happened, he pursues Jacob, catching up with him in Gilead. They eventually make a treaty that guarantees protection to both parties.
GENESIS—NOTE ON 31:19 Rachel stole her father’s household gods. Little is known about the nature of these objects. The term is often translated as “images/idols.” They may have been small figurines depicting particular gods. The narrator does not explain why Rachel took them.
GENESIS—NOTE ON 31:20 Jacob tricked Laban. Although Jacob takes only what rightly belongs to him, Laban later accuses him of having stolen everything that is now in Jacob’s possession (v. 43).
GENESIS—NOTE ON 31:21 hill country of Gilead. The region lies east of the Jordan River, several hundred miles south of Paddan-aram.
GENESIS—NOTE ON 31:22–24 Laban catches up with Jacob about 10 days after his initial departure. Jacob, with his family and livestock, has reached Gilead.
GENESIS—NOTE ON 31:26–30 the God of your father. Although Laban acknowledges that God has spoken to him (see v. 24), he refuses to acknowledge God as his own; he is the God of Isaac. To underline this point, Laban asks Jacob, why did you steal my gods?
GENESIS—NOTE ON 31:26 Rachel and Leah had willingly agreed to go with Jacob (v. 16), despite what Laban says.
GENESIS—NOTE ON 31:35 Rachel tries to prevent Laban from finding his household gods by telling him that the way of women is upon her (that is, she is menstruating).
Why was Laban so upset when his household gods were stolen? Household gods (31:30) had a more practical use than just idol worship. They served as titles of ownership to one’s property and inheritance.
GENESIS—NOTE ON 31:42 the God of Abraham and the Fear of Isaac. The term “Fear” is clearly a substitute for “God.” Possibly, since Isaac treated God with reverential fear, God could be called the “One Feared” or the “Fear” of Isaac. Another possibility is the idea that Isaac’s God caused fear in others (see, e.g., the reaction of Abimelech in 26:10–11, 28–29).
GENESIS—NOTE ON 31:43–44 In spite of Jacob’s observations, Laban claims ownership of everything that Jacob has taken. Then, possibly to save face, Laban invites Jacob to make a covenant or treaty with him on the pretext of protecting his daughters and grandchildren (see v. 50).
GENESIS—NOTE ON 31:45–46 The creation of two “witnesses” may have been intended to emphasize the seriousness of the oath. More likely, the two witnesses reflect in some way the deities Jacob and Laban worship. Jacob’s single stone (monotheism) contrasts with the heap of stones set up by Laban and his relatives (polytheism).
GENESIS—NOTE ON 31:47–49 Mizpah, meaning “watchtower,” became the name of a settlement north of the Jabbok River. It was the hometown of Jephthah (Judg. 11:11). Mizpah was also the name of an important city on the boundary between Israel and Judah, 8 miles (13 km) northwest of Jerusalem (Judges 20).
GENESIS—NOTE ON 32:1–21 After separating peacefully from Laban, Jacob prepares to meet his estranged brother Esau. Jacob is naturally hesitant about how he will be received some 20 years after fleeing from Esau in order to avoid being killed by him. Jacob’s preparations are intended to promote a peaceful reconciliation.
c. 1976 B.C.
After acquiring wealth in Paddan-aram, Jacob returned to Canaan. He came to Mahanaim, where he sent his household ahead of him and crossed the Jabbok alone. There he wrestled with a mysterious man until morning and named the place Peniel (also called Penuel). Jacob then encountered his brother Esau, who had come from Edom to meet him. After the two were reconciled, Esau returned to Edom, while Jacob journeyed to Canaan.
GENESIS—NOTE ON 32:1–2 The reference to the angels of God brings to mind Jacob’s dream at Bethel (28:12), the only other place in the OT where this expression is used. This is God’s camp is also an unusual phrase. Since camps were mobile, unlike houses, Jacob’s remark suggests that God has sent his angels to accompany Jacob safely back to the land of Canaan. Mahanaim means “two camps,” possibly referring to God’s camp and Jacob’s camp.
GENESIS—NOTE ON 32:3–5 Jacob sent messengers before him. The Hebrew term for “messengers” implies “angels” in v. 1. The land of Seir, the country of Edom lies east of Canaan in Transjordan. Esau was living in this area before Jacob returned. He may have already separated himself from his father Isaac, who is living at Mamre, near Hebron (see 35:27). “Seir” means “hairy” in Hebrew, and “Edom” is similar to the word for “red” (see 25:25).
GENESIS—NOTE ON 32:6 four hundred men with him. A force of this size suggests that Esau plans to attack Jacob.
GENESIS—NOTE ON 32:7–8 two camps. Jacob’s actions, while understandable, show that he is still unable to trust God fully for protection.
GENESIS—NOTE ON 32:9–13 Jacob prays, because of his fear of Esau. Because God has prospered him so greatly, Jacob is able to divide everything that he has into two camps. O LORD. This is the first time Jacob addresses God using his special name, “Yahweh” (see note on 2:4). make your offspring as the sand of the sea. Genesis does not specify when this divine promise was made to Jacob, as it was to Abraham (see 22:17).
GENESIS—NOTE ON 32:18 your servant Jacob . . . my lord Esau. Jacob’s humility is noteworthy, in light of the earlier statements about the older serving the younger (see 25:23) and about Jacob being lord over his brothers (27:29).
GENESIS—NOTE ON 32:22–32 This passage records a nighttime encounter between God and Jacob. Jacob is transformed by this extraordinary meeting, and his name is changed from “Jacob” to “Israel.”
The Jabbok River. The Hebrew word for “wrestle” is abbaq. This has led many scholars to believe that the Jabbok River (32:22) was named after Jacob’s famous wrestling match with God.
GENESIS—NOTE ON 32:22–23 ford of the Jabbok. The Jabbok River flows westward into the Jordan Valley about 24 miles (39 km) north of the Dead Sea.
GENESIS—NOTE ON 32:24 a man wrestled. By the time their contest ends, Jacob is convinced that his opponent is God himself (see v. 30). This is possible, since God had previously come to Abraham in human form (18:1–15).
GENESIS—NOTE ON 32:25 Jacob’s hip was put out of joint. Jacob’s injury shows the strength of his opponent and his own desire to win the fight.
GENESIS—NOTE ON 32:26 I will not let you go unless you bless me. Jacob is so determined to be blessed that he will not release his opponent, even when his thigh is dislocated.
GENESIS—NOTE ON 32:28 Your name shall no longer be called Jacob, but Israel. “Israel” probably means “he strives with God.” It could also mean “God strives” (see esv footnote). Jacob’s new name marks the end of a lifetime of struggling with others (see 25:22). Jacob has finally come to realize the importance of being blessed by God. The God of his father has now become his God (32:9). See Hos. 12:3–4.
Jacob was the son of Isaac and Rebekah. His name means “he grasps the heel” or “he cheats.” Jacob used deception to receive the blessing intended for his brother Esau. He then fled to the home of his uncle Laban. When Jacob asked permission to marry Laban’s daughter Rachel, Laban agreed but then tricked him into marrying her older sister Leah instead. However, Jacob was allowed to marry Rachel as well, and he eventually became the father of 12 sons and a daughter. As he was returning to Canaan, Jacob wrestled with an angel of the Lord. During this struggle he was given a new name, Israel, which means “struggles with God.” Jacob’s 12 sons became the 12 tribes of Israel. (Genesis 32:27–28)
GENESIS—NOTE ON 32:30 Jacob called the name of the place Peniel. “Peniel” means “face of God.” Jacob’s encounter with God fills him with awe. When later Moses asks to see God’s glory, he is told, “You cannot see my face, for man shall not see me and live” (Ex. 33:20). In light of this, either Jacob’s encounter is a remarkable exception or face to face is a figure of speech for closeness to God.
GENESIS—NOTE ON 32:31 Penuel is a variant spelling of “Peniel.”
GENESIS—NOTE ON 33:1–20 Having met the Lord at Peniel, Jacob is reconciled with Esau.
GENESIS—NOTE ON 33:1–3 With Esau in sight, Jacob arranges his wives and children in order of importance, with priority being given to Rachel and Joseph.
GENESIS—NOTE ON 33:3 Jacob slowly approaches Esau, bowing himself to the ground seven times. Jacob’s actions are clearly intended to express his submission to Esau, despite the earlier divine revelation that the older would serve the younger (25:23).
GENESIS—NOTE ON 33:4 Esau ran to meet him. The unreserved manner in which Esau greets and embraces Jacob reveals that he is not angry with him.
GENESIS—NOTE ON 33:8 All this company that I met refers to the groups of animals that Jacob had sent ahead to Esau (see 32:13–21).
GENESIS—NOTE ON 33:10 For I have seen your face, which is like seeing the face of God, and you have accepted me. Jacob draws a remarkable parallel between his earlier encounter with God (32:30) and his meeting with Esau. Like God, Esau shows unmerited favor to Jacob.
GENESIS—NOTE ON 33:11 Please accept my blessing. Jacob’s blessing is his present of livestock. Previously, Jacob had taken Esau’s blessing as the firstborn. While Jacob cannot restore this to Esau, he wants to give him another blessing, which comes from God’s blessing of Jacob.
GENESIS—NOTE ON 33:12–14 While Esau wants his brother to return with him, Jacob politely refuses, using the travel-weariness of his children and livestock as an excuse. until I come to my lord in Seir. Apparently Jacob still does not fully trust Esau. He has no intention of following him to Seir (see v. 17). From where Esau and Jacob met, Seir was about 100 miles (161 km) to the south, while Succoth, on the border of Canaan, was only 4 miles (6.4 km) to the west.
GENESIS—NOTE ON 33:17–18 Succoth is in the Jordan Valley near where the Jabbok River joins the Jordan River. Shechem, about 20 miles (32 km) west of Succoth, was the first place named in connection with Abraham’s arrival in Canaan (see 12:6).
The name Succoth (33:17) means “booths.” A booth was a temporary dwelling resembling a tent or a hut. Most of the people around Succoth were nomads, and they probably lived in tents or booths.
GENESIS—NOTE ON 33:19 hundred pieces of money. The term translated as “money” is used rarely in the OT (see Josh. 24:32; Job 42:11). The precise value is uncertain.
GENESIS—NOTE ON 33:20 This is the first altar mentioned in connection with Jacob, and it signals his commitment to worship the Lord. This is seen by the name he gives the altar: El-Elohe-Israel means “God, the God of Israel.” Jacob identifies the God worshiped at this altar as the One whom he had encountered at Peniel and who had changed his name.
GENESIS—NOTE ON 34:1–31 Almost as soon as Jacob returns to Canaan, an incident threatens the future security of his family. While the rape of Dinah by Shechem is inexcusable, the retribution by Simeon and Levi far exceeds the crime. Jacob is very conscious of how their actions have endangered his entire household.
GENESIS—NOTE ON 34:1 Dinah became friends with the women of the land. The only other occurrence of this expression in Genesis is in 27:46, when Rebekah speaks against Jacob’s marrying “one of the women of the land.”
GENESIS—NOTE ON 34:2–4 Hamor the Hivite, the prince of the land, was clearly a person of some importance in Shechem. While Hamor’s son Shechem is initially attracted to Dinah by lust, he now desires to hold on to her as his wife.
GENESIS—NOTE ON 34:8–9 Although Hamor comes to speak to Jacob (v. 6), Jacob appears to be pushed aside by his sons. They are the ones who speak with Hamor and Shechem.
GENESIS—NOTE ON 34:11–12 In an attempt to win over Dinah’s family, Shechem offers a generous bride price and gift. This was a normal part of marriage arrangements in the ancient Near East.
GENESIS—NOTE ON 34:14–17 In ch. 17, circumcision is introduced as the sign of God’s covenant with Abraham. Those who are circumcised acknowledge Abraham as their father.
GENESIS—NOTE ON 34:21 These men are at peace with us. Hamor and Shechem are completely fooled by Jacob’s sons.
GENESIS—NOTE ON 34:25 two of the sons of Jacob, Simeon and Levi. Although all of Jacob’s sons were involved in the deception, only Simeon and Levi are involved in slaughtering all the males. This explains why both brothers are later passed over in favor of their younger brother Judah (49:5–7).
GENESIS—NOTE ON 35:1–29 Jacob moves by stages from Shechem to Bethel, eventually coming to Hebron, where his father Isaac is still alive. Transformed by the experiences of Bethel and Peniel, Jacob is now ready to assume his role as the one through whom God’s promises to Abraham will be continued.
GENESIS—NOTE ON 35:1 Jacob had only set up a pillar at Bethel when God appeared to him (28:18). By returning to Bethel and building an altar there, Jacob acknowledges that God has been faithful to him (see 28:20–22).
GENESIS—NOTE ON 35:2–3 Jacob prepares his household for entering God’s presence: Bethel is the “house of God.” They must rid themselves of foreign gods, as emphasized in the first of the Ten Commandments (Ex. 20:3). Rachel’s theft of her father’s household gods suggests that polytheistic beliefs existed within Jacob’s household. These must be abandoned. Jacob’s household must purify themselves (Gen. 35:2). This may explain Jacob’s final instruction to change garments (v. 2; see Ex. 19:10).
GENESIS—NOTE ON 35:4 It is not clear whether the rings that were in their ears were worn by the people or by the foreign gods. Some ancient Near Eastern evidence indicates that idols could have earrings. Jacob probably buried these cultic objects.
Terebinths are huge, spreading trees that grow to a height of 20–26 feet (6–8 m). They have reddish-green leaves and red berries that grow in clusters. A perfumed, oily resin flows out of the bark when it is cut. Terebinths grow in hot, dry places, and were thus a source of welcome shade to the people of the Bible (35:4; Hos. 4:13).
GENESIS—NOTE ON 35:5 a terror from God. While the nature of this terror is unknown, other passages in Genesis record how the fear of God is used to protect the patriarchs (e.g., 20:8; 26:28–29). Jacob’s fears (34:30) are answered by God’s protection, in spite of Simeon and Levi’s excessive revenge (34:25).
GENESIS—NOTE ON 35:6 Luz (that is, Bethel). See note on 28:19.
GENESIS—NOTE ON 35:8 Deborah, Rebekah’s nurse, was mentioned in 24:59, though not by name. Deborah’s presence with Jacob may suggest that Rebekah had sent her to him in connection with her promise to bring Jacob back home (27:45).
GENESIS—NOTE ON 35:9 blessed him. This not only confirms the blessing of 32:29 but also makes Jacob equal to Abraham and Isaac (see 24:1; 25:11).
GENESIS—NOTE ON 35:10 On the change of Jacob’s name to Israel, see note on 32:28.
GENESIS—NOTE ON 35:11–12 God’s second statement emphasizes that Jacob is now heir to the divine promises given to Abraham and Isaac. kings shall come from your own body. The promise of royal descendants is first given to Abraham in 17:6. This theme will reappear in Joseph’s dreams (37:6–10), showing that the ultimate fulfillment of the promise will come through Jacob’s descendants. The land that I gave. The divine promise of the land is renewed to include Jacob and his descendants.
GENESIS—NOTE ON 35:14–15 pillar. See note on 28:18. drink offering. This is the only mention in Genesis of such an offering. Later references suggest that wine was used (e.g., Num. 15:1–10).
GENESIS—NOTE ON 35:16–20 Rachel dies while giving birth. The name that Rachel gives her newborn son, Ben-oni, is potentially ambiguous (see esv footnote). Jacob changes the name to make its meaning certain. Benjamin means “son of my right hand.”
GENESIS—NOTE ON 35:18 her soul was departing. This is one place in the OT where the Hebrew word translated “soul” refers to what gives life to the body.
GENESIS—NOTE ON 35:22–23 Reuben went and lay with Bilhah his father’s concubine. While Reuben’s action may have been prompted by lust, it challenged Jacob’s position as head of the household. Jacob later denies Reuben the inheritance due him as the firstborn (49:3–4).
GENESIS—NOTE ON 35:26 These were the sons of Jacob who were born to him in Paddan-aram. Strictly speaking (see vv. 16–20), Benjamin was not born in Paddan-aram, but this is a general summary statement.
GENESIS—NOTE ON 35:27 Mamre, or Kiriath-arba (that is, Hebron). See notes on 13:18; 23:2.
GENESIS—NOTE ON 35:28–29 In spite of hinting that he would soon die in 27:1–2, Isaac has remained alive during Jacob’s 20 years of exile in Paddan-aram.
GENESIS—NOTE ON 36:1–8 These verses explain the summary description of Esau that comes in v. 9. These events occurred during Esau’s time in Canaan, when five sons and some daughters were born to him. Esau then relocated in the hill country of Seir.
GENESIS—NOTE ON 36:1 These are the generations of. See note on 2:4. Esau (that is, Edom). On the origin of the name “Edom,” see note on 25:30.
GENESIS—NOTE ON 36:12 concubine. See note on 25:5–6.
GENESIS—NOTE ON 36:20–30 This section lists five chiefs associated with the Horites, the original inhabitants of Seir. Eventually, Esau’s descendants assume control of Seir, renaming it “Edom.”
GENESIS—NOTE ON 37:1 Whereas Esau’s descendants dwell in Seir (alongside the Horites), Jacob settles in Canaan (like his father Isaac).
GENESIS—NOTE ON 37:2–50:26 Jacob’s Descendants. The last main section of Genesis further develops the theme of a royal line descended from Abraham. As governor of Egypt, Joseph brings divine blessing to many people. Genesis, however, looks forward to a time when the leadership of Israel will pass from the tribe of Joseph’s son Ephraim to the tribe of Judah (see Ps. 78:67–68). This story would have shown its first readers how they came to be in Egypt, namely, through God’s mysterious use of both evil and noble deeds to bring about his purpose (see Gen. 50:20).
GENESIS—NOTE ON 37:2–36 Joseph is the second youngest son of Jacob, but his father gives him privileges normally given to the firstborn. Joseph’s dreams further antagonize his older brothers, who cannot accept that he will someday reign over them.
GENESIS—NOTE ON 37:2 These are the generations of. See note on 2:4. Joseph brought a bad report of them. Joseph’s action brings him into conflict with his brothers.
GENESIS—NOTE ON 37:3 the son of his old age. Since Benjamin, not Joseph, was actually the last son born to Jacob, the unusual Hebrew expression “son of old age” could mean either (1) someone who displays exceptional maturity while still young or perhaps (2) the son closest to Jacob in his old age. robe of many colors. The actual design of the cloak is uncertain.
GENESIS—NOTE ON 37:5 Joseph had a dream. In Genesis, dreams are normally associated with divine revelations (see 20:3; 28:12; 31:10–11; 40:5–8; 41:1).
GENESIS—NOTE ON 37:8 Joseph’s brothers understand Joseph’s first dream to mean that he will reign over them.
GENESIS—NOTE ON 37:9–11 The second dream reinforces the expectation that Joseph will have authority over the rest of his family. Shall I and your mother. When Joseph had this dream, his mother Rachel was probably dead (see 35:16–19); “your mother” refers to Leah.
GENESIS—NOTE ON 37:12–14 Shechem. See note on 33:17–18.
GENESIS—NOTE ON 37:15–17 Since his brothers have moved farther north, Joseph travels from Shechem to Dothan, a journey of about 16 to 20 miles (26 to 32 km), to find them.
A long walk! Jacob sent Joseph to see how his brothers were doing, as they tended their sheep (37:14). Joseph headed northward, probably walking, and didn’t find his brothers until he came to Dothan (v. 17). The journey would have been more than 50 miles (80 km)!
GENESIS—NOTE ON 37:18–20 this dreamer. The brothers’ comment is full of sarcasm. The expression implies “master/owner of the dreams.”
GENESIS—NOTE ON 37:21–22 As the oldest, Reuben convinces his brothers not to kill Joseph. Reuben plans to rescue Joseph later and restore him to his father.
GENESIS—NOTE ON 37:25 caravan of Ishmaelites. These traders come from the Sinai Peninsula. Although initially identified as Ishmaelites (a broad category covering various people groups), in vv. 28 and 36 they are specifically called Midianites. coming from Gilead. See note on 31:21. camels. See note on 12:16.
GENESIS—NOTE ON 37:26–27 Judah said to his brothers. Although Judah shows compassion by not wanting to kill Joseph, he may have seen an opportunity to profit from selling his brother.
GENESIS—NOTE ON 37:29–30 tore his clothes. A visible sign of intense anguish and pain. where shall I go? Reuben’s grief might not be about the loss of Joseph but about how upset his father will be with Reuben when he learns that Joseph is gone (see note on vv. 21–22).
A costly demonstration of grief. The Hebrew custom of tearing one’s garments (37:29, 34) was an expression of grief, often after learning of the death of a loved one. It would surely have had great significance in a day when most people owned very few items of clothing.
GENESIS—NOTE ON 37:34 put sackcloth on his loins. A common mourning custom.
GENESIS—NOTE ON 37:35 I shall go down to Sheol. Jacob believes that his grief will continue through the afterlife. “Sheol” is the proper name for the place where people go after death, though specific knowledge about the afterlife was lacking at this time.
GENESIS—NOTE ON 38:1–30 The shocking account of Judah’s relationship with Tamar, which interrupts the story of Joseph in Egypt, fulfills an important role in Genesis by providing a record of Judah’s family line. The chapter concludes with a birth account in which a firstborn twin is pushed aside by his younger brother, Perez. The royal line of David—and therefore of Jesus Christ—will come from Perez. Although this chapter shows Judah at his worst, it also provides the background for the remarkable transformation in his life seen later in Genesis.
GENESIS—NOTE ON 38:1–2 A sense of danger is suggested through Judah’s separation from the rest of his family, his friendship with Hirah (a native of the Canaanite city of Adullam), and his marriage to a Canaanite woman. In Genesis, marriages to Canaanites are never viewed in a positive light (see 24:3; 26:34–35; 28:1).
GENESIS—NOTE ON 38:6–7 The nature of Er’s wickedness is unknown. No information on Tamar’s background is provided, although it is likely that she was a Canaanite.
GENESIS—NOTE ON 38:8 Judah instructs his second son Onan to fulfill the custom of “levirate marriage,” which required a brother to marry his brother’s childless widow and give her children. See Deut. 25:5–10. It plays an important role in the book of Ruth (Ruth 1:11–13; 4:1–12). Judah is eager that Tamar should have a son to continue the firstborn line of Er.
Levirate marriage is the practice of a man marrying the widow of his deceased brother, if she had no children (38:8). A child of this second marriage would provide security for the widow and would carry on the name of the deceased brother.
GENESIS—NOTE ON 38:9 Onan knew that the offspring would not be his. While publicly Onan appears to fulfill his father’s request, in private he refuses to father a child on behalf of Er. he would waste the semen on the ground. Onan avoided impregnating Tamar. He probably selfishly feared that a son born to Tamar would reduce the importance of his own family line and his share of Judah’s inheritance.
GENESIS—NOTE ON 38:11 Judah protects his remaining son, Shelah, by sending Tamar back to her own family. He implies that one day she will marry Shelah. He treats Tamar as if she were dangerous, while it was actually the sons’ evil actions that brought about their deaths.
GENESIS—NOTE ON 38:12 Sometime later Judah becomes a widower. After a period of mourning he travels to Timnah. Two locations are known by this name, but this one is probably in the southern hill country of Judah (see Josh. 15:57).
GENESIS—NOTE ON 38:13–14 Having waited for Judah to fulfill his promise regarding Shelah (v. 11), Tamar decides to take action. She puts off her widow’s garments and covers herself with a veil, possibly intending to remind Judah that she is promised to Shelah. She goes to the entrance to Enaim, hoping to meet her father-in-law.
GENESIS—NOTE ON 38:15 When Judah sees Tamar, he assumes that she is a prostitute, for she had covered her face. Since engaged women also wore veils, Judah’s belief that Tamar is a prostitute would not have been simply based on her covered face. Her being alone by the roadside possibly contributed to his assumption (Jer. 3:2 links “waysides” with prostitution).
GENESIS—NOTE ON 38:16–18 Tamar’s request, What will you give me . . . ? recalls Judah’s refusal to give her Shelah.
GENESIS—NOTE ON 38:21 Ironically, Hirah’s description of Tamar as a cult prostitute introduces into the account a religious dimension linked to fertility rituals. The term used by Hirah is rarely used in the OT (see Deut. 23:17; Hos. 4:14).
GENESIS—NOTE ON 38:24–26 When Judah discovers that he was responsible for Tamar’s pregnancy, he acknowledges her righteousness in contrast to his own failure. This marks an important turning point for Judah.
GENESIS—NOTE ON 38:27–30 With its focus on the identity of the firstborn, this birth account suggests that something significant will happen among the descendants of Perez.
c. 1900 B.C.
Joseph arrived in Egypt during the reign of the Twelfth Dynasty, arguably the zenith of Egypt’s power. Shortly before this era, Upper and Lower Egypt had been unified under one ruler, and now Egyptian influence expanded south and east. The regular flooding of the Nile River provided a relatively stable supply of food and offered some degree of protection from the famines suffered by other lands of the ancient Near East.
GENESIS—NOTE ON 39:1–23 In Egypt, Joseph maintains his integrity by refusing to lie with Potiphar’s wife, which results in his being wrongfully imprisoned.
GENESIS—NOTE ON 39:1 This verse, which echoes 37:36, reintroduces Joseph as the main character of the story that follows.
GENESIS—NOTE ON 39:2–5 The LORD was with Joseph. Joseph’s life in Egypt is governed by God’s providential care (see 50:20). God’s blessing will come through Joseph (compare 12:3; 18:18; 22:17; 30:27).
GENESIS—NOTE ON 39:6–9 Handsome in form and appearance echoes 29:17, which describes Joseph’s mother Rachel. Joseph recognizes that to give in to Potiphar’s wife would be an offense against his master and against God (see Ps. 51:4).
GENESIS—NOTE ON 39:13–15 Concerning the term “Hebrew,” see note on 10:21–32.
GENESIS—NOTE ON 39:20 Joseph’s imprisonment where the king’s prisoners were confined will prove significant for future developments.
GENESIS—NOTE ON 40:1–41:57 Some time after Joseph was imprisoned (ch. 39), two royal attendants are imprisoned for offending Pharaoh. With God’s help, Joseph interprets their dreams. This prepares the way for Joseph to be later summoned from prison to interpret Pharaoh’s dreams.
Cupbearers (40:1) were high-ranking officials who served the kings of the ancient Near East. Their job was dangerous: before bringing any drink to the king, they tasted it to make sure that it had not been poisoned.
GENESIS—NOTE ON 40:1 committed an offense against. In 39:9 the same Hebrew verb is translated “sin against.” The cupbearer and baker have sinned against their lord, who enjoyed divine status as king of Egypt. The repetition of the rarely used expression “king of Egypt” emphasizes the seriousness of their offense. The cupbearer and baker provided the king with drink and food. They had unique access to him and were trusted to keep him from being poisoned.
GENESIS—NOTE ON 40:2–3 captain of the guard. This same title is given to Potiphar (37:36; 39:1). Since Potiphar’s name is not used in this context, however, the captain is probably another person.
GENESIS—NOTE ON 40:4 In prison, Joseph served a captain of the guard and managed the affairs of his house.
GENESIS—NOTE ON 40:5–8 In the ancient Near East, dreams were often viewed as a medium of divine revelation.
GENESIS—NOTE ON 40:14–15 remember me. See note on v. 23. that they should put me into the pit. While Joseph’s remark relates to Egypt, his mention of “the pit” recalls what his brothers did to him in Canaan (see 37:18–28).
GENESIS—NOTE ON 40:18–19 In three days Pharaoh will lift up your head—from you! The baker’s corpse was to be hung on a tree and possibly decapitated.
GENESIS—NOTE ON 40:20–22 Pharaoh’s birthday may refer to his actual birthday or to the anniversary of his becoming ruler, when pardons were more often granted. As Joseph said, the heads of both men are lifted up.
GENESIS—NOTE ON 40:23 the chief cupbearer did not remember Joseph. The reader knows that God will “remember” Joseph, as he does other people (8:1; 19:29; 30:22).
GENESIS—NOTE ON 41:1 After two whole years. These events take place two years after the chief cupbearer has been released from prison. Joseph is now 30 years old (see v. 46) and has been in Egypt for about 12 or 13 years (see 37:2).
GENESIS—NOTE ON 41:8 the magicians of Egypt. These were probably cultic officials who interpreted omens and signs, not illusionists who performed to entertain.
GENESIS—NOTE ON 41:12 A young Hebrew emphasizes that Joseph is not Egyptian.
GENESIS—NOTE ON 41:14 Social customs required that Joseph be shaved and clothed before entering Pharaoh’s presence. Out of the pit shows what it was like for Joseph to be in prison.
GENESIS—NOTE ON 41:15–16 God, not Joseph, will answer Pharaoh’s request (see 40:8).
GENESIS—NOTE ON 41:17–24 Pharaoh’s repetition of vv. 1–8 shows the importance of the dreams.
GENESIS—NOTE ON 41:25–36 Stressing that the dreams come from God, Joseph says that the similar content of the dreams means they will be fulfilled soon. Joseph’s detailed instructions impress Pharaoh.
GENESIS—NOTE ON 41:38 the Spirit of God. While Pharaoh undoubtedly interpreted this according to his own religious outlook, on various occasions God empowered people for special service by giving them his Spirit (see, e.g., Ex. 31:3; Judg. 3:10).
GENESIS—NOTE ON 41:40–41 Joseph is appointed to govern all the people of Egypt, second only to Pharaoh himself.
GENESIS—NOTE ON 41:42–43 To show Joseph’s special status, Pharaoh gives him his royal signet ring, dresses him appropriately, and provides royal transport.
Signets were seals that bore a unique mark representing their owner. Some signets were worn around the neck; others were worn as rings (41:42). The signet was pressed into soft clay to leave an impression of its mark. Signet impressions were used to certify important documents.
GENESIS—NOTE ON 41:45 called Joseph’s name Zaphenath-paneah. Joseph is fully integrated into the royal court when Pharaoh gives him an Egyptian name and a wife. Marrying into a prominent priestly family gives Joseph additional acceptance.
GENESIS—NOTE ON 41:50–52 The name Manasseh sounds like the Hebrew word for “forget,” suggesting that things have moved on for Joseph. Ironically, however, the name also reminds him of his father’s household. Ephraim, which means “twice fruitful,” recalls the theme of being fruitful (see note on 1:28).
GENESIS—NOTE ON 41:54–57 As predicted in Pharaoh’s dreams, the seven years of plenty are followed by a famine that extends well beyond Egypt. Joseph’s preparations ensure that food is available for the Egyptians and all the earth (v. 57; that is, all the eastern Mediterranean region; see note on 6:17).
GENESIS—NOTE ON 42:1–38 Shortage of food in Canaan forces Jacob to send his sons to Egypt, but Benjamin, Joseph’s younger brother, remains at home, for Jacob fears losing him, too. When Joseph encounters his brothers again, he deliberately conceals his identity. After accusing them of being spies, he holds Simeon hostage, sending the others back to Canaan on the understanding that they will return with Benjamin. Naturally, Jacob is very reluctant to permit this.
GENESIS—NOTE ON 42:6–9 About 20 years have passed since his brothers last saw Joseph. While Joseph recognizes them, they do not know who he is. bowed themselves before him. Joseph interprets the brothers’ action as fulfilling his earlier dreams (37:5–11). Speaking through an interpreter and without disclosing his true identity, Joseph accuses his brothers of being spies. the nakedness of the land. A figure of speech referring to locations where Egypt would be most vulnerable to attack.
GENESIS—NOTE ON 42:10–17 this day with our father (v. 13). Seizing on this reference to Benjamin, Joseph demands that the brothers prove their trustworthiness by sending for him (v. 16). Then, to show his power, Joseph has them placed in custody for three days (v. 17).
GENESIS—NOTE ON 42:36–38 Reuben’s response (v. 37) does little to reassure his father. Jacob is unlikely to entrust Benjamin to someone who cares so little for the lives of his own sons.
Money in the form of coins did not come into use until around the sixth century B.C. In Joseph’s time, in the nineteenth century B.C., items such as spices, gems, or precious metals were used as money.
GENESIS—NOTE ON 42:38 Sheol. See note on 37:35.
GENESIS—NOTE ON 43:1–34 The ongoing famine eventually forces Jacob to send his sons back to Egypt with Benjamin. When the brothers return, they are unexpectedly invited to dine at Joseph’s house.
GENESIS—NOTE ON 43:1–10 Judah tries to persuade his father in a different way (see 42:37). First, he repeats what the man said, emphasizing that Joseph will not see them unless their brother is with them (43:3–5). Second, Judah offers himself as a pledge for the safety of Benjamin (v. 9).
GENESIS—NOTE ON 43:30–31 his compassion grew warm for his brother. Seeing Benjamin for the first time in 20 years, Joseph leaves the room so he can weep.
GENESIS—NOTE ON 43:32 by himself. Joseph eats apart from his brothers to keep up his disguise since it was an abomination to the Egyptians to eat with these foreigners, the Hebrews.
GENESIS—NOTE ON 44:1–34 Still disguising his true identity from his brothers, Joseph sends them away after the meal. But he gives instructions that his silver cup should be placed in the sack of Benjamin in order to accuse him of theft. Later, when the cup is found in Benjamin’s sack, the brothers are forced to return and face Joseph once more. When Joseph threatens to hold on to Benjamin, Judah pleads that he should become Joseph’s slave in place of Benjamin.
GENESIS—NOTE ON 44:3–5 my lord . . . practices divination. Since the steward’s remarks are in the context of deliberate deception, it is impossible to know whether he was saying that Joseph actually practiced divination. However, Joseph clearly intends that his brothers believe that he has supernatural powers (see v. 15).
GENESIS—NOTE ON 44:11–13 they tore their clothes. See 37:29.
GENESIS—NOTE ON 44:14–17 Do you not know that a man like me can indeed practice divination? Building on what his steward had said earlier (see v. 5), Joseph pretends he is able to discover secrets, and Judah apparently believes him: God has found out the guilt of your servants. Judah probably has in mind the brothers’ treatment of Joseph, for he knows that they are innocent of taking the silver cup.
GENESIS—NOTE ON 44:18 Judah wants to speak to Joseph in private to ask him for an important favor.
GENESIS—NOTE ON 44:29 Sheol. See note on 37:35.
GENESIS—NOTE ON 44:30–34 please let your servant remain instead of the boy. Judah’s selfless attitude is very different from his previous behavior (see 37:26–27). Before, Judah cared little about the impact that Joseph’s absence would have on his father.
GENESIS—NOTE ON 45:1–28 Moved by Judah’s speech, Joseph is unable to restrain his emotions. He reveals his true identity to his amazed brothers. In a long speech he attempts to lessen their sense of guilt by stressing God’s role in sending him to Egypt in order to preserve the lives of his family. With the famine set to continue for another five years, Joseph sends his brothers back to Canaan in order to bring the rest of his family to Egypt. The narrator makes no comment on whether Joseph’s deception of his brothers was right. The emphasis is on the consequences: the brothers acknowledged their guilt for what they did to Joseph, and they were concerned for their father and their youngest brother. This allowed for forgiveness between Joseph and his brothers.
GENESIS—NOTE ON 45:8 Joseph probably calls himself a father to Pharaoh to express his commitment to Pharaoh’s well-being.
Joseph’s words “God sent me” reveal his faith in the providence of God who used his brothers’ evil act for great good—the preservation of Joseph and all his family (45:7). That same preserving providence of God is at work today all around the world to govern the lives of God’s people.
GENESIS—NOTE ON 45:10 The precise location of the land of Goshen is not known. It was probably a region in the eastern delta of the Nile, in the area of the Wadi Tumilat. Joseph chooses Goshen because it was good land for herdsmen and it was close to him. It was far enough away from Egypt, though, that the family would keep their ethnic and religious distinctiveness.
GENESIS—NOTE ON 46:1–27 Jacob brings his family to Egypt. Verses 1–7 describe the journey to Egypt. Verses 8–27 list the people who made the journey.
GENESIS—NOTE ON 46:1 Jacob travels south to Beersheba, where his father Isaac (see 26:23–33) and grandfather Abraham (21:22–34) lived for a time. For more on Beersheba, see note on 21:31.
GENESIS—NOTE ON 46:2–4 Before Jacob leaves for Egypt, God speaks to him in a vision at night (v. 2). Previously, God had forbidden Isaac to go to Egypt during a famine (26:1–5). I will also bring you up again is both a promise of the exodus from Egypt (like 15:13–16) and a reassurance that Jacob himself will be buried in the Promised Land.
GENESIS—NOTE ON 46:5–7 Jacob took everything he owned and his entire family with him to Egypt.
GENESIS—NOTE ON 46:8–15 Although Reuben (v. 8) was the first son born to Jacob, his official status as firstborn was transferred to Joseph (see 1 Chron. 5:1–2). his sons and his daughters numbered thirty-three. The reference to daughters here is puzzling, since only one daughter, Dinah, is mentioned in the preceding list. These verses actually list 34 people associated with Leah (Gen. 46:15). The total of 33 probably represents some other method of counting.
GENESIS—NOTE ON 46:20 On Joseph’s wife and sons, see notes on 41:45; 41:50–52.
GENESIS—NOTE ON 46:26–27 The relationship between the numbers sixty-six and seventy presents a difficulty. The four totals linked to Jacob’s wives in vv. 8–25 add up to 70, which is the figure recorded in v. 27 (compare Deut. 10:22). Yet Gen. 46:26 mentions 66 persons as belonging to Jacob, excluding his sons’ wives. The numbers should be treated with caution. The Septuagint adjusts the number of Joseph’s sons from two to nine and totals the number of Jacob’s descendants in Egypt as 75, not 70 (see Acts 7:14 and note). Perhaps 70 is a round number, expressing the idea that all Israel went down to Egypt.
GENESIS—NOTE ON 46:31–34 Joseph prepares his brothers for a possible meeting with Pharaoh. To guarantee that they will be given the land of Goshen, he tells them to say they are keepers of livestock (which would include cattle and sheep) and that this is their traditional occupation. every shepherd is an abomination to the Egyptians (v. 34). The reason for the Egyptians’ dislike of shepherds is unknown.
The Land of Goshen probably covered a small area. But it was very fertile and was a good place to raise sheep and cattle (46:28–34).
GENESIS—NOTE ON 47:1–6 Joseph introduces five of his brothers to Pharaoh, mentioning that his family is now in the land of Goshen.
GENESIS—NOTE ON 47:7–10 Joseph introduces his father Jacob to Pharaoh. Jacob blessed Pharaoh (vv. 7, 10). This could have been simply words of greeting and farewell. But it fits with the pattern of Abraham and his descendants mediating God’s blessing to others (12:3). How many are the days of the years of your life? Pharaoh’s question may have been motivated by the belief that a long life was a sign of divine favor. Few and evil have been . . . the years of my life. Perhaps Jacob is referring to events such as his treatment of Esau or his sons’ deceiving him about Joseph. While Jacob is now 130 years old, Abraham and Isaac lived to be 175 and 180, respectively. The Hebrew term translated sojourning implies that Jacob and his fathers had no permanent home and perhaps anticipated something better to come. Compare Heb. 11:10.
GENESIS—NOTE ON 47:11–12 Joseph assigns land to his family in the land of Rameses. Previously, the name “land of Goshen” has been used for the territory where they were to live (e.g., 45:10; 46:28). The name “Rameses” is most often associated with the great thirteenth-century-B.C. Egyptian king Rameses II. While it is possible that the actual name “Rameses” goes back to the time of Joseph, this may be an example of a later term being substituted for an earlier name (see note on 14:13–16).
GENESIS—NOTE ON 47:13–14 The famine is so severe that the Egyptians eventually run out of money to buy grain.
GENESIS—NOTE ON 47:15–17 When all their money is gone, the Egyptians appeal to Joseph for help. He responds by offering to buy their livestock. This sustains the Egyptians for another year.
GENESIS—NOTE ON 47:18–25 With no money and no livestock, the Egyptians sell their land and even themselves, as debt-slaves, to Pharaoh. They also ask for seed to grow for the future. Joseph willingly grants these requests. The people’s response (You have saved our lives; v. 25) shows that they have a positive opinion of Joseph. Joseph provides seed on the understanding that they may keep for themselves four fifths of the harvest (v. 24). While Pharaoh’s share of one fifth may seem excessive, this must be viewed in light of the people’s having no other means of sustaining themselves. A less kind ruler might have kept even more for himself.
GENESIS—NOTE ON 47:27–31 While the Egyptians struggle to survive during the famine, Jacob’s family grows and prospers. The idea of being fruitful and multiplying first appears in 1:22, 28 and is repeated throughout Genesis (see 9:1, 7; 17:20; 28:3; 35:11; 48:4). Jacob asks to be buried in Canaan, for he knows that the family’s future lies there.
GENESIS—NOTE ON 47:28–31 Jacob’s approaching death, at age 147, dominates the final chapters of Genesis. put your hand under my thigh. See note on 24:9. bowed himself upon the head of his bed. Jacob bows—possibly in worship, or perhaps in gratitude to Joseph (which would fulfill Joseph’s dream; 37:9–11), or because of his frailty. Quoting from the Septuagint, Heb. 11:21 says that Jacob bowed over “the head of his staff.”
GENESIS—NOTE ON 48:1–49:28 When Jacob is very old and close to death, he pronounces a variety of blessings on his sons. He first blesses Joseph’s two sons, Manasseh and Ephraim (ch. 48), and then all his own sons (49:1–28).
“Do not bury me in Egypt.” Once a family burial plot had been established, it was customary for future generations to be buried there as well (47:29‑30). This helped to tie the family closer together and also to secure their property rights.
GENESIS—NOTE ON 48:3–7 Jacob refers to the appearance of God at Bethel, recalling God’s promises there (see 28:13–15). He elevates his grandsons Ephraim and Manasseh to the status of full sons, on par with Reuben and Simeon (48:5). Later, this will result in Joseph’s descendants being viewed as two separate tribes. When the land in Canaan is assigned (Joshua 13–21), Joseph’s descendants receive one-sixth of the territory. This double portion confirms that Joseph was designated “firstborn” in place of Reuben (see 1 Chron. 5:1–2; and note on Gen. 35:22–23). By naming Ephraim before Manasseh (compare 48:1), Jacob anticipates what will happen in vv. 13–19.
GENESIS—NOTE ON 48:8–10 With his eyesight failing, Jacob finds it difficult to identify Joseph’s two sons.
GENESIS—NOTE ON 48:13–20 By placing his right hand on the head of Ephraim (v. 13), Jacob gives him priority over his older brother Manasseh (see 41:51–52). Joseph protests, thinking his father has mistakenly placed his right hand on the wrong head (48:17–18). Jacob insists that Ephraim should be blessed as the firstborn, meaning that the special family line traced throughout Genesis will continue through Ephraim’s descendants. The Ephraimites will become one of the leading tribes, with Joshua guiding the people into the Promised Land. But God will later reject the Ephraimites in favor of Judah (see Ps. 78:67–71).
GENESIS—NOTE ON 48:21–22 Jacob anticipates that, after his death, his family will return to Canaan. He gives Joseph one mountain slope that he took from the Amorites, possibly referring to 34:25–29 (see 33:18–19; Josh. 24:32).
GENESIS—NOTE ON 49:1–2 After blessing Joseph and his two sons, Jacob summons all his other sons together to tell them what will happen in the days to come (or “in the latter days”; see note on Isa. 2:2).
GENESIS—NOTE ON 49:3–4 Reuben’s special standing as the firstborn is taken away because of his shocking behavior with Jacob’s concubine, Bilhah (35:22–23).
GENESIS—NOTE ON 49:5–7 Jacob’s statement regarding Simeon and Levi centers on their violent behavior (see ch. 34). Their descendants will be scattered throughout the other tribes (49:7). This will prevent them from bringing destruction on the whole nation. Fulfilling this prophecy, the Levites, as the priestly tribe, receive 48 cities distributed throughout the other tribes (Num. 18:23–24; 35:1–8; Josh. 21:1–45) and the Simeonites are assigned land within the territory of Judah (Josh. 19:1–9).
GENESIS—NOTE ON 49:8–12 As with the other blessings, Jacob sees the descendants of Judah in the light of Judah’s own personal qualities. The nations will bring “tribute” (money or other gifts) and pledge their obedience to one of his descendants. Jacob thus predicts the great empire of David, and the greater kingdom of Jesus Christ, the second David. Abraham’s blessing will come to the Gentiles as Christ includes them in his kingdom. To emphasize Judah’s future royal status, he is compared to a lion, and one of his descendants will hold a scepter and a ruler’s staff. If the phrase until tribute comes to him is taken to mean “until Shiloh comes” (see esv footnote), then it could refer to the departure of the ark of the covenant from Shiloh, when the tribe of Judah (in the person of David) replaced the tribe of Ephraim as Israel’s leading tribe (see Ps. 78:59–72, which summarizes the events in 1–2 Samuel). The royal line of Judah culminates with Jesus Christ (Matt. 1:1–16).
GENESIS—NOTE ON 49:13 Zebulun is listed here before Issachar, although Issachar was born before Zebulun (30:17–20). at the shore of the sea. Since Zebulun’s territory did not actually extend to the Mediterranean Sea (see Josh. 19:10–16), Jacob’s remarks are difficult to interpret. haven for ships. Major trading routes from the coast, which lay about 10 miles (16 km) to the west, ran through the region of Zebulun, and Zebulunites were involved in the coastal commerce of exporting and importing. And, if “Sidon” refers to Phoenicia in general, then the statement that his border shall be at Sidon is appropriate.
GENESIS—NOTE ON 49:14–15 Although Jacob’s blessing of Issachar emphasizes the strength of his descendants, it also indicates that like a donkey they will be forced to work for others.
GENESIS—NOTE ON 49:16–18 Jacob sees in Dan and his descendants both positive and negative qualities. Their snakelike behavior is later seen in their assault on the unsuspecting inhabitants of Laish (Judges 18). Dan shall judge. The name “Dan” is a play on the Hebrew word “judge” (see Gen. 30:6). I wait for your salvation, O LORD. Jacob’s pronouncements are interrupted here by a brief prayer that shows his concern for his descendants. Without divine help they will not survive.
GENESIS—NOTE ON 49:19 The descendants of Gad will become skillful warriors to defend their land, in the region of Gilead east of the Jordan River.
GENESIS—NOTE ON 49:20 Asher’s descendants will enjoy success. Their territory along the coastal plain of Acco will provide fertile land and harbors for trade.
GENESIS—NOTE ON 49:21 Compared to a graceful doe, the tribe of Naphtali will flourish amid the rich natural resources of upper Galilee.
GENESIS—NOTE ON 49:22–26 Jacob reserves his longest blessing for Joseph, confirming his special standing. The references to God (using a variety of divine titles), along with the emphasis on blessing, give this pronouncement an added dimension. Joseph has survived, sustained by the Mighty One of Jacob. Jacob prays that Joseph’s descendants will experience blessings that exceed those given to Abraham and Isaac.
GENESIS—NOTE ON 49:27 Using the image of a wolf, Jacob reveals that the descendants of Benjamin will be aggressive warriors (e.g., 1 Chron. 8:40; 12:2).
GENESIS—NOTE ON 49:29–50:14 Jacob’s desire to be buried in Hebron shows his belief that, as God has promised, the future for his descendants will be in Canaan rather than in Egypt.
GENESIS—NOTE ON 49:29–33 In his final instruction to his sons, Jacob asks to be buried with his fathers in the cave Abraham purchased from Ephron the Hittite (see ch. 23). The burials of Abraham and Isaac are recounted in 25:8–10 and 35:27–29. While Jacob says that Rebekah and Leah were also buried at Machpelah (49:30), this information is not recorded elsewhere in Genesis. was gathered to his people. This phrase, commonly used in connection with dying, seems to reflect a belief in being reunited with others in the afterlife.
GENESIS—NOTE ON 50:1–3 Jacob’s body was embalmed so that it could be transported to Hebron. The seventy days of mourning reflects Egyptian royal practice. Jacob is being shown great honor.
GENESIS—NOTE ON 50:7–9 Probably because Joseph was highly respected, the funeral procession includes a large number of prominent Egyptian officials and public figures.
GENESIS—NOTE ON 50:10–11 Coming to the threshing floor of Atad, the funeral procession halts to mourn for seven days. The expression beyond the Jordan could place Atad in either Canaan or Transjordan.
GENESIS—NOTE ON 50:12–14 These verses confirm that Jacob’s request (49:29–32) was carried out.
GENESIS—NOTE ON 50:15–17 Afraid to address Joseph face-to-face, the brothers send a message confessing their guilt and seeking his forgiveness.
GENESIS—NOTE ON 50:18–21 Probably encouraged by news of Joseph’s kind response to their message, the brothers came and fell down before him. Once again, their bowing and their words, Behold, we are your servants, fulfill Joseph’s dreams (37:5–10). Echoing what he had already said (see 45:5–9), Joseph stresses that God transformed their evil into good. Many people have been kept alive as a result. The principle that God ultimately overrules human sin for his glory and the good of mankind is important in Scripture (Acts 3:13–26; Rom. 8:28). Joseph’s gracious, forgiving attitude unites the family.
GENESIS—NOTE ON 50:22–23 Joseph lives long enough to see the grandchildren or great-grandchildren of Ephraim. The precise meaning of third generation is unclear.
God’s providence. When Joseph’s brothers sold him into slavery, the outcome could have been tragic. But God in his providence brought good out of their evil actions (50:20). This was a foreshadowing of God’s bringing the ultimate good—eternal salvation for anyone who will receive it, whatever their ethnic or cultural background—out of the wicked actions of the men who crucified Jesus (Acts 2:22–24).
Joseph was the son of Jacob and his favored wife Rachel. Jacob therefore showed favoritism toward Joseph, which made his brothers despise him. Out of jealousy, they sold him into slavery. Joseph was taken to Egypt, where he was purchased by a royal official. Joseph was imprisoned on false charges but was released after interpreting the dreams of Pharaoh. Because the dreams had predicted seven years of famine, Pharaoh put Joseph in charge of preparing for the famine. During the famine Joseph’s family unknowingly came to him for help, and Joseph forgave his brothers and rescued his family. Through Joseph, God used evil to work out his good purposes, foreshadowing the time when he would bring the supreme good of eternal salvation out of the wicked actions of those who crucified Jesus. (Genesis 50:19–20)
GENESIS—NOTE ON 50:24–26 With death near, Joseph makes arrangements for his bones to be taken to Canaan. Later, Moses fulfills this instruction (Ex. 13:19), and Joseph’s remains are eventually buried at Shechem (Josh. 24:32).