1:1—2:25 See section 2 of Truth-In-Action at the end of Gen.

1:1 In the beginning God created is the traditional translation of what is a somewhat complex and debated Hebrew sentence structure. One approach is to take v. 1 as a temporal, subordinate clause, with the main clause in v. 3. The two Hebrew words tohu and bohu in v. 2 would be rendered as “unformed” and “unfilled.” Thus the first three days of creation speak of “forming,” and days four to six of “filling.” Other translation possibilities have appeared in the last century, but they presuppose the existence of chaotic matter or even a pre-Adamic race before the creation described in ch. 1 began. The most direct and fully acceptable translation is the traditional one adopted here.

1:2 We are given here the consequence of God’s first creative act—the earth was without form (lacking the order it would have when God’s commands were complete) and darkness was on the face of the deep (a further description of the lack of complete order and beauty that would emerge within six days). Both statements reveal that creation reflected God’s normal process of bringing order out of chaos. The deep is the primeval ocean that underlies the Earth (see 7:11). Hovering connotes “sweeping” or “moving” rather than staying stationary. The Holy Spirit is the “executive arm” of the Trinity, so He was quite active as God spoke each word. An alternate view, which recommends the possibility of the initial Gen. 1:1 creation becoming disordered (possibly by reason of Lucifer’s fall), is not biblically objectionable, but neither is it verifiable.

1:3 God’s first divine command begins the process of transforming the chaos. God said will occur 10 times in ch. 1 as the means of bringing about life and order. The exact working relationship among the members of the Trinity in this process is not clearly defined in the Bible (see Col. 1:16). Light is the presence of illumination in general. The luminary bodies are created on the fourth day (vv. 14–19).

1:4 Was good is the divine approval formula that will occur seven times to emphasize creation’s quality and aptness for its purpose. It stands in contrast to the condition described following the Fall (ch. 3).

1:5 The evening and the morning: The Hebrews began each new day at sunset. This time designation, along with the numbering of the days and the Sabbath rest on day seven, shows that the author views creation as happening in the course of six consecutive 24-hour periods, followed by a seventh of divine rest.

1:6, 7 Let it divide the waters from the waters: The water-covered Earth was apparently surrounded by vapor. God used the firmament, the space between the surface and the clouds, to separate the two “waters,” creating a massive vapor canopy high above the Earth (Hebrew mabbul). These waters which were above provided a protective greenhouse effect over the world of that period.

1:8 Heaven: See definition of firmament in note on v. 6.

1:9, 10 The third day marked the appearance of Earth by defining the boundaries (be gathered together into one place) of the Seas.

1:11, 12 God commanded the earth, with its productive power, to bring forth the plant kingdom. According to its kind: God’s laws of genetics were impressed upon the plant kingdom.

1:21 Great sea creatures are the more magnificent ocean creatures, such as whales and dolphins. According to their kind: Again, the laws of genetics that preclude any evolution into another kind; a sparrow can never produce a vulture.

1:24 Cattle is generic for all domestic animals; creeping thing represents mice, reptiles, insects, and so on; beast of the earth represents wild animals. Together with those in v. 21 they represent the totality of the animal kingdom.

1:26 Let Us: God was speaking, not only to what the NT reveals to be the rest of the Trinity, but to the entire host of heaven, the angels, as well. Our image likely refers to such qualities as reason, personality, and intellect, and to the capacity to relate, to hear, to see, and to speak. All of these are characteristics of God, which He chose to reproduce in mankind. Dominion over … the earth: God created man to be His kingdom agent, to rule and subdue the rest of creation, including the aggressive satanic forces, which would soon infringe upon it.

2:1 The work of creation week is finished: earth is habitable, life has been created, man is in charge, and food has been provided for all. God’s involvement is not ended, however; the Sustainer’s power continues to work to this day.

2:2, 3 He rested means God abstained from further creating, having ended His work. The seventh day: Designed for the good of man, the Sabbath was ordained by God to be a day for rest and special covenant celebration. It is sanctified in the sense that those who observe its true intent enjoy divine blessings. Thus God built the seven-day week into the order of the universe.

2:4 History is literally “generations,” meaning “offspring,” a word appearing 11 times in Gen., usually introducing a new narrative or genealogy. This chapter depicts creation from a different perspective, more localized and man-centered.

2:5, 6 Skipping over a host of details from ch. 1 these verses correspond to 1:2. A mist: Probably “a spring” or “fresh-water ocean”; underground water was apparently surging up through the as yet undistinguished ground (continents).

2:7 Formed: Six Hebrew words found in these early chapters to describe the creation process are quite similar, so modern translators use varied English words to let the reader know a different Hebrew word is being rendered. All six words are normally used of God’s creative activity: bara’ (1:1), “create”; ‘asah (1:7), “make”; nathan (1:17), “set”; yatsar (2:7), “form”; banah (2:22), “make” or “build”; and qanah (4:1; 14:19), “create,” “possess,” or “acquire.” A most intimate moment occurred when the Creator breathed into his nostrils the breath of life. “In Him was life” (John 1:4), and He gave mankind the precious life that only God has to give.

2:8 A garden describes a real place, not an allegorical image. Eastward in Eden indicates that the area of Eden lay east of present-day Israel, somewhere in Mesopotamia or Arabia. Eden is the Akkadian edinu, a loan word from the Sumerian eden (“plain, steppe”).

2:9 In this lush natural reserve were found the two trees that are key to everything that follows in all of human history. They were the physical means God used to transact spiritual realities. The tree of life is the tree associated with experiencing the life of God, including immortality. The tree of the knowledge of good and evil represents human autonomy, that is, self-rule and an assumed independence from God in all areas of life.

2:10–14 Two of the four rivers are identified today: the Hiddekel (the Tigris) and the Euphrates. Evidence from satellite imagery suggests the other rivers also converged near the Persian Gulf, one across Arabia and the other from the Indus region. Bdellium is a yellowish aromatic resin.

2:17 The tragedy of human autonomy is seen in God’s warning, you shall surely die. In that man’s self-rule is all-inclusive, so the death is inclusive of man’s spiritual, moral, social, relational, and ultimately, his physical being.

2:18 A helper indicates that Adam’s strength for all he was called to be and do was inadequate in itself. Comparable to him denotes complementarity. The needed help is for daily work, procreation, and mutual support through companionship.

2:19 That was its name restates what God had already instructed man in ch. 1: “Have dominion over” the Earth and its creatures. The one in authority is entitled to name the members of the community for which he is responsible.

2:21 One of his ribs: As in other creative miracles of Scripture, God begins with “a seed,” such as the jar of meal from which Elijah ate for two and a half years and the fish and loaves of bread with which Jesus fed the 5,000. The rib was likely chosen as representative of an intimate part of Adam’s makeup.

2:24 Leave connotes a priority change on the part of the husband. Be joined has the idea of both passion and permanence. One flesh carries a number of implications, including sexual union, child conception, spiritual and emotional intimacy, and showing each other the same respect shown other close kin, such as one’s parents and siblings. This is enhanced in the NT where it is clear that Christian mates are also each other’s brother and sister.

3:1–24 This chapter, the Fall of man, introduces two dominant themes of OT theology: 1) God is personal and redemptive, and 2) man is sinful. The reader will not fully understand the Bible without grasping these two great truths.

3:1–5 See section 1 of Truth-In-Action at the end of Gen.

3:1 The serpent is identified in Rev. 12:9 as Satan himself, here in corporeal form. It is not clear why he chose to indwell this particular beast … which the LORD God had made. Later OT history lists the snake among the unclean animals (Lev. 11). He is cunning, crafty, and shrewd. Has God indeed said: “All this is not enough,” suggested the tempter. “You could have more!” The question was shrewdly overstated: Every tree?

3:2, 3 The woman’s response shows initial innocence, but the serpent caused her to begin pondering the matter.

3:4 This bold lie could be translated, “Die? You will not die!” In other words, “God has falsely threatened you with death.”

3:5 You will be like God: The tempting thirst for power can be unquenchable, even when people have all of their needs met. Knowing carries the sense of “experiencing”; thus the challenge grew yet greater: “God is withholding a good thing from you (self-rule) in order to keep you dependent on Him.”

3:6 See section 1 of Truth-In-Action at the end of Gen.

3:6 The desire to become wise seemed quite reasonable to the woman. Unfortunately, her definition of wise was human self-rule, not God-dependency as taught in Prov. 1:7.

3:7 They were naked: Adam and Eve’s newly gained awareness brought them not the promised knowledge of good and evil, but embarrassment over their nakedness.

3:8 Sinners have always hid themselves from the presence of the LORD God, as they will continue to do: “Hide us from the face of Him who sits on the throne!” (Rev. 6:16).

3:9 The LORD God was not asking out of ignorance, but rather as a parent would demand knowingly of a disobedient child: “What have you been doing now?”

3:11 God gives an opportunity for Adam to confess.

3:12, 13 Another human frailty appears for the first time: the man blamed his wife and God. The woman, too, tried to shift the blame.

3:14, 15 You are cursed carries the idea of coming under God’s judgment. Although the exact meaning of the serpent’s being cursed more than the rest of the animal kingdom is unclear, Paul later reinforces the idea that all creation was affected by the Fall (Rom. 8:20–22). On your belly you shall go does not insist that the serpent previously had legs; it is equally likely to be poetic language supporting the fact that the animal kingdom will not be able to reverse its post-Fall condition on its own. You shall eat dust is also figurative for extreme humiliation.

NT allusions to v. 15 (Rom. 16:20; Heb. 2:14; Rev. 12) seem to indicate that the curse to the serpent has a broader application. Interpreted messianically, enmity represents the conflict between Satan (your seed) and God’s people, especially Jesus Christ (her Seed). He shall bruise your head … you shall bruise His heel depicts the long struggle between good and evil, with God ultimately winning through Jesus Christ, the last Adam. V. 15 is often referred to as the first messianic prophecy in the OT, the Protoevangelium.

3:16 The woman is not directly cursed, although it is obvious she comes under God’s general curse. Rather, there will be a major marring of her appointed roles as wife and mother. Maternity will be with great suffering, a particularly disappointing consequence to OT women who saw large families as a sign of blessing. Your desire shall be for your husband is difficult in the Hebrew. Most likely the expression carries the idea that, remembering their joint-rule in the Garden, she would desire to dominate her husband. He shall rule over you asserts the divine assignment of the husband’s servant-leader role. There is no evidence that this was ever intended as a diminishing of the woman’s person or giftedness, but rather as a redemptive role assigned the husband toward the wife as a means toward reinstating the original partnership. Note: the passage does not assert male dominance over females. It does assign husbandly responsibility for leadership in the marriage relationship. See Eph. 5:22–33.

3:17–19 Adam is also spared a direct cursing. His major mistake was in heeding the voice of his wife rather than the voice of God. As the one having the greatest responsibility, his sentence is the longest and most comprehensive. In toil you shall eat of it notes a marring of man’s fundamental role as laborer/provider; work shall be with difficulties and futilities (thorns and thistles … in the sweat of your face). This lifelong struggle will then end in death.

3:22–24 The curse is reinforced by the expulsion of Adam and Eve from the garden, the place of their unique communion with the LORD God. Cherubim, wielding a zigzagging sword, sure to hit and bring death, prevented their return. The lesson is clear: there will be no communion with God without His initiative.

4:1 Adam knew Eve expresses the close sexual experience of marriage.

4:5 Cain and Abel both brought the fruit of their labor, but God did not respect Cain because he had an improper heart attitude (see Hos. 6:6; Amos 5:21–24; Mic. 6:6–8).

4:7 Sin lies at the door: Crouches or hides at the door. The language virtually personifies sin as a demon crouching like a crazed animal at Cain’s doorstep.

4:8 Cain had no thought of repentance, only revenge.

4:9 God gives Cain the opportunity to confess.

4:10 What have you done? As in the previous chapter, God knew, yet He asked a demanding question. “The life … is in the blood” (Lev. 17:11); the One who gives that life can hear its cry. See Job 16:18; Is. 26:21; Ezek. 24:7, 8; Matt. 23:35; Rev. 6:10.

4:11–15 The mark on Cain is unidentifiable, since his descendants perished in the Flood. The mark was not a stigma, but rather a protection for Cain and shows God’s incredible love for even impenitent sinners.

4:16 Nod is a play on a Hebrew word, meaning “to wander” (vagabond or “wanderer,” v. 12); he will live in a state of restless wandering.

4:20–22 Lamech’s three sons were pioneers, each in his own specialty. Tubal-Cain developed ironworking, a skill that both Scripture and archaeology demonstrate to have been lost for centuries after the Flood (until about 1500 B.C.).

4:23, 24 This irreverent poem shows sin is progressing quickly. Lamech’s depravity surpassed even Cain’s—boasting for killing a young man for merely hurting him.

4:26 Amid the depravity were those seeking to know the LORD. Gen. goes on to develop God’s revelation of Himself to such human seekers.

5:1 In the day that means “when.”

5:4–32 The purpose of these genealogies is twofold: to record that real people lived before the Flood, and to record their physical death fulfillment of the curse. They link Creation with the Flood through 10 patriarchs.

5:5 930 years shows Adam lived during much of the antediluvian period.

5:23, 24 Enoch’s relatively short life can be seen as a blessing, escaping Earth’s corruption rather early. Elijah the prophet was also translated by God “by a whirlwind” (2 Kin. 2:11). No more is known of Enoch in the Bible, except for the statement in Heb. 11:5 that he “pleased God.”

6:1—7:1 See section 3 of Truth-In-Action at the end of Gen.

6:1, 2 Sons of God may mean godly men of the line of Seth as opposed to Cain’s godless descendants, superior men such as kings, or angels who rebelliously left heaven to take women as wives. This latter view has interpretive difficulties but seems the most likely. It also serves to reinforce the pre-Flood evil in the world, for God abhors interbreeding of unlike species.

6:3 My Spirit refers to the Holy Spirit in His role as the life-sustaining breath given to man at creation (2:7). Strive: The meaning of the Hebrew is unclear; some translations say “abide.” God has now determined to reduce man’s life expectancy, seen in the symbolic number, 120 years. This may describe man’s longevity, but it also may mark a probationary period before the judgment of the Flood comes. Here again we see the merciful action of God.

6:4 The sons of God and their wives produced children who were giants; the mighty men who were of old were later wiped out by the Flood.

6:5 The degeneration of the human race was proceeding rapidly, in spite of a few godly men such as Enosh, Enoch, and Noah.

6:8 Grace: Favor.

6:11 Violence: More accurately, “lawlessness.”

6:15, 16 The dimensions of the ark were roughly 450 feet long, 75 feet wide, and 45 feet high, with a capacity exceeding that of 500 railroad stock cars. The ark’s bargelike shape made it difficult to capsize.

6:17 Every ancient culture has its memory of the worldwide Flood.

6:18 My covenant is the first mention of a biblical covenant. God’s protection through the impending Flood is His first installment of the covenant promise.

6:19–21 The gathering of every living thing and all food, as well as everyone’s survival inside the ark, were obvious miracles under God’s sovereign control (vv. 17, 18).

6:22 Noah’s obedience is a patriarchal model of God’s working in tandem with man for the establishing of His kingdom purposes on Earth.

7:2, 3 The additional clean animals and birds were for later sacrifices (8:20) and for preliminary surveying of the Earth (8:7–12).

7:4 Forty days and forty nights may be taken literally or as a conventional expression for “a long time” (see Ex. 24:18). Subsequent numbering seems to indicate the former.

7:11 The Flood began as the fountains of the great deep were broken up. Worldwide undersea earthquakes and volcanic eruptions occurred almost simultaneously, throwing massive ocean waves surging back and forth across the Earth. This may also refer to the cataclysm that created the continents separating and spreading these giant land masses from the original, single land mass (1:9, 10).

7:12 The rain in Hebrew signifies “heavy or abnormal rainfall.” In v. 17 it is called “the flood.” It accompanied the massive water surges from the Earth.

7:19, 20 Even the high hills were being swept by the enormous waves. Fifteen cubits upward indicates the water covered the highest mountains by at least 22 feet (7 meters). This would have allowed the ark to float freely in that it probably had a 15-cubit draft (6:15).

7:23 The face of the ground: Marine life apparently survived in spite of the upheaval as there is no indication of their subsequent re-creation.

7:24 150 days includes the 40 days of deluge. The ark floated on calmer water 110 days.

8:1 Then God remembered expresses concisely the faithfulness of God.

8:3–5 During the 110-day period, the winds (v. 1) caused the waters to begin receding. Exactly five months after the Flood began (v. 4), the water level had fallen below 15 cubits of the highest mountains and the ark rested … on the mountains of Ararat. This indicates it landed on an unidentified peak of a mountain chain in the Ararat region—modern eastern Turkey, southern Russia, and northwestern Iran. It took over two more months of gradual receding for a sufficient portion of the tops of the mountains to be seen (v. 5).

8:6–12 These verses give additional details of Noah’s actions during the time the waters were subsiding. The birds were God’s means of informing Noah of the conditions outside the ark.

8:11 An olive leaf can sprout quickly and is a symbol of fertility.

8:14, 15 Noah spent more than a year in the ark.

8:19 Families means the animals left in groups of similar types. There is no indication of reproduction during the year.

8:21 I will never again curse the ground can be translated, “I will not curse the ground any further,” meaning God will not add to the curse of 3:17. This seems the best understanding. God’s mercy here is in spite of the fact He knows the Flood will not change man’s heart; he will still be evil from his youth.

9:1–3 Man’s original dominion over the earth was reaffirmed.

9:4 The earliest command not to drink blood (see also Lev. 3:17).

9:6 Of all creation, man’s life is most sacred to God. Willful violation of another’s life calls for retribution by fellowmen—God’s agents.

9:8–10 I establish My covenant with you: The first of the five OT covenants between God and man, it was an unconditional promise to all of life that God would never again destroy the Earth by water.

9:12–17 Biblical covenants normally include these elements: the covenant sacrifice, with the shedding of blood (8:20), the covenant meal (also 8:20), the final establishment of the covenant (9:9), and the sign of the covenant (9:13), here the rainbow, apparently a new phenomenon of nature.

9:22 Ham’s actions were somehow a form of dishonoring his father.

9:25–27 Noah’s curse of Ham’s descendants is the first recorded human curse (see note on 3:14, 15). It is not clear exactly what is meant, but the Canaanites did become slaves of Shem (father of the Hebrews) during Israel’s monarchy. God enlarge Japheth is also difficult; it may represent God’s incorporation of Gentiles, which awaited the New Covenant.

10:1–32 The table of nations is written from the viewpoint of an author living some centuries after the flood, but still too early to include later nationalities, such as the Ishmaelites, the Moabites, the Ammonites, the Edomites, and the Chaldeans.

10:2, 3 The sons of Japheth (Gomer, Magog, Tubal, and Meshech) and his grandson Togarmah loom large in Ezekiel’s prophecy of the final battle of the ages (Ezek. 38; 39).

10:14 Casluhim … Philistines and Caphtorim: Caphtor is the island of Crete, the original home of the Philistines who later invaded and settled the southern coast of Canaan.

11:2 The land of Shinar is the biblical designation for Sumer.

11:5–8 Noah’s descendants reverted quickly to pagan ways, so the LORD decided to confuse their language and then scattered them. What they intended as a monument to human effort became a symbol of divine judgment on human pride and self-rule.

11:9 Babel is a play on the Hebrew verb balal, which means “mixed” or “confused.” In Akkadian, “Babel” is “gate of god.” Most scholars link this city with Babylon, which eventually became synonymous with the final evil city that persecutes God’s people (Rev. 17; 18). We find here the answers to why there are so many languages on the earth and why the human race spread so rapidly across the Earth after the Flood. From the birth of Arphaxad to Abraham’s migration is nine generations, 365 years.

11:10–32 The genealogies here serve as a transitional link from the primeval period of man to the patriarchal period whereby God begins His ultimate redemptive process.

11:10–26 Longevity was dropping sharply, from Noah’s 950 years to Abraham’s 175 years, in just 10 generations. Ps. 90:10 will later reduce the span of a person’s life to a symbolic 70 years.

11:14 Eber is probably Shem’s descendant from whom the Hebrews came.

11:27 Abram was born five generations after Babel.

11:28 Ur is found three times in Gen. While some scholars have suggested that Ur was located in northern Mesopotamia, it is generally identified with the city in southern Iraq.

12:1–9 See section 4 of Truth-In-Action at the end of Gen.

12:1–9 This forms a pivotal section in Gen., for it is the beginning of salvation history. It foreshadows the later patriarchs, the nation of Israel, and the entire Davidic line, including the Messiah. It is also the seedbed for the biblical concept of the blessing—God at work in the lives of His people to counter the effects of the Curse.

12:1 A totally sovereign call, God’s command to get out … from your family was a test of faith to Abram. He was called to give up all that was dear for an unknown land. How Abram came to know Yahweh is not revealed.

12:2, 3 God’s plan from the beginning of redemptive history has been global. God’s work in Abram’s life will be so evident he shall be a blessing to all the families of the earth. Throughout OT history, individuals and nations who blessed Abram’s descendants were blessed by God; those who persecuted them, God cursed.

12:5 People whom they had acquired in Haran: Slaves and others who had attached themselves to Abram for protection and provision.

12:6, 7 From Haran to Shechem was a 400-mile journey.

12:11–13 My sister: Sarai was indeed his half sister, as we learn from 20:12. But she was his “sister” in another manner also: Abram had just come from Haran, with its custom of “adopting” one’s wife as sister in order to confer special privileges, including inheritance, upon her. Nonetheless, it was deceptive, unnecessary, and faithless.

12:17, 18 The LORD intervened by getting Pharaoh’s attention. Plagued likely refers to boils or a skin disease. How Pharaoh knew the plague was of God is not stated. The normal method would have been to inquire of his court magician-priests about the cause of the great plagues, confirming their word by questioning Sarai.

13:1 The South was the Negev wilderness area south of a line drawn from Gaza on the west to the Dead Sea on the east.

13:5–7 Paradoxically it was God’s blessing that created the situation leading to their strife.

13:10 At that time the plain of Jordan was so lush that it caused Lot to think of the garden of Eden. It appears Lot is turning his back on the Promised Land, for Sodom was just beyond the borders.

14:1–16 This narrative roots Abram firmly in the international scene. The four kings came quite a distance, likely from modern Iran, Iraq, and Turkey. On a raid to quell a rebellion in the Dead Sea area against their eastern alliance (v. 2), they take Lot (v. 12).

14:5, 6 Chedorlaomer and the kings traveled southward in Transjordan, first conquering three tribes. The Rephaim and the Emim were the very tall people who were destroyed finally by the Israelites under Moses; their king had a bed more than 12 feet long (Deut. 3:11). Then the kings marched south to conquer the Horites (who would later be dispossessed by the descendants of Esau).

14:10 The five allied armies were defeated by the invaders from the east; some of the survivors fell into the asphalt pits. To this day, occasional chunks of asphalt (or bitumen) float to the surface at the southern end of the Dead Sea.

14:13 Abram the Hebrew: “Hebrew” appears to be the name by which other people identified the chosen family; it was not a title they would have called themselves, except to identify themselves to foreigners. See 39:14, 17; 40:15; 41:12; 43:32.

14:14, 15 His brother: “Kinsman,” “relative.” That his servants were already trained for war is indicative of the political conditions of the time, and of the need for strong patriarchal leaders like Abram. Abram was not only wealthy, he was also a mighty military man.

14:15 North of Damascus indicates Abram drove them somewhere outside the Promised Land.

14:18–24 See section 5 of Truth-In-Action at the end of Gen.

14:18–20 Abram’s seemingly routine encounter with the regional king of Salem is revealed centuries later as being an encounter with an antetype of Jesus Christ in His role as Priest (Ps. 110:4; Heb. 7:1–10). Melchizedek means “My King Is Righteous or Legitimate,” and he greets Abram with a royal banquet (bread and wine). Uniquely occupying the offices of king and priest, he worships God Most High (somewhat of a rarity in the area at that time). Prior to any legal requirement, Abram responds to his office, generosity, and blessing by giving him a tithe of all the spoils gathered in the recent war.

14:21–24 Abram returned to the king of Sodom both the people and property that belonged to him. Abram refused to keep any of it for himself, but the men who went with him and the three brothers (Aner, Eshcol, and Mamre) were entitled to part of the spoil.

15:1–21 This is one of the most important chapters in the OT because it depicts the establishment of the Abrahamic covenant, a covenant ultimately fulfilled in Jesus Christ.

15:2, 3 Childless is the word often used to describe God’s closing a womb in judgment. How does this reckon with the promise? is Abram’s complaint. The culture permitted a senior slave to become heir of a childless man.

15:6 See section 4 of Truth-In-Action at the end of Gen.

15:6 Abram’s silence was his way of giving credence to God’s word (believed). This resulted in a legal reckoning (accounted it to him for righteousness). This statement is quoted twice by Paul (Rom. 4:3; Gal. 3:6) and once by James (2:23). It is the basis for the NT teaching that God’s way has always been responsive trust in His word, which then produces right living.

15:9, 10 God is setting the stage for a “covenant-cutting” ceremony, almost exactly as was done in contemporary cultures of the Near East. Biblical as well as major secular covenants were established in blood.

15:12–16 While Abram was in a deep sleep, God informed him of the future. Four hundred years … the fourth generation: These statements appear contradictory, but they are apparently to be understood in different contexts. “Four hundred years” is an approximation. Gal. 3:17 counts the 430 years much the same, from the establishment of this covenant with Abram. Such a dating appears more reasonable, placing these events about 1870 B.C. (assuming the dating of the Mosaic covenant at Sinai to be 1440 B.C.). The four generations of v. 16 were Levi, Kohath, Amram, and Moses.

15:16 The Amorites represent all the inhabitants of Canaan. God’s judgment must await its perfect timing.

15:17–21 During a most dramatic scene God humbled Himself to accept the role of the inferior party to this covenant. In the ancient Hittite suzerainty covenant, a puppet ruler, the inferior party, would walk between the bleeding pieces of split animals, taking an oath of loyalty to his superior: “May the gods do so to me (and more also) as I have done to these animals if I do not fulfill the terms of this covenant!” See Jer. 34:8–22. Here the LORD voluntarily made Himself lower than Abram for the establishment of the covenant. This dramatic act prefigures the precious gift of His own Son, who condescended to die on a degrading cross for all humanity. A smoking oven and a burning torch are also found in similar rituals in the Akkadian texts. Here they represent Yahweh who passed between those pieces. The Lordwas the promising Party; God’s oath was unilateral, unconditional, with no requirements demanded of Abram as his part in this mighty covenant. Abram simply believed. The Abrahamic covenant is the OT model for the New Covenant in Jesus Christ.

15:18 Made a covenant: The Hebrew says “cut” a covenant, because the animals were split.

16:1–4 See section 4 of Truth-In-Action at the end of Gen.

16:1–3 Ten years earlier Abram had believed God for a son. Sarai, at the age of 75, had exhausted her faith, and now Abram weakened also. With 15 more years to wait, they devised their own scheme, which the NT identifies as “according to the flesh” (Gal. 4:23).

16:7 Hagar was fleeing to her home in Egypt; the Angel found her about halfway there.

16:12 The Ishmaelites were to roam freely across the desert, often in conflict with others. Modern-day Arabs claim descent from Ishmael; his brethren are the Israelites.

16:13 The-God-Who-Sees: In a vision the Hebrews did not distinguish an “Angel of God” (v. 7) from God Himself. Theophanies (manifestations of God) were sometimes accomplished through intermediary angels. See Acts 7:30–32, 38, 53; Heb. 2:2.

16:15 Abram honored Hagar by giving Ishmael the name that the maid claimed an angel had chosen.

17:1, 2 Thirteen more years passed before God affirmed the covenant with Abram. Almighty God is translated from the Hebrew El Shaddai whose root emphasizes God’s might over against the frailty of man. In Gen. it is used particularly in situations where people are hard-pressed and need assurance (28:3; 35:11; 49:25).

17:5 Name changes correspond to either character change or a major call from God. Abram’s name is changed from “Exalted Father” to “Father of a Multitude.” In spite of his new name, Abraham still did not have the promised son through Sarai (Sarah, v. 15), who was almost 90 years of age.

17:8 An everlasting possession: The land was given to the chosen people by this unending promise. God established a covenant that is unconditional, valid whether Abraham’s descendants are faithful or not. The land belongs to God, and He gives it to whom He chooses.

17:11 A sign of the covenant was not mentioned during its establishment in ch. 15. Circumcision was not uncommon in the ancient Near East, but God chose it as a sign to identify the people of the Abrahamic covenant for it literally touches the male at his point of propagating life. Later, pride made circumcision into an idolatrous symbol, which the Hebrews assumed would demand God’s continued favor. Just as Christian baptism without faith is meaningless for justification, so it is with mere physical circumcision. See Rom. 2:25–29.

17:12 Circumcision is administered early because it marks entrance into the covenant.

17:15 Since both names mean “Princess,” Sarai’s name change to Sarah served to bring her into the covenant in her own right.

17:17 Abraham … laughed because all of this was incredible. His laughter is somewhat ironic in that “Isaac” means “May God Smile upon Him.”

17:20 Twelve princes refers to the tribal chieftains of the Ishmaelites (25:16).

17:24–27 For Abraham this sealed his transaction (15:6); for the others it was their initiation. Some see this as the birth of God’s OT people, the OT counterpart to Pentecost.

18:1–8 This is typical Bedouin hospitality, both ancient and modern. Nothing is too good for a guest. It is still Bedouin custom in some areas for the host to stand while the visitors eat. The three men were two angels (19:1) and the LORD (vv. 13, 17), apparently as a theophany (see note on 16:13). Abraham did not appear to recognize who they were for a while (see Heb. 13:2).

18:9–15 Abraham earlier had laughed (17:17), and now Sarah laughs also. God’s harsher reaction with her (see 17:19) indicates that Sarah was in persistent unbelief, not mere astonishment.

18:16–33 See section 3 of Truth-In-Action at the end of Gen.

18:16–33 The LORD honored Abraham by telling of His plan to destroy the evil cities, although Abraham was concerned only with the safety of his nephew Lot. Having initiated the process, Abraham demonstrates the principle of partnership with God by tenaciously questioning. He is feeling his way forward in faith.

18:21 The outcry against it confirms that God’s judgment is perfect and accurately weighed.

19:1–3 See note on 18:1–8. Unleavened bread indicates that the meal was prepared hastily.

19:4, 5 The men of the city wanted to abuse Lot’s visitors in a sadistic, homosexual manner. Homosexuality is the only reason given here for Sodom’s judgment; Jude 7 confirms it, although Ezek. 16:49, 50 adds further grounds. The culture demanded that travelers not be victimized. This was later codified in the Mosaic Law (Deut. 10:18, 19), and homosexuality was to be punished by death (Lev. 20:13). See also the note on Judg. 19:22.

19:8 I have two daughters: The virtue of hospitality flared into a vice of incredible behavior. Lot’s next step, if necessary, would have been to risk his own life in order to protect his guests.

19:11 Blindness: This is not the ordinary Hebrew word for blindness; it probably means a brilliant flash of light, leading to temporary blindness, as occurred to Saul of Tarsus on the road to Damascus.

19:16 He lingered: Like most of the human race, Lot was tied to his possessions.

19:19 Lest some evil … I die: Lot wanted more security than the mountains afforded him. In many respects he models the grip of “this present evil age” (Gal. 1:4). The futility of seeking safety in temporal things is seen in Lot’s rapid departure (v. 30).

19:24 Brimstone and fire likely refer to sulfurous fire. Many postulate that God sent a severe earthquake, accompanied by lightning, that ignited bitumen and petroleum. See also v. 28.

19:26 A pillar of salt was likely chosen since salt was a major trade of the area. Judgment engulfed her because her affections were with Sodom, not with Yahweh.

19:29 God remembered Abraham: Lot was saved, not because he was chosen (although he was declared “righteous,” 2 Pet. 2:7), but for the sake of his uncle Abraham.

19:31 No man on the earth: All the land the girls could see was devastated. In their fear they chose incest rather than prayer or investigation of facts.

19:37, 38 Moab derives from a Hebrew root meaning “through our father.” The Moabites were later responsible for the most carnal seduction in Israel’s history (Num. 25). Ben-Ammi means “Son of My Kin.” The Ammonites were responsible for human sacrifice to Molech (Lev. 18:21).

20:1 Gerar was on a caravan route, north of Shur on the way to Gaza.

20:2–18 On the eve of Isaac’s conception, Abraham’s faithless scheming stands in contrast to God’s sovereignty (v. 6). See note on 12:11–13.

20:7 He is a prophet in the sense of one who has a special gift from God for intercession and for wisdom.

20:12 Abraham revealed what the genealogy of Terah (11:27–32) did not tell, that Sarah was actually his half sister, a common marriage in tightly knit societies, such as those of the patriarchal age.

20:14–18 Abimelech was both terrified and angry. He gave large gifts in order to gain favor with God and with Abraham. V. 16 is difficult (see marginal note), but the meaning is nevertheless clear: “Here is compensation for any injury to your personal honor.”

20:17, 18 Infertility in either home or field would have been frightening to Abimelech. It was vitally important that he as ruler set the example for his people by having many children, and animals bearing fruitfully.

21:3 Isaac: “Laughter,” so named because “God has made me laugh” (v. 6). This was happy laughter, but Abraham’s earlier laughter (17:17) as well as Sarah’s (18:12) were unbelieving responses to the miracle of Isaac’s birth, which to them still lay in the realm of impossibility.

21:4 See note on 17:12.

21:9 Ishmael was doing something to Isaac that deeply offended Sarah. The Hebrew word translated scoffing can mean “playing,” “laughing,” or “reproaching” (see this use in 39:14). Paul later used the word “persecuted” in describing Ishmael’s treatment of Isaac (Gal. 4:29).

21:10 The NT sees in this historical incident a type of the two covenants—law and grace (Gal. 4:28–31).

21:12, 13 God was telling Abraham that He would provide for Ishmael on his behalf. See note on 16:12.

21:16, 17 God has heard is another wordplay on the name of Ishmael, “God Hears.”

21:21 The Wilderness of Paran is a desert plateau south of Canaan.

21:22–34 In contrast to his earlier interchange with Abimelech (ch. 20), Abraham learns here the value of frankness. The scene here at Beersheba is about 25 miles from the former one at Gerar.

21:33 Beersheba: The most important town of the Negev, both ancient and modern, was a religious center and home base to Abraham and Isaac who worshiped there; Amos refers centuries later to Beersheba’s status as a shrine (5:5; 8:14).

22:1–14 See section 4 of Truth-In-Action at the end of Gen.

22:2 The land of Moriah may be what later came to be Mt. Zion, location of the temple in Jerusalem. A burnt offering (see note on Lev. 1:3) belonged entirely to God. It is not clear why God chose a potential human sacrifice as Abraham’s test. He clearly forbids such practice (Deut. 18:10). The main point is obviously the test of faith.

22:3 Abraham told no one about his orders, certainly not Isaac. The drama builds with each verse.

22:6 The fire in his hand refers to some burning material, perhaps a firestone or flint.

22:11–14 A vision from God must often first die, and then the Lord resurrects the vision from its ashes. The-LORD-Will-Provide (Hebrew YHWH Yireh) carries the idea of God’s making provision when He sees the need.

22:14 See section 2 of Truth-In-Action at the end of Gen.

22:16 By Myself I have sworn: “Because He could swear by no one greater, He swore by Himself” (Heb. 6:13). God also used this incident to settle the issue for all time: He does not approve of human sacrifice.

22:20–24 This section serves to give a list of Aramean tribes and to give background for Isaac’s return to Abraham’s family for a wife (ch. 24).

23:2 Kirjath Arba: The “city of Arba” was the earlier name for Hebron, named for a former great chieftain Arba who had settled there (see Josh. 14:15).

23:3 The sons of Heth (see 10:15) apparently are the Hittites, who years before had moved south from Asia Minor, dispossessing the earlier occupants, the sons of Arba.

23:4–20 A fascinating story of Near Eastern bargaining. Abraham was quite aware that the Hittites did not intend to give him a free burial ground, nor would he have dared to accept their pretended offer. The issue at stake—will Abraham gain a permanent holding in Canaan, or will he remain a landless dependent?

23:14, 15 Bargaining from a position of strength, Ephron carefully slipped his exorbitant price (400 shekels of silver) into the delicate negotiations.

23:19 Sarah’s bones in … Canaan testified to possessing the promise. See Joseph’s request in 50:25.

24:2, 3 Put your hand under my thigh: These words were part of an important oath used by a man who thinks he is dying, although Abraham still had many years ahead. The thigh represented privacy and was associated with procreation. Perhaps the oldest servant was the Eliezer of 15:2.

24:4 To my country: To Haran (Syria) Abraham’s home country. The idea is to maintain the purity of the bloodline.

24:10 Many archaeologists have claimed that camels were not being domesticated at this time and for several centuries to come, in spite of a continuing record of camels through the early books of the OT. However, camel bones have been dug from houses near Haran, and a record of expenditure for camel feed has been found in southern Turkey, both excavations dating from the patriarchal age. Mesopotamia is a Greek word meaning “the Land between the Waters,” translated from the Hebrew, “Aram of the Two Rivers,” the area of the Tigris and the Euphrates (modern Iraq). The city of Nahor was close to Haran.

24:12–14 Normally such a prayer is inadvisable, but occasionally God will honor it, as He did in this case. The servant knew full well that Abraham’s God was a God of miracles; he had been observing His blessings through the years.

24:22 Golden nose ring: As much a part of a woman’s jewelry as earrings today.

24:27 As for me, being on the way is a literal translation. It may be interpreted as the ecstatic servant’s remark: “The Lord led me—me—straight to the house!” His initial response was a few moments of joyous worship.

24:48 Brother is not as specific as our English “brother”; it could mean “nephew” or simply “relative” (see 14:14). Rebekah was actually the daughter of Abraham’s nephew, Bethuel.

24:53 These were the wedding gifts, the dowry.

24:54 Abraham’s servant was impatient to share the testimony of his miracle at home.

24:62 Beer Lahai Roi was a well in the southern part of the country, perhaps about 12 miles northwest of Kadesh. See 16:13, 14.

24:63 Isaac was not colorful like his father Abraham, nor his son Jacob. He was quiet, thoughtful, 40 years old, and still unmarried. His life was primarily an interlude between two high points.

25:1 In v. 6 Keturah is identified, not as Abraham’s wife, but as his concubine (see 1 Chr. 1:32). She shared the same status as Hagar. In light of this fact and Abraham’s vitality in fathering these many sons, some scholars feel the events chronologically belong earlier in Gen., before Sarah died.

25:2 Some of these names are found today in ancient South-Arabian inscriptions. Midian appears often in the early books of the OT.

25:6 Abraham sent these sons away from Isaac to the east, into Arabia, in order to establish Isaac’s unique status (v. 5).

25:9, 10 See note on 23:4–20.

25:12–18 See note on 16:12.

25:18 From Havilah as far as Shur: The location of Havilah is unknown, but is probably an oasis in Arabia, on the eastern side of the Red Sea. Shur is in the Sinai wilderness. The general area is the northern section of the Arabian peninsula.

25:22, 23 Rebekah must have been having a difficult pregnancy. Even in her womb the babies were struggling to be firstborn; literally, they “were crushing one another.” To inquire of the LORD: We are not told how Rebekah asked God. The focus is on the Lord’s response.

25:27 A mild man: The Hebrew word has the sense of “stable,” or “solid.” See marginal note.

25:29–34 According to Hurrian custom (the area around Haran), a man could sell his birthright to his brother. The birthright meant headship of the family and a double share of the inheritance (Deut. 21:17). Jacob is obviously ruthless, but the focal point is Esau’s lust for the present and tangible at any cost (v. 34). The NT calls him a “profane person” (Heb. 12:16).

25:30 Edom later became a fierce enemy to Israel.

26:1 Isaac had an experience in Gerar much like his father Abraham had had earlier (12:10).

26:3–5 God repeated the Abrahamic covenant to Isaac.

26:7, 8 Isaac mixed fear and faith, an incompatible combination. See note on 12:11–13 for this same weakness in his father. A long time serves to show the error of his fear.

26:12 Isaac sowed … and reaped: This proves God’s faithfulness (v. 3) in response to Isaac’s obedience not to go to Egypt (v. 2).

26:15–22 Isaac’s riches were not a cushion from reality. Instead, his prosperity angered his enemies and brought rejection from his allies (v. 16). Isaac responded by working diligently to preserve his inheritance.

26:23 Beersheba: See note on 21:33.

26:24–33 We see here Isaac’s reward for hard work and tenacity. The covenant is a revival of one Abraham made earlier (21:22–24). Abimelech was an official name for a number of rulers, even as “Pharaoh” was in Egypt.

26:28 When a party to a covenant died, the covenant was automatically abrogated and had to be renewed.

26:30 A feast was one way of ratifying a covenant.

26:34, 35 Esau’s marriage to foreign wives was another step away from the family’s favor.

27:1–4 Isaac is apparently unaware that Esau has sold his birthright. He likely requests the meal to strengthen his waning vitality.

27:4 Savory food was some type of delicious meat Isaac liked. To bless meant to transfer from father to eldest son the family’s material property, aspirations, and spiritual promises. Modeled after God’s interaction with His people (see note on 12:1–9), the patriarchal concept of the blessing later becomes foundational in the transmission of emotional and spiritual vitality from generation to generation. As such, God formalized its major principles in the famous Aaronic blessing. See notes on Num. 6:24–26.

27:6 Rebekah wanted to ensure that her favorite son received Isaac’s blessing. Strangely, in the course of this brazen deception, God’s will was accomplished: Jacob was in the chosen lineage. See Mal. 1:2, 3; Rom. 9:6–13.

27:15 The availability of the choice clothes indicates that Esau and his wives lived under the same roof with Isaac and Rebekah. Reference to the house indicates that Isaac and his clan have abandoned the risks of living in tents in the open spaces for the safety of the walled town of Beersheba.

27:16–27 The tension built dramatically for Jacob. He uses God to further his selfish ambitions (v. 20) and exploits Isaac’s blindness. See Deut. 27:18.

27:26 Isaac is still suspicious. This close proximity will enable Isaac to use his sense of smell (v. 27).

27:27–29 The blessing contains three important elements: material prosperity (v. 28), political supremacy (v. 29), and a cursing of all enemies (v. 29).

27:28 Fatness: Riches.

27:33 Though Isaac is very angry, he knows he has been fighting God’s providence; indeed he [Jacob] shall be blessed.

27:34, 35 Isaac and Esau both recognized immediately what Jacob had done. The words of blessing had already been given; they could not be retracted or given again to another. The ancients knew far better than we moderns about the power of the spoken word. A blessing, a curse, a creative word, a destructive word, can all have great effects when spoken in faith. Heb. 12:16, 17 lays the responsibility on Esau’s weakness (see note on 25:29–34), and Rom. 9:6–13 attributes it to God’s providence.

27:37 Your master: For much of their history the descendants of Esau were subject to the descendants of Jacob. Finally, about 100 B.C., the Edomites were conquered by the Jews and forcibly merged into Judaism. See note on Obad. 10, 11.

27:39, 40 Isaac gave Esau as much of a blessing as he could without contradicting his previous blessing to Jacob. His descendants were to be cruel, untamed, savage people. You shall break … yoke likely refers to brief victories such as when the Edomites were a thorn to Solomon (1 Kin. 11:14–25).

27:41–46 Esau’s hatred is not valid in light of his own responsibility in the matter. Rebekah’s quick grasp and ingenuity sends Jacob away with blessing (28:1, 2), but at the cost of never seeing him again.

28:1 Isaac added to the blessing Jacob had received by guile. He was apparently persuaded by Rebekah.

28:2 Padan Aram: The “field” or “plain” of Aram, the homeland of the Arameans, whose language (Aramaic) was destined to become the dominant language of the Near East.

28:3 God Almighty: See note on 17:1, 2.

28:4 See note on 12:2, 3.

28:5 Syrian is the Greek translation of “Aramean.”

28:9 Esau’s endeavor is futile for God is not working through Ishmael.

28:10–22 Jacob’s dream emphasizes God’s initiating grace as He assures him He is the Lord of the past and future. Jacob was the third generation to receive the promises of the Abrahamic covenant, not because he was righteous, but because of God’s call and faithfulness to Abraham. Since Jacob had probably never heard God’s voice before, the LORD identified Himself by His prior relationship with Abraham and Isaac.

28:16–18 Jacob associated God with the place where he had the dream. He memorialized it with the stone … at his head and consecrated it with oil.

28:18–22 See section 5 of Truth-In-Action at the end of Gen.

28:20, 21 Jacob was endeavoring to grasp the promise and to adopt the LORD as his God, by formalizing a relationship such as his father had enjoyed. His words are neither cynical nor are they a bribe.

28:22 A tenth to You: The tithe, although found in the later Mosaic Law, originated with the earlier patriarchs, Abraham (see note on 14:18–20) and Jacob. Therefore, the tithe is part of the Abrahamic covenant of grace.

29:4 Haran: See note on 24:4.

29:9 Rachel means “Ewe.”

29:11 Jacob’s kiss reflected a patriarchal greeting between men and women (see v. 13). His tears were likely those of joy at finding his family.

29:13 Laban is often seen as Jacob’s “match.” He is obviously God’s means of discipline for 20 years (31:41). Through Laban, Jacob tastes his own cunning, yet he displays more character than Esau and wins through tenacity.

29:17 Delicate (“weak,” marginal reading) refers either to Leah’s vision or to the fact that her eyes were not very attractive, that they lacked luster.

29:18 Such a custom is still common among the Bedouin when the young suitor has no money.

29:22–25 An ancient lamp provided little light, and the bride was always veiled, as Jacob’s mother Rebekah had been (24:65). Further, Leah must have been eagerly cooperating in the deception. Our sins have a way of catching up to us: Jacob had pretended to be Esau and disguised himself thus. The whole idea of Jacob’s deceiving Isaac had been his mother’s, and Jacob discovered to his grief that Laban was just as scheming and dishonest as his younger sister, Rebekah.

29:24 A maid was provided as part of the marriage contract.

29:28 Her week was apparently the seven days of the marriage feast (see Judg. 14:17); after the feast Jacob received Rachel as his second wife. The difficulty of this dual marriage may have been behind the later prohibition of such marriage (Lev. 18:18).

29:31–35 God’s love for Leah is displayed in her becoming mother to the priestly and kingly tribes, Levi and Judah.

30:1, 2 A barren wife has reason for great shame in many cultures (see v. 23). Rachel implies that it is Jacob’s fault; he reminds her it is God’s providence (in response to Jacob’s poor attitude, 29:31).

30:3 To set a child on one’s knees was to claim it as one’s own.

30:8 The wrestlings are obviously a carryover of the rivalry Jacob experienced with Esau. His family relationships continue to reap bitter harvest.

30:14 Mandrakes, like avocados, are considered in some countries to be an aphrodisiac and to induce fertility. They are a fragrant plant with a small yellowish fruit. Rachel’s request is obviously faithless and does not work; only God could help Rachel (v. 22).

30:22 Remembered connotes compassion.

30:27 Laban learned by experience or by divination (44:5) that he was blessed because of Jacob. He likely looked for omens.

30:32, 33 Jacob offered to take the least desirable of the animals, but those so easily identified that there could be no accusation of stealing.

30:35, 36 Laban continued to cheat Jacob. He tipped the scales in his favor.

30:37–42 Jacob was not practicing superstition; he was exercising faith which he somehow associated with the rods. God, having designed the laws of genetics, intervened and honored Jacob’s faith (31:9).

30:43 God’s blessings are always able to exceed man’s defrauding.

31:7 Ten was a round number equal to “time after time.”

31:13 Jacob’s vow is honored by God.

31:19 Household idols: Laban spoke of them as his “gods” (v. 30). These teraphim, small figurines of the family gods, held great meaning for the heirs. According to the ancient law around Haran, the sons, particularly the eldest, had the privilege of inheriting the family “gods,” as well as all the property that went with them. Rachel stole them either to ridicule her father’s religion (vv. 14–16), to lay claim to the inheritance, or to remain attached to her native religion.

31:21 The river is the Euphrates. Gilead was east of the Jordan and south of the Sea of Galilee.

31:24 Neither good nor bad is an idiomatic expression meaning not to speak any threats.

31:25 Jacob and his retinue must have been terrified, for Laban’s sons and servants were obviously fully armed and eager for a fight. The sons especially wanted to regain their father’s idols.

31:35 The manner of women: Rachel claimed to be menstruating (see Lev. 15) in order to remain seated. Jacob was obviously unaware of Rachel’s theft; otherwise, he would not have made so dangerous an oath in v. 32.

31:39 Hurrian law required that the owner, not the shepherd, bear these accidental losses. Laban obeyed the law only when it suited him.

31:41 Ten times: See note on 31:7.

31:42 The Fear of Isaac is seen by most translators as an early name of Yahweh. It means He is the God who inspired awe in Isaac. See Is. 8:13.

31:43–55 The covenant makes Jacob’s departure much more peaceful. It also shows that Jacob should have trusted God to intervene rather than fleeing in fear (v. 31). Open communication is better than scheming.

31:45 A stone … a pillar: See note on 28:16–18.

31:46 A meal together was one way to establish a covenant.

31:52 The heap … pillar served as a type of boundary marker as well as a memorial.

32:1, 2 Jacob still had his greatest challenge ahead, knowing that he must face the brother he had cheated 20 years earlier, so the angels of God were reassuring.

32:6 Esau was bringing a sizable force; although the reason is not given, it apparently was not to attack as Jacob feared.

32:13 Jacob quickly selected from his wealth what he thought would be an appropriate present for Esau, trying to gain Esau’s favor.

32:16 Pass over the Jabbok River (see v. 22), which flows into the Jordan River from the east, about 15 miles north of the Dead Sea.

32:24–32 This is one of the Bible’s mysterious narratives. The Man is identified by Hosea as an angel (Hos. 12:4). The importance of the narrative is Jacob’s willingness to contend with God at his time of desperate need. He knows God has willed to bless him (v. 12) and he will settle for nothing less than his full inheritance (v. 26). His contending tenacity causes him to again prevail (v. 29; see note on 29:13).

32:27 The man obviously knew Jacob’s name. He was made to say it because of its meaning—“Supplanter” or “Deceiver.” He must acknowledge his weakness before he is transformed.

32:28 Israel can mean “Prince with God” (marginal reading), “He Strives with God,” or “May God Persevere.” In spite of his character weaknesses, God commends him for his prevailing attitude; he is a fighter. As such, Hosea sees him as a model to be emulated whenever one is facing difficulty or a need for character transformation (Hos. 12:2–6).

32:31 He limped: This symbolizes that character transformation costs God’s people in terms of ego death. Although the emphasis is Jacob’s contending (v. 28), his personal transformation is an important secondary element.

32:32 This custom is never again mentioned in Scripture, but it does appear in later rabbinic writings (after A.D. 150).

33:3 Seven times: This typical Eastern response represents complete submission.

33:4 Esau’s response is such an incredible example of grace that some see it as the example behind the actions of the prodigal’s father (Luke 15:20).

33:10 Jacob was so relieved of his anxiety that he described his feelings as those of having seen the face of God without being struck dead.

33:11 He took it shows Esau’s goodwill; it also seals the reconciliation.

33:17 Instead of following Esau south to Seir (Edom), as promised, Jacob doubled back over the Jabbok River (where he had temporarily left the bulk of his flocks) and remained there for an extended period. It appears he is still somewhat devious.

33:18, 19 Jacob wished to maintain a discreet distance from Esau, so he moved westward across the Jordan River and settled in Canaan. Shechem was between Mt. Ebal and Mt. Gerizim in the central highlands.

34:2 The Hivite: We know nothing about the Hivites outside the Bible. They may be the same as the Horites and be related to the Hittites and Hurrians who settled in Canaan in this period. Violated her means “forcibly raped her,” although Dinah may have consented (v. 26).

34:7 A disgraceful thing in Israel is a very strong Hebrew expression for a sin that has injured the entire family or community, found a number of times later in the OT. See Josh. 7:15.

34:13 Jacob’s sons carried on his deceitful nature. Nonetheless, God used their plan as a form of judgment against the sinful Hivites (v. 7).

34:14 The Hivites did not seem to practice circumcision, although it was widely practiced in the ancient Near East.

34:21–24 The Hivites regarded circumcision as a minor price for an alliance that would potentially increase their wealth and power.

34:27–29 Simeon, Levi, and their armed men left nothing alive in Shechem, and with their brothers stole everything of value, even their little ones and their wives. See note on 48:22.

34:30, 31 This cruel act ultimately cost Simeon and Levi their father’s blessing (see 49:5–7). Jacob was terrified of the expected vengeance by the neighboring communities, but his two sons were impenitent.

35:2–4 Jacob knew the truth that would ultimately be codified in the second Commandment, that God deeply hates images or pictures of Himself or of any other god. The prophets later spoke out harshly against the use of images in Israel. Change your garments: This act was intended to signify a repentant change of heart, as should Christian baptism, yet the foreign gods were hidden beneath a carefully identified terebinth tree. Thus paganism remained deeply rooted in their hearts.

35:4 The foreign gods: See note on 31:19. The earrings were apparently charms.

35:5 The terror of God may have been a natural disaster, a plague, or simply a great fear of the sons of Jacob. The expression normally indicated some kind of catastrophe attributed to the Lord. God continued to protect His chosen ones.

35:6, 7 Bethel: Again, Jacob worshiped his God at the spot where he had met Him many years before. See 28:11–22.

35:9–15 God reaffirmed the Abrahamic covenant for Jacob, and affirmed his new name, Israel, as well. See note on 32:28. From this point on the narrative interchanges “Jacob” and “Israel.”

35:11 God Almighty: See note on 17:1, 2.

35:14 See note on 28:16–18.

35:20 To this day indicates that this clause was written centuries later. Rachel’s grave is recorded as still having been there in Saul’s time (see 1 Sam. 10:2) and is situated in the territory of Benjamin about 10 miles north of Jerusalem near Ramah (see Jer. 31:15). In the twelfth century, a Crusader church was built over a tomb one mile north of Bethlehem; and this is now called the traditional site.

35:21 Eder’s location is unknown.

35:22 Reuben’s indiscretion later cost him his birthright (see 49:3, 4).

35:27 Jacob finally arrived at his father’s home, not merely for a visit, but with his full entourage. Isaac has apparently lived in ill health and totally blind for many years.

36:1–43 An interlude paves the way for the final section of Gen. It also serves as a further reminder of the brotherhood of Esau and Jacob and their respective nations. Some of these names figure elsewhere in Scripture, among which are several that appear in the Book of Job. The descendants of Amalek became bitter enemies of Israel for generations, until they were finally destroyed by Saul and David.

36:2 See note on 26:34, 35.

36:7, 8 Esau and his clan replaced the Horites (v. 20), the original inhabitants of Seir. Vv. 20–30 list the Horite kings.

36:43 See Introduction to Obadiah: Background.

37:2 The account of Jacob’s people in Egypt had been revealed to Abraham (15:13–16). Hence, this is part of God’s sovereignty, operating through Joseph’s brothers.

37:3 Israel loved Joseph more: Being the firstborn of Jacob’s favorite wife, Rachel, Joseph not surprisingly became his favorite son. We do not know the correct description of this tunic of many colors. The translation here follows the Septuagint’s “many colors,” but it may be “a long robe with sleeves.” An inscription from another Semitic language, Akkadian, suggests “an ornamented tunic,” as might be worn by royalty.

37:5–11 See section 6 of Truth-In-Action at the end of Gen.

37:5 A dream confirms God’s providence. He is acting through Joseph.

37:11 The two attitudes here are typical reactions to news from God.

37:17 Dothan was 15 miles (24 km) north of Shechem.

37:25 Spices, balm, and myrrh were Palestinian products popular in Egypt for embalming, cosmetics, and medicines.

37:28–32 Midianite traders: Midian and Medan were sons of Abraham by Keturah (25:1), and were later perceived by Israel to be members of the same tribe as their half brother Ishmael. See Judg. 8:22–24. Their action was a type of kidnapping, which Ex. 21:16 and Deut. 24:7 specify as punishable by death.

37:28 Twenty shekels of silver was fair price for a male slave under 20 (Lev. 27:5).

37:29, 34 Tore his clothes: An ancient Semitic demonstration of grief, anger, or repentance. It is part of the mourning process, which also included weeping, putting dust and ashes on the hair, and wearing sackcloth (a coarse cloth made of goat or camel hair).

37:35 The grave is Sheol, a place beneath the Earth’s surface where people go at death. The place is covered with dust (Job 17:16; Is. 38:10), and the dead who are there are sometimes spoken of as “shades.”

38:1–30 The account of Joseph is interrupted to present this account of Judah. It is a skillfully crafted account, which picks up key elements from ch. 37: mourning (or lack thereof) for two sons, a goat, and the imperative “recognize this.” It is important because Perez (v. 29) was a direct ancestor of David (Ruth 4:18–22) and because Judah occupied an important role in Hebrew history. The account revolves around the “levirate marriage,” a marriage provision intended to insure that a man who died childless could have his lineage continue through his brother (Deut. 25:5–10).

38:1 Adullam was located in the hills about 9 miles (14 1/2 km) northwest of Hebron. A cave near there was David’s headquarters while hunted by Saul (1 Sam. 22:1).

38:7 The LORD killed him: Israel attributed both good and evil, life and death, to God (see Is. 45:7). This premature death was a judgment for Er’s undefined wickedness.

38:9 The heir … be his: The first born to the levirate marriage was considered the child of the dead brother. When can mean “whenever,” indicating Onan would never accept his responsibility to father a child.

38:10 Onan was judged for his continued, planned rebellion against the purpose of the marriage.

38:15 Harlot here indicates a cult-prostitute. This shows the depravity of both Judah and the world into which he married; it was not only an act of fornication, but of idolatry.

38:23 Shamed: Judah is ironically concerned about his reputation.

38:24 Let her be burned: Judah was using a legal expression. Again, the Mosaic Law later incorporated this earlier provision: death to an adulteress by fire (Lev. 21:9) or, more commonly, by stoning (Deut. 22:24).

38:25 The signet was a personal identification seal hanging from a cord about its owner’s neck. The staff probably had a distinctive carving at the top. Tamar had a sense for the dramatic: she knew that anyone in the household could quickly identify their owner.

38:27–30 The birth events are obviously miraculous. This is another incident of God’s providence whereby the younger receives preferred status.

39:3 Potiphar was wise enough to note that every project he assigned to Joseph did indeed prosper in his hand. People in these ancient cultures actively sought such divinely empowered men.

39:4 See section 6 of Truth-In-Action at the end of Gen.

39:6 The bread which he ate: Joseph was excluded from oversight of the food possibly because of Egyptian prejudice against eating with Asiatics (43:32).

39:7–20 Joseph’s honor was repaid with injustice. Yet God sees, remembers, and prospers Joseph. It is an obviously God-ordained test (Ps. 105:19).

39:9–20 See section 3 of Truth-In-Action at the end of Gen.

39:9 See section 6 of Truth-In-Action at the end of Gen.

39:20 Joseph should have been executed. The imprisonment again shows God’s providence and hints that Potiphar may not have fully believed his wife.

39:21 See section 6 of Truth-In-Action at the end of Gen.

39:23 In spite of the LORD’s prosperity, “they hurt his feet with fetters, he was laid in irons” (Ps. 105:18). There is no indication of fetters in the Gen. text.

40:1 The butler was the cupbearer, the man who first tasted everything Pharaoh ate and drank; he did so in the king’s presence, to learn if it was poisoned. Such a one must be trustworthy, and thereby became quasi-counsellor to royalty, as was Nehemiah, cupbearer to King Artaxerxes more than 1,000 years later. The baker also must be trustworthy.

40:6–8 In addition to being a man of integrity, Joseph was sensitive to others. God was also obviously at the forefront of his thinking.

40:15 Joseph’s view of his being sold was that he was unjustly stolen away.

40:23 But forgot him stands in stark contrast to God who remembers Joseph (41:37–45).

41:1, 2 The river: The Nile River. The cows coming up out of the river would have been natural, for they liked to stand in the Nile as protection from the heat and flies.

41:6 The east wind: A scorching wind off the desert.

41:8 Dreams were assumed to be messages from God (see Job 7:14). The ancient Egyptians left many hieroglyphic writings with detailed instructions on how to interpret dreams; thus the magicians and wise men were expected to understand what God was telling Pharaoh. The magicians were expected to be experts in handling the ritual books of magic.

41:9 My faults refers to his ingratitude toward Joseph.

41:14–57 See section 6 of Truth-In-Action at the end of Gen.

41:14 Egyptian custom, as contrasted with Semitic, demanded that Joseph be clean-shaven.

41:16 An answer of peace: A response that would be directed toward Pharaoh’s shalom, “welfare.”

41:32 The two dreams were connected in one message from God; the “doubling” indicated its certainty as well as its imminence.

41:37 If Pharaoh had been impressed only by Joseph’s ability to interpret dreams, he would have hired him as a magician; but Pharaoh was even more taken with Joseph’s wisdom.

41:38 In whom is the Spirit of God: Coming from the lips of Pharaoh, he is either speaking by the providence of God without understanding (see John 11:49–52) or the phrase should be translated, “the spirit of a god.” Scholars are divided.

41:42 His signet ring: Joseph was given the highest office dealing with financial matters; Egyptian inscriptions depict just such a trusted officer as “Sealbearer to the King.” Some inscriptions describe Asiatic slaves as high Egyptian officials, one of which may represent Joseph. Joseph literally went from rags to riches in a day.

41:45 On was a famous religious center dedicated to the worship of the sun-god. Joseph’s promotion unfortunately included a pagan marriage. There is no indication, however, that he abandoned faith in Yahweh.

41:50–52 The names of Joseph’s two sons are later memorialized in a blessing which Yahweh established to be used from antiquity throughout the church age. See note on 48:20.

41:53–55 Joseph’s interpretations were accurate in every detail.

41:56 Over all the face of the earth: Some widespread natural catastrophe must have occurred, since Egypt receives almost all its water from seasonal rains deep in east Africa via the Nile River. Not only was the Near East rainless at this time, but the Nile, which always floods annually, apparently did not overflow its banks for several seasons, perhaps even the full seven years. Without the flooding, very little will grow in Egypt.

42:1–24 The reconciliation of Joseph and his brothers begins with Jacob’s need for grain. This was also the providential beginning of moving the Israelites into Egypt (15:13, 14).

42:6 Joseph’s first dream had now come to pass (see 37:5–8).

42:7, 8 We are not told why Joseph’s brothers did not recognize him or his accent. Perhaps it was the 20-year time lapse.

42:9 Although Joseph was somewhat harsh in his dealings, as any Egyptian would have been to Canaanites, there is no hint of vengeance or vindictiveness in the narrative. On the contrary, Joseph was affectionate (v. 24) and merciful (vv. 16–19). To see the nakedness of the land means to observe things that should be hidden from potential enemies.

42:11 All one man’s sons: A group of 10 spies would hardly be of one family.

42:15 By the life of Pharaoh: Since Pharaoh was thought to be a god, Joseph was using an Egyptian expression, much as “As the LORD lives” was later used in Israel.

42:18 Joseph had proven his authority; he is now expressing his concern and his submission to God.

42:22 His blood: Surprisingly, Jacob’s sons associated this current predicament with their sin of more than 20 years earlier.

42:24 Joseph was obviously not vengeful and gives vent to long concealed emotions. However, God still has lessons for his brothers, so his identity remains concealed.

42:25–28 Joseph continues to instruct his brothers through the use of a type of shock therapy. Their sense of guilt prompts them to declare God must be punishing them; they could be accused of grand theft and made slaves (43:18).

42:38 Jacob would rather allow Simeon to languish in prison than risk sending Benjamin, his only other son by Rachel, to Egypt. The grave: See note on 37:35.

43:2, 3 Go back: Jacob was still closing his eyes to reality. Joseph (and Simeon) must have been wondering why the brothers were delayed, for Joseph had been counting on Simeon’s value as a hostage. Solemnly: “Fiercely” or “repeatedly.”

43:6 Israel: See note on 35:9–15.

43:11 If it must be so: Israel reluctantly accepted the inevitable, for all this was God’s will. Balm: From Gilead (see Jer. 8:22). Wild honey, spices and myrrh were highly prized in Egypt for cosmetics, perfume, incense, and embalming the dead. Pistachio nuts were a rare delicacy, and almonds grew wild in Canaan. All the gifts proved they had returned to Canaan.

43:14 God Almighty: See note on 17:1, 2.

43:21 In full weight: Payment was normally made by weight, as coinage was still in the future.

43:28 Your servant expresses Near Eastern humility when in the presence of a threatening superior. Joseph was accomplishing his purpose of instructing his brothers.

43:32–34 Ancient inscriptions demonstrate this hostile attitude of Egyptians toward Asiatics. Egyptians were a dark-skinned Hamitic people; the Hebrews were Semites. It is possible that an invading tribe, the Asiatic “Hyksos,” were the Semitic rulers of Egypt at this time, but v. 32 indicates the sharp difference between these Egyptian rulers and the Semitic Hebrews, confirming the fact that Pharaoh and his administration were of a native Egyptian dynasty. The brothers stared in astonishment as they were all seated in order of their ages. How could Joseph know this?

Since Joseph’s skin color would betray him as an Asiatic, Jacob’s sons might have recognized him. So he was maintaining a discreet distance from them (see 45:4).

44:1–12 Joseph continued his plan of instructing and chastening his brothers according to his dream (37:5–8).

44:5 Divination by means of liquids (oil or water) is well known, especially in Mesopotamia. The appearance of the liquid in the cup was used for omens. The cup’s function is stressed rather than its intrinsic value. Divination was prohibited in Israel (Deut. 18:10).

44:13 Tore their clothes: See note on 37:29, 34.

44:15 See note on v. 5.

44:27–29 See notes on 42:38 and 43:11.

45:1 Joseph’s position was awkward. As an Asiatic himself, he was part of a scorned lower class, yet he was also governor of all Egypt. Joseph desired the welfare of his brothers, but he did not trust them; he was still working through his hurt and through his role as God’s agent. Nevertheless, he wished to bring them to Egypt where there was food. In the uncontrollable emotion of Judah’s plea, Joseph broke and ordered everyone … out, that is, all of his Egyptian servants.

45:3 Still live means “Is he truly still in good health?” The brothers … were dismayed: speechless, astonished, dumbfounded.

5:4 He had to identify himself again; they were too shocked to grasp the fact that it really was Joseph.

45:5 The entire 20-year period is brought into focus.

45:7 See section 6 of Truth-In-Action at the end of Gen.

45:8 Note Joseph’s developed perspective over that expressed in 40:15. A father to Pharaoh was a common designation of a high-ranking advisor.

45:16–20 Pharaoh’s graciousness was unprecedented. No doubt it was due to God’s providence, a providence that also included severe testing for Israel so as to manifest God’s ultimate sovereignty over Egypt (15:13, 14).

45:24 Do not become troubled: “Do not quarrel among yourselves.”

45:26 Jacob’s heart stood still: He almost died of shock.

46:1 Beersheba: A trip to worship at an ancient shrine seemed appropriate for the occasion. See note on 21:33.

46:2–4 God has now spoken of this covenant seven times to Abraham, twice to Isaac, and three times to Jacob. His hand on your eyes: Joseph “will close your eyelids when you die.”

46:8–25 The list here serves primarily to mark those involved in a significant turning point of Israel’s history.

46:27 Jacob entered Egypt with a family of seventy; his descendants departed under Moses approximately 600,000 strong (Ex. 12:37). The additional four (see v. 26) include Ephraim, Manasseh, Joseph, and Jacob.

46:28 Goshen was a grazing area in the eastern Nile River delta. According to the monuments, Asiatics did sometimes settle in Egyptian pasturelands. Their presence in Egypt could, and soon would, cause serious friction (Ex. 1:8–11).

46:34 An abomination: This may have referred 1) only to foreign shepherds or 2) to shepherds of any nationality being despised by Egyptians in settled areas.

47:3 Joseph’s brothers appear to have violated their instructions not to mention that they are shepherds. Probably they were using the word in a generic sense, meaning people who care for any domesticated animals. Pharaoh seems to have understood it this way (v. 6).

47:9 Pilgrimage: Literally, “camps” or “sojournings,” places where one stays only temporarily. Few and evil: A typical statement in ancient Semitic wisdom literature.

47:11 The land of Rameses: The Egyptian name for the area called “Goshen” by the Hebrews.

47:18 The Egyptians finally sold Pharaoh their homes and their lands, even selling themselves as the king’s slaves. Starvation was the only alternative. Voluntary slavery was often a means of keeping the poor alive. Joseph’s behavior was not heartless; even the enslaved peasants would have considered him a wise man. We must understand the culture: after all, Pharaoh was considered to be a god. As the result of Joseph’s efforts, Egypt now had a strong central government, probably marking the end of some anarchic conditions.

47:21–26 That Joseph moved them into the cities where they could be fed is one possible reading of the text. The textual evidence and context lean in another direction: Joseph reduced them to servitude. Having used their money and livestock, they now sell themselves as serfs. This is perpetual servitude, and their rent was one-fifth of the harvest. He did not disturb the priests; they were a powerful political force and owned much of the land.

47:29 Under my thigh: Exactly as Jacob’s grandfather Abraham had done earlier. See note on 24:2, 3.

47:30 Their burial place: See note on 23:19.

47:31 Bowed himself on the head of the bed: Heb. 11:21 reflects the Septuagint variation: “leaning on the top of his staff.”

48:5, 6 Jacob claimed the perpetuation of his own name, not through his son Joseph, but through his two grandsons, then stated that the grandsons in turn would father entire tribes in their own names. Thus, by Jacob’s dying decree the house of Joseph was to be split into two tribes.

48:8 Israel was likely aware of (saw) the presence of Joseph’s sons and yet was not fully able to recognize them because of his poor eyesight (v. 10).

48:9 Bless them: To affirm God’s will for them over that of the curse. See note on 12:1–9.

48:10 He kissed … embraced them: An integral part of blessing is physical affirmation.

48:13 Joseph was positioning them according to the traditional pattern of blessing.

48:14 His right hand was the hand with the greater anointing and blessing, used to bless the firstborn. Jacob was crossing his hands to bless the second born. This again affirmed God’s sovereignty and grace. Blessing is based on God’s grace, not one’s merit. See Rom. 9:6–13.

48:16 The lads were likely teenagers.

48:17 The sovereign breaking of tradition is what displeased Joseph.

48:20 Saying establishes this very important verse as a blessing that God intends to be literally perpetuated, much as the Aaronic blessing (Num. 6:23) and the Lord’s Prayer (Luke 11:2). The importance of the blessing lies in the meanings of the names Ephraim and Manasseh. See marginal notes on 41:51, 52. By so blessing, one is asking God to cause one’s negative past to be forgotten and his future to be fruitful.

48:22 The meaning of this verse is obscure. One portion, literally, one “shoulder” (Hebrew shekem), is perhaps referring back to 34:25, the conquest of Shechem, which was part of Manasseh’s territory.

49:1–28 This is not only a prophecy, but also a blessing (see v. 28); it is even a curse for certain sons. Jacob spoke authoritatively, in faith; therefore his words were creative, and would have significant effect upon future generations. Jacob reserved his best blessings for Judah and Joseph; their descendants did indeed become the most dominant tribes in Israel, Judah in the south and Ephraim and Manasseh in the north. Typical of an ancient Semite’s dying blessing, there is a collective quality to some of his statements, as if Jacob were sometimes speaking, not merely of individual sons, but of their descendants as well.

49:3, 4 Reuben should have received the preeminent blessing because he was the firstborn. But he defiled his father’s bed when he “lay with Bilhah his father’s concubine” (35:22). He therefore forfeited the place of prominence and became a pastoral people east of the Jordan (Num. 32:1–33).

49:5–7 Jacob actually feared his next two sons, brothers, “Two of a kind!” An illustration of their cruelty (or violence) and anger was the slaughter at Shechem (34:25–31). Simeon was overlooked in Moses’ later blessing (Deut. 33); they were apparently absorbed into Judah (Josh. 15:20–63; 19:1–9). Because the Levites were the first to return to God after the golden calf incident, they did rise to prominence as the tribe to offer special priestly service (Num. 3:12, 13, 41). Their OT history was one of vacillating devotion.

49:8–12 Judah was next in order of birth, so Jacob granted him the blessing of the firstborn. He would be a ruler over Israel and the nations. Until Shiloh comes is one of the most difficult passages in Gen. and has had various interpretations. For several possibilities see Word Wealth 49:10.

49:11, 12 Using highly symbolic language, Jacob prophesies the messianic age to be one of paradise on Earth. There will be abundance of food, vitality, and health, overall bounty. People will have their fill of wine and milk.

49:13 Zebulun was to enjoy a mediocre maritime position; his descendants were instrumental in defeating Sisera (Judg. 4:6–10).

49:14, 15 Issachar was to be basically docile, accepting a happy, quiet life in Canaan. See Deut. 33:18. They were politically insightful, switching allegiance from Saul to David (1 Chr. 12:32).

49:16–18 Dan was a small tribe, but a little serpent by the way can destroy a mighty cavalryman. Dan unfortunately did not live up to its blessing of being a mighty warrior (Judg. 1:34) and seems to have had little interaction with the other tribes in later years (Judg. 5:17). Samson was a Danite.

49:19 Troop … tramp … triumph are all wordplays in Hebrew on the name Gad. His tribe later settled east of the Jordan, suffering much from Ammonite, Moabite, and Amalekite attacks.

49:20 The tribe of Asher inherited a choice area on the coast north of Mt. Carmel. It was near Phoenician merchant cities and became rich, yet they did not expel the Phoenicians (Judg. 1:31, 32).

49:21 Naphtali was also prosperous, located in a fertile northern mountain area (Josh. 20:7). They never drove out the Canaanites but received tribute.

49:22–26 Joseph received the longest blessing. He is pictured as fruitful (v. 22), hated (v. 23), strong (v. 24), and a leader among his brothers (v. 26). His descendants were leaders among the northern tribes (1 Kin. 12:25–33) but were also idolatrous and participated in treasonous alliances (2 Chr. 25:5–8; Hos. 4:17). Some settled east of the Jordan; Gideon was a Josephite.

49:24 These titles for Yahweh are rare in the OT.

49:25, 26 The blessings are strikingly similar to Moses’ benediction upon Joseph in Deut. 33:13–16. The Almighty: See note on 17:1, 2.

49:27 Benjamin’s blessing is actually positive; they shall be a spirited tribe whom Moses called “the beloved of the LORD” (Deut. 33:12). They showed some unrest under David (2 Sam. 20:1), but joined the southern kingdom when Israel divided (1 Kin. 12:21). King Saul and the apostle Paul were Benjamites.

49:29–32 See note on 23:4–20.

49:33 He drew … the bed means he took to his deathbed. Was gathered to his people stresses the unity of the patriarchal family, even in death.

50:2, 3 The embalmers were a secret profession in ancient Egypt; they knew their trade well, as we witness by the mummies still preserved after several thousand years. The process was lengthy and costly, requiring as many as forty days. Seventy days of mourning was the Egyptian custom, especially for people of stature.