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. In any case, by undertaking this action, the servant binds himself to obey Abraham’s request.
GENESIS—NOTE ON 24:10 camels. See note on 12:16. Mesopotamia (lit., “between the rivers”) was the Greek title for the entire region between the Euphrates and Tigris Rivers. Here “Mesopotamia” is a translation for the Hebrew expression ’Aram naharayim, meaning “Aram of the two rivers,” an expression that denotes more precisely only the northwestern part of Mesopotamia. The city of Nahor, probably to be identified with Nakhur (which is mentioned in ancient texts that were recovered from Mari on the Euphrates), was located near Haran in northern Mesopotamia (see note on 11:31). “Nahor” is also the name of Terah’s father (11:25) and Abraham’s brother (see 11:26–27; 22:20). The use of the same name for both a city and a person is not unusual; settlements are sometimes named after people, and people are sometimes named after places.
GENESIS—NOTE ON 24:12–14 The servant (like Abraham) has faith in the Lord and prays for guidance. The conditions set by the servant reveal that he is seeking a wife who has a generous and caring disposition similar to that of God, who shows steadfast love to Abraham (v. 12). The specific request in v. 14 is not the ordinary way to ask for guidance—the servant might better have asked for wisdom to discern the best wife for Isaac rather than to probe into what God had providentially appointed. Nevertheless, God graciously honors the request (cf. Gideon’s fleece, Judg. 6:36–40) as his means of directing events.
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 intended by God to be Isaac’s wife.
GENESIS—NOTE ON 24:17–20 Rebekah’s actions exactly mirror what the servant had earlier prayed for (v. 14).
GENESIS—NOTE ON 24:27–28 God’s swift answer to the servant’s prayer evokes an immediate response of worship and praise.
GENESIS—NOTE ON 24:29 The actions of Laban, Rebekah’s brother, suggest that he has taken on the day-to-day responsibility of overseeing the family. While Laban’s father Bethuel is still alive (cf. v. 50), his lack of involvement in the narrative suggests that he may well be incapacitated, possibly through old age.
GENESIS—NOTE ON 24:34–49 The long speech by the servant closely repeats much of what has already been narrated in the first part of the chapter. Additional minor details are occasionally included; for example, v. 47 reveals that the gold ring mentioned in v. 22 was put on Rebekah’s nose.
GENESIS—NOTE ON 24:50–51 The thing has come from the LORD … as the LORD has spoken. Rebekah’s brother and father acknowledge that the providential nature of all that has taken place convincingly indicates that Rebekah should become Isaac’s wife. This is clearly God’s will.
GENESIS—NOTE ON 24:53 The gifts confirm what the servant has earlier said about Abraham’s wealth (see v. 35).
GENESIS—NOTE ON 24:60 they blessed Rebekah. The hopes expressed in this brief blessing echo the divine oath made to Abraham in 22:17, emphasizing both many descendants and a special descendant who will conquer his enemies (those who hate him; see note on 22:15–18).
GENESIS—NOTE ON 24:63 Isaac went out. This is another divinely directed event, which allows for Isaac to be the first person to meet Rebekah when they arrive at Isaac’s homeland.
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.
GENESIS—NOTE ON 24:67 and she became his wife. This is another key event leading toward the fulfillment of the promise to make of Abraham a great nation.
c. 2026/1860 B.C.
When Isaac was 40 years old, Abraham sent his eldest servant back to Paddan-aram, the land of his relatives, to obtain a wife for Isaac. The servant found Rebekah, the granddaughter of Abraham’s brother Nahor, and brought her back to Isaac, who was living in the Negeb. Later, Jacob would make this same journey as he fled from his brother Esau.
GENESIS—NOTE ON 25:1–11 The Death of Abraham. These verses form the final part of the narrative that started in 11:27. To complete this major section of Genesis, some additional information is provided about Abraham, concluding with the report of his death and burial. The details, most of which are of secondary importance, are included for completeness.
GENESIS—NOTE ON 25:1–4 Abraham took another wife. Only minimum information is given regarding Abraham’s relationship with Keturah. Like Hagar, she has the status of a “concubine” (see 1 Chron. 1:32; also note on Gen. 25:5–6). No indication is given as to when this relationship was established; it possibly existed before the death of Sarah, but this remains uncertain. Reflecting the culture of the ancient Near East, it was not unknown for men to take “second” wives, but this was usually an action of those who were wealthy. The precise status of the “second” wife could vary, depending on the nature of the relationship; she might, e.g., be the maidservant of the first wife (see 16:1–3; 29:24, 29; 30:3, 9).
GENESIS—NOTE ON 25:5–6 These verses highlight Isaac’s position as Abraham’s main heir by noting that (1) Abraham gave all he had to Isaac (v. 5), and (2) the sons of Abraham’s concubines were sent away (v. 6). “Concubines” probably refers to Hagar and Keturah, who both bore Abraham children, although neither woman shares the status of Sarah, Abraham’s first wife. The term “concubine” (Hb. pilegesh) may give the impression that no formal relationship existed between Abraham and these women. Yet since their sons are publicly recognized as Abraham’s children, some type of formal relationship evidently existed. In Judg. 19:9, the father of a man’s concubine is designated as his “father-in-law,” suggesting that a form of marriage has taken place between the man and the woman. But the sons of Hagar and Keturah are clearly distinguished from Isaac (see also 1 Chron. 1:28–34).
GENESIS—NOTE ON 25:9–10 the cave of Machpelah … that Abraham purchased. See ch. 23 for the account of how Abraham bought this burial site.
GENESIS—NOTE ON 25:12–18 The Genealogy of Ishmael. Before proceeding to recount in detail the events associated with Isaac’s immediate family, a short section is devoted to naming the 12 sons of Ishmael, who became chieftains of tribes in Arabia. This information confirms that God’s promise in 17:20 was fulfilled.
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. A new heading, identified by the expression “these are the generations of,” introduces the next main section of Genesis (see note on 2:4). While these chapters focus on the immediate family of Isaac, special attention is given to Jacob because the unique family line of Genesis is continued through him. This section of Genesis has been skillfully composed through the use of particular themes and through the structural arrangement of the material into a mirror-image pattern.
GENESIS—NOTE ON 25:19–26 The Birth of Esau and Jacob. This section plays an important role by introducing Isaac and Rebekah’s twin sons, who become the central characters in chs. 25–36. Significantly, the account of their birth is proleptic in nature, i.e., it anticipates future developments in the story.
GENESIS—NOTE ON 25:20 The repeated use of the term Aramean and the designation of their dwelling place as Paddan-aram (meaning “plain of Aram”) indicate that Abraham’s family was considered to be Arameans. In Deut. 26:5 a patriarch (more likely Jacob than Abraham) is described as a “wandering Aramean.”
GENESIS—NOTE ON 25:21 Like Sarah, Rebekah is also barren. But the Lord responds to Isaac’s prayer, and Rebekah conceives.
GENESIS—NOTE ON 25:22–23 The observation that the children struggled together within her (v. 22) introduces one of the main themes of chs. 25–36. The relationship between the twin boys will be largely hostile. Conflict between brothers is a recurring motif in Genesis, beginning with Cain and Abel, and is a constant reminder of the negative impact of the fall on human existence. Yet the divine revelation that the older shall serve the younger (25:23) prepares the reader to expect that Jacob will have a significant role to play in the development of the unique family line in Genesis. Normally, younger brothers were subservient to the firstborn male, who enjoyed special privileges associated with the concept of primogeniture. On this reversal of human expectations, see Rom. 9:7–13.
GENESIS—NOTE ON 25:25 red. See note on v. 30.
GENESIS—NOTE ON 25:26 holding Esau’s heel, so his name was called Jacob. The name “Jacob” (cf. esv footnote) not only resembles the Hebrew term for “heel” (‘aqeb) but also has the connotation of “deceiver.” To grasp someone by the heel was apparently a figure of speech meaning “to deceive.” The motif of deception appears in a number of episodes associated with 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, for specific reasons, some events are narrated out of chronological order, as here.
View this chart online at http://kindle.esvsb.org/c44
| Event | Age of Isaac | Genesis |
|---|---|---|
| Isaac’s mother Sarah dies | 37 | 23:1 |
| Isaac marries Rebekah | 40 | 25:20 |
| Isaac fathers Jacob and Esau with Rebekah | 60 | 25:26 |
| Isaac’s father Abraham dies | 75 | 25:7 |
| Isaac’s brother Ishmael dies | 123 | 25:17 |
| Isaac sends Jacob to Laban in Haran | 137 | 28:5 |
| Isaac’s grandson Joseph is born | 151 | 30:25; 31:38–41 |
| Isaac dies | 180 | 35:28 |
GENESIS—NOTE ON 25:27–34 Esau Sells His Birthright. This episode centers on Esau’s dismissive attitude toward his birthright. While Jacob may be criticized for exploiting his brother in a moment of weakness, Esau is indifferent toward his firstborn status. He does not grasp the significance of all that God has promised to fulfill through the unique line descended from Abraham, of which he is the natural heir.
GENESIS—NOTE ON 25:27–28 The contrast between Esau and Jacob is reflected in their personalities. The manlier, outdoor-oriented Esau is loved by his father, whereas the quieter, domesticated nature of Jacob makes him his mother’s favorite.
GENESIS—NOTE ON 25:30 In Hebrew the name Edom is similar to the word red.
GENESIS—NOTE ON 25:31–32 The Nuzi texts from the fifteenth century B.C. in Mesopotamia give evidence for transferable birthrights, mentioning one particular case in which a man sells his birthright for a sheep.
GENESIS—NOTE ON 25:34 Thus Esau despised his birthright. Esau was contemptuous of his special firstborn status. On the basis of this, Heb. 12:16 describes Esau as “unholy.” Esau did not appreciate that his birthright was linked to God’s plan of redemption for the whole world.
GENESIS—NOTE ON 26:1–35 Isaac in Gerar. The events recorded in this section probably took place after the death of Abraham, when Esau and Jacob were young men. Much of this chapter closely resembles episodes from the life of Abraham. This chapter also confirms that the divine promises to Abraham are passed on to Isaac.
GENESIS—NOTE ON 26:1–2 besides the former famine that was in the days of Abraham. The narrator alludes to the famine mentioned in 12:10. On that occasion Abraham went down to Egypt. Isaac, however, is instructed to remain in Gerar, having just moved there because of the famine. Abimelech. See note on 20:2. Since the events of this chapter are difficult to date precisely, it is possible that this is the same king mentioned in chs. 20–21. It is perhaps more likely, however, that he is the son or grandson of the Abimelech known to Abraham. Philistines. See note on 21:32.
GENESIS—NOTE ON 26:3–5 The Lord instructs Isaac to remain in Canaan, with the promise that he will be blessed for doing so. I will establish the oath that I swore to Abraham. This undoubtedly refers to the oath recorded in 22:16–18, the substance of which is repeated here (see note on 22:15–18). Not only is Isaac heir to the promises made by God to Abraham, but their fulfillment is intimately linked to him and his descendants. kept my charge, my commandments, my statutes, and my laws. The various terms used here, which are elsewhere often associated with the law and instructions given at Mount Sinai, underline that Abraham’s obedience to God was unreserved.
GENESIS—NOTE ON 26:6–7 Being new to the region of Gerar, Isaac adopts the same ruse 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. In this context the Hebrew verb “to laugh” implies laughing as they caress affectionately. The narrator deliberately chooses this verb to create a play on the name “Isaac,” which means “he laughs.” Abimelech sees Isaac “being himself” with Rebekah and draws the obvious conclusion that they are married.
GENESIS—NOTE ON 26:12–13 The LORD blessed him. Blessing is always an indication of divine favor. Consequently, Isaac became very wealthy.
GENESIS—NOTE ON 26:15 The Philistines may have closed up the wells to discourage seminomadic 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 adjacent to the city.
GENESIS—NOTE ON 26:19–22 Since water was a vital commodity in this arid region, disputes over the ownership of wells were common (see 21:25). The names of the wells, Esek (“contention,” 26:20), Sitnah (“enmity,” v. 21), and Rehoboth (“broad places/room,” v. 22), reflect the events associated with them.
GENESIS—NOTE ON 26:23–25 Isaac’s servants dug a well. Years earlier Abraham had dug a well at Beersheba (see 21:30), but it was later filled in by the Philistines (26:15).
GENESIS—NOTE ON 26:26–31 Abimelech comes to Isaac in order to establish a covenant (v. 28) or treaty with him, guaranteeing peaceful coexistence. This arises from a change of heart by Abimelech, who now acknowledges the Lord’s presence with Isaac. A similar treaty was made in the time of Abraham (21:22–32). Phicol (26:26) is possibly the same individual mentioned in 21:22. Alternatively, “Phicol” could be a family name or title and here refer to someone else.
GENESIS—NOTE ON 26:32–33 The ratification of the treaty coincides with the discovery of water in a well being dug by Isaac’s servants (v. 32). Consequently, the well is called Shibah (Hb. shib‘ah, v. 33), which resembles the Hebrew word for “oath” (shebu‘ah). Beersheba. See note on 21:31.
GENESIS—NOTE ON 26:34–35 By emphasizing the Hittite origin of Esau’s wives, v. 34 probably implies that Esau has not chosen them wisely. This is confirmed by the observation that they made life bitter for Isaac and Rebekah (v. 35).
GENESIS—NOTE ON 27:1–45 Isaac Blesses Jacob. Genesis records in detail two important occasions when patriarchs, nearing death, pronounce special blessings on their firstborn sons (27:1–46; 49:1–27). In this present account, Isaac’s intention to bless Esau is subverted by Rebekah, who helps Jacob receive the blessing of the firstborn. This event not only builds on the earlier incident when Esau sells his birthright to Jacob (25:29–34), but also develops the divine statement in 25:23 that the older will serve the younger. Although Rebekah’s actions involved deception, the text simply reports what Rebekah did without condoning or commenting on her actions. Nevertheless, the first audience again would see the ways in which God in his sovereignty uses all kinds of actions (good, bad, and mixed) to bring his people to the place in which they find themselves.
GENESIS—NOTE ON 27:1–2 Isaac is introduced as both old and blind. Both factors are important in light of subsequent events. Believing he was near to death, Isaac decides that the time has come to bless his firstborn son, Esau. Such blessings were very important, for as prayers addressed to God they were viewed as shaping the future of those blessed. Isaac’s blindness enables Jacob to avoid detection when he pretends to be Esau. It may also be implied that Isaac’s physical loss of sight reflects an inner blindness that makes him oblivious to Esau’s shortcoming and God’s purpose for Jacob (25:23). Isaac’s motivation for blessing Esau is possibly driven by a desire for “delicious food” (27:4) rather than a true assessment of his character.
GENESIS—NOTE ON 27:4 that my soul may bless you before I die. The paternal blessing that Isaac wishes to give to Esau is important because it will establish the identity of the heir to the divine promises given to Abraham and Isaac. In light of this, the “firstborn” line will eventually lead to a royal descendant through whom all the nations of the earth will be blessed. This link between firstborn and blessing is emphasized in a wordplay involving both terms. In Hebrew, “firstborn” is bekorah, whereas “blessing” is berakah. Much of the story involving Esau and Jacob centers on these concepts and how the younger twin, Jacob, acquires both the firstborn birthright and the related paternal blessing.
GENESIS—NOTE ON 27:5–10 Rebekah was listening. The narrator unambiguously states that Rebekah instigates and coordinates the deception undertaken by Jacob. This mitigates, but does not remove, Jacob’s guilt in deceiving his father.
GENESIS—NOTE ON 27:11–13 When Jacob expresses concern about being discovered, Rebekah states that she will bear any curse placed on him. Rebekah’s desire for Jacob to receive the blessing of the firstborn is no doubt motivated by her special love for him (see 25:28).
GENESIS—NOTE ON 27:11 From birth, Esau was clearly distinguished from Jacob by his hairy appearance (see 25:25).
GENESIS—NOTE ON 27:19–27 I am Esau your firstborn (v. 19). This is an outright lie, and in violation of God’s later command in Ex. 20:16. Isaac’s reaction to Jacob’s assertion suggests that he is not immediately convinced that this is Esau. The subsequent conversation adds to the drama of the story (Gen. 27:20–26). Isaac is eventually persuaded when he smells Esau’s clothing (v. 27), which Jacob had earlier put on (v. 15).
GENESIS—NOTE ON 27:29 Let peoples serve you, and nations bow down to you. Isaac’s blessing for his “firstborn” goes far beyond requesting an abundance of material necessities (v. 28). Here Isaac asks for universal sovereignty, embracing not only immediate family but also peoples and nations. This blessing clearly builds on the divine 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, which echo God’s promise to Abraham in 12:3, develop a motif in Genesis whereby God’s blessing or favor is mediated to others through members of the unique line. This blessing, however, is excluded from those who disdain God’s chosen ones.
GENESIS—NOTE ON 27:30–36 When Esau returns to discover what has happened, he is filled with anger toward his brother (see v. 41). In response to Isaac’s comment that Jacob deceived him, Esau observes, Is he not rightly named Jacob? For he has cheated me these two times (v. 36). Esau alludes here to the wordplay on the name “Jacob,” which means “to deceive/cheat” (see note on 25:26). From Esau’s perspective, 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, Isaac indicates that Esau will eventually free himself from his brother’s control. Later, Esau’s descendants settle outside the Promised Land, to the east of the Jordan River (see note on 32:3–5), eventually taking control of Seir, which is later named “Edom” (see note on 36:1–37:1).
GENESIS—NOTE ON 27:41–45 I will kill my brother Jacob (v. 41). When Rebekah learns of Esau’s desire to murder his brother, she encourages Jacob to take refuge in northwestern Mesopotamia (Haran) with her brother Laban (vv. 42–43). Fratricide is a common theme in Genesis.
GENESIS—NOTE ON 27:46–28:9 Jacob Is Sent to Find a Wife. This section, which continues the account of Jacob’s deception of Isaac, focuses on the issue of finding an appropriate wife for Jacob and presupposes a knowledge of the earlier comment in 26:34–35 about Esau’s choice of wives. Isaac and Rebekah encourage Jacob to get a wife from among their relatives who are living in northwest Mesopotamia. Their advice to Jacob in turn prompts Esau to take another wife, on this occasion from Ishmael’s family.
GENESIS—NOTE ON 27:46 the Hittite women. Rebekah is probably alluding here to Esau’s wives (see 26:34–35), although she could be referring to Hittite women in general. She may have deliberately raised this issue in order to provide a rationale for sending Jacob away, conscious of Esau’s desire to kill him.
GENESIS—NOTE ON 28:1–2 In response to Rebekah’s negative observation about Hittite wives, Isaac instructs Jacob to take a wife from Laban’s family. (Abraham issued similar instructions in 24:3–4.) This advice, which coincides with Rebekah’s desire that Jacob should flee from Esau, requires Jacob to go to Paddan-aram (28:2; see note on 25:20). Although Rebekah specifically mentions Hittite wives, Isaac expands on this by referring to Canaanite women (28:1), a broader designation that would have included the Hittites (see note on 10:6–20).
GENESIS—NOTE ON 28:3–4 Isaac’s blessing of Jacob, as in 27:29, not only echoes the divine promises to Abraham but explicitly requests that God Almighty (28:3; see note on 17:1–2) will give the blessing of Abraham (28:4) to Jacob. Although Jacob is being sent away to Haran in northwest Mesopotamia, Isaac anticipates that he will return to Canaan in order 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. This echoes the motif of Abraham as father of many nations (see 17:4–6) and is repeated in 35:11.
GENESIS—NOTE ON 28:6–9 Having heard his father’s instruction to Jacob that he should not take a Canaanite wife, Esau seeks to make amends for his earlier actions. To gain his parents’ approval, he marries one of Ishmael’s daughters. Esau, however, still retains his two Hittite wives.
GENESIS—NOTE ON 28:10–22 Jacob at Bethel. Through an extraordinary dream, Jacob encounters the Lord. This experience has a dramatic effect on him as the Lord confirms that the divine promises to Abraham will be established through him. This encounter with God is later matched by a similar event on Jacob’s return to Canaan (32:22–32). Both events take place at crucial points in the life of Jacob, as he is departing from and returning to Canaan.
GENESIS—NOTE ON 28:10 Leaving Beersheba, Jacob sets out to travel the 550 miles (900 km) to Haran (see note on 11:31).
GENESIS—NOTE ON 28:12 As he rests overnight, Jacob has a dream, which centers on a ladder set up on the earth, and the top of it reached to heaven. The Hebrew term translated “ladder” could possibly denote a stairway (see esv footnote) similar to those found on ancient ziggurats (see illustration). What matters most is not the precise shape of this structure but its purpose; it provides a bridge between heaven and earth, revealing that God is still committed to making the earth his dwelling place (see Introduction: History of Salvation Summary). 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 expression the LORD stood above it (v. 13) could also be rendered “the LORD stood beside him” (esv footnote). Jacob’s reaction in v. 16 suggests that he perceived God as being with him on earth rather than in heaven. The Lord’s words loudly echo the divine promises made to Abraham (12:3, 7; 13:14–16; 17:7–8; 18:18; 22:17–18) and Isaac (26:4). In an act of grace, God states that he will not abandon Jacob but will fulfill these promises to him.
GENESIS—NOTE ON 28:16–17 Surely the LORD is in this place (v. 16). Jacob’s affirmation of the Lord’s presence indicates that he considers God to be resident in this location. Consequently, he describes it as the house of God (v. 17). The associated phrase gate of heaven (v. 17) possibly implies that this is the entrance to the divine city. Since Jacob names the location “Bethel” (v. 19), which means “house of God,” the idea of God’s being present on earth is clearly dominant in his thinking. (The idea of a gate into heaven is a common one in ancient Near Eastern literature. For example, one of the titles given to a high priest of Thebes in Egypt was “The Opener of the Gates of Heaven.”)
GENESIS—NOTE ON 28:18 Although Jacob commemorates this special event by setting up a pillar and consecrating it with oil, it is noteworthy that he does not build an altar. This is a further indication that he has not yet fully accepted the Lord as his God. While the practice of 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 in order 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; Josh. 18:13; Judg. 1:23, 26). 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 ambivalent regarding his commitment to the Lord. Although God reveals himself to Jacob at Bethel, it will require a further personal encounter before Jacob fully trusts in the Lord (see 32:22–32).
GENESIS—NOTE ON 28:22 this stone … shall be God’s house. Jacob promises that he will construct a sanctuary for God, the consecrated stone being the first part of the process. Temple building becomes an important part of the duties undertaken by the royal line descended from Jacob. I will give a full tenth to you. Centuries later, Israelite worshipers give a tenth of their income to God as an expression of their commitment to him; this is regularly referred to as a tithe.
GENESIS—NOTE ON 29:1–14 Jacob Meets Rachel and Laban. Aspects of this episode parallel the earlier account of the journey of Abraham’s servant to Paddan-aram in order to find a wife for Isaac (ch. 24). While both accounts involve providential encounters at a well, subtle differences exist. Whereas Abraham’s servant prays for guidance, Jacob is not recorded as praying. In ch. 24, Rebekah’s willingness to water the camels proves decisive in establishing her identity as Isaac’s future wife. On this occasion, Jacob’s willingness to water Laban’s herd establishes a special relationship between the two men.
GENESIS—NOTE ON 29:1 the people of the east. This is an unusual way of referring to the inhabitants of Paddan-aram in northwest Mesopotamia. In Genesis, however, 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 comment possibly signals that Jacob’s relatives do not worship the Lord.
GENESIS—NOTE ON 29:2–3 These verses provide information about the process by which herds were normally watered at this well. In particular, attention is drawn to the large stone that covered the well’s mouth.
GENESIS—NOTE ON 29:4–6 When Jacob discovers that the shepherds are from Haran (v. 4), he inquires after his uncle, Laban the son of Nahor (v. 5). Strictly speaking, Laban is Nahor’s grandson. The Hebrew term for “son” may denote any male descendant. In the NT Jesus is described as the “son of David” (Matt. 1:1), even though David lived about 1,000 years earlier.
GENESIS—NOTE ON 29:6 Providentially, Laban’s daughter, Rachel, is spotted 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 extraordinary strength in being able to move the stone.
GENESIS—NOTE ON 29:11–14 Jacob kissed Rachel (v. 11), probably as an act of family affection rather than of romance (cf. v. 13). Jacob discloses his identity to Rachel (v. 12), who in turn introduces him to her father, Laban. The warmth of the family reunion is shown by the way Laban embraces and kisses his nephew Jacob (v. 13).
GENESIS—NOTE ON 29:15–30 Jacob Marries Leah and Rachel. Jacob’s journey to Paddan-aram to find a wife results in his obtaining not one, but two. The episode is full of irony. Having deceived his father by pretending to be the firstborn, Jacob himself is now deceived by his uncle Laban into marrying his firstborn daughter, Leah. Afterward, Laban permits Jacob to marry Rachel, but only on the understanding that Jacob will work for another seven years in order to pay the bride-price for her.
GENESIS—NOTE ON 29:15–18 These verses set the scene by providing information essential for the development of the story. The brief descriptions of Leah and Rachel are sufficient to explain why Jacob loves Rachel.
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 indicates that he is prepared to work for Laban in order to give the equivalent of seven years’ wages for Rachel.
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, and darkness in a world without artificial lighting can be pitch-black. At this stage, 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 29:24 The mention of Zilpah here anticipates later developments when she will become a substitute wife for Leah (see 30:9–13).
GENESIS—NOTE ON 29:25 Only in the morning does Jacob realize that he has been deceived by Laban.
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 on the understanding that he will then be able to marry Rachel. This would also give ample opportunity for Leah to conceive a child.
GENESIS—NOTE ON 29:29 The mention of Bilhah here anticipates later developments, for she will bear children on behalf of Rachel for Jacob (30:3–8).
GENESIS—NOTE ON 29:31–30:24 Jacob’s Children. These verses report the birth of 11 sons and one daughter to Jacob. Not surprisingly, given his unexpected marriage to Leah, Jacob’s domestic scene is fraught with tension. Laban’s deception and manipulation of Jacob creates years of discord between his two daughters.
GENESIS—NOTE ON 29:31 When the LORD saw that Leah was hated. From the outset, Jacob had loved Rachel (v. 18). Undoubtedly, he found it difficult to love Leah, given the events that had brought them together, and Rachel probably also loathed her sister for the same reason. Yet their treatment of Leah causes the Lord to favor her over Rachel. While Leah is able to have children, Rachel is barren. As Genesis frequently highlights, 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 associated with a wordplay involving a comment made by Leah: Reuben (“see,” v. 32), Simeon (“hear,” v. 33), Levi (“attach,” v. 34), and Judah (“praise,” v. 35).
GENESIS—NOTE ON 30:1–2 Rachel’s barrenness causes further tensions to surface within Jacob’s household. When Rachel demands children from Jacob (v. 1), he places the blame on God (v. 2). While recognizing God’s role in this situation, however, Jacob does not pray for Rachel, as his father Isaac had done for Rebekah (see 25:21–22).
GENESIS—NOTE ON 30:3–8 To overcome her barrenness, Rachel offers Jacob her servant Bilhah as a substitute wife (v. 3). This practice, which was also carried out by Abraham and Sarah (see 16:1–4), was part of ancient Near Eastern culture. (E.g., the Nuzi texts from the 15th century B.C. treat the concept of marriage, and many of these texts deal with the issue of childlessness and provisions for new wives.) Children born to the substitute, or second, wife were regarded as belonging to the main, or first, wife. In this way, continuity of the family line was preserved. For this reason, Rachel names the two boys born to Bilhah (30:6, 8). Once again each name involves wordplay, Dan and Naphtali being associated with the verbs “judge” and “wrestle” (see esv footnotes).
GENESIS—NOTE ON 30:14–16 These verses, which recount Leah’s conception of Issachar, highlight the intensity of the dispute between the two sisters. On this occasion 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 Hebrew term translated here as “mandrakes” (duda’im, possibly “love fruits”) is usually understood to denote the plant mandragora officinarum, a species long regarded as having unusual properties. Unfortunately, no explanation is given as to why Rachel is so eager to have these mandrakes; the context suggests that she may have viewed the plant as increasing female fertility. This and other proposals, however, must be treated with caution.
GENESIS—NOTE ON 30:17–21 God listened to Leah (v. 17). Although it is observed in 29:35 that Leah “ceased bearing” after the birth of Judah, she obviously wishes to have more children. God grants her wish, enabling her to have two more sons and a daughter. Once more, the names of the sons, Issachar (30:18) and Zebulun (v. 20), are deliberately chosen to reflect events surrounding their births: “Issachar” is related to the concept of “wages” and “Zebulun” to the concept of “honor.” The birth of Dinah (v. 21) is briefly mentioned, anticipating the events recorded in ch. 34.
GENESIS—NOTE ON 30:22–24 God remembered Rachel (v. 22). After many years of waiting, Rachel eventually bears Jacob a son. (On God’s “remembering,” see note on 8:1.) The repetition of “God” in 30:22 emphasizes that he is the One who has enabled Rachel to conceive and give birth. This is reinforced when Rachel acknowledges that God has taken away my reproach (v. 23). Since throughout Genesis fertility is often associated with divine blessing, a woman’s inability to bear children could be interpreted as reflecting divine disapproval. Given the resentment that existed between the sisters, Leah may well have taunted Rachel over her inability to bear children. As with all the other sons born to Jacob, Joseph’s name is derived from a remark made by his mother; in Hebrew Joseph (v. 24) sounds like the verb “add to.” For the sad answer to her prayer, see 35:16–20.
GENESIS—NOTE ON 30:25–31:18 Jacob Prepares to Return to Canaan. Having completed 14 years of service to Laban, Jacob looks to return to his family in Canaan. Laban, however, is reluctant to lose Jacob’s service, which has brought him considerable wealth. The events narrated in this section illustrate how God’s blessing is mediated through Jacob, but only to those who bless him. By mistreating Jacob, Laban is eventually disadvantaged.
GENESIS—NOTE ON 30:27–30 learned by divination. The narrator does not specify the precise method by which Laban discovers that the Lord has blessed him because of Jacob. The Israelites were later prohibited by God from practicing divination (Deut. 18:10) because it sought to provide knowledge by inappropriate methods (e.g., interpreting omens, using supernatural powers). Laban’s use of divination is sinful, even though the information obtained is accurate. the LORD has blessed me because of you. In Genesis, all the members of the special line descended from Abraham are portrayed as mediating God’s blessing to others (see Introduction: History of Salvation Summary). Name your wages. For 14 years Jacob has served Laban in order to pay the bride-price for Leah and Rachel. Having fulfilled this obligation, which has financially benefited Laban well beyond what he might have expected, Jacob now wants to provide for his own household. Laban, conscious of how Jacob has enriched him and eager to retain his services, asks Jacob to name his wages for remaining with him.
View this chart online at http://kindle.esvsb.org/c45
| Event | Age of Jacob | Genesis |
|---|---|---|
| Jacob’s grandfather Abraham dies | 15 | 25:7 |
| Jacob sent to Laban in Haran | 77 | 28:5 |
| Jacob marries Leah and Rachel | 84 | 29:21–30; 30:1, 22–26 |
| Jacob fathers Joseph with Rachel | 91 | 30:22–24 |
| Jacob flees from Laban to Canaan | 97 | ch. 31 |
| Jacob’s son Joseph sold into slavery | 108 | 37:12–36 |
| Jacob’s father Isaac dies | 120 | 35:28–29; cf. 25:26 with 35:28 |
| Jacob reunites with Joseph and moves his family to Egypt | 130 | chs. 46–47; cf. 47:9, 28 |
| Jacob dies | 147 | 47:28 |
GENESIS—NOTE ON 30:31–34 As payment for his services, Jacob asks Laban to allocate to him all the speckled and spotted sheep and goats, along with every black lamb. Their distinctive markings allow these animals to be easily distinguished from those that belong to Laban.
GENESIS—NOTE ON 30:35 Having agreed on the wages, Laban secretly removes all the animals allocated to Jacob and gives them to his sons. Yet again, Laban’s deceitful nature influences his treatment of Jacob.
GENESIS—NOTE ON 30:37–39 To recover the loss of speckled and spotted sheep and goats, Jacob attempts to manipulate the breeding process of the flocks by placing fresh sticks of poplar and almond and plane trees (v. 37) in the troughs where the flocks were watered. These sticks, which have peeled white streaks in them (v. 37), correspond to the genetic makeup of the flocks, producing animals that are striped, speckled, and spotted (v. 39). The text should not be understood to imply any causal relationship between the sticks and the newborn animals.
GENESIS—NOTE ON 30:40 Jacob separates his animals from those of Laban.
GENESIS—NOTE ON 30:41–42 Jacob adopts a selective breeding policy to ensure that the striped, speckled, and spotted sheep and goats come from the strongest animals in Laban’s flocks.
GENESIS—NOTE ON 30:43 Having arrived in Paddan-aram with only his staff (see 32:10), Jacob becomes very rich. The brief description of his possessions resembles earlier summaries of Abraham’s wealth (see 12:16; 24:35; also note on 26:12–13).
GENESIS—NOTE ON 31:1–3 Jacob’s growing wealth becomes a source of friction within Laban’s family (v. 1). Even Laban’s own attitude toward Jacob changes (v. 2). Against this background, the Lord instructs Jacob to return to Canaan (v. 3).
GENESIS—NOTE ON 31:4–13 In a long speech, Jacob explains to Rachel and Leah his reasons for returning to his homeland. In doing so he contrasts the actions of their father with the God of his father: your father does not regard me with favor as he did before. But the God of my father has been with me (v. 5). While Laban has exploited Jacob for his own advantage, 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 (31:5). God now instructs Jacob to return to the land of his kindred.
GENESIS—NOTE ON 31:14–16 In their response, Rachel and Leah also contrast their father’s actions with those of God (cf. note on 31:4–13). Whereas the former has in practice disinherited them (vv. 14–15), God has provided for them and their children (v. 16).
GENESIS—NOTE ON 31:19–55 Laban Accuses Jacob in Gilead. 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. Accusation and counteraccusation eventually result in the making of a treaty that guarantees protection to both parties.
GENESIS—NOTE ON 31:19 Rachel stole her father’s household gods. “Household gods” translates the Hebrew word terapim. In spite of their being mentioned quite often in the Bible, knowledge of these objects is vague, the term often being translated as “images/idols.” In this instance, since Laban later refers to them as “gods” in v. 30, they may have been small figurines depicting particular gods. The narrator does not explain why Rachel took her father’s “gods.” Perhaps she believed that this would prevent him from using their power to overcome Jacob. Possibly she thought that they would bring her good fortune. Maybe she wanted them only for their inherent value, given that they may have been made of costly metal. Whatever the reason, it later becomes evident that Jacob had no knowledge of their misappropriation (v. 32).
GENESIS—NOTE ON 31:20 Jacob tricked Laban. The Hebrew idiom translated here as “tricked” is literally “stole the heart” (esv footnote). The repetition of the verb “steal” in vv. 19–20 highlights one of the important themes of this passage. Although Jacob takes only what rightly belongs to him, Laban later accuses him of having stolen everything that is now in his possession (v. 43).
GENESIS—NOTE ON 31:21 hill country of Gilead. The region lies to the 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. By this stage Jacob, with his family and livestock, has reached Gilead.
GENESIS—NOTE ON 31:26–30 Laban seeks to portray Jacob in a poor light by contrasting his secretive flight with Laban’s desire to have a joyful send-off. The God of your father (v. 29). 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? (v. 30).
GENESIS—NOTE ON 31:26 Laban falsely charges Jacob with having forced his daughters to go with him. But Rachel and Leah had willingly agreed to accompany their husband (v. 16).
GENESIS—NOTE ON 31:35 To prevent Laban from having access to the camel’s saddle, where his “gods” are hidden, Rachel tells her father that the way of women is upon her. This refers to a woman’s regular menstrual discharge. Although Laban has accused Jacob of deception, his own daughter is the principal culprit. The picture of Rachel sitting on and concealing Laban’s “gods” emphasizes the total impotence of such idols.
GENESIS—NOTE ON 31:36–42 Jacob responds sharply to Laban’s unproven accusation of theft by recounting the scrupulous manner in which he cared for Laban’s herds. During 20 years of arduous labor Jacob never once took advantage of Laban, even when the latter sought to mistreat him.
GENESIS—NOTE ON 31:42 the God of Abraham and the Fear of Isaac. The term “Fear,” as a metonym, is clearly a substitute for “God.” Possibly, since Isaac treated God with reverential fear, God could be designated as the “One Feared” or the “Fear” of Isaac. Another possibility is the idea that Isaac’s God induced 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 continues to claim ownership of everything that Jacob has taken (v. 43). Then, in a gesture possibly intended to save face, Laban invites Jacob to make a covenant or treaty with him (v. 44). The pretext for the treaty is Laban’s supposed desire to protect the future of his daughters and grandchildren (see v. 50).
GENESIS—NOTE ON 31:45–46 Two separate “witnesses” are set up, one by Jacob and the other by his kinsmen. Jacob uses one stone to create a pillar (v. 45), similar to what he did earlier at Bethel (28:18, 22). His kinsmen pile up stones to form a heap (31:46). The creation of two witnesses may have been intended to underline the seriousness of the oath. More likely, the two witnesses reflect in some way the deities worshiped by Jacob and Laban. Jacob’s single stone stands in marked contrast to the heap of stones set up by Laban and his relatives. Jacob’s monotheistic faith is set alongside the polytheism of Laban. Since ancient Near Eastern treaties normally involved the gods as witnesses, the treaty between Jacob and Laban also required divine witnesses. Because Jacob is not prepared to compromise his monotheistic faith, two witnesses are established.
GENESIS—NOTE ON 31:47–49 The Aramaic expression Jegar-sahadutha and the Hebrew term Galeed both mean “witness heap.” Mizpah, meaning “watchtower,” became the name of a settlement north of the Jabbok River; it was the hometown of Jephthah (see Judg. 11:11). The name “Mizpah” was also given to an important city located on the boundary between Israel and Judah, 8 miles (13 km) northwest of Jerusalem (see Judges 20).
GENESIS—NOTE ON 32:1–21 Jacob Prepares to Meet Esau Again. 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.
GENESIS—NOTE ON 32:1–2 These two verses provide an interesting, if somewhat enigmatic, interlude between Jacob’s encounters with Laban and Esau. The reference to the angels of God (v. 1) is reminiscent of Jacob’s dream at Bethel (28:12), the only other place in the whole of the OT where this same expression is used. Similarly, Jacob’s observation, This is God’s camp (32:2), parallels his previous comment about Bethel’s being “the house of God” (28:17). 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 (32:2) means “two camps,” possibly alluding to God’s camp and Jacob’s camp. The motif of “two camps” reappears in vv. 7, 10.
GENESIS—NOTE ON 32:3–5 Jacob sent messengers before him. The Hebrew term for “messengers” (mal’ak) denotes “angels” in v. 1. in the land of Seir, the country of Edom. This region lies to the east of Canaan in Transjordan. According to 36:6–8, Esau settled here after Jacob returned to Canaan. Esau was obviously drawn to this region before Jacob returned and may have already separated himself from his father Isaac, who is living at Mamre, near Hebron (see 35:27). “Seir” (Hb. Se‘ir) recalls “hairy” (Hb. Sa‘ir), and “Edom” (Hb. ’Edom) recalls “red” (Hb. ’admoni), from 25:25. The tone of Jacob’s message to Esau is very deferential. Twice describing Esau as my lord, Jacob wants to find favor (32:5) in his brother’s sight (see note on v. 18).
c. 1976/1810 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 32:6 four hundred men with him. A force of this size suggests that Esau plans to attack Jacob. Genesis 14 recounts how Abraham, with a force of 318 men, successfully went to battle against four kings.
GENESIS—NOTE ON 32:7–8 Out of fear of Esau, Jacob divides his family and possessions into two camps (v. 7). Jacob’s actions, while understandable from a human perspective, reflect his inability to trust God fully for protection. The motif of “two camps,” however, has already been introduced in vv. 1–2 with reference to God’s protective presence.
GENESIS—NOTE ON 32:9–13 Jacob’s prayer, prompted by fear of Esau, expresses deep gratitude to God and a humble recognition that Jacob is unworthy of God’s steadfast love and faithfulness (v. 10; see Ex. 34:6). Ironically, because God has prospered him so abundantly, Jacob is able to divide everything that he has into two camps (Gen. 32:10). Once again the motif of “two camps” is picked up (see vv. 1–2). O LORD (v. 9). This is the first time Jacob addresses God using his special name, “Yahweh,” translated here “LORD” (see note on 2:4). make your offspring as the sand of the sea (32:12). Genesis does not specify when this divine promise was made to Jacob. At Bethel God speaks of Jacob’s offspring being like the “dust of the earth” (28:14; see 13:16). On another occasion God could have compared Jacob’s descendants to the sand of the sea, for he uses this image in his oath to Abraham (see 22:17).
GENESIS—NOTE ON 32:13–21 To demonstrate his goodwill, Jacob sends Esau various droves of animals as a present.
GENESIS—NOTE ON 32:18 your servant Jacob … my lord Esau. Jacob’s deferential attitude is noteworthy, given earlier statements about the older serving the younger (see 25:23) and Isaac’s blessing, which speaks of Jacob’s being lord over his brothers (27:29).
GENESIS—NOTE ON 32:22–32 Jacob Encounters God at Peniel. This passage records a nighttime encounter between God and Jacob. Jacob is transformed by this extraordinary meeting, which is marked by the changing of his name from “Jacob” to “Israel.”
GENESIS—NOTE ON 32:22–23 ford of the Jabbok. Jacob’s journey has brought him to the Jabbok River, which flows westward into the Jordan Valley about 24 miles (39 km) north of the Dead Sea.
GENESIS—NOTE ON 32:24 a man wrestled. The unexpected and sudden introduction of this man, who wrestles in the dark with Jacob, captures something of the event itself. By the time their contest comes to an end, Jacob is convinced that his opponent is God himself (see v. 30). This is not improbable, given that God had previously come to Abraham in human form (18:1–15). The story contains an interesting wordplay in Hebrew: God wrestles (ye’abeq) with Jacob (ya‘aqob) by the Jabbok (yabboq).
GENESIS—NOTE ON 32:25 Jacob’s hip was put out of joint. Jacob’s injury highlights not only the strength of his opponent but also his own resolve to prevail.
GENESIS—NOTE ON 32:26 I will not let you go unless you bless me. Jacob’s determination to be blessed is demonstrated by his reluctance to release his opponent, even when his thigh is dislocated.
GENESIS—NOTE ON 32:28 Your name shall no longer be called Jacob, but Israel. From the context, “Israel” is probably to be understood as meaning “he strives with God”; the alternative meaning is “God strives” (see esv footnote), but the context makes this less likely. Hosea 12:3–4 reflects on this event. The renaming of Jacob brings to a climax a lifetime of struggling with others (see Gen. 25:22). Through all this, Jacob has finally come to realize the importance of being blessed by God. The events of the preceding years have changed Jacob. The God of his father has now become his God (32:9; see also 28:21). (This is the first mention of the name “Israel” in the Bible. In extrabiblical literature, it first appears in the “Israel Stele” of Pharaoh Merneptah of the late 13th century B.C. The text says: “Israel lies desolate; its seed is no more.” Obviously by this early date the name was being used for a people and not merely for an individual.)
GENESIS—NOTE ON 32:30 Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life has been delivered.” “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, alternatively, the expression “face to face” should be understood as a figure of speech for intimacy with God. In Ex. 33:11, God speaks to Moses “face to face,” but in both cases the phrase can imply a close personal encounter, or possibly a vision of the brightness of God’s glory, without suggesting a literal vision of God’s face.
GENESIS—NOTE ON 32:31 Penuel is a variant spelling of “Peniel.”
GENESIS—NOTE ON 33:1–20 Jacob Is Reconciled with Esau. The account of Jacob’s reconciliation with Esau comes as the sequel to Jacob’s encounter with God at Penuel. Esau’s affectionate embrace of his brother and Jacob’s deferential attitude ensure a successful reunion.
GENESIS—NOTE ON 33:1–3 With Esau in sight, Jacob arranges his wives and children in order of importance, with pride of place being given to Rachel and Joseph, the only one of Jacob’s sons to be named here (v. 2). Jacob’s special treatment of Joseph becomes an important theme later in Genesis (see ch. 37).
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. Jacob’s behavior is noteworthy, especially given 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 holds no animosity toward his brother. The description of their reconciliation may well have influenced Jesus’ account of the lost son returning to his father (see Luke 15:20).
GENESIS—NOTE ON 33:8 All this company that I met refers to the droves 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 and his meeting with Esau. Like God, Esau shows unmerited favor to Jacob.
GENESIS—NOTE ON 33:11 Please accept my blessing. In this context, Jacob’s blessing refers to the tangible present of livestock that he gives to Esau. Previously, Jacob had deprived Esau of the blessing of the firstborn. While Jacob cannot restore this particular blessing to Esau, he seeks to make restitution by giving him another blessing, which comes from God’s blessing of Jacob.
GENESIS—NOTE ON 33:12–14 While Esau desires to have his brother return with him (v. 12), Jacob politely refuses, using the travel-weariness of his children and livestock as an excuse (v. 13). Yet again, Jacob addresses Esau as my lord and refers to himself as servant (v. 14). until I come to my lord in Seir. Apparently Jacob still does not fully trust Esau, and has no intention of following him to Seir (see v. 17). From the point where Esau and Jacob met, the shortest route to the northern border of Seir was approximately 100 miles or 161 km to the south, while Succoth was only 4 miles or 6.4 km to the west.
GENESIS—NOTE ON 33:17–18 The story contains an unexpected twist at this point, for Jacob had earlier indicated to Esau that he would follow him to Seir (v. 14). Jacob, however, relocates to Succoth and then Shechem. Succoth (v. 17) is in the Jordan Valley near where the Jabbok River joins the Jordan River. Shechem (v. 18), about 20 miles (32 km) west of Succoth, was the first place named in connection with Abraham’s arrival in Canaan (see 12:6).
GENESIS—NOTE ON 33:19 from the sons of Hamor, Shechem’s father. The reference to Shechem links this episode with the next, where he is one of the central characters in the story. hundred pieces of money. The Hebrew term rendered here “money” (qesitah) is used rarely in the OT (see Josh. 24:32; Job 42:11); the precise value is uncertain.
GENESIS—NOTE ON 33:20 altar. Previously, Abraham had built an altar at Shechem. Possibly, Jacob reconstructs this earlier altar, for the Hebrew verb used to describe his action is not the usual one for building altars. Since this is the first altar mentioned in connection with Jacob, it signals his commitment to worship the Lord. This is reinforced 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 The Rape of Dinah. Almost as soon as Jacob returns to Canaan, an incident threatens the future security of his whole family. While the rape of Dinah by Shechem is inexcusable, the punishment meted out by Simeon and Levi far exceeds the crime. While they are reluctant to acknowledge any fault on their part, Jacob is very conscious of how their actions have endangered his entire household. Furthermore, circumcision, which was intended by God to bring divine blessing, leads on this occasion to death and destruction. All of this takes place without any reference to God.
GENESIS—NOTE ON 34:1 Dinah’s association with the women of the land possibly carries negative connotations. The only other occurrence of this expression in Genesis comes in 27:46, when Rebekah speaks out 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 (v. 2), was clearly a figure of some importance in Shechem. His status later allowed him to persuade all the men of the city to be circumcised. While Hamor’s son Shechem (v. 4) is initially drawn to Dinah by lust, he now desires to hold on to her as his wife.
GENESIS—NOTE ON 34:7 Dinah’s brothers are justifiably enraged at the way Shechem has treated their sister.
GENESIS—NOTE ON 34:8–9 Although Hamor comes to speak to Jacob (v. 6), the latter appears to be pushed aside by his sons. They are the ones who engage in discussion 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. He is willing to give them whatever they ask.
GENESIS—NOTE ON 34:13 deceitfully. The Hebrew term used here (mirmah) implies treachery. Although Jacob’s sons resemble their father, whose name means “he deceives” (see 25:26), their actions here are about to go beyond anything he has done.
GENESIS—NOTE ON 34:14–17 As a precondition for marriage between Dinah and Shechem, her brothers request that the men of Shechem become circumcised (v. 15; see note on 17:11). In ch. 17 circumcision is introduced as the sign of the eternal covenant that God established with Abraham. Those who are circumcised acknowledge Abraham as their father. While Jacob’s sons are right to insist that circumcision is necessary in order for both groups to become one people (v. 16), their intention, as revealed in subsequent events, is otherwise.
GENESIS—NOTE ON 34:21 These men are at peace with us. Hamor and Shechem are utterly deceived 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 of Hamor and Shechem, only Simeon and Levi are involved in the slaughter of all the males. While all the brothers are involved in plundering the city, Jacob later attaches particular guilt to Simeon and Levi for the massacre of the men of Shechem (v. 30). This is later reflected in 49:5–7 and explains why both brothers are passed over in favor of their younger sibling Judah.
GENESIS—NOTE ON 34:30 Jacob’s condemnation of Simeon and Levi focuses not on the morality of their actions but on the possible consequences for his household. Out of anger at what has happened, the Canaanites and the Perizzites may attack Jacob’s household.
GENESIS—NOTE ON 35:1–29 Jacob’s Onward Journey to Hebron. Jacob moves by stages from Shechem to Bethel, eventually coming to Hebron, where his father Isaac is still alive. During this journey a number of incidents occur that either bring to a close previous episodes or anticipate later developments in Genesis. Ending with the death of Isaac, this chapter marks the passing of one generation while preparing for the next. Transformed by the experiences of Bethel and Peniel, Jacob is now in a position to assume the mantle of his father as the one through whom the divine promises to Abraham will be continued.
GENESIS—NOTE ON 35:1–5 Jacob relocates from Shechem to Bethel.
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’s instructions are intended to prepare his household for entering God’s presence; Bethel (v. 3) is the “house of God.” They must rid themselves of foreign gods (v. 2). As emphasized later in the first prohibition of the Ten Commandments, those who worship the Lord must not have other gods (see Ex. 20:3). Rachel’s theft of her father’s household gods suggests that polytheistic beliefs existed within Jacob’s household. These must be eradicated. The members of Jacob’s household must purify themselves (Gen. 35:2). While no details are given here, later Israelite tradition emphasized the importance of purification rituals, some of which involved the washing of clothes. This may explain Jacob’s final instruction to change garments (v. 2; see Ex. 19:10). who answers me in the day of my distress (Gen. 35:3). The present tense, “answers,” here indicates that God has consistently responded to Jacob in every time of trouble.
GENESIS—NOTE ON 35:4 the rings that were in their ears. It is not clear whether these earrings 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 so that their location would not be easily discovered.
GENESIS—NOTE ON 35:5 a terror from God. While the precise nature of this terror is unknown, other passages in Genesis record how fear of God is used to protect the patriarchs (e.g., 20:8; 26:28–29). Jacob’s fears expressed in 34:30 are answered by God’s protection, in spite of the excessive vengeance shown by Simeon and Levi (34:25).
GENESIS—NOTE ON 35:6–15 These verses describe what happens when Jacob returns to Bethel; three separate events take place: Jacob builds the altar as instructed (v. 7); Deborah dies and is buried (v. 8); and God appears to Jacob again (vv. 9–15).
GENESIS—NOTE ON 35:6 Luz (that is, Bethel). See note on 28:19.
GENESIS—NOTE ON 35:7 called the place El-bethel. This probably refers to the altar. “El-bethel,” meaning “God of Bethel,” resembles in form the name that Jacob gave to the altar at Shechem (33:20).
GENESIS—NOTE ON 35:8 Deborah, Rebekah’s nurse, received a brief mention in 24:59, although this is the first time that her name is given. Her presence with Jacob may suggest that she had been sent to him by Rebekah in fulfillment of her promise in 27:45.
GENESIS—NOTE ON 35:9–13 These verses bring the account of Jacob’s developing relationship with God to an important climax. Jacob’s return to Bethel is accompanied by further divine appearances.
GENESIS—NOTE ON 35:9 blessed him. This not only confirms the blessing of 32:29 but more importantly places Jacob on a par with Abraham and Isaac, of whom similar affirmations were made (see 24:1; 25:11).
GENESIS—NOTE ON 35:10 God’s statement here confirms the importance of the transformation that has taken place in Jacob’s life. 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 first given to Abraham and then to Isaac. I am God Almighty. This is how God revealed himself to Abraham (see note on 17:1–2) and is the divine name used by Isaac when he blesses Jacob in 28:3. Much of God’s speech closely resembles what he says to Abraham in 17:5–6 and what Isaac requests for Jacob in 28:3–4. be fruitful and multiply. This instruction goes back to the very creation of humanity (see note on 1:28). A nation and a company of nations shall come from you. While Isaac refers to a “company of peoples” (28:3), God’s comment reveals that he has more than the nation of Israel in view. Given the close connection with the divine promises made to Abraham, this seems to be a development of the idea that Abraham would be the father of many nations (17:4–6). kings shall come from your own body. The promise of royal descendants is first given to Abraham in 17:6. This royal theme reappears in Joseph’s dreams (37:6–10), showing that the ultimate fulfillment of this divine promise will come through Jacob’s descendants. The land that I gave (35:12). The divine promise of the land, which goes back to the call of Abraham in 12:1–3, 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., Ex. 29:40; Lev. 23:13; Num. 15:1–10).
GENESIS—NOTE ON 35:16–20 Jacob travels south from Bethel, undoubtedly with the intention of going to Mamre (Hebron). His journey is disrupted, however, when Rachel dies while giving birth. The name that Rachel gives her newborn son, Ben-oni (v. 18), is potentially ambiguous (see esv footnote): it probably means “son of my sorrow,” to signify the tragic consequences surrounding his birth, but it could also mean “son of my strength” (see 49:3 for “strength” in this sense). Jacob deliberately changes the name and removes the ambiguity. Benjamin (35:18) means “son of my right hand.” on the way to Ephrath (that is, Bethlehem). Jewish tradition locates the tomb between Bethlehem and Jerusalem. This tradition, however, can be traced back only to the fourth century A.D. The esv footnote, “about two hours’ distance,” locates Rachel’s grave somewhere north of Jerusalem, which fits with Jer. 31:15.
GENESIS—NOTE ON 35:18 her soul was departing. This is one place in the OT where the word “soul” (Hb. nepesh) denotes what gives life to the body.
GENESIS—NOTE ON 35:21 The location of the tower of Eder is uncertain, although the context suggests that it lay between Bethlehem and Hebron. Since “Eder” means “flock” or “herd,” this tower may have been used by shepherds.
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 inappropriate lust, it challenged Jacob’s position as head of the household. As the firstborn son, Reuben may also have viewed his action as establishing his authority over his brothers (see 2 Sam. 16:20–23). Yet it had the opposite effect (see 1 Chron. 5:1–2; also note on Gen. 48:3–7). Although initially Jacob takes no immediate action against Reuben—implied by the narrator’s brief comment, Israel heard of it—he later denies Reuben his preeminence as the firstborn (49:3–4). Although Jacob’s actions run counter to the provisions for inheritance in Deut. 21:15–17, the unseemly behavior of Reuben means that he will not inherit what he otherwise would have received.
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 and evidently believing that his death was imminent in 27:1–2, Isaac has remained alive during Jacob’s 20 years of exile in Paddan-aram. The report of Isaac’s death, like that of Abraham in 25:7–10, marks the end of an era and brings to a natural conclusion the main narrative section that began with 25:19. According to 49:30–31, Isaac was buried in the cave at Machpelah.
GENESIS—NOTE ON 36:1–37:1 Esau’s Descendants in Edom. Largely through genealogy-like lists, this chapter provides a brief description of Esau and his descendants. This information, which concludes the narrator’s interest in Esau, precedes the much fuller and more important account of Jacob’s descendants. The location of this material resembles 25:12–18, where information about Ishmael’s descendants comes before the longer account of Isaac’s family. The author of Genesis usually writes about minor characters before concentrating in detail on the main participants of the unique family line. Particular attention is given to the presence of both “chiefs” and “kings” among Esau’s descendants, who coexist alongside the Horites, the original inhabitants of Seir. Eventually, however, Esau’s descendants assume control of Seir, renaming it “Edom.”
GENESIS—NOTE ON 36:1–8 These verses, which are more narrative than genealogy, anticipate and explain the summary description of Esau that comes in v. 9. Repeated references to Canaan underline that these events occurred during Esau’s time in Canaan, when five sons and some daughters were born to him. Then, because the land was unable to support the livestock of both Esau and Jacob (see 13:5–6 for a similar scenario), the former relocated outside Canaan in the hill country of Seir, southeast of the Dead Sea.
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 36:2–3 The names of Esau’s wives here—Adah, Oholibamah (v. 2), and Basemath (v. 3)—are not the same as those mentioned in 26:34 and 28:9. According to 26:34, Esau married Judith (the daughter of Beeri) and Basemath (the daughter of Elon). According to 28:9, he later also married Mahalath (the daughter of Ishmael). No simple solution enables the two lists to be harmonized, although various possibilities exist: e.g., (1) Esau may have married more than three women; (2) the same woman may have been known by two different names (e.g., Basemath may also have been known as Adah; both are listed as the daughter of Elon); or (3) the same name may have been given to two separate women (e.g., Basemath, which means “perfume,” may have been a common female name).
GENESIS—NOTE ON 36:9–43 Although this section begins with a heading identical to that found in v. 1, by a clever use of genealogical information vv. 9–43 reveal that Esau’s descendants established themselves as the dominant group in Seir.
GENESIS—NOTE ON 36:9–14 This section, which lists Esau’s five sons and 10 grandsons, prepares the reader for vv. 15–19. concubine (v. 12). See note on 25:5–6.
GENESIS—NOTE ON 36:15–19 Esau’s sons and grandsons produce 14 chiefs. While all the names listed here appear in vv. 9–14, the inclusion of Korah among the sons of Eliphaz (v. 16) is unexpected. Korah is not included in the earlier list of Eliphaz’s sons (v. 11); possibly he is a grandson of Eliphaz. “Korah” is also the name given to a son of Oholibamah (vv. 14, 18). Since chiefs were normally tribal leaders, these verses indicate that Esau became the father of 14 tribes.
GENESIS—NOTE ON 36:20–30 This section lists five chiefs associated with the Horites, the original inhabitants of Seir. By placing the five chiefs of Seir alongside the 14 chiefs of Esau (vv. 15–19), the narrator signals that Esau’s descendants became the dominant force in the region of Seir (see Deut. 2:12, 22).
GENESIS—NOTE ON 36:31–39 These are the kings who reigned in the land of Edom, before any king reigned over the Israelites. A number of kings emerge from among Esau’s descendants. Although the kings listed here succeed one another, the list probably records a series of dynasties, each associated with a particular city. The author of v. 31 either lived after the Israelite monarchy was a reality or clearly anticipated that one would be established. The pattern of tribal leaders eventually being replaced by kings was repeated in ancient Israel.
GENESIS—NOTE ON 36:40–43 These verses list a number of Edomite chiefs, according to their clans and their dwelling places (v. 40). The distinctive feature of this section is the mention of “dwelling places.” These chiefs are associated with particular regions, which possibly bore their names, although the evidence for this is limited. This list of Edomite chiefs is repeated in 1 Chron. 1:51–54.
GENESIS—NOTE ON 37:1 This verse provides a transition from Esau’s family to Jacob’s. 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 regal line descended from Abraham. While royalty is initially ascribed to Joseph, and is later linked to his younger son Ephraim, future kingship is also associated with the line of Judah. As immediate heir to the patriarchal promises, Joseph, the governor of Egypt, mediates divine blessing to many people. Genesis, however, anticipates a time when the leadership of Israel will pass from the tribe of Ephraim to the tribe of Judah (see Ps. 78:67–68). This story serves the first readers by explaining how they came to be in Egypt, namely, through God’s mysterious use of evil and noble deeds to bring about his purpose (cf. Gen. 50:20).
GENESIS—NOTE ON 37:2–36 Joseph Is Sold into Slavery. Joseph is the second youngest son of Jacob. But his father bestows on him privileges normally given to the firstborn. Joseph’s royal dreams further antagonize his older brothers, who cannot accept that he will reign over them. When the opportunity presents itself, they sell Joseph into slavery in Egypt.
GENESIS—NOTE ON 37:2 These are the generations of. See note on 2:4. Joseph brought a bad report of them to their father. Joseph’s action not only alienates him from his brothers but implies that his behavior is more righteous than theirs, something largely borne out by future events.
GENESIS—NOTE ON 37:3 As previously indicated, Joseph is Jacob’s favorite (see note on 33:1–3). the son of his old age. Since Benjamin is actually the last son born to Jacob, the unusual Hebrew expression “son of old age” (there is no explicit word for “his” in the Hebrew text) may denote someone who displays exceptional maturity while still young or perhaps the son closest to Jacob in his old age. Jacob may have recognized Joseph’s leadership potential early in life. robe of many colors. The Hebrew expression used to denote this cloak is used elsewhere only of a garment worn by King David’s daughter Tamar (see 2 Sam. 13:18). The actual design of the cloak is uncertain; as the esv footnote explains, the translation here is based on the understanding of the Septuagint translators (Gk. poikilos, “many-colored”). The alternative is “a robe with long sleeves” (cf. the text and esv footnote of 2 Sam. 13:18, which uses the same Hebrew expression).
GENESIS—NOTE ON 37:4–5 Jealousy leads to division and deep animosity within Jacob’s family (v. 4). Joseph had a dream (v. 5). Although it is not specified here, 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 intuitively interpret Joseph’s first dream as indicating that he will reign over them (later fulfilled in his rule over Egypt). The dream adds to the brothers’ jealous hatred of Joseph, for his father has already dressed him in special attire.
GENESIS—NOTE ON 37:9–11 The second dream reinforces the expectation that Joseph will exercise authority over the rest of his family. Shall I and your mother (v. 10). When Joseph had this dream, his mother Rachel was probably dead (see 35:16–19); “your mother” refers to Leah. While Joseph’s brothers later bow down to him (42:6; 43:26; 44:14), there is no specific mention of his parents’ doing this, although possibly his father did so in 47:28–31 (see note).
GENESIS—NOTE ON 37:12–14 Joseph’s brothers have taken the family flocks northward from Hebron to find better pasture. Shechem. See note on 33:17–18 and map.
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), in order to find them.
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Jacob sent Joseph from Hebron to Shechem to find his brothers, who had been pasturing their father’s flock. When Joseph arrived, he learned that his brothers had gone on to Dothan, so he went there and found them. His brothers threw him into a pit and later sold him to some Ishmaelite spice traders on their way from Gilead to Egypt. The traders took Joseph to Egypt and sold him to Potiphar, the captain of Pharaoh’s guard.
GENESIS—NOTE ON 37:18–20 they conspired against him to kill him. Fratricide is one of the most depraved aspects of fallen humanity (see 4:8; 27:41). this dreamer. The brothers’ comment is full of sarcasm; the Hebrew expression implies “master/owner of the dreams.”
GENESIS—NOTE ON 37:21–22 Reuben, the eldest of the brothers, argues against killing Joseph, so that he might restore him to his father. Reuben possibly hopes to regain his father’s favor so that he will be confirmed as the firstborn (see note on 35:22–23), or perhaps Reuben has no other motive than to show mercy to Joseph. Unknown to Reuben, his plan is undermined when his brothers sell Joseph to passing traders. When he later returns to get Joseph, he is not there (37:29).
GENESIS—NOTE ON 37:25 they sat down to eat. This underlines the callousness of the brothers, who have just thrown their brother into a pit. caravan of Ishmaelites. These traders, who originate from the Sinai Peninsula, are traveling south in the direction of Egypt. Although they are initially identified as Ishmaelites (a broad category covering various people groups), in vv. 28 and 36 they are designated more specifically as Midianites. coming from Gilead. See note on 31:21. camels. See note on 12:16. (Apparently this was a known activity in the region: e.g., one Ugaritic text, from the 14th century B.C., tells of a man in Syria being sold by his comrade to a passing caravan of Egyptians—who stripped him of his goods and abandoned him.)
GENESIS—NOTE ON 37:26–27 Judah said to his brothers. Although Judah exhibits compassion by not wanting to kill Joseph (and he may have been seeking any possible solution he could find to save Joseph’s life), his proposal may have been motivated by greed as he sees an opportunity to make a profit from the sale of his brother.
GENESIS—NOTE ON 37:28 twenty shekels of silver. Mesopotamian documents from the early second millennium B.C. reveal that the price of slaves ranged from 15 to 30 shekels (20 shekels is the value in the Hammurabi Code). (At any given time in the history of Egypt there was a significant substratum of slaves. Many of these were captives of war, but there was also a large slave trade. So many of the slaves came from “Asia”—Canaan, Mesopotamia, Hatti, Syria—that the word “Asiatic” became synonymous with “slave.”)
GENESIS—NOTE ON 37:29–30 tore his clothes. A visible sign of intense anguish and pain, often linked to mourning. where shall I go? Reuben’s grief and despair might center not on the loss of Joseph himself but on his own lost opportunity to regain his father’s favor (see note on vv. 21–22).
GENESIS—NOTE ON 37:31–33 Jacob’s deception by his sons, using Joseph’s cloak and a slaughtered goat, mirrors the way Jacob had deceived his own father by using Esau’s cloak and two goatskins (see 27:15–16).
GENESIS—NOTE ON 37:34 put sackcloth on his loins. A common custom associated with mourning.
GENESIS—NOTE ON 37:35 I shall go down to Sheol. The report of Joseph’s death causes Jacob to believe that his grief will continue through the afterlife. “Sheol” is the proper name for the place where people go after death, though solid knowledge about the afterlife was lacking at this time.
GENESIS—NOTE ON 37:36 Potiphar was an officer of Pharaoh, the captain of the guard. Potiphar holds an important position in the royal court. The precise nature of his post is not known, apart from the fact that he had responsibility for the imprisonment of senior members of the king’s staff (see note on 40:2–3). This factor will become important later when Joseph is incarcerated in the king’s prison (see 39:20).
View this chart online at http://kindle.esvsb.org/c46
| Event | Age of Joseph | Genesis |
|---|---|---|
| Joseph’s father Jacob moves family from Haran to Canaan | 6 | 31:17–21 |
| Joseph sold to Potiphar in Egypt | 17 | ch. 37 |
| Joseph interprets dreams of cupbearer and baker in prison | 28 | ch. 40 |
| Joseph’s grandfather Isaac dies | 29 | 35:28–29 |
| Joseph interprets Pharaoh’s dreams, is released from prison | 30 | 41:1–36 |
| Seven years of plenty; sons Manasseh and Ephraim born during this time | 30–37 | 41:47–52 |
| Seven years of famine; two years into the famine Joseph reconciles with his brothers and father | 37–44 | 41:53–47:26 |
| Joseph’s father Jacob dies | 56 | 47:28 |
| Joseph dies | 110 | 50:22–26 |
GENESIS—NOTE ON 38:1–30 Judah and Tamar. Readers are likely to be shocked by the sexually oriented content of this chapter, with its references to spilled semen and prostitution. Nevertheless, the unsavory account of Judah’s relationship with Tamar, which interrupts the ongoing story of Joseph’s time in Egypt, fulfills an important role in Genesis, for it focuses on the continuation of Judah’s family line and concludes with a birth account in which a firstborn twin is pushed aside by his younger brother. In light of preceding episodes, these features highlight the potential importance of Judah’s line through Perez (v. 29). Later, in ch. 49, kingship will be associated with Judah’s descendants, and biblical history reveals that from Perez comes the Davidic dynasty (see Ruth 4:18–22). Although this chapter shows Judah at his worst, it also accounts for a remarkable transformation in his life, which comes through in the remaining episodes of the Joseph story. Further, Judah provides a stark contrast to the chaste Joseph in Genesis 39: though he suffered for his chastity, Joseph’s behavior is the right way to bring blessing to the Gentiles.
GENESIS—NOTE ON 38:1–2 A sense of foreboding is conveyed through Judah’s separation from the rest of his family, his friendship with Hirah (v. 1; a native of the Canaanite city of Adullam, about 12 miles [19 km] southwest of Bethlehem), and his marriage to an unnamed Canaanite woman, the daughter of Shua (v. 2). In Genesis, marriages to Canaanites are never applauded (see 24:3; 26:34–35; 28:1).
GENESIS—NOTE ON 38:6–7 Judah is instrumental in arranging Er’s marriage to Tamar (v. 6). The reference to Er’s death is tantalizingly brief (v. 7), and the precise nature of his wickedness is not disclosed. 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. Brief details about this obligation are given in Deut. 25:5–10. It plays an important role in the book of Ruth (Ruth 1:11–13; 4:1–12; see also Matt. 22:24–25; Luke 20:28). Judah is eager that Tamar should have a son to continue the firstborn line of Er. Since Genesis has a particular interest in the “firstborn,” this concern is noteworthy. The motif of firstborn also figures prominently in the birth account at the end of the chapter.
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 engaged in coitus interruptus, not self-gratification—as some early rabbis mistakenly thought. A detailed explanation for his action is not given, but selfishness is the most likely explanation: he probably feared that a son born to Tamar would be privileged over all other sons born to him, reducing the importance of his own family line and reducing his share of Judah’s inheritance. (Although the circumstances are different, Ruth 4:5–6 provides another example of a man refusing to undertake the duty of levirate marriage.)
GENESIS—NOTE ON 38:10 Onan’s hypocritical behavior causes God to punish him by death.
GENESIS—NOTE ON 38:11 Following the deaths of his two eldest sons, Judah protects his remaining son, Shelah, by sending Tamar back to her own family, under the pretext that one day she will marry Shelah. He treats Tamar as if she were dangerous, while it was actually the evil of the two sons that brought about their deaths.
GENESIS—NOTE ON 38:12 Some time 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 located in the southern hill country of Judah (see Josh. 15:57).
GENESIS—NOTE ON 38:13–14 Having waited in vain 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 at first to remind Judah that she is betrothed to Shelah (see note on 24:65). She then goes to the entrance to Enaim in the hope of meeting her father-in-law. The location of Enaim, whose name means “two springs” or “eyes,” is unknown; it probably ought to be distinguished from “Enam,” mentioned in Josh. 15:34. Given Tamar’s veil and Judah’s inability to recognize her, it is ironic that these events should take place at a location known as “eyes.”
GENESIS—NOTE ON 38:15 When Judah sees Tamar, he assumes that she is a prostitute, for she had covered her face, thus effectively achieving anonymity. Since betrothed women wore veils, Judah’s belief that Tamar is a prostitute would not have been simply based on her covered face. Her lone presence by the roadside possibly contributed to his assumption; Jer. 3:2 links “waysides” with prostitution.
GENESIS—NOTE ON 38:16–18 Judah’s request for sexual intercourse reinforces the reader’s perception of him as a man driven by personal gratification. Having knowingly deceived Tamar by sending her away, he now takes advantage of her for his own pleasure. Tamar’s request, What will you give me … ? (v. 16), plays on Judah’s refusal to give her Shelah. Judah’s offer of a young goat (v. 17) results in Tamar’s taking from Judah his signet, cord, and staff in pledge (v. 18). From experience, she knows that he is not a man to be trusted. The “signet” may have been a small cylinder seal that was worn on a cord around the neck. The seal was rolled over soft clay to give a unique impression, identifying the owner; the seal was often perforated for suspension by the cord.
GENESIS—NOTE ON 38:19 Tamar returns home and resumes her status as a widow.
GENESIS—NOTE ON 38:21 Hirah searches for Tamar in vain. 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 (Hb. qedeshah) is rarely used in the OT (see Deut. 23:17; Hos. 4:14), possibly because it resembles Hebrew words associated with holiness.
GENESIS—NOTE ON 38:24–26 The report of Tamar’s immorality produces an outburst of righteous indignation that prompts Judah to demand that she should be burned to death (v. 24). When Judah discovers that he was responsible for Tamar’s pregnancy, he acknowledges her righteousness in contrast to his own failure (v. 26). This marks an important turning point for Judah.
GENESIS—NOTE ON 38:27–30 Knowing that Tamar has twins, the midwife ties a scarlet thread (v. 28) on the hand of Zerah so that she can identify him as the firstborn, the one who came out first. But before Zerah is fully born, his twin brother breaks out in front of him. Consequently, in the light of the midwife’s observation, he is called Perez (v. 29), which means “breach.” Viewed in the light of Genesis as a whole, the unusual nature of this brief birth account, especially with its focus on the identity of the firstborn, suggests that something significant will develop in the line of Perez.
GENESIS—NOTE ON 39:1–23 Joseph in Egypt. The Lord’s presence with Joseph in Egypt enables him to find favor with first Potiphar and then the keeper of the prison. While Joseph’s refusal to lie with Potiphar’s wife results in his being wrongly imprisoned, his personal integrity is not compromised. Implicit in this account is the idea that God’s presence with Joseph is linked to Joseph’s commitment to the Lord.
GENESIS—NOTE ON 39:1 This verse, which echoes 37:36, reintroduces Joseph as the main character of the story. He continues as such till the book ends.
GENESIS—NOTE ON 39:2–5 The LORD was with Joseph. Right at the outset, God’s presence with Joseph is unambiguously affirmed. Although God never speaks directly to him (as he did to Abraham, Isaac, and Jacob), Joseph’s life in Egypt is governed by God’s providential care (see 50:20). he became a successful man. In spite of having been sold into slavery, Joseph prospers, being promoted to the position of overseer of Potiphar’s house. The repeated references to the LORD in these verses emphasize that Joseph’s success is due to God’s presence with him. By indicating that divine blessing comes through Joseph, the narrator picks up on one of the important elements of the promises made to the patriarchs (see, e.g., 12:3; 18:18; 22:17; 30:27).
GENESIS—NOTE ON 39:6–9 handsome in form and appearance (v. 6). This echoes 29:17, describing Joseph’s mother Rachel. This brief observation explains why Potiphar’s wife (39:7) is drawn to him. Joseph’s refusal to lie (i.e., sexually, vv. 7–8) with her contrasts sharply with the behavior of Reuben and Judah (35:22; 38:15–18). His integrity does not permit him to betray his master by committing adultery. sin against God. Joseph rightly recognizes that to give in to Potiphar’s wife not only would be an offense against his master, who has trusted him with everything he owns, but would equally be an offense “against God” (cf. Ps. 51:4a). Joseph exercises authority without seeing this as an opportunity to betray or exploit others. (The motif of the “spurned seductress” appears elsewhere in ancient Near Eastern literature. In Egypt, the story called the “Tale of Two Brothers” tells of two brothers, one of whom spurns the advances of the other’s wife.)
GENESIS—NOTE ON 39:10–12 he would not listen to her. Joseph consistently rejects the advances of Potiphar’s wife. But one day, in the course of doing his normal work, Potiphar’s wife catches Joseph by his garment. Unable to free himself, Joseph flees, leaving his garment in her hand. As in 37:31–33, Joseph’s garment plays an important role in the story and, as before, is used to deceive other people.
GENESIS—NOTE ON 39:13–15 While Potiphar is still absent, his wife convinces the men of her household to side with her. he has brought among us a Hebrew to laugh at us. She combines three elements in order to maximize her case against Joseph: (1) she places some of the blame on her husband, for he was responsible for Joseph’s presence in the household; (2) by emphasizing Joseph’s non-Egyptian origin, she exploits a long-standing racial tension that existed between native Egyptians and foreigners from Canaan; and (3) she portrays Joseph’s action as being directed against the entire household, and not simply her. “Laugh” recalls 21:9 and 26:8, where it has the connotations of “making fun of someone” and “caressing,” respectively. Concerning the term “Hebrew,” see note on 10:21–32.
GENESIS—NOTE ON 39:16–19 With Joseph’s garment as evidence (v. 16), Potiphar’s wife tells to her husband with significant variations what she has already told the men of her household. Once again she focuses on the non-Egyptian background of Joseph (Hebrew, v. 17), her husband’s poor judgment in bringing him into the household (whom you have brought, v. 17), and Joseph’s exploitation of her (laugh at me, v. 17; contrast v. 14, where she speaks of “laugh at us”). To place further pressure on her husband, she describes Joseph as your servant (v. 19).
GENESIS—NOTE ON 39:20–23 The swiftness with which the narrator reports the imprisonment of Joseph mirrors what happened in reality. As a slave, Joseph had no legal rights. While the reader is not immediately conscious of the significance of Joseph’s being imprisoned where the king’s prisoners were confined (v. 20), this will prove significant for future developments. (The law codes of the ancient Near East, including OT legislation, do not employ punishment by imprisonment in jail. Yet the practice is well known and attested in ancient Egyptian literature; therefore, this story fits well with the culture of ancient Egypt.) By echoing much of the language of vv. 2–5, these verses imply that Joseph’s experience in prison paralleled his earlier experience in Potiphar’s house. Because of the Lord’s presence with him, Joseph prospers (v. 23).
GENESIS—NOTE ON 40:1–23 Joseph and the King’s Prisoners. The events recorded in this chapter take place some time after Joseph’s imprisonment began. Two senior royal attendants are imprisoned for offending Pharaoh. With God’s help, Joseph interprets their dreams, predicting that one of them will be reinstated but the other put to death. These events prepare the way for Joseph to be later summoned from prison to interpret Pharaoh’s dreams.
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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 40:1 committed an offense against. In 39:9 the same Hebrew verb is translated “sin against.” In contrast to Joseph, who refused to sin against God, the cupbearer and baker have sinned against their lord, who as king of Egypt enjoyed divine status. The repetition of the rarely used expression “king of Egypt” emphasizes the seriousness of their offense. The primary duties of the cupbearer and baker, as their titles suggest, were to provide the king with drink and food, respectively; as royal attendants they had unique access to him, and they were trusted to keep him from being poisoned.
GENESIS—NOTE ON 40:2–3 two officers. The Hebrew terms (saris and sar) used to denote the status of the cupbearer and baker are identical to those used of Potiphar (see 37:36; 39:1). captain of the guard. This same title is given to Potiphar in 37:36 and 39:1. Since Potiphar’s name is not used in this context, however, the captain is probably another person.
GENESIS—NOTE ON 40:4 The narrator continues to observe parallels between Joseph’s experience in prison and what happened in Potiphar’s house (see 39:4). In prison, as in Potiphar’s house, Joseph waited on a captain of the guard and was appointed to manage 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. But because of their imprisonment, the cupbearer and baker no longer have access to the “magicians” and “wise men” who might have been able to provide an interpretation (see 41:8). Joseph’s question, Do not interpretations belong to God? (40:8), recalls his own experience of dreams. Years later, Daniel, another exiled Hebrew, also interpreted dreams in a foreign context (see Dan. 2:25–45; 4:19–27).
GENESIS—NOTE ON 40:9–11 Not only does the cupbearer’s dream mention three branches (v. 10), but the related activities are grouped in threes.
GENESIS—NOTE ON 40:12–15 Joseph perceives that the three branches symbolize three days (v. 12). The observation that Pharaoh will lift up your head (v. 13) introduces a motif that reappears in vv. 19 and 20. remember me (v. 14). See note on v. 23. that they should put me into the pit (v. 15). While Joseph’s remark relates to Egypt, his mention of “the pit” recalls for the reader what his brothers did to him in Canaan (see 37:20, 22, 24, 28, 29).
GENESIS—NOTE ON 40:18–19 In three days Pharaoh will lift up your head—from you! Joseph’s interpretation repeats the motif of lifting up someone’s head (see v. 13). On this occasion, however, it has tragic consequences. Whether or not the idiom requires decapitation, the baker’s corpse was to be hung on a tree so that the birds could feast on it, reflecting the imagery of his dream.
GENESIS—NOTE ON 40:20–22 Pharaoh’s birthday may refer to his actual birthday or to the anniversary of his accession, when amnesties were more often granted. As Joseph revealed, the heads of both men are lifted up (v. 20).
GENESIS—NOTE ON 40:23 In spite of Joseph’s specific request in v. 14, the chief cupbearer did not remember Joseph, but forgot him. The reader knows that God will “remember” Joseph, as he does other figures in Genesis (8:1; 19:29; 30:22).
GENESIS—NOTE ON 41:1–57 Joseph Interprets Pharaoh’s Dreams. This lengthy episode recounts Joseph’s dramatic rise in status from being a prisoner in the king’s jail to becoming the chief administrator of Egypt, second only to Pharaoh himself. Central to this is Joseph’s ability to interpret Pharaoh’s dreams, which anticipate seven years of plenty followed by seven years of famine. Later this will play an important part in bringing Joseph’s brothers to Egypt. Joseph’s God-given administrative ability is immediately recognized by Pharaoh and prompts his promotion. Throughout this chapter, Joseph consistently acknowledges God as the source of his special gifting.
GENESIS—NOTE ON 41:1–7 Pharaoh’s two dreams share a common pattern of abundance followed by scarcity. The repetition of this theme in two separate dreams troubles Pharaoh and alerts him to their peculiar nature.
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). (See chart.)
GENESIS—NOTE ON 41:8–13 The inability of Pharaoh’s officials to interpret the dreams prompts the chief cupbearer to remember Joseph and his capacity to accurately interpret dreams (see 40:5–22).
GENESIS—NOTE ON 41:8 the magicians of Egypt. These were probably cultic officials who interpreted omens and signs—not to be confused with modern illusionists who perform to entertain. The fact that Joseph is very successful with dream interpretation—because “interpretations belong to God” (40:8)—leads one to believe that Joseph is defeating the Egyptians on their own turf.
GENESIS—NOTE ON 41:12 Joseph’s non-Egyptian origin is indicated by the expression a young Hebrew. See 14:13; also note on 10:21–32.
GENESIS—NOTE ON 41:14 The brevity of this verse conveys the speed with which Joseph was brought from prison to Pharaoh’s court. Protocol required that he be shaved and clothed before entering Pharaoh’s presence. The expression out of the pit graphically illustrates what it was like for Joseph to be incarcerated in prison.
GENESIS—NOTE ON 41:15–16 Joseph responds to Pharaoh by unambiguously stating that God, not Joseph, is the one who will answer Pharaoh’s request (cf. 40:8).
GENESIS—NOTE ON 41:17–24 Pharaoh’s description of the dreams repeats, almost word for word, what has been reported by the narrator in vv. 1–8. This repetition underlines the importance of the dreams.
GENESIS—NOTE ON 41:25–36 Joseph’s speech falls into two parts. Emphasizing the divine origin of the dreams, Joseph interprets their meaning to Pharaoh in vv. 25–32. He stresses that the twofold revelation indicates that they will be fulfilled soon. In vv. 33–36 Joseph outlines the action that Pharaoh ought to take in order to prepare for the seven years of famine. Joseph’s instructions are sufficiently detailed to impress Pharaoh deeply.
GENESIS—NOTE ON 41:38 the Spirit of God. Pharaoh recognizes that Joseph is enabled by God to perceive things hidden from others. He ascribes this ability to a divine presence within Joseph. While Pharaoh undoubtedly interpreted this according to his own religious outlook, the early readers of Genesis would have understood Joseph’s divine empowerment as being consistent with what they recognized as a recurring feature within Israelite religion. On various occasions God empowered people for special service by giving them his Spirit (see, e.g., Ex. 31:3; Judg. 3:10; 1 Sam. 16:13).
GENESIS—NOTE ON 41:40–41 Joseph is made the “vizier,” to govern all the people of Egypt, second only to Pharaoh himself. (A document from the Tomb of Rekhmire in the Late Bronze Age tells of the duties of the vizier in Egypt. He is the “grand steward of all Egypt,” and all activities of state are under his control.)
GENESIS—NOTE ON 41:42–43 To signify Joseph’s special appointment, Pharaoh presents him with his royal signet ring, dresses him appropriately, and provides royal transport (v. 43).
GENESIS—NOTE ON 41:44 It was not unknown for Semites to attain high positions in the Egyptian government. For example, during the first half of the second millennium B.C., an “Asiatic” (see note on 37:28) named Hur became superintendent of the Royal Seal (or “chancellor”) of Egypt. Hur is well known from numerous scarab-seals of the seventeenth and sixteenth centuries B.C.
GENESIS—NOTE ON 41:45 called Joseph’s name Zaphenath-paneah. The provision of an Egyptian name and a wife completes the process by which Pharaoh fully integrates Joseph into the royal court. Joseph’s marriage to Asenath, the daughter of Potiphera priest of On, would have completed his assimilation into Egypt. By marrying into a prominent priestly family, Joseph would gain additional acceptance.
GENESIS—NOTE ON 41:50–52 The names of the two boys reveal that Joseph has not entirely forgotten the past. While the name Manasseh (v. 51), which has the sense of “forget,” reflects how things have moved on for Joseph, it ironically also recalls his father’s household. The name Ephraim (v. 52), which means “twice fruitful,” recalls the recurring 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 the borders of Egypt. Joseph’s preparations, however, ensure that food is available for the Egyptians and all the earth (v. 57; i.e., all the eastern Mediterranean region; cf. note on 6:17).
GENESIS—NOTE ON 42:1–38 The Brothers’ First Journey to Egypt. 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 finally 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 at age 17 (see chart). While Joseph recognizes them, not surprisingly, they remain oblivious to the true identity of the Egyptian governor who questions them regarding their motive for visiting Egypt. bowed themselves before him (v. 6). The brothers’ obeisance is clearly interpreted by Joseph as fulfilling his earlier dreams (37:5–11). The narrator underlines this by observing that Joseph remembered the dreams (42:9). Speaking through an interpreter (v. 23) and without disclosing his true identity, Joseph accuses his brothers of being spies who have come to assess Egyptian defenses against invasions. the nakedness of the land (v. 9). An idiom that alludes to the locations where Egypt would be most vulnerable to attack.
GENESIS—NOTE ON 42:10–17 In their attempt to deny the charge of being spies (which is issued three times: vv. 9, 12, 14), Joseph’s brothers mention that their younger brother is this day with our father (v. 13). Seizing on this reference to Benjamin, Joseph demands that the brothers prove their trustworthiness by sending for their brother (v. 16). Then, by way of demonstrating his authority over them, Joseph has them placed in custody for three days (v. 17).
GENESIS—NOTE ON 42:18–26 By way of concession, motivated by his fear of God (v. 18), Joseph permits all the brothers to return to Canaan, apart from Simeon (v. 19). In Joseph’s hearing the brothers interpret their present dilemma as a punishment for their heartless treatment of Joseph in the past (vv. 21–23). Their words so move Joseph that he withdraws from their presence to weep (v. 24). Upon his return, Joseph sends away all the brothers, except Simeon, having instructed his servant to replace every man’s money in his sack (v. 25).
GENESIS—NOTE ON 42:27–28 Later, when they stop for the night, one of the brothers discovers that his money has been replaced in the mouth of his sack (v. 27). This apparently inexplicable occurrence evokes considerable apprehension. The brothers interpret it as something that God has done (v. 28), with the intention of bringing further harm to them. Running through this section of the story is the idea that those who perpetrate evil cannot evade punishment forever. The brothers’ consciences clearly trouble them.
GENESIS—NOTE ON 42:35 The unexpected discovery of every man’s bundle of money in his sack naturally fills the brothers and their father with fear. The extraordinary event would make others think that they have taken the grain from Egypt without paying for it, or even that they had sold Simeon for cash.
GENESIS—NOTE ON 42:36–38 In light of all that has happened, Jacob is reluctant to go down to Egypt, being exceptionally anxious about the possibility of losing Benjamin (v. 36). Reuben’s response does little to reassure his father (v. 37). Jacob is unlikely to entrust Benjamin to someone who cares so little for the lives of his own sons. Jacob emphatically states, My son shall not go down with you (v. 38).
GENESIS—NOTE ON 42:38 Sheol. See note on 37:35.
GENESIS—NOTE ON 43:1–34 Joseph’s Brothers Return to Egypt. 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. Taken by surprise, they suspect that this may be a ploy to enslave them because of the money in their sacks. The lavish meal prepares the way for Joseph’s disclosure of himself to his brothers, which comes in the next chapter.
GENESIS—NOTE ON 43:1–10 Judah takes the lead in successfully persuading his father to permit the brothers to take Benjamin with them to Egypt. His approach differs markedly from that of Reuben (see 42:37). First, he repeats in quick succession what the man (i.e., Joseph) said, emphasizing that he will not see them unless their brother is with them (vv. 3–5). Second, Judah offers himself as a pledge for the safety of Benjamin (v. 9). He will take full personal responsibility and bear the blame if anything should happen to him.
GENESIS—NOTE ON 43:15–17 Joseph invites his brothers to dine with him at his house.
GENESIS—NOTE ON 43:30–31 his compassion grew warm for his brother. Drawn to Benjamin after two decades of being apart, Joseph swiftly retires to his chamber to weep (v. 30). After refreshing himself, he returns and the meal begins (v. 31).
GENESIS—NOTE ON 43:32 by himself. Joseph eats apart from his brothers as a means of maintaining his guise, since as the narrator observes, it was an abomination to the Egyptians to eat with these foreigners, the Hebrews (see notes on 10:21–32; 14:13–16).
GENESIS—NOTE ON 43:33–34 Joseph’s feelings for Benjamin result in his being given portions that are five times those given to his brothers.
GENESIS—NOTE ON 44:1–34 Benjamin Is Accused of Stealing. 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 passionately in a long speech that he should become Joseph’s slave in place of Benjamin. Judah’s action reveals how much his character has changed from when he proposed selling Joseph into slavery.
GENESIS—NOTE ON 44:1–2 As in 42:25, Joseph instructs the steward to place each man’s money into the mouth of his sack. Additionally, Joseph’s silver cup is to be put into Benjamin’s sack. Joseph does this with the intention of accusing Benjamin of theft.
GENESIS—NOTE ON 44:3–5 my lord … practices divination (v. 5). Since these remarks are set in the context of an elaborate ruse, it is impossible to know whether they should be taken as reflecting something that Joseph actually did. Joseph clearly intends that his brothers should believe that he has powers of supernatural discernment (see v. 15). For further comments on divination, see note on 30:27–30.
GENESIS—NOTE ON 44:6–10 When the brothers are charged with theft (v. 6), they naturally deny doing anything wrong (v. 7). On the contrary, they appeal to their honesty in bringing back the money found previously in their sacks (v. 8). Confident of their innocence, they propose that anyone found hiding the cup should be put to death, with all of them becoming slaves to the steward (v. 9; the Hebrew term for servants also denotes “slaves,” and this is probably the implication here). In reply, Joseph’s steward adopts a more lenient approach, merely requiring that only the guilty person be enslaved (v. 10).
GENESIS—NOTE ON 44:11–13 they tore their clothes (v. 13). This was an outward sign of inner anguish and grief, often associated with mourning (cf. 37:29). Previously, in 37:29, Jacob tore his clothes upon learning of Joseph’s “death.”
GENESIS—NOTE ON 44:14–17 When Judah and his brothers came to Joseph’s house (v. 14). The narrator isolates Judah from his brothers, drawing attention to him—possibly not only because he has become their spokesman but also anticipating his offer to take Benjamin’s place as Joseph’s slave. Do you not know that a man like me can indeed practice divination? (v. 15). Building on what his steward had said earlier regarding the silver cup (see v. 5), Joseph portrays himself as having the ability to discover secrets hidden from others. This may also be a ploy on Joseph’s part in order to elicit information from the brothers. Now that he has created the impression that he can discover knowledge with divine help, his brothers may feel that they can no longer conceal their past actions. For this reason, Judah remarks, God has found out the guilt of your servants (v. 16). In all probability Judah has in mind the brothers’ treatment of Joseph, for he knows that they are innocent of taking the silver cup. The brothers are convinced that God is now holding them to account for their actions against Joseph. On behalf of all the brothers, Judah speaks to Joseph.
GENESIS—NOTE ON 44:16 lord’s servants. That is, slaves. See note on 44:6–10.
GENESIS—NOTE ON 44:18 In this verse, which introduces one of the longest recorded speeches in Genesis, Judah begs Joseph for the opportunity to speak to him in private in order to ask an important favor of him. The tone of his opening words expresses total deference, for Judah recognizes that Joseph is like Pharaoh himself.
GENESIS—NOTE ON 44:19–29 Judah summarizes for Joseph, mainly by quoting what different people said, the process that led to Benjamin’s being in Egypt. In doing so he highlights why his father will be so distraught at not having Benjamin returned to him.
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. Building on what he has already said, Judah petitions Joseph to let Benjamin return to his father in Canaan in order to prevent him from dying of grief at the loss of a second son. To make this possible, Judah offers to take Benjamin’s place and become Joseph’s slave (v. 33). For Judah, this would be preferable to witnessing his father’s distress if Benjamin remained in Egypt (v. 34). The selfless attitude of Judah stands in sharp contrast to what he previously displayed when arguing that Joseph should be sold into slavery (see 37:26–27). On that occasion, Judah cared little about the impact that this would have on his father. Sheol. See note on 37:35.
GENESIS—NOTE ON 45:1–28 Joseph Discloses His Identity. Moved by Judah’s speech, Joseph is unable to restrain his emotions. To the consternation of his shocked brothers, he reveals that he is Joseph. In a long speech he attempts to dissipate 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 overall strategy with his brothers was right, and it is unclear just what Moses expected his audience to think. Probably he was more interested in the consequences: the brothers were led to acknowledge their guilt in the matter of Joseph, and also to be concerned for their father and their youngest brother. Further, this is what enables the reconciliation between them and Joseph. The first audience would recognize the value of courageous self-sacrifice and reconciliation, not simply on the family level, but on the level of the whole people of God—values that they would themselves need to practice in order to meet the claims of their calling.
GENESIS—NOTE ON 45:8 father to Pharaoh. This is probably not a specific title that was given to Joseph but rather a designation he uses in order to mark out his role as someone who is committed to Pharaoh’s well-being. For a similar use of the term “father,” see note on 17:4–5.
GENESIS—NOTE ON 45:10 land of Goshen. The precise location of Goshen is disputed; it was probably a region in the eastern delta area of the Nile suitable for herdsmen, in the area of the Wadi Tumilat. This Goshen should be distinguished from the one mentioned in Josh. 10:41; 11:16; 15:51. Joseph chooses the region of Goshen because of its suitability for herdsmen and its close proximity to him. This location probably also lessened the likelihood of Jacob’s family being absorbed into Egyptian society (as Joseph had been), enabling them to retain their ethnic and religious distinctiveness. (The Egyptian text Papyrus Anastasis VI tells of Pharaoh Merneptah, in approximately 1220 B.C., allowing Edomite nomads to live in Goshen “to keep themselves and their flocks alive in the territory of the king.”)
GENESIS—NOTE ON 45:21–24 Joseph lavishes gifts on his brothers, treating Benjamin with exceptional generosity, and sends them away with additional gifts for his father. three hundred shekels of silver (v. 22). Previously Joseph had been sold into slavery for a mere 20 shekels (37:28). Joseph’s admonition, Do not quarrel on the way (45:24), may have been necessary for his brothers; but the narrator records it in light of his purpose to promote unity among the people of God who read this (see note on vv. 1–28).
GENESIS—NOTE ON 45:25–28 Unsurprisingly, Jacob struggles to believe that Joseph not only is alive but is also ruler over all … of Egypt (v. 26). Through time, however, he is persuaded that this is true, especially by the gifts that Joseph has sent. He then consents to visit Joseph (v. 28).
GENESIS—NOTE ON 46:1–27 Jacob’s Family Relocates to Egypt. This section falls into two distinct parts: the itinerary for Jacob’s journey to Egypt (vv. 1–7); and a register, based on genealogical information, of those who were members of Jacob’s family when they settled in Egypt (vv. 8–27).
GENESIS—NOTE ON 46:1 Setting out (possibly from Hebron; see 37:14), 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 prohibited Isaac from going to Egypt during a time of famine (26:1–5). Given this earlier prohibition and what had happened to Abraham in Egypt during another famine (12:10–20), Jacob may well have been reluctant to go there. God had promised that Abraham would become a great nation (12:2), and this theme runs throughout chs. 12–50. I myself will go down with you (46:4). God had made and kept similar promises when Jacob went to Paddan-aram (see 28:15). I will also bring you up again (46:4) 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. God reassures Jacob that his journey to Egypt will not undermine the divine promises that center on Canaan. Although Jacob will die in Egypt (49:33), he will then be buried with his ancestors, Abraham and Isaac, in Canaan (49:29–50:13). While the patriarchs died before witnessing the fulfillment of God’s redemptive purposes for the whole world, they believed that their eternal destiny was secure because of their relationship with God (see Heb. 11:12–16, 39).
GENESIS—NOTE ON 46:5–7 These verses underline that Jacob took with him to Egypt everything that he possessed, including all the members of his family. These general comments prepare for the more detailed register of family members that comes in vv. 8–27. (An illustration of what this would have looked like comes from the Beni Hasan Mural from the 19th century B.C., which was found in an Egyptian tomb. It depicts a group of Asiatics as they travel into Egypt. The group brought animals, weapons, and musical instruments. All the men are bearded, and they wear clothes with elaborate designs.)
GENESIS—NOTE ON 46:8–27 The register of Jacob’s family is organized according to his wives, beginning with Leah’s children (vv. 8–15) and proceeding to those of Zilpah (vv. 16–18), Rachel (vv. 19–22), and Bilhah (vv. 23–25). Verses 26–27 appear to provide a concluding summary, although the lists and associated numbers present difficulties (see note on vv. 26–27). Since v. 20 includes Joseph and his sons, who were already in Egypt, it is not simply recording those who migrated there with Jacob at this particular time.
GENESIS—NOTE ON 46:8–15 Associated with Leah are six sons, one daughter, 25 grandsons, and two great-grandsons—a total of 34. To reduce this to “thirty-three” (v. 15), some scholars have speculated that the name Ohad (v. 10) should be removed, since it does not appear in the parallel lists of Num. 26:12–13 and 1 Chron. 4:24. Alternatively, it could be argued that Dinah (Gen. 46:15), the only daughter mentioned, should be omitted from the final count. Yet at least two of the grandsons, Er and Onan, died in Canaan (v. 12; see 38:2–10), and it seems unlikely that Perez’s two sons, Hezron and Hamul (46:12), were born before Jacob moved to Egypt. These observations indicate that the 33 mentioned at the end of v. 15 were not derived simply from the names listed, and the number 33 is not intended as a total of the list just given. Although Reuben (v. 8) was the first son to be born to Jacob, the official status of 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. This is another indication that 33 may not be intended as the total of the names in Gen. 46:8–14, but represents some other method of counting.
GENESIS—NOTE ON 46:16–18 Serah is the only other granddaughter named in the register. Her name is required in order to make up the final total of sixteen persons (v. 18).
GENESIS—NOTE ON 46:20 On Joseph’s wife and sons, see note on 41:45.
GENESIS—NOTE ON 46:26–27 The relationship between the numbers sixty-six (v. 26) and seventy (v. 27) presents another difficulty. The four totals linked to Jacob’s wives in vv. 8–25 add up to 70 (i.e., 33, 16, 14, and 7), which is the figure recorded in v. 27 (cf. Deut. 10:22). Yet Gen. 46:26 mentions 66 persons as belonging to Jacob, excluding his sons’ wives, none of whom is named in the preceding verses. The difference between the two figures cannot be: (1) Jacob’s four wives, because Rachel died in Canaan (35:16–20); (2) Joseph, Ephraim, and Manasseh, who were already in Egypt; or (3) Er and Onan, who died in Canaan. These observations indicate that the numbers given should be treated with caution, a point reinforced by the fact that the earliest Greek translation (the Septuagint) adjusts upward the number of sons born to Joseph from two to nine and consequently totals the number of Jacob’s descendants in Egypt as 75 and not 70 (see Acts 7:14 and its note). It looks as if the Hebrew manuscript tradition from which the translators worked was not unanimous at this point. Perhaps 70 is treated here as a round number, representing the ideal, conveying the idea that all Israel went down to Egypt.
GENESIS—NOTE ON 46:28–47:12 Jacob’s Family Settles in Egypt. Joseph uses his God-given administrative skills to ensure that his family settles safely in Egypt. Having previously decided that the land of Goshen would be the best location for them (see note on 45:10), through skillful preparation and diplomacy, Joseph ensures that Pharaoh confirms this choice of territory.
GENESIS—NOTE ON 46:28 Once again the narrator observes that Judah took the lead. Judah’s role as the leader of his brothers anticipates the blessing that his father will bestow on him (see 49:8–12; also Num. 2:9; 7:12; 10:14).
GENESIS—NOTE ON 46:31–34 Joseph gives advice to his brothers, anticipating that they will be summoned into Pharaoh’s presence. To ensure that they will be given the land of Goshen, he instructs them to say that they are keepers of livestock (i.e., cattle and sheep, v. 32) and that this is their traditional occupation (v. 34). This information may also have been designed to reassure Pharaoh that Joseph’s family would not endanger national security. every shepherd is an abomination to the Egyptians (v. 34). The precise reason for the Egyptians’ aversion toward shepherds is not known, although it may have a religious dimension related to the offering of sacrifices (see Ex. 8:26). This may also be linked to the refusal of Egyptians to eat with Hebrews (see Gen. 43:32).
GENESIS—NOTE ON 47:1–6 Having primed his brothers, Joseph introduces five of them to Pharaoh (v. 2), mentioning that his family is now in the land of Goshen (v. 1). When his brothers subsequently respond to Pharaoh’s question, they conclude by requesting that they be permitted to dwell in Goshen (v. 4). Pharaoh graciously grants their request (v. 6).
GENESIS—NOTE ON 47:7–10 Joseph introduces his father Jacob to Pharaoh. The record of this meeting is framed by the repeated comment that Jacob blessed Pharaoh (vv. 7, 10). While this could be interpreted as merely denoting words spoken by way of greeting and saying farewell, the image of Jacob blessing Pharaoh takes on special significance when viewed within the context of Genesis as a whole. Genesis presents the special line associated with Abraham and his seed as mediating God’s blessing to others (see Introduction: History of Salvation Summary). How many are the days of the years of your life? (v. 8). Pharaoh’s inquiry about Jacob’s age may have been motivated by the belief that longevity was a sign of divine favor. Few and evil have been … the years of my life (v. 9). In this response Jacob perhaps alludes to those events that have made his life less than happy: e.g., his treatment of Esau, and his sons’ deception of him regarding 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 abode. This concept is developed along theological lines by the author of Hebrews, who views the patriarchs as looking forward to inhabiting a “city that has foundations, whose designer and builder is God” (Heb. 11:10). Jacob’s comments may indicate that he anticipated something better to come.
GENESIS—NOTE ON 47:11–12 Joseph allocates land to his family in the land of Rameses. Previously, the designation “land of Goshen” has been used to denote the territory where they were to dwell (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’s being substituted for an earlier name (see, e.g., the use of “Dan” in 14:14; also Introduction: Author, Title, and Date).
GENESIS—NOTE ON 47:13–26 Joseph Oversees the Famine Response in Egypt. This detailed description of Joseph’s handling of the response to the famine in Egypt draws attention to how the lives of the people are saved and how they commit themselves to serving Pharaoh.
GENESIS—NOTE ON 47:13–14 The famine is so severe and prolonged 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 (v. 15). He responds by offering to buy their livestock (v. 16). This sustains the Egyptians for another year (v. 17).
GENESIS—NOTE ON 47:18–25 With no money and no livestock, the Egyptians resort to selling their land and themselves, as debt-slaves, to Pharaoh. They also ask for seed in order to sustain themselves for the future. Joseph willingly grants these requests. While some scholars believe that Joseph exploits the people’s poverty, the response of the people, You have saved our lives (v. 25), shows that in these terrible circumstances the Egyptians view Joseph positively. From their perspective, 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. In such circumstances a less scrupulous administrator might have placed an even heavier burden on the poor.
GENESIS—NOTE ON 47:27–31 Jacob Requests to Be Buried in Canaan. While the Egyptians struggle to survive during the famine, Jacob’s family is portrayed as growing and prospering. Jacob’s request to be buried in Canaan emphasizes that the family’s future lies there.
GENESIS—NOTE ON 47:27 gained possessions in it, and were fruitful and multiplied greatly. This brief statement encapsulates the positive experience of Jacob’s family in Egypt. The motif of being fruitful and multiplying first appears in 1:22, 28 and recurs throughout Genesis, usually in association with divine blessing (see 9:1, 7; 17:20; 28:3; 35:11; 48:4).
GENESIS—NOTE ON 47:28–31 Jacob’s imminent death, at the age of 147, dominates the final episodes of Genesis. His desire to be buried in Canaan is later fulfilled, a detailed description being given in 49:29–50:14. put your hand under my thigh (47:29). See note on 24:9. bowed himself upon the head of his bed. Jacob bows—possibly in worship, or possibly in gratitude to Joseph (which would fulfill Joseph’s predictive dream in 37:9–11; see note there), or possibly because of frailty. By not explaining why Jacob bowed, Genesis allows all these interpretations. Hebrews 11:21 refers to this, citing the Septuagint, which has Jacob bowing on “the head of his staff” (see esv footnote; the difference between the words in Hebrew is very small, since they have exactly the same consonants and only two vowels are different: Hb. hammittah is “the bed,” while hammatteh is “the staff”).
GENESIS—NOTE ON 48:1–22 Jacob’s Blessing of Joseph, Ephraim, and Manasseh. When Jacob is very old and close to death, he pronounces a variety of blessings on all his sons. The first part of this process is recorded in this chapter and focuses specifically on Joseph and his two sons, Manasseh and Ephraim. Immediately following this, all of Jacob’s other sons gather around his bed in order to be blessed (ch. 49). While chs. 48 and 49 stand together, the events of 48:1–22 set Joseph and his younger son Ephraim apart from all the other brothers. In particular, Ephraim receives from Jacob the blessing of the firstborn, indicating that the special line traced throughout Genesis will continue through his descendants (see Introduction: History of Salvation Summary). Various elements within ch. 48 are reminiscent of how Jacob was blessed by his father Isaac (27:1–40).
GENESIS—NOTE ON 48:1–2 The opening verses suggest that Joseph merely comes with his two sons to visit his father who is ill. There is no hint at this stage of the important developments that are about to take place.
GENESIS—NOTE ON 48:3–7 Jacob speaks to Joseph, picking up on three distinctive issues. First, he refers to the theophany (his vision of God) at Bethel, recalling the all-important promises made to him by God (see 28:13–15). Second, Jacob 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, through Ephraim and Manasseh, being viewed as two separate tribes. Consequently, when the land of Canaan is allocated, Joseph through his descendants receives one-sixth of the territory. This double portion of the inheritance confirms that Joseph was designated the “firstborn” in place of Reuben (see 1 Chron. 5:1–2; also note on Gen. 35:22–23). By naming Ephraim before Manasseh (cf. 48:1), Jacob anticipates what will transpire in vv. 13–19. Third, Jacob recalls the death of Joseph’s mother, Rachel (v. 7), following their return from northern Mesopotamia (see note on 35:16–20). Paddan is an abbreviated form of “Paddan-aram” (see note on 25:20).
GENESIS—NOTE ON 48:8–10 Like the eyesight of his father Isaac, Jacob’s eyesight has deteriorated in old age (see 27:1). For this reason he finds it difficult to clearly identify Joseph’s two sons.
GENESIS—NOTE ON 48:13–20 The blessing of Joseph is intimately linked to the blessing of his two sons. By placing his right hand on the head of Ephraim (v. 13), however, Jacob gives him priority over his older brother Manasseh (see 41:51–52). Although Joseph protests, thinking his father has mistakenly placed his right hand on the wrong head (48:17–18), Jacob is emphatic that Ephraim should be blessed as the firstborn ahead of Manasseh (v. 19). Subsequent history reveals that the Ephraimites become one of the leading tribes, with Joshua guiding the people into the Promised Land. But the Ephraimites are later rejected by God 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 the land of Canaan (v. 21). To Joseph alone he bequeaths one mountain slope that he has taken by force from the Amorites (v. 22), possibly referring to 34:25–29 (cf. 33:18–19; and Joseph’s burial place, Josh. 24:32).
GENESIS—NOTE ON 49:1–28 Jacob Blesses His 12 Sons. Close to death, Jacob pronounces on each of his sons a blessing that, reflecting something of their past actions, tells how their descendants will prosper in the future. Passing from oldest to youngest, with one exception, Jacob clearly anticipates that Judah and Joseph will outshine their brothers in importance; together their blessings make up about half of Jacob’s speech. The pronouncements are presented using poetic imagery and language, sometimes with wordplays, which occasionally make them difficult to interpret precisely.
GENESIS—NOTE ON 49:1–2 After blessing Joseph and his two sons, Jacob summons all his other sons together in order to indicate their future destinies. Jacob’s words are viewed by the narrator as being more than mere wishes; there is a predictive element to them, for they concern days to come, that is, “in the distant future” (sometimes translated “in the latter days”; see note on Isa. 2:2).
GENESIS—NOTE ON 49:3-4 Although Reuben as the firstborn ought to be preeminent, his special standing within the family is forfeited because of his shocking behavior with Jacob’s servant wife, Bilhah (see note on 35:22–23).
GENESIS—NOTE ON 49:5–7 Jacob’s pronouncement regarding Simeon and Levi centers on their violent disposition. Undoubtedly, this relates back to their treatment of the men of Shechem whom they massacred on account of the humiliation of their sister Dinah (ch. 34). Distancing himself from their fierce anger and cruel wrath, Jacob indicates that their descendants will be scattered throughout the other tribes (49:7). As a result, their strength will be dissipated, preventing them from bringing destruction on Israel. In fulfillment of this, the Levites (whose inheritance will be their ministry at the sanctuary) receive 48 cities distributed throughout all the tribal areas (Num. 18:23–24; 35:1–8; Josh. 21:1–45) and the Simeonites obtain land within the territory taken by Judah (Josh. 19:1–9). These arrangements prevented either tribe from dominating the rest.
GENESIS—NOTE ON 49:8–12 Judah receives a long and positive blessing from his father, permeated with statements that highlight positive qualities of leadership. As with the other blessings, Jacob’s remarks project the personal qualities that Judah has already displayed onto his future descendants. Remarkably, while royalty has been associated chiefly with Joseph from ch. 37 onward, Judah is portrayed as being held in high esteem by his brothers—his father’s sons shall bow down before him (49:8). More than this, the nations will bring tribute to him, and to one of his descendants shall be the obedience of the peoples (v. 10). In these words Jacob predicts the great empire of David, and the greater kingdom of Christ, the second David. This sets the tone for the chief aspect of messianic expectation in the OT: the way that Abraham’s blessing will come to the Gentiles will be by the ultimate heir of David reigning and incorporating the Gentiles into his benevolent empire. This explains why the installation of Jesus as the Davidic king is so important in the NT, with the implication that the long-awaited time of enlightening the Gentiles has finally arrived (e.g., Matt. 28:18–20; Rom. 1:1–6; 15:12). By way of emphasizing Judah’s potential royal status, he is compared to a lion (Gen. 49:9). In addition, one of his descendants will hold a scepter and ruler’s staff, the symbols of kingship (v. 10). If the phrase until tribute comes to him (v. 10) is taken to mean “until Shiloh comes” (see esv footnote), then it could be an allusion to the departure of the ark of the covenant from Shiloh in the time of Samuel, 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 recorded in the books of Samuel). Associated with the future Judahite king is a time of prolific grape harvest (Gen. 49:11). The picture presented here accords with later statements that link the Davidic dynasty with agricultural prosperity (e.g., Ps. 72:16; Amos 9:11–15). 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 according to 30:17–20 Issachar was born before Zebulun. Since Zebulun’s territory did not actually extend to the Mediterranean Sea (cf. Josh. 19:10–16), Jacob’s remarks are difficult to interpret. Yet major trading routes from the coast, which lay about 10 miles (16 km) to the west, ran through the tribal region of Zebulun, providing an outlet to the sea, and involvement by Zebulunites in the coastal commerce of exporting and importing—and thus living in Sidon by the sea—may be the substantive fulfillment of Jacob’s poetic words. Furthermore, if the name “Sidon” (one of Phoenicia’s leading cities) is used here as a collective term to refer to Phoenicia in general, then the statement that his border shall be at Sidon is quite apt.
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—but precisely what situation is envisaged is unclear.
GENESIS—NOTE ON 49:16–18 Jacob sees in Dan and his descendants both positive and negative attributes. Their snakelike behavior (v. 17) is later reflected in their assault on the unsuspecting inhabitants of Laish (Judges 18). Dan shall judge (Gen. 49:16). The name “Dan” is a play on the Hebrew word “judge” (see 30:6). I wait for your salvation, O LORD (49:18). Jacob’s pronouncements are interrupted here by a brief prayer that highlights his concern for his descendants. Without divine deliverance they will not survive.
GENESIS—NOTE ON 49:19 The descendants of Gad, located in the region of Gilead, east of the Jordan River, will be attacked by raiders. Of necessity the Gadites will become skillful warriors who use stealth to fend off the invaders. In Hebrew “Gad” sounds like the terms raiders (Hb. gedud) and raid (Hb. gud).
GENESIS—NOTE ON 49:20 Jacob briefly indicates that Asher’s descendants will enjoy a prosperous future. Their territory along the coastal plain of Acco provides fertile land and harbors for trade.
GENESIS—NOTE ON 49:21 Compared to a graceful doe, the tribe of Naphtali will flourish, nourished by the rich natural resources of upper Galilee.
GENESIS—NOTE ON 49:22–26 Jacob reserves his longest blessing for Joseph, confirming his special standing among the brothers. The references to God (using a variety of divine titles), along with the emphasis on blessing, give this pronouncement an added dimension. By describing Joseph as fruitful (v. 22), Jacob may be subtly alluding to Ephraim, whose name means “twice fruitful” (see note on 41:50–52). In spite of his brothers’ hostility toward him (49:23), Joseph has survived, sustained by the Mighty One of Jacob (v. 24). Anticipating the future, Jacob prays that Joseph’s descendants will experience blessing upon blessing, blessings that exceed those shown to Abraham and Isaac (vv. 25–26). who was set apart from his brothers (v. 26). Jacob’s final remark may compare Joseph to the Nazirites, the holiest laypeople in Israel (Numbers 6), or it may simply be referring to his leading role among his brothers.
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 49:28 Jacob’s blessing of his sons emphasizes the contribution that each will make to the twelve tribes of Israel. While the unity of the 12 is assumed, the tribes of Judah and Joseph are clearly distinguished from all the others in terms of their leadership role within the nation. This outcome reflects in large measure how Joseph and Judah are portrayed within chs. 37–50. Beyond Genesis, the tribes of Ephraim and Judah are consistently portrayed as taking the lead, with the latter eventually providing the Davidic dynasty.
GENESIS—NOTE ON 49:29–50:14 The Death and Burial of Jacob. Focusing on the death and burial of Jacob, this section falls into two parts. In 49:29–33 Jacob instructs his sons to bury him in Canaan. The process by which the sons fulfill this request is then recorded in 50:1–14. Jacob’s desire to be buried in Hebron reflects his belief that, as God has consistently promised, the future for his descendants will be in Canaan and not Egypt.
GENESIS—NOTE ON 49:29–33 In his last instruction to his sons, Jacob asks to be buried with his fathers in the cave purchased by Abraham from Ephron the Hittite (v. 29). The account of the cave’s purchase is recorded in ch. 23 (see notes). The burials of Abraham (49:30) and Isaac (v. 31) are recounted in 25:8–10 and 35:27–29. While Jacob indicates that Rebekah and Leah were also buried at Machpelah (49:30), this information is not recorded elsewhere in Genesis. was gathered to his people (v. 33). This idiom, 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 Joseph arranges for Jacob’s body to be embalmed (v. 2). This was necessary in order to delay the normal process of putrefaction and so enable Jacob’s corpse to be transported to Hebron. Mummification was not practiced by the Hebrews, and so Joseph entrusts the task to Egyptian physicians (v. 2). Since embalming was normally a religious practice involving priests, Joseph may have deliberately chosen to use physicians in order to distinguish his father’s beliefs from those of the Egyptian priests. Apart from Jacob, the only other person in the Bible who was embalmed is Joseph (see v. 26). The seventy days of mourning reflects Egyptian royal practice according to some ancient sources (e.g., Herodotus, History 2.86; but 72 days in Diodorus of Sicily, Histories 1.72), suggesting that Jacob is being shown very high honor; for the Israelites the period of mourning was normally between seven and 30 days. It is unclear, however, whether the two periods mentioned are consecutive or concurrent.
GENESIS—NOTE ON 50:4–6 Joseph seeks permission from Pharaoh to bury his father in Canaan.
GENESIS—NOTE ON 50:7–9 Probably as a result of the high esteem in which Joseph was held, the funeral procession comprises 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 precise location is not known. The expression beyond the Jordan (v. 11) is sufficiently ambiguous to place Atad in either Canaan or Transjordan. Threshing floors were normally on an elevated place so that the wind could be used to separate the chaff from the grain. The week of mourning made such an impact on the local population that they named the place Abel-mizraim (v. 11), which means “the mourning of Egypt” (esv footnote).
GENESIS—NOTE ON 50:12–14 These verses confirm that Jacob’s request in 49:29–32 was carried out. Abraham’s purchase of the cave at Machpelah (50:13) is recorded in ch. 23.
GENESIS—NOTE ON 50:15–21 Joseph Reassures His Brothers. Following the burial of Jacob, the brothers are fearful that Joseph will take revenge on them for all the evil that they did to him.
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 reaction to their message, the brothers also came and fell down before him. Once again, their obeisance and words, Behold, we are your servants, fulfill Joseph’s dreams (37:5–10). Echoing what he had said previously (see 45:5–9), Joseph stresses that God transformed their evil into good and that as a result, many people have been kept alive. This principle that God ultimately overrules human sin for his glory and the ultimate good of mankind is important in Scripture. The crucifixion is the prime example of it (Acts 3:13–26; Rom. 8:28). Joseph’s gracious, forgiving attitude unites the family. Like the lives of Jacob and Esau, Joseph’s life was marred by deadly hatred between brothers. In both cases the story ends with the offended brother’s offering full forgiveness to those who had mistreated him (Gen. 33:4).
GENESIS—NOTE ON 50:22–26 The Death of Joseph. The final 60 years of Joseph’s life in Egypt are passed over in almost complete silence. Apart from briefly mentioning the birth of some children, this final section of Genesis focuses on the death of Joseph. As it brings the account of his earthly life to a conclusion, it looks to the future, anticipating the time when God will bring the Israelites out of Egypt and return them to the land of Canaan.
GENESIS—NOTE ON 50:22–23 Joseph lives long enough to see the grandchildren or great-grandchildren of Ephraim; the precise sense of third generation is disputed.
GENESIS—NOTE ON 50:24–26 With death imminent, Joseph makes arrangements for his bones to be taken to Canaan. Unlike his father Jacob (see 49:29–32), Joseph does not focus on the burial site at Machpelah. Rather, he confidently affirms that God will lead the Israelites out of Egypt to Canaan. When this happens, Joseph wants his bones to be transported there. Later, Moses fulfills this instruction (Ex. 13:19), and Joseph’s remains are eventually buried at Shechem (Josh. 24:32). embalmed. See note on Gen. 50:1–3. Now the first audience of Genesis has the relevant parts of the backstory to the book of Exodus, which relates events much closer to their own time and indeed part of their own experience.