25:8 he was gathered to his people. This expression may indicate belief in life after death. It occurs elsewhere in Genesis in conjunction with the deaths of Ishmael (v. 17), Isaac (35:28–29), and Jacob (49:33). Abraham was buried in the cave of Machpelah (v. 9), which he had bought from Ephron (23:1–20).

25:12–18 Ishmael’s Sons. While the main story focuses on Isaac and his sons, Genesis also includes some information about Ishmael’s family.

25:12 This is the account of the family line of. A formulaic heading that introduces new sections of material in Genesis (see note on 2:4).

25:18 they lived in hostility toward. Regardless of how this phrase is translated (see NIV text note), it confirms what God predicted in 16:12.

25:19—36:43 The Family of Isaac. This is the next main narrative section in Genesis. It concentrates mainly on Isaac’s twin sons, highlighting how the younger brother Jacob takes precedence over his older twin Esau. The entire story is skillfully composed, with the motifs of birthright and blessing being especially significant.

25:19–34 Jacob and Esau. The strained relationship between the twin sons of Isaac and Rebekah comes to the fore in chs. 25–36. Even before they are born, the boys struggle with each other (vv. 22–23), anticipating a greater struggle that will eventually result in Jacob fleeing for his life (27:41—28:5). At the heart of this struggle is the issue of who will be heir to the promises God gave to Abraham. While the birthright belongs to Esau, he dismisses it as unimportant, being willing to sell it to his brother for a bowl of stew (vv. 29–34). Jacob, however, is keen to have the benefits that accompany the status of firstborn.

25:19 This is the account of the family line of. This formula marks the start of a new section in Genesis (25:19—35:29). See note on 2:4.

25:20 Paddan Aram. The roots of Abraham’s family go back to this location in Northwest Mesopotamia (see NIV text note); for this reason Abraham is later designated a “wandering Aramean” (Deut 26:5).

25:21 childless. Like Sarah before her (11:30) and Rachel after her (29:31), Rebekah is unable to have children. The motif of childlessness in Genesis draws attention to how God ensures the continuation of the unique family lineage through which the nations of the earth will be blessed.

25:22–23 When Rebekah asks God to explain the struggle that is happening inside her womb, she learns that her twins will produce two nations.

25:23 the older will serve the younger. Contrary to the custom of that time. This prediction provides the first indication that the special family line that Genesis traces will continue through Jacob rather than Esau. The struggle between the unborn babies recalls how throughout Genesis, beginning with Cain and Abel, conflict between brothers is a recurring motif. Such conflict threatens the survival of the unique lineage through which the nations will be blessed. The apostle Paul quotes from this verse to show that God is free to act as he pleases in the process of accomplishing his plan of salvation (Rom 9:10–13).

25:25–26 The names of both Jacob and Esau derive from features associated with their births (see NIV text notes). A person who grasps another person by the heel was a way to describe a deceiver. The motif of deception reappears throughout Jacob’s life.

25:26 Isaac was sixty years old. If Isaac was this age when the twins were born, then Abraham was still alive. Not all events in Genesis are in strict chronological order; see vv. 7–10, where Abraham’s death is recorded.

25:27–28 As the two boys grow into manhood, they differ significantly in their interests and character (see note on vv. 29–34). Esau favors outdoor activities, while Jacob prefers a more domesticated lifestyle. Their differing interests not only cause Isaac and Rebekah to favor different sons, but they set the scene for the events in the episodes that follow.

25:29–34 Although Jacob’s desire to buy his brother’s birthright demonstrates his grasping nature, Esau’s attitude comes in for particular criticism. By selling for a bowl of stew the benefits associated with his firstborn status, Esau displays contempt for all that God promised to Abraham and his family line. What Esau despises (v. 34), Jacob desires. Jacob recognizes the value of the birthright, even though his method of attaining it is hardly commendable. This short episode casts a long shadow over the rest of the Jacob-Esau story, building on the earlier prediction in v. 23 that “the older will serve the younger.”

26:1–33 Isaac and Abimelek. The next stage in the story of Jacob and Esau’s struggle with each other occurs when their father Isaac is close to death (26:34—28:9). Meanwhile, ch. 26 records various incidents involving Isaac. Remarkably, these incidents have much in common with events involving Abraham. Not only do Isaac’s actions closely parallel those of his father, but Isaac receives the promises God made to Abraham.

26:1 famine. Abraham went to Egypt during a famine (12:10–20), but God instructs Isaac to remain in Gerar (v. 2). Abimelek. Possibly the king chs. 20–21 mention; more likely, he is a son or grandson of that Abimelek. Philistines. See note on 21:32.

26:3–5 God accompanies his instructions to Isaac with assurances that resonate with the promises he gave to Abraham. Through Isaac God will “confirm the oath” (v. 3) that he swore to Abraham (22:16–18). Since Isaac was present when God made that oath, he would easily recall the occasion. By associating this oath with Abraham’s obedience and by underlining that Abraham kept God’s commands, decrees, and instructions, God encourages Isaac to obey him. Obeying God takes many forms.

26:7 Famine forces Isaac to relocate to a new region (see v. 1). Like Abraham (12:10–20; 20:1–18), Isaac pretends that his wife is his sister in order to safeguard his own life. Isaac’s behavior implies that the region was far from peaceful. It also reflects his lack of trust in God.

26:8–11 When Abimelek discovers Isaac’s deception, he acts with integrity, fearful that unknowingly he and his people may become guilty of adultery. Abimelek’s reaction contrasts sharply with what Isaac expected. This incident parallels Abraham’s earlier ruse (20:1–18; cf. 12:10–20).

26:12 the LORD blessed him. God’s favor or blessing is associated with those who belong to the unique lineage Genesis traces. Like Abraham, Isaac prospers materially (v. 13).

26:14–16 Isaac’s prosperity causes the Philistines to become envious and fearful of Isaac, so Isaac moves away.

26:17–23 Isaac’s move brings him to a location where earlier Abraham dug wells. Since the Philistines subsequently stopped up these wells (presumably to discourage seminomadic herdsmen from settling there), Isaac reopens them (v. 18). Unfortunately, his actions provoke protests (vv. 20–21), which eventually cause him to move further away from Gerar (vv. 22–23).

26:26–31 When Isaac relocates to Beersheba, Abimelek comes to him seeking to make a treaty. This event recalls 21:22–32, which records that Abraham and the king of Gerar made a similar peace treaty in Beersheba.

26:32–33 Digging a new well and discovering water coincides with ratifying the treaty. Isaac calls the well Shibah (see NIV text note), possibly because of circumstances surrounding Abraham’s treaty with Abimelek (21:30–31; cf. v. 18).

26:34—28:9 Jacob Takes Esau’s Blessing. This section gives considerable attention to how Jacob deceives his father Isaac into giving him the blessing due to the firstborn son. This incident, which is full of subtle observations regarding the family members, further develops Jacob’s ambition to be heir to the promises God gave to Abraham and Isaac. While Jacob’s actions are central to the deception, the narrator highlights the shortcomings of both Isaac and Esau and depicts Rebekah as the deception’s prime instigator. In the light of the blessing Isaac gives to Jacob (27:28–29) and Isaac’s subsequent reluctance to denounce Jacob (27:37), this fulfills what God predicted in 25:23, for Isaac says to Esau, “You will serve your brother” (27:40). Having previously sold his birthright to Jacob, Esau now witnesses the final stage in the process by which Jacob receives Isaac’s deathbed blessing. In the Hebrew text, a striking wordplay links the concepts of blessing (bĕrākâ) and birthright (bĕkōrâ). The association of Jacob with blessing recalls what God promised Abraham in 12:1–3 (cf. 27:29).

26:35 a source of grief to Isaac and Rebekah. The story gives few details regarding this phrase, but a significant factor may be the Hittite origin of Esau’s wives. Unlike his father, Isaac, Esau did not look for a wife from among his own relatives, suggesting that he did not fully embrace the beliefs of his parents.

27:1–4 Nearing death, Isaac summons Esau in order to make arrangements to formally bless him as his firstborn son. This blessing would confirm Esau as Isaac’s principal heir, making him the one through whom the family line associated with God’s redemptive plan would continue. By noting that Isaac was blind (v. 1), the narrator anticipates later developments in the story and may also indicate that Isaac failed to see clearly Esau’s true nature. By highlighting Isaac’s desire for “tasty food” (v. 4), the narrator possibly implies that selfishness motivated Isaac’s decision to bless Esau.

27:5–13 As the one who overhears Isaac speaking to Esau, Rebekah both instigates and oversees Jacob’s deception of Isaac. When Jacob voices anxiety about Isaac finding him out, Rebekah states that she will bear full responsibility: “My son, let the curse fall on me” (v. 13). While Rebekah’s scheming probably reflects her particular love for Jacob (25:28), God’s prediction that the older would serve the younger (25:23) and her own assessment of Esau’s character may also have influenced her.

27:15–16 Rebekah cunningly disguises Jacob as Esau, even using goatskins to make Jacob appear hairy like Esau (v. 11; 25:25).

27:18–22 Although Isaac is blind, he is initially suspicious when Jacob claims to be Esau. Sensing that the voice is that of Jacob, he touches Jacob in order to be certain.

27:27–29 Immediately prior to blessing Jacob, Isaac smells him in order to be convinced that this is indeed Esau. The outdoor scent of Esau’s clothing, which Jacob has put on, reassures Isaac. While Isaac prays that God will bless Jacob materially, his aspirations for his firstborn son lead him to request that “nations” and “peoples” (v. 29) serve him, as well as his closest family members. Isaac’s prayer is exceptionally ambitious given that he and his family are relative newcomers to the land of Canaan and Isaac himself has previously feared for his own life (26:7). His expectations regarding his firstborn son, however, are grounded in God’s promises to Abraham; he assures Jacob that God will bless him, echoing what God said to Abraham (12:2).

27:30–40 Esau is furious when he learns that Jacob deceived Isaac and that Isaac gave Jacob the blessing he intended for Esau. Recalling that the name Jacob means “deceiver” (see NIV text note on v. 36), Esau charges Jacob with having exploited him on two occasions: Jacob has taken Esau’s birthright (25:29–34) and his blessing. The patriarchal stories of Genesis give special attention to those who receive the blessing of the firstborn because through them God will fulfill his promise to bless the nations of the earth. When Esau pleads with his father for a blessing, Isaac states that he cannot revoke what he has requested for Jacob (v. 37). As God predicted in 25:23, Esau will serve Jacob. However, by way of consoling Esau, Isaac pronounces that although Esau will serve his brother, eventually he will “throw [off] his yoke” (v. 40). While Isaac’s words seem to refer to Esau’s own lifetime, in line with other paternal deathbed blessings, they include Esau’s descendants. In the light of this, later history reveals that the relationship between Jacob’s descendants (the Israelites) and Esau’s descendants (the Edomites) was sometimes anything but brotherly (see Obad 1–21).

27:41–45 Unwilling to forgive his brother, Esau plots to kill Jacob once his father is dead. When Rebekah learns of Esau’s intention, she tells Jacob to take refuge with her brother Laban in Harran (24:29).

27:46 Having decided that Jacob should flee to Harran, Rebekah looks to persuade Isaac that this would be best by highlighting the difficulties Esau’s Hittite wives created (see 26:34–35). life will not be worth living. Rebekah bluntly states how devastated she would be if Jacob also were to marry a native of Canaan.

28:1–2 Because he also dislikes Esau’s wives (26:35), Isaac instructs Jacob to go to Paddan Aram in order to find a wife. While Abraham had sent a servant to do this on behalf of Isaac (24:2–4), Jacob himself must go.

28:1 Canaanite woman. Whereas Rebekah speaks of “Hittite women” (27:46), Isaac uses the broader designation “Canaanite woman.” On the basis of 10:15, Hittites were considered to be a subgroup of Canaanites (see note on 23:3).

28:2 Paddan Aram. See note on 25:20.

28:3–4 The second half of Isaac’s speech abounds with expressions that recall God’s promises to Abraham, whom Isaac names twice. Strikingly, Isaac stresses the divine promises of numerous descendants and possession of the land of Canaan. These promises take on added significance in the light of Esau’s threat to kill his brother and Jacob’s departure to Paddan Aram to find a wife. The fulfillment of the promises anticipates Jacob’s safe return to the land of Canaan. Throughout the patriarchal stories, the promises of numerous descendants and possession of the land of Canaan connect to 1:28. Through the patriarchs and their descendants, God will eventually fulfill his purpose in creating people to inhabit the earth. By stating that Jacob will become a “community of peoples” (v. 3; see 35:11), Isaac alludes to the covenant involving circumcision, in which God promised that Abraham would become the father of many nations (17:4–6). While the creation of Israel as a nation fulfills God’s promises to the patriarchs, that is not the sole purpose for which God chose Abraham and his descendants. Through all that occurs, God desires to bless all the families/nations of the earth.

28:6–9 In a belated attempt to gain his parent’s approval, Esau marries a daughter of “Ishmael son of Abraham” (v. 9; see 16:15). Ironically, Esau’s link with the family of Ishmael—Nebaioth (Esau’s brother-in-law) is Ishmael’s firstborn son (25:13)—further signals that God will not fulfill his promises through Esau, for God passed over Ishmael in favor of Isaac.

28:8 Canaanite women. See note on v. 1.

28:10–22 Jacob’s Dream at Bethel. Jacob experiences two encounters with God that occur at significant points in his life: (1) in this nighttime experience when he is about to leave the land of Canaan and (2) when he returns to Canaan (32:22–32). God’s speech to Jacob recalls his earlier promises to Abraham and Isaac, and he concludes by promising to protect Jacob. The whole experience transforms Jacob’s understanding of God and is part of the process by which God changes him.

28:10 Harran. See note on 11:31.

28:12 stairway. While the Hebrew term sullām is often translated “ladder,” it probably denotes here a flight of stairs like those constructed on ancient ziggurats. Linking heaven to earth, this stairway vividly reminds Jacob that God intends to reside on the earth, so Jacob calls the location Bethel (see NIV text note on v. 19). See note on John 1:51.

28:13–15 Jacob’s father has blessed him, and now God gives Jacob similar assurances that his descendants will take possession of the land of Canaan and that all peoples on earth will be blessed through Jacob and his offspring. This not only echoes how Isaac blessed Jacob prior to his departure for Paddan Aram (vv. 3–4), but the wording closely resembles God’s promises to Abraham (12:2–3, 7; 13:14–17; 17:7–8; 18:18; 22:17–18) and Isaac (26:3–4). God reassures Jacob that he will accompany him on his journey.

28:13 above it. See NIV text note. When speaking to Jacob, God is standing either (1) in heaven at the top of the stairway or (2) on the earth beside Jacob, looking down on him as he lies on the ground.

28:16–17 For Jacob, his experience is more than a dream. He is filled with a sense of awe as he contemplates the significance of what has happened. His vision convinces him that this location is part of “the house of God” (v. 17), the entrance to heaven itself. This adds considerably to the significance of the promise of land in v. 13. God promises Jacob and his descendants land that includes “the gate of heaven” (v. 17).

28:18 pillar . . . poured oil on top of it. The method Jacob uses to mark his experience. This is apparently a Canaanite practice that Deut 16:22 later prohibits. Interestingly, while Jacob continues the custom during his stay in Paddan Aram (31:45, 51–52) and after he returns to Canaan (35:14, 20), following his next encounter with God at Peniel (32:22–32) he constructs altars (33:20; 35:1–7), as Abraham (12:7–8; 13:4, 18; 22:9) and Isaac (26:25) did, one of these being located at Bethel. The shift to making altars may indicate that Jacob has undergone a deep spiritual experience.

28:19 Bethel . . . Luz. Jacob’s vision of God probably took place outside the city of Luz (Josh 16:2). Although he names the location Bethel, the nearby city of Luz retained its name until the Israelites settled there after their exodus from Egypt (Josh 18:13; Judg 1:23, 26).

28:20–21 If . . . then. Jacob’s vow possibly suggests that he is still less than fully committed to serving the Lord. He rests his future commitment to God on God’s bringing him back safely to his father’s household. His words suggest that he lacks a truly personal faith in God. This ambivalence may suggest why Jacob’s next encounter with God at Peniel (32:22–32) is especially significant.

28:22 Having named the location Bethel (see NIV text note on v. 19), Jacob appears to suggest that on his return he will use the stone he has consecrated to construct a temple. While Jacob does not build a permanent temple at Bethel, he builds an altar (35:1–7), which he may have viewed as forming part of a temporary sanctuary. I will give you a tenth. The gift of a tithe to God became a regular feature of Israelite worship (Lev 27:30, 32; Num 18:26; Deut 14:22–23). Previously, Abraham gave a tenth to Melchizedek to recognize God’s role in helping him rescue Lot (14:20).

29:1–14 Jacob Arrives in Paddan Aram. Jacob’s meeting with Rachel at a well recalls the earlier account of Abraham’s servant meeting Rebekah at a well (24:10–20). On this occasion, the roles are reversed: Jacob waters the flock that Rachel brings to the well. As previously, when Laban hears what has happened, he hurries to meet the new arrival.

29:1 land of the eastern peoples. This is an unusual expression to designate Northwest Mesopotamia. However, Abraham’s family was originally from Ur in southeastern Mesopotamia (see 11:28 and note). Terah and his sons migrated to Harran (11:31). Other families may also have moved in the same direction, settling in the region of Harran. This might explain the designation “eastern peoples.”

29:6 sheep. The Hebrew term ṣō ʾn means flock. Jacob’s family in Paddan Aram keep sheep and goats, like Abraham and Isaac. The family’s dependency upon these animals may explain why Laban named his daughter Rachel (meaning “ewe”). Normally men would shepherd the animals. Possibly Laban’s sons are still too young to undertake this duty (cf. 30:35; 31:1).

29:10 rolled the stone away . . . and watered [the] sheep. Jacob’s actions suggest that his presence would be an asset to Laban’s family.

29:14 my own flesh and blood. On learning that Jacob is Rebekah’s son, Laban embraces him as a close relative.

29:15–30 Jacob Marries Leah and Rachel. Having been sent to Paddan Aram to find a wife, Jacob is captivated by Rachel’s beauty. He readily works seven years in order to earn the bride-price necessary to marry Rachel. However, in a deception that is highly ironic in the light of how Jacob treated Esau, Laban substitutes his older daughter Leah in place of his younger daughter Rachel. To have Rachel, Jacob must serve Laban for an additional seven years.

29:17 Leah . . . Rachel. Although the descriptions of both are exceptionally brief, they sufficiently explain why Jacob is attracted to Rachel rather than Leah (v. 30; but see vv. 31–35).

29:19 Marriage arrangements in the ancient Near East normally required that a prospective husband give a gift of money, technically known as the bride-price, to the father of the bride. Since Jacob has arrived in Paddan Aram with no means of paying the bride-price, he offers to work for Laban without wages for seven years.

29:23 In the darkness of the evening and without artificial lighting, Jacob does not recognize that his veiled bride is Leah (cf. 24:65). Perhaps after a day’s feasting, Jacob is somewhat inebriated.

29:24 Zilpah. She later becomes a surrogate mother for Leah (30:9–13).

29:26 Laban justifies deceiving Jacob on the basis that a firstborn daughter should take precedence in marriage over other daughters. His remark recalls how Jacob deceived his own firstborn brother. Although Laban’s actions are wrong, there is an element of poetic justice.

29:27 bridal week. To appease Jacob, Laban offers him Rachel on two conditions: Jacob must finish the wedding celebrations with Leah and commit to serving Laban for another seven years. Accepting these conditions, Jacob marries Rachel immediately after marrying Leah.

29:29 Bilhah. She later becomes a surrogate mother for Rachel (30:3–8).

29:30 his love for Rachel was greater than his love for Leah. This becomes a source of considerable friction between the two women. Many of the stories in Genesis involve tensions between family members, reflecting the consequences of Adam and Eve’s rebellion against God. Polygamy adds another dimension to these family disputes (see note on 16:3).

29:31—30:24 Jacob’s Children. The tension between Leah and Rachel impacts the process by which they bear children for Jacob. Although Jacob loves Leah less than Rachel, God enables Leah to bear four sons: Reuben, Simeon, Levi, and Judah. While Rachel remains childless, out of jealousy she gives her servant Bilhah to Jacob. Subsequently, Bilhah gives birth to Dan and Naphtali. In response Leah gives her servant Zilpah to Jacob, and she bears Gad and Asher. Afterward Leah has two more sons, Issachar and Zebulun, and a daughter, Dinah. Finally, Rachel conceives and gives birth to Joseph. While Jacob’s family increases in size, with so many different women involved, the internal dynamics of the family are far from harmonious. In all this, the women perceive the hand of God at work in giving them children.

29:31 Leah was not loved. While the peculiar circumstances of Jacob’s marriage to Leah explain why he does not love her as he does Rachel (v. 30), the way he treats Leah is nevertheless inappropriate. In Genesis the human tendency to favor one person over another frequently causes tension. In such circumstances God often acts on behalf of the underdog.

29:32–35 The Lord’s enabling Leah to conceive (v. 31) accounts for how she names her first three sons. Significantly, the motif of Jacob not loving Leah repeats with the births of Reuben, Simeon, and Levi (see NIV text notes on vv. 32–34). However, there is no mention of it with Judah’s birth (see NIV text note on v. 35). Possibly this implies that by this stage Jacob has started to love Leah on account of the sons that she has borne him. Most appropriately Leah praises God for the birth of Judah, the ancestor of the Messianic lineage (Matt 1:1–16). See note on 49:8–12.

30:1–2 Jealous of her sister, Rachel vents her frustration, accusing Jacob of not giving her children. Jacob blames Rachel’s childlessness on God. Unlike Isaac in 25:21, the text does not say that Jacob prayed for his barren wife.

30:3–8 Like Sarah (16:1–4), Rachel proposes that her maidservant become a surrogate mother. When Bilhah bears Dan and Naphtali, Rachel names them, indicating in this particular context that they belong to her. The boys’ names reflect Rachel’s desire to outdo her sister: God has vindicated her, and she has won (see NIV text notes on vv. 6, 8). Rachel’s struggle with her sister recalls the struggle between Jacob and Esau.

30:9–13 Responding to Rachel, Leah gives her maidservant Zilpah to Jacob. The births of Gad and Asher bring joy to Leah, as their names indicate (see NIV text notes on vv. 11, 13).

30:14–16 Jacob’s relationships with Rachel and with Leah are dysfunctional. Their dispute becomes so twisted that Rachel is prepared to sell Leah a night with Jacob for the price of some mandrake plants that Reuben has collected. Rachel’s behavior is reminiscent of Esau selling his birthright for a bowl of stew (25:29–34).

30:17–21 Although it appeared that Leah had stopped having children (v. 9), Leah becomes pregnant not once but three more times. She bears two sons, Issachar and Zebulun, once again acknowledging God’s role in their births (see NIV text notes on vv. 18, 20), and a daughter, Dinah. The brief mention of Dinah’s birth prepares for the events in ch. 34.

30:22–24 After her sister Leah has given birth to six sons and a daughter, Rachel’s prayer is eventually answered by God, and she gives birth to Joseph. The threefold reference to God in these verses underlines that he is the one who enables the matriarchs to have children. Childlessness in Genesis is an important motif, especially in the light of God’s promise in 3:15 that salvation will come through the offspring of Eve. The divine gift of children to those who are barren takes on added significance, which is reflected in the importance of Isaac, Jacob, and Joseph in the Genesis story.

30:25–43 Jacob’s Flocks Increase. After a period of at least 14 years, Jacob makes plans to return to Canaan. However, his father-in-law, Laban, does not want him to go, for Jacob’s presence has been a source of blessing. As the patriarchal stories reflect elsewhere, the “firstborn” members of the family lineage mediate God’s blessing. Laban yet again acts deceitfully toward Jacob and pays the consequences.

30:27 by divination. Laban discovers that God has blessed him because of Jacob. Later, God bans the practice of divination (Deut 18:10) because it uses inappropriate means (e.g., reading omens) to interpret present events or discern the future. the LORD has blessed me. Laban readily acknowledges Jacob’s role in this. The motif of blessing is important in Genesis, especially in view of how humanity comes under God’s disfavor because of their sinfulness. Having received the blessing of the “firstborn,” Jacob brings blessing to others.

30:31–34 The sheep and goats in Laban’s flocks would have been variously colored, with only some being speckled or spotted.

30:35 Although Laban agrees to Jacob’s proposal, he deliberately removes from his flock all the animals that should have belonged to Jacob, giving them to his own sons. Laban’s self-seeking attitude is very much a match to Jacob’s, for Jacob deceived his own father through the use of goatskins (27:1–29, especially v. 16).

30:38 peeled branches. How these influenced the outcome of the breeding is not immediately apparent.

30:39 streaked or speckled or spotted. By manipulating the breeding activity of Laban’s flock (vv. 37–39), Jacob succeeds in creating for himself a large flock of animals.

30:40–42 By selective breeding Jacob ensures that the strongest animals in Laban’s flocks produce streaked or dark-colored animals. Although Laban deliberately attempted to keep Jacob’s wages to a minimum, Jacob succeeds in becoming very wealthy. Having arrived in Paddan Aram with little (32:10), he now has abundant possessions, resembling those of Abraham (12:16; 24:35).

31:1–21 Jacob Flees From Laban. Tension arises when Laban’s sons become jealous of Jacob’s prosperity. Against this background, the Lord instructs Jacob to return to Canaan. Speaking privately to his wives, Rachel and Leah, Jacob emphasizes how God has actively enriched him and invites them to join him as he returns to Canaan. Acknowledging that their father has also mistreated them, they willingly agree to flee from their homeland with Jacob.

31:3 the land of your fathers. God’s brief instruction to Jacob highlights that Canaan is the homeland of his fathers. This was not so when God called Abraham (12:1).

31:7 your father has cheated me. Jacob explains to Rachel and Leah that their father has repeatedly changed his terms of employment. On every occasion, however, God has intervened, preventing Laban from harming Jacob. Consequently, Jacob has received more and more of Laban’s livestock. The outcome reflects what Isaac said when he blessed Jacob: those who curse him will be cursed, and those who bless him will be blessed (27:29; cf. 12:3).

31:14–16 For once Rachel and Leah agree. Their future will be best served by going with Jacob, especially since God has been with him.

31:19–20 Rachel stole . . . Jacob deceived. Although it is not immediately obvious from most English translations, these verses describe two thefts. The Hebrew text of v. 20 says, “Jacob stole the heart of Laban”; in Hebrew the idiom “to steal someone’s heart” means to deceive or trick a person (see vv. 26–27). While Jacob steals Laban’s heart (i.e., deceives him), Rachel steals her father’s gods. Later, Laban accuses Jacob of stealing everything that Jacob now possesses (v. 43).

31:19 household gods. The objects Rachel steals may be small figurines that resemble certain gods. Worshipers thought that the gods were present in these images or idols, hence Laban speaks of them as “my gods” (v. 30). Perhaps Rachel steals these household gods because she hopes that possessing them will bring her good fortune and deprive her father of such benefit. If so, she has not fully broken free from her polytheistic upbringing (see 35:2; Josh 24:2). She may also have taken the items for their monetary value if they were made of precious metals.

31:21 Jacob travels south from Paddan Aram toward Canaan. hill country of Gilead. Located southeast of the Sea of Galilee, about 400 miles (645 kilometers) south of Harran.

31:22–55 Laban Pursues Jacob. Distrust and deception run deep within Laban’s family. Jacob departs for Canaan when Laban is away. However, Jacob’s father-in-law eventually overtakes Jacob and his retinue. After a heated encounter, the two men make a treaty guaranteeing not to harm each other.

31:22–23 Jacob and his family have journeyed for ten days before Laban overtakes them. By pursuing them so far, Laban demonstrates his determination to confront Jacob.

31:26–29 Laban portrays Jacob’s actions as deceptive. Laban says that he, on the other hand, would have willingly and joyfully celebrated Jacob’s departure for Canaan. In the light of his previous actions, Laban’s words sound hollow.

31:29 the God of your father said to me. Laban himself has his own gods (v. 30), for he accuses Jacob of stealing them.

31:32 that person shall not live. Unwittingly, Jacob’s response to Laban places Rachel’s life in danger. Members of this dysfunctional family act both deceptively and secretly.

31:34 camel’s saddle. Rachel prevents Laban from finding his household gods by sitting on them. Rachel’s actions suggest that she does not revere these gods.

31:36–42 Jacob turns on Laban, stressing both his innocence and the hardships that he endured in shepherding Laban’s flocks.

31:42 the God of Abraham and the Fear of Isaac. Using two different names to refer to the one deity, Jacob attributes his prosperity to God. Perhaps Jacob designates God as “the Fear of Isaac” in order to subdue Laban. In contrast to Laban, who has lost his own gods, Jacob speaks of the need to respect the God who has guarded him. Jacob possibly alludes to how God’s presence with Abraham and Isaac caused others to respect them (21:22–34; 26:26–33; cf. 20:11).

31:43 All you see is mine. Although Laban is reluctant to drop his claim of ownership, he proposes that the two men “make a covenant” (v. 44), committing them to live in harmony with each other.

31:44 covenant. The Hebrew word could equally be translated “treaty” (see 21:32).

31:45–49 The report of how they ratify the treaty concentrates on the element of witnesses. In ancient Near Eastern treaties the witnesses were usually deities; Jacob’s stone pillar and his relatives’ heap of stones probably reflect this practice. Jacob’s single stone reflects his monotheistic outlook and contrasts with the polytheistic religion of his relatives (see Josh 24:2).

31:47 Jegar Sahadutha . . . Galeed. The names associated with the treaty highlight the motif of witnesses (see NIV text note). The narrator may emphasize this because the two parties to the treaty will live about 400 miles (645 kilometers) apart.

31:49 Mizpah. This later becomes the name of a town in Gilead associated especially with the judge Jephthah (Judg 11:29).

32:1–21 Jacob Prepares to Meet Esau. Twenty years have passed since Jacob fled from Esau. Having made peace with Laban, he now prays that God will enable him to be reconciled with his estranged brother.

32:1–2 Jacob is reassured of God’s presence when the angels of God meet him and he sees the camp of God. This encounter recalls his earlier dream at Bethel, when he also saw “the angels of God” (28:12), an expression the OT uses nowhere else. Whereas Bethel, which means the “house of God,” suggests a static residence for God, God’s “camp” implies something mobile. God accompanies Jacob as he travels to Canaan.

32:2 Mahanaim. Means “two camps” (see NIV text note). Jacob probably alludes to the presence of God’s camp alongside his own. Possibly the image of two camps inspires Jacob to divide his own camp into two sections prior to meeting Esau (vv. 7–10).

32:3 messengers. Having witnessed God’s angels, Jacob sends messengers to Esau. The two events are connected by a wordplay involving the Hebrew noun mal ʾ ākîm, which denotes both angels and messengers: God sends angels from his camp to meet Jacob, and Jacob sends messengers from his camp to meet Esau. Seir. This name resembles the Hebrew word for “hairy,” which describes Esau in 25:25. Esau apparently settled in this region. the country of Edom. This expression not only recalls how Esau was known as Edom (25:30) but also echoes 25:27: Esau was “a man of the open country.” The Hebrew term translated “open country” in 25:27 is rendered “country” here. Seir and Esau were well matched. Designating Edom as Esau suggests that Jacob is free to take possession of the land of Canaan.

32:4 my lord . . . Your servant. Jacob’s message to Esau expresses considerable humility. His language contrasts sharply with God’s prediction that the older would serve the younger (25:23) and with Isaac’s blessing, which speaks of Jacob being lord over his brothers (27:29). Having alienated himself from Esau, Jacob is keen to regain his brother’s favor (33:8).

32:6 four hundred men. Jacob becomes exceptionally fearful when he hears that Esau is coming to meet him with a large number of men. With a force of 318 men, Abraham defeated the combined forces of four kings (14:14–16).

32:7 Jacob responds by dividing his camp into “two groups.” His action recalls his earlier vision of God’s camp (see v. 2 and note), but it implies that he has forgotten God’s protective presence with him.

32:9 God of my father Abraham, God of my father Isaac, LORD. Jacob invokes God in prayer using three designations. The first two underline the importance of the family line, for both Abraham and Isaac have known God in a special way. “LORD” translates God’s personal name (see 2:4 and note), which Jacob uses here for the first time.

32:10 kindness and faithfulness. By associating these characteristics with the Lord, Jacob’s prayer anticipates how God himself declares his nature in Exod 34:6 (see note there).

32:13–21 To placate his brother, Jacob generously sends herds of animals to Esau as a gift. To afford such a gift, Jacob must have become exceptionally wealthy during his stay in Paddan Aram.

32:22–32 Jacob Wrestles With God. Jacob’s nighttime face-to-face encounter with God at Peniel remarkably transforms Jacob. Jacob previously met God when he left Canaan, and he encounters him again on his return (see note on 28:10–22). The events at Bethel and Peniel are exceptionally important milestones in Jacob’s life.

32:22 Jabbok. This river flows into the Jordan Valley from the east. After seeing his family and possessions safely across, Jacob remains alone on the northern bank of the river.

32:24 a man. The unexpected introduction of a mysterious man who wrestles with Jacob during the night creates an element of suspense. Only at the end of the episode does the reader learn that Jacob has wrestled with God (v. 30). The Hebrew narrative displays the author’s literary skill through alliteration, involving the words “Jacob” (Hebrew ya ʿ ăqōb), “Jabbok” (Hebrew yabbōq) and “wrestles” (Hebrew yē ʾ ābēq). The renaming of Jacob indicates that this event is an important turning point in his life.

32:25–26 Though his powerful opponent dislocates Jacob’s hip, Jacob persistently continues to struggle with him, determined that the man bless him. Having previously struggled with Esau in order to gain the birthright and paternal blessing, Jacob now wrestles with God in order to gain his blessing.

32:28 Israel. Probably means “he struggles with God” (see NIV text note) but could mean “God struggles.” By replacing Jacob’s name with Israel, God acknowledges that Jacob has “struggled with God” and “overcome.” Jacob begins a new relationship with God. The face-to-face struggle with God changes Jacob, “the deceiver,” into Israel, the man who wrestles with God and survives, although not without personal injury.

32:30 Peniel. See NIV text note. The name captures the significance of Jacob’s encounter with God and recalls Jacob’s meeting with God face to face. Jacob has seen God and survived. Jacob’s experience is similar to Abraham’s in 18:1–15, when God appeared in human form. These encounters with God contrast with Moses’ encounter with God at Mount Sinai, which involves seeing God in all his glory (Exod 33:20).

32:32 do not eat. As a memorial to this exceptionally important life-changing encounter with God, the Israelites adopt the custom of not eating “the tendon attached to the socket of the hip.”

33:1–20 Jacob Meets Esau. The narrator recounts Jacob’s encounter with Esau in the light of his nighttime wrestling with God (32:22–32). Jacob’s remark that seeing Esau’s face “is like seeing the face of God” (v. 10; see note there) closely connects the two events. To Jacob’s surprise, Esau lovingly embraces him.

33:2 Rachel and Joseph in the rear. Jacob arranges his wives and children in order of ascending importance. As the only son the text specifically names, Joseph is set apart from his brothers. Joseph’s special standing within Jacob’s family becomes an important motif of the rest of Genesis.

33:3 bowed down. When Jacob received the paternal blessing, Isaac said that Jacob’s brothers would bow down to him (27:29). Here Jacob bows down seven times to Esau and repeatedly calls Esau “my lord” (vv. 8, 13, 14, 15). After striving to be superior to his brother, Jacob’s attitude is now one of humble submission.

33:4 embraced him. Esau’s embrace of Jacob signals a remarkable change of heart on the part of Esau; Jacob fled because Esau wanted to kill him (27:41).

33:10 to see your face is like seeing the face of God. Jacob compares his reunion with Esau with his experience at Peniel (32:22–32). Jacob’s remark does not mean that Esau’s appearance resembled God’s. Rather, by embracing Jacob and forgiving him, Esau’s actions resemble God’s. Esau treats Jacob in a way that Jacob does not deserve.

33:11 present. Hebrew bĕrākâ, which is also the word for “blessing” (see note on 26:34—28:9). Having deceived Esau out of his blessing, Jacob now looks to make restitution by returning to Esau a “blessing.”

33:13–14 Jacob declines Esau’s invitation in a way that shows Esau the utmost respect.

33:17 Jacob travels the short distance from Peniel to Sukkoth, following the Jabbok River as it flows down to the Jordan River. Here Jacob rests his flocks and herds. shelters. Sukkoth is named after the shelters that Jacob erects for his livestock. The shelters were probably temporary, as was the case when later the Israelites celebrated the Festival of Tabernacles (see Lev 23:33–43).

33:18 Shechem. Lies about 20 miles (32 kilometers) to the west of Sukkoth. Possibly, Jacob traveled from Sukkoth to Seir, as he promised Esau (v. 14), before moving on to Shechem. The land of Seir lay to the southeast of Sukkoth. By camping close to Shechem, Jacob followed in Abraham’s footsteps (12:6). While Abraham was at Shechem, God promised to give the land to his descendants (12:7).

33:19–20 Jacob buys a plot of ground in Shechem. He also sets up an altar, possibly reconstructing the one that Abraham made there (12:7). Shechem and his father, Hamor, figure prominently in the next episode.

33:20 El Elohe Israel. By naming the altar (see NIV text note), Jacob indicates that he is intimately connected to this God, the God who named him Israel at Peniel (32:28). No longer does Jacob refer to God simply as the God of his fathers.

34:1–31 Dinah and the Shechemites. Shechem’s treatment of Dinah threatens to undermine Jacob’s safe return to Canaan. Shechem’s actions toward Dinah are reprehensible. When her brothers find out what was done, they are rightfully enraged. Shechem seeks to make amends by marrying Dinah, but Jacob’s sons will not be placated. Deceptively, they persuade the men of Shechem to be circumcised. Before the men of the town have fully recovered, Simeon and Levi kill all the men of Shechem. Jacob condemns his sons’ behavior, fearing that it will endanger the future of his family in Canaan. Ironically, circumcision was meant to be a source of blessing by connecting others to Abraham. The punishment (killing the Shechemites) exceeds the crime (Shechem’s rape of Dinah).

34:2 ruler of that area. Hamor was an influential person. His standing within the community may well have influenced his son Shechem’s behavior and Shechem’s subsequent expectation that Hamor could arrange for Shechem to marry Dinah. took her and raped her. Shechem violated Dinah, and one result was that she was now ineligible for a proper marriage.

34:5–7 Jacob and his sons react differently: Jacob is slow to act when he learns Shechem defiled Dinah, but Shechem’s actions enrage Dinah’s brothers. In the events that follow, Jacob’s sons take the initiative, acting both deceitfully and without their father’s approval.

34:8–10 Hamor attempts to get permission for Shechem to marry Dinah by offering Jacob’s family the opportunity to integrate with the local community and become permanent residents.

34:12 the price for the bride. In line with ancient Near Eastern custom, Shechem offers Jacob and his sons a gift of money. This was a normal part of arranging a marriage. When Jacob was with Laban, he paid a bride-price equivalent to seven years labor. Shechem is obviously determined to have Dinah as his wife.

34:13 deceitfully. The Hebrew term conveys a strong sense of malice; Isaac uses the same word to describe Jacob’s taking Esau’s blessing (27:35). Unwilling to forgive Shechem, the sons of Jacob “the deceiver” respond “deceitfully.”

34:14 not circumcised. In ch. 17 circumcision is the sign of the covenant that God establishes with Abraham. This covenant, which centers on Abraham being the father of many nations, is about Abraham and his descendants mediating God’s blessing to others. While Jacob’s sons correctly see circumcision as a means by which others may become part of Abraham’s family, they have no desire to bring God’s blessing to the people of Shechem.

34:21–23 Duped by Jacob’s sons, Hamor and Shechem persuade the men of their city to be circumcised.

34:25 Simeon and Levi. Full brothers of Dinah. They slaughter the men of Shechem, who are still recovering after being circumcised. Shechem’s crime, while serious, did not warrant such brutal retaliation. This punishment far exceeds Shechem’s crime. Consequently, Jacob condemns it (v. 30) and continues to hold it against Simeon and Levi until his death (49:5–7). Although Simeon and Levi do the killing, their brothers join them in looting the city. The whole event is a shameful episode for Abraham’s descendants.

34:30 brought trouble on me. As immigrants living in a hostile environment, Jacob fears for the future safety of his whole family.

34:31 The narrator gives the final word to Simeon and Levi, a possible reminder that Jacob’s failure to intervene at an earlier stage may have contributed to the outcome.

35:1–15 Jacob Returns to Bethel. The events at Shechem possibly prompt God to instruct Jacob to relocate to Bethel. Jacob returns to where God appeared to him when he first fled from Canaan to go to Paddan Aram (28:10–22).

35:1 build an altar there. Jacob previously erected a pillar at Bethel (28:18). God now instructs him to return to Bethel, an event that will confirm God’s faithfulness to Jacob’s promises (28:20–22).

35:2–3 Recognizing that Bethel is the “house of God” (see NIV text note on 28:19), Jacob prepares his family for their encounter with God. At this stage some members of the family appear to be polytheists, worshiping a number of gods. Rachel, e.g., took her father’s household gods (31:19). Jacob insists that they must abandon these gods in favor of God, who has faithfully cared for him. Additionally, Jacob demands that his family get rid of any defilement caused by worshiping other deities. After washing to purify themselves, they must change their clothes, further symbolizing their transformation from polytheism to monotheism.

35:3 in the day of my distress. Not just one particular day, but every occasion when Jacob was in difficulty.

35:4 rings in their ears. Possibly the idols, rather than the people, wore these. By burying these cultic objects, a known second millennium BC practice for disposing of images, Jacob placed them beyond further use. Their burial at Shechem may be symbolically significant, implying that the violent actions of Simeon and Levi reflect the influence of polytheism. Later, also at Shechem, Joshua challenges his fellow Israelites to throw away the gods that their ancestors worshiped (Josh 24:14, 23).

35:5 the terror of God. An appropriate fear of God may restrain people’s actions. “Fear of God” is a significant motif in Genesis (e.g., 20:8, 11); God himself is even known by the title “the Fear of Isaac” (31:42, 53).

35:6 Luz (that is, Bethel). See note on 28:19.

35:7 El Bethel. See NIV text note. The name draws attention to how God revealed himself at this location. Altars sometimes mark where God appeared to the patriarchs (12:7). They may also form a temporary sanctuary in the hope that God would make himself known at them (33:20).

35:8 Deborah. This brief note regarding the burial of Rebekah’s nurse (24:59) under the oak called Allon Bakuth (see NIV text note) contrasts sharply with the mention of Jacob burying the foreign gods under the oak of Shechem (v. 4). They mourn for Deborah with weeping but shed no tears for the buried gods at Shechem.

35:9–10 This recalls how God blessed Jacob at Peniel (32:29), changing his name to Israel to signal his transformation (see note on 32:28). God has blessed Jacob like Abraham (24:1) and Isaac (25:11).

35:11–12 God speaks once more to Jacob at Bethel (see 28:13–15), using expressions that recall his previous promises to Abraham and Isaac.

35:11 God Almighty. This is how God revealed himself to Abraham (17:1) before promising numerous descendants, nations, and kings (17:6). Isaac highlighted the same concepts when he blessed Jacob (28:3–4; see 27:29). God now affirms that Jacob is heir to the covenant he initially made with Abraham and later established with Isaac. be fruitful and increase in number. God’s plans for the patriarchs involve fulfilling what he originally intended when he created humanity (1:28). Through Abraham, Isaac, and Jacob, God sets in motion a process that will bring to completion his purposes in creating the world. a community of nations will come from you. This reflects God’s earlier promise to Abraham that he would be the father of many nations (17:4–5), an idea Isaac echoed when he blessed Jacob (28:3). kings will be among your descendants. This again links to Abraham, whose descendants will be kings (17:6, 16). As a whole, the book of Genesis follows a unique family line associated with future royalty. This royal expectation reappears in Joseph’s dreams (37:6–10). God’s promise of land to Abraham (e.g., 12:7; 13:15–17; 15:18–21) and Isaac (26:3–4) passes on to Jacob.

35:14 stone pillar. See note on 28:18. drink offering. Mentioned only here in Genesis, this may involve wine (see Exod 29:40).

35:16–29 The Deaths of Rachel and Isaac. From Bethel, Jacob moves southward in the direction of Hebron to where Isaac, his father, is living (v. 27). Tragically, Rachel dies when giving birth.

35:16 Ephrath. A name associated with the town of Bethlehem (v. 19; Ruth 1:2; Mic 5:2).

35:18 Ben-Oni. Rachel’s name for her son recalls her difficult labor (see NIV text note). Benjamin. Jacob’s name for his son (see NIV text note); the name may also mean “son of the south,” a suitable name since all of Jacob’s other sons were born in the north.

35:20 that pillar marks Rachel’s tomb. Rachel’s burial place remained known centuries later during the time of Moses and early Israel (1 Sam 10:2).

35:21 Migdal Eder. The precise site is unknown. Since Migdal means “tower” and Eder means “flock/herd,” perhaps this location had a tower that shepherds used.

35:22 Reuben . . . slept with . . . Bilhah. This brief report concerning Reuben has important implications for his standing within Jacob’s family. While Reuben may have intentionally slept with Bilhah in order to establish his position as firstborn and principal heir (see 2 Sam 16:20–23), it has the opposite result. Jacob bestows on Joseph the status of firstborn (1 Chr 5:1–2; see note on Gen 49:3–4), and Reuben’s later attempt to regain his father’s favor fails (see 37:21–22 and note). concubine. See note on 25:1.

35:27 Mamre, near Kiriath Arba (that is, Hebron). See 13:18; 23:2 and note. Jacob follows in the footsteps of Abraham and Isaac. As ch. 35 reveals, Jacob is the one through whom God’s promises to the patriarchs will move toward fulfillment. Isaac witnesses the return of Jacob to Hebron, having sent him away to Paddan Aram 20 years previously.

35:28–29 This report of Isaac’s death and burial (see also 49:29–31) concludes 25:19—35:29.

36:1–30 Esau’s Descendants. Before recounting events associated mainly with Jacob’s sons, this passage provides some further information concerning Esau and his descendants. Genesis sometimes gives information about less important figures first (e.g., 4:17–24; 25:12–18).

36:1 This is the account of the family line of. See note on 2:4. Esau (that is, Edom). See 25:30.

36:2–3 The names of Esau’s wives differ from those recorded in 26:34; 28:9. A variety of explanations may account for the variations: (1) the same woman may have been known by different names, (2) different women may have shared the same name, and (3) Esau may have had more than three wives.

36:6–8 The reason for Esau’s separation from Jacob echoes the earlier account of Abraham and Lot parting company (13:5–6).

36:9 This is the account of. Although this duplicates the heading that introduces ch. 36, this verse underlines in particular Esau’s association with the hill country of Seir, which lay to the east of the Arabah.

36:12 concubine. See note on 25:1. Timna. Also mentioned in v. 22, she was a native of Seir and a sister of various tribal leaders.

36:15 chiefs. This emphasizes the identity of the tribal leaders descended from Esau. Esau has five sons and ten grandchildren (vv. 9–14), from whom 14 tribes descend (vv. 15–29).

36:20–30 Including details about the original inhabitants of Seir is surprising. There are seven tribal leaders (v. 29), suggesting that Esau’s 14 tribes gained ascendancy in the hill country of Seir (see Deut 2:12, 22).

36:31–43 The Rulers of Edom. This section begins by listing various kings who reigned in Edom. Since the kings are linked to different towns, this list probably reflects the existence of a series of dynasties associated with towns, which in different periods exercised authority over the region of Seir.

36:31 before any Israelite king reigned. The observation that there were kings in Edom before there were kings in Israel implies that the author of this passage either anticipated or knew of an Israelite monarch. The movement in Edom from tribal leaders or chiefs to kings also occurred later in Israel.

36:40–43 A further list of Edomite chiefs links to Esau. While several of the names overlap with the chiefs in vv. 15–19, new clans probably come into being that are associated with particular locations. This list of chiefs also occurs in 1 Chr 1:51–54.

37:1—50:26 The Family of Jacob. The final narrative section in the book of Genesis gives special attention to Joseph because the continuation of the promised royal line traces to his son Ephraim. However, future kingship is also linked to the lineage of Judah, anticipating later developments when God rejects the line of Joseph in favor of David from the tribe of Judah (see Ps 78:67–72).

37:1–11 Joseph’s Dreams. Although he is one of the younger sons of Jacob, special attention is given to Joseph. Favored by his father, he has two dreams in which he sees his brothers bowing down to him. Various indicators within this section suggest that Joseph will be the one through whom the promised line of royalty will continue.

37:1 Attention switches from the hill country of Seir, where Esau’s descendants live, to Canaan, where Jacob settles.

37:2 This is the account of. This heading, the last in a long series (see note on 2:4), introduces the final part of Genesis. Joseph. The youngest of Jacob’s sons (apart from Benjamin). Israel/Jacob gives Joseph the status of firstborn, a special privilege that sets Joseph apart from his brothers (1 Chr 5:1–2). bad report. By reporting on his brothers, Joseph alienates himself from them. His action suggests that his attitude toward moral behavior differed from that of his older brothers, something that the subsequent narrative largely confirms.

37:3 Israel loved Joseph more than any of his other sons. Jacob may have favored Joseph over Joseph’s brothers because Joseph was Rachel’s older son (see 33:2) and apart from Benjamin, the youngest. ornate robe. This gift signals Joseph’s special standing within the family. The precise style of the cloak is unknown; it is not necessarily multicolored (an idea that the earliest Greek translation of this passage introduces). 2 Sam 13:18 associates such distinctive clothing with royalty.

37:4 they hated him. Joseph’s privileged position becomes a source of deep hatred within the family. His brothers despise him.

37:5 a dream. While the narrator does not disclose the source of Joseph’s dream, throughout Genesis dreams are revelations from God (20:3; 28:12; 31:10–13; 40:5–8; 41:1, 15–16).

37:8 reign over us. The image of Joseph’s brothers’ sheaves bowing down to Joseph’s sheaf (v. 7) provokes a hostile reaction from Joseph’s brothers. In light of God’s promises to Abraham (17:6) and Jacob (35:11) that kings would come from them, as well as the special attention that Genesis gives to tracing a unique family lineage, Joseph’s dream suggests that he will be the one through whom royalty will come. Set alongside his father’s desire to dress him as a prince (see note on 37:3), the motif of royalty takes on added significance. The idea that Joseph might reign over his brothers fuels their hatred of him. The dream is later fulfilled on several occasions (42:6; 43:26; 44:14; 50:18).

37:9–11 Joseph’s second dream reinforces the idea that he will rule over the members of his family. Including his father and mother among those who will bow down to him causes his father to rebuke him.

37:10 your mother. Leah, since Rachel is already dead (35:16–19).

37:11 his father kept the matter in mind. This remark suggests that Jacob did not dismiss the idea entirely. Jacob may well have recalled how his father Isaac had blessed him, promising that his brothers would bow down to him (27:29).

37:12–36 Joseph Sold by His Brothers. Filled with jealousy toward their younger brother, Joseph’s brothers seize an opportunity to sell Joseph into slavery. As events develop, Reuben sees the assault on Joseph as providing a way of regaining his father’s favor by restoring Joseph to him. In marked contrast Judah sees the possibility of enriching himself and his brothers through trading Joseph as a slave to passing merchants. The callous behavior of the brothers recalls how earlier in Genesis, Cain killed his brother Abel (4:1–16).

37:12–17 As shepherds, Jacob’s sons take their flocks northward from Hebron to search for better grazing.

37:17 Dothan. About 13 miles (21 kilometers) north of Shechem.

37:18–20 Joseph’s brothers conspire to kill him. See note on vv. 12–36.

37:21–22 Reuben’s intervention is probably motivated by a desire to regain his father’s favor rather than out of compassion for Joseph. Reuben hopes that Jacob will reinstate him as firstborn son (see 35:22 and note). Subsequent events, however, prevent him from rescuing Joseph (v. 29).

37:25 eat their meal. After throwing Joseph into a dry cistern, the brothers hard-heartedly begin to eat a meal. As they do, they observe a group of traders, whom they take to be Ishmaelites, traveling southward in the direction of Egypt. camels. See note on 12:16.

37:26–27 Revealing something of his selfish nature, Judah proposes that they sell Joseph as a slave. He cloaks his greed by suggesting that this will be an act of compassion on the part of the brothers.

37:28 Midianite merchants. When the traders get closer, they are identified more accurately. They may have been a subgroup within the broader category of Ishmaelites (v. 25). twenty shekels of silver. Early second-millennium BC documents indicate that slaves normally sold for 15–30 shekels.

37:29 tore his clothes. Reuben’s response indicates his deep frustration at not being able to return Joseph to Jacob.

37:30 Where can I turn now? Reuben’s concern is primarily about redeeming himself rather than about Joseph (see note on vv. 21–22).

37:31 Joseph’s robe. There is an element of irony in how Jacob’s sons deceive Jacob with the robe covered in goat’s blood. Previously, Jacob deceived his father by wearing Esau’s clothes and goatskins (27:15–16).

37:34 sackcloth. Attire appropriate to convey grief and personal loss. many days. Because of his special love for Joseph, Jacob mourns for a considerable period of time.

37:35 grave. Hebrew šĕ ʾ ōl (see note on Ps 6:5).

37:36 Potiphar, one of Pharaoh’s officials, the captain of the guard. Although the exact nature of Potiphar’s post is uncertain, he was probably responsible for overseeing the detention of other important officials when Pharaoh imprisoned them (see 40:1–3). This probably explains why Potiphar later imprisons Joseph alongside those whom the king of Egypt has detained in prison (39:20).

38:1–30 Judah and Tamar. Although ch. 38 abruptly interrupts the story of Joseph in Egypt, it is an essential component within the overall story. It accounts for a remarkable transformation in the character of Judah, anticipating the positive role that he plays when later he and his brothers journey to Egypt in search of food. Additionally, and of equal importance, ch. 38 describes the continuation of Judah’s family line, concluding with the birth of twins, when remarkably the “firstborn”—marked by the scarlet thread—is pushed aside by his sibling. Given the significance of similar events in Genesis involving “firstborn” sons, the birth of Perez is noteworthy, all the more so because he is the ancestor of the royal line of David (Ruth 4:18–22).

38:1–2 Judah’s relocation to Adullam parallels Joseph’s departure to Egypt. Judah’s subsequent marriage to a Canaanite woman reinforces the impression that he cares little for his own family. The patriarchs discouraged marrying foreigners (24:3; 26:34–35; 28:1).

38:6–7 With minimal detail, the narrator presents Er as “wicked” (v. 7), and God punishes him by death. The twofold reference to him as “firstborn” is noteworthy in a book that is especially interested in tracing the assumed rights of firstborns.

38:8 Since Tamar is a childless widow, Judah arranges for his second-born son, Onan, to marry her, an arrangement known as levirate marriage (see Deut 25:5–10; Ruth 1:11–13; Matt 22:24–25; Luke 20:28).

38:9 he spilled his semen on the ground. The narrator does not fully explain the reason for Onan’s action. Perhaps Onan despised his deceased brother and did not want Tamar’s child to have Er’s share of Judah’s inheritance. Not only would this reduce Onan’s portion of his father’s possessions but, as firstborn heir, “Er’s son” would receive a double portion.

38:11 The deaths of Er and Onan make Judah highly protective of Shelah. Out of self-interest, Judah sends Tamar back to her own family, giving little thought to her future well-being.

38:12 The death of Judah’s wife sets the stage for an unexpected development.

38:13–14 Observing that Judah has not kept his promise regarding Shelah (v. 11), Tamar takes unusual steps to become pregnant by Judah. By hiding her face with a veil, Tamar disguises herself as a “shrine prostitute” (v. 21; see note there). Given Judah’s inability to recognize Tamar, the name of the location where she waits for Judah is somewhat ironic: Enaim means “two springs” or “a pair of eyes.” Its precise location is unknown.

38:15–18 Taking Tamar to be a prostitute, Judah, now a widower, looks to gratify his sexual desires. This further evidences his self-centered approach to life. Tamar, knowing that Judah is untrustworthy, asks for a guarantee that he will pay her with a young goat from his flock.

38:18 seal and its cord. This may have been a necklace that consisted of a small cylinder seal that produced an impression unique to the owner.

38:20 his friend the Adullamite. Hirah (v. 12).

38:21 shrine prostitute. Occurs infrequently in the OT (Deut 23:17; Hos 4:14). Fertility rituals were an accepted part of Canaanite religious practices but played no part in orthodox Israelite worship.

38:24 have her burned to death! Judah’s condemnation of Tamar is exceptionally hypocritical and shows little compassion for his daughter-in-law.

38:25–26 Judah acknowledges his own guilt in keeping Shelah from marrying Tamar. Not only does this justify Tamar’s unconventional conduct, but it marks a turning point in Judah’s life. From this point onward in the narrative, his behavior is very different. Without knowledge of this event, it would be difficult to explain why Judah, having sold Joseph into slavery in Egypt, is later prepared to sacrifice his own freedom in order to take the place of Benjamin as a slave.

38:27–30 To identify the firstborn son, the midwife ties a scarlet thread on the wrist of Zerah (see NIV text note on v. 30). Yet before Zerah is born, Perez breaks out in front of him (see NIV text note on v. 29). Genesis has recorded a series of incidents in which younger brothers usurp firstborn sons. Centuries later, in the time of Samuel, the lineage of Perez will replace the firstborn lineage of Joseph/Ephraim, leading to the creation of the Davidic dynasty (see Ps 78:67–72). The events of ch. 38 take on great significance when viewed in the light of God’s plan to redeem humanity through an offspring descended from Eve through the line of Abraham, Isaac, and Jacob. Ultimately, this is fulfilled in Jesus Christ (Matt 1:1–16).

39:1–23 Joseph and Potiphar’s Wife. God is with Joseph, in spite of his enslavement in Egypt. Joseph’s loyalty to God, reflected in his personal integrity, results in blessing for Potiphar. This continues a pattern of God’s mediating his blessing to others through the line of patriarchs, beginning with Abraham. However, Joseph’s integrity results in Potiphar’s wife falsely accusing him. Joseph is once more the victim of injustice.

39:1 By echoing 37:36, this verse resumes the story of the Midianites selling Joseph into slavery in Egypt. one of Pharaoh’s officials, the captain of the guard. See note on 37:36.

39:2–5 The frequent references to the “LORD” underscore that Joseph’s success comes from God. The “LORD” prospers both Joseph and those whom he serves. In light of God’s earlier promises to bless others (12:3; 18:18; 22:18; 26:4), this presents Joseph as the “firstborn” heir to Abraham, Isaac, and Jacob.

39:6–10 Potiphar’s wife is attracted to Joseph because he is handsome and successfully manages her husband’s household. However, Joseph’s loyalty to his master, Potiphar, prevents him from yielding to the sexual advances of Potiphar’s wife. His faith in God clearly influences his moral stance; to commit adultery would involve sinning “against God” (v. 9). Joseph does not exploit the trust Potiphar placed in him, nor does he succumb to the temptation of sexual gratification. He recognizes that all wrongdoing offends God (Ps 51:4).

39:11–18 This is the second time (see 37:31–33) in this short story of Joseph’s life that someone uses one of Joseph’s cloaks to deceive others. Potiphar’s wife exploits the situation to the maximum. She emphasizes Joseph’s foreign status by describing him as a “Hebrew” (vv. 14, 17; see note on 14:13). She presents Joseph’s assault on her as an assault on the entire household, persuading her servants to support her cause. The vehemence with which Potiphar’s wife condemns Joseph is a chilling reminder of how vengeful human nature can be.

39:17 you brought. Subtly she places part of the blame on her husband because he was responsible for bringing Joseph into their household (see also “your slave” in v. 19). make sport of. The Hebrew word elsewhere describes Ishmael “mocking” his younger brother Isaac (21:9) and Isaac “caressing” his wife Rebekah (26:8).

39:19–20 Accepting his wife’s accusation, Potiphar puts Joseph in prison. As captain of the guard (v. 1), Potiphar is well-placed to ensure Joseph’s swift imprisonment (see note on 37:36).

39:20 where the king’s prisoners were confined. This anticipates later developments in the story.

39:21–23 As in Potiphar’s house, the Lord is with Joseph (vv. 2–5), so the warden entrusts Joseph with responsibility for all that happens within the prison.

40:1–23 The Cupbearer and the Baker. Through being imprisoned, Joseph comes into contact with two former members of the Egyptian royal household. As both officials await their fate in prison, Joseph’s ability to interpret their dreams paves the way for later developments in his life.

40:1 cupbearer . . . baker. Important positions within the royal household. Both men had regular access to the king. Their duties were not those of lowly domestic servants. offended their master, the king of Egypt. The reason they now find themselves imprisoned alongside Joseph. All three men share the same experience, although the outcome for one of them will be very different.

40:2 officials. The same Hebrew term denotes Potiphar (37:36; 39:1), who was a man of some wealth, having both slaves and fields.

40:3 captain of the guard. Potiphar held this position (37:36; 39:1), and he may have assigned Joseph to attend both officials.

40:5 Like Joseph as a teenager (37:5–11), the two men have intriguing dreams. However, because they are imprisoned, they cannot ask priests and wise men to interpret their dreams (cf. 41:8).

40:8 interpretations belong to God. This may not have surprised the two men since Egyptians consulted their temple priests for interpretations (see note on 41:8). However, by offering to explain their dreams, Joseph indicates that he has a special God-given ability.

40:9–11 The cupbearer’s dream reflects something of what his normal duties entailed.

40:13 will lift up your head. This same motif comes later in v. 19, where it applies to the baker. However, although Pharaoh will lift up the heads of both men (v. 20), the results are very different.

40:14 remember me. In spite of Joseph’s request, the cupbearer quickly forgets about him (v. 23).

40:15 dungeon. The Hebrew term is translated “cistern” in 37:24. In both Canaan and Egypt, Joseph finds himself unjustly imprisoned. While he declares his innocence, the cupbearer quickly forgets his plea.

40:16–17 The chief baker recounts his dream, hopeful of a positive interpretation.

40:19 will lift off your head. Whereas Pharaoh’s lifting up the cupbearer’s head reinstates him, the same idiom describes an ominous outcome for the chief baker. The idiom may not necessarily describe his decapitation, but Pharaoh impales the baker’s body outdoors, permitting birds of carrion to gorge on it.

40:20–22 Joseph’s interpretations of their dreams come to fruition.

40:20 Pharaoh’s birthday. The anniversary of either his birth or his ascension to the throne of Egypt. lifted up. The heads of both men are raised (see note on v. 13) with very different consequences for them (see note on v. 19).

40:23 he forgot him. Joseph had asked the chief cupbearer to mention him to Pharaoh (v. 14).

41:1–40 Pharaoh’s Dreams. After two years, the cupbearer recalls Joseph’s ability to interpret dreams and tells Pharaoh about Joseph. When Joseph subsequently explains Pharaoh’s dreams, Pharaoh dramatically exalts him from a prisoner to second-in-command to Pharaoh himself. This unexpected transformation prepares for later developments in the story involving Joseph’s brothers. Joseph consistently credits God as both the source and interpreter of Pharaoh’s dreams (vv. 16, 25, 28, 32), and Pharaoh perceives that Joseph is unique (v. 38).

41:1–7 Pharaoh’s dreams are the last of three pairs that the Joseph story records. Both of Pharaoh’s dreams share common elements: seven fat heads of grain and seven thin ones parallel seven fat cows and seven thin ones; the seven thin items consume the seven fat ones.

41:1 two full years had passed. This is the time gap between the cupbearer’s release and Pharaoh’s dreams. Joseph has remained in prison during this period.

41:8 The repetition of the common pattern in his dreams fills Pharaoh with unease; he realizes that these are no ordinary dreams, so he seeks an interpretation. magicians. Priests linked to Egyptians temples. Among their various duties, Egyptian priests interpreted omens and signs. Pharaoh may have expected these sorcerer-priests, along with the wise men, to explain his dreams.

41:12 Hebrew. See note on 14:13. Joseph’s ethnic origin distinguished him from others (see note on 39:11–18).

41:14 dungeon. May refer to a “pit” (see note on 40:15). shaved. Egyptians tended to be smooth-shaven in contrast to some other ethnic groups (cf. 2 Sam 10:4).

41:16 Joseph emphatically identifies God as the one who interprets dreams. He downplays his own ability in order to give God his rightful place.

41:24 magicians. See note on v. 8.

41:25–32 Joseph explains Pharaoh’s dreams, underlining that they reveal what God is “about to do” (v. 25).

41:33–36 Joseph goes beyond interpreting Pharaoh’s dreams to offering a plan of action for addressing the forthcoming situation.

41:34 a fifth of the harvest. This probably takes into account loss due to their storing harvested grain “in reserve for the country” (v. 36) over a longer period of time.

41:38 Joseph deeply impresses Pharaoh. in whom is the spirit of God. See NIV text note. This does not necessarily refer to the Holy Spirit, although God’s Spirit may well have enabled Joseph to interpret dreams. Pharaoh’s remark may be of a more general nature, recognizing Joseph’s God-orientated nature. Readers of Genesis, however, may have interpreted Pharaoh’s remark as consistent with how God empowered particular individuals by his Spirit to undertake special duties on his behalf, especially those in positions of leadership (Judg 3:10; 6:34; 1 Sam 16:13).

41:41–57 Joseph in Charge of Egypt. This short passage covers seven years, from Joseph’s appointment as Pharaoh’s deputy to the start of the famine in Egypt.

41:42–43 Pharaoh dresses and honors Joseph as befits Joseph’s new status as Pharaoh’s “second-in-command” (v. 43).

41:45 Zaphenath-Paneah. The process of integrating Joseph, a Hebrew, into the mainstream of Egyptian life involves renaming him. His marriage to the daughter of a prominent priest would also have assisted Joseph’s integration. The text does not indicate, however, that Joseph’s marriage involved any religious compromise on his part. Toward the end of his life, he clearly identifies with the spiritual aspirations of Abraham and his descendants (50:24–25).

41:46 thirty years old. Joseph has been in Egypt for 12 or 13 years (see 37:2).

41:50–52 The birth of Joseph’s sons coincides with the fruitful years.

41:51 Manasseh. Conveys the idea of “forget” (see NIV text note). Joseph wants to forget past events involving his affliction and the betrayal of his own brothers.

41:52 Ephraim. Means “twice fruitful” (see NIV text note); Joseph sees the birth of two sons as a sign of fruitfulness, an important motif in Genesis (e.g., 1:28; 17:6; 28:3; 35:11; 47:27).

41:53–57 Repeated references to Joseph underscore his role in providing food as famine grips Egypt and surrounding countries.

42:1–38 Joseph’s Brothers Go to Egypt. The impact of the famine causes Jacob to send his sons to Egypt. Having sold Joseph into slavery 20 years previously, the brothers have no reason to imagine that Joseph now oversees the government of Egypt. By accusing his brothers of spying, Joseph sets up a series of events that eventually result in dramatically reuniting Jacob’s family, but not before Joseph discovers how much the guilt troubles his brothers.

42:1–5 The famine is widespread, causing food shortages in Canaan.

42:6 they bowed down to him. This recalls the dreams Joseph had 20 years previously as a teenager (37:5–11). His brothers unknowingly fulfill those dreams.

42:7–12 Joseph disguises his true identity from his brothers by using an interpreter (v. 23). Over 20 years have passed since the brothers were last together; at that time Joseph was only 17 years old. Now almost 40 years old, Joseph is dressed as a wealthy Egyptian administrator. Not surprisingly, his brothers do not recognize him. In order to discern something of their character, he charges them with being spies sent to determine the strength of Egyptian defenses.

42:13 one is no more. The brothers’ short response ends ironically by alluding to Joseph.

42:17 custody for three days. Joseph places them under arrest. Maintaining his accusation that they are spies, Joseph demands that his brothers prove their honesty.

42:18–20 When Joseph addresses his brothers after three days, he reverses his prior decision to retain all the brothers in Egypt, apart from one. Joseph keeps one of them hostage, and he permits the other brothers to go to Canaan to bring Benjamin back to prove their honesty. By allowing most of the brothers to return to Canaan, they will be able to take grain back for their starving households. Joseph justifies this change of heart on the basis that he fears God (v. 18).

42:21–23 The brothers view their “misfortune” as God’s punishment for treating Joseph callously. They are unaware that Joseph understands what they are saying, and he is moved to tears but hides them from his brothers.

42:25–28 Unexpectedly discovering in a sack one of the payments they brought for the grain fills the men with apprehension. Trembling, they attribute this to divine providence, sensing that this may bring them additional trouble. Even after 20 years, their treatment of Joseph troubles their consciences.

42:35 Discovering the money pouches dismays Jacob and his sons. It appears that the brothers have not paid for the Egyptian grain.

42:36–37 The unfolding sequence of events appears ominous. Reuben’s willingness to put to death his own sons fails to reassure Jacob. Benjamin is unlikely to be safe in the care of someone who would even consider killing his own sons. Unjustly, the punishment for Reuben’s failure would fall more heavily on his sons than on Reuben himself.

42:38 Jacob emphatically rejects Reuben’s offer. grave. See note on 37:35.

43:1–34 The Second Journey to Egypt. The pressing threat of starvation causes Jacob’s sons to return to Egypt to buy more grain. Joseph unexpectedly invites them to eat at his house, causing the brothers to suspect that some terrible fate awaits them.

43:3–10 Unlike Reuben, who failed to persuade his father (42:37–38), Judah successfully convinces Jacob to entrust Benjamin into his care. In his speech, Judah emphasizes that he personally will bear the blame should anything happen to Benjamin. Judah displays qualities of leadership that are later reflected in his descendants, which include the royal lineage of David. See note on 49:8–12.

43:11–14 Without knowing Joseph’s true identity, Jacob sends gifts to honor him.

43:14 may God Almighty grant you mercy. Conscious of the potential danger awaiting his sons in Egypt, Jacob prays that God will be merciful to them. God subsequently answers his prayer when Joseph forgives his brothers.

43:15–18 The unanticipated invitation to Joseph’s house alarms his brothers. Ironically, they fear that Joseph, the one they sold into slavery, will enslave them.

43:19–22 Describing how they discovered the silver in their sacks, the brothers are openly honest with Joseph’s steward.

43:23 The steward’s reply attributes the silver in the sacks to divine intervention, probably knowing that Joseph was responsible for this (42:25).

43:26 they bowed down. For a second time (see 42:6), Joseph’s brothers fulfill his dreams (37:5–11) by prostrating themselves before him.

43:30 Seeing Benjamin after 20 years apart, Joseph struggles to control his feelings.

43:32–34 For cultural reasons Egyptians and Hebrews did not eat together. However, Joseph ensures that his younger brother Benjamin is especially privileged. Joseph may have done this to see how his brothers would react toward Benjamin. Would they be jealous of Benjamin as they had been jealous of him when their father had favored him (37:4)?

44:1–34 A Silver Cup in a Sack. Joseph instigates a plan to determine how his older brothers view their youngest brother, Benjamin. Will they treat him as callously as they had Joseph? How will they react when Benjamin is accused of misappropriating Joseph’s silver cup? Remarkably, Judah not only pleads at length for Benjamin’s release but willingly offers to become Joseph’s slave so that Benjamin may return home safely to Canaan. Judah’s intervention contrasts sharply with his earlier willingness to sell Joseph into slavery (37:26–27).

44:1–2 steward. This unnamed individual held a position of considerable importance within Joseph’s house and was worthy of respect (see vv. 7–10). Joseph issues similar instructions to those that he gave when his brothers previously left Egypt (42:25). In addition, he commands that his own silver cup be placed in Benjamin’s sack.

44:4–5 As part of the ruse by which Joseph intends to discern the attitude of his brothers, he sends his steward after them.

44:5 for divination. Possibly with a sense of irony, Joseph describes his cup as one used for gaining knowledge by supernatural means. It seems unlikely that Joseph practiced divination, something God later prohibited (Deut 18:10; see 2 Kgs 17:17; Jer 14:14; see note on 30:27). However, he obviously wished to make his brothers believe that he could discern things supernaturally (v. 15). Ironically, the cup becomes the means by which he gains an insight into the present inner nature of his brothers.

44:9–10 Joseph’s steward imposes a less demanding punishment than the brothers suggest. He, unlike them, is fully aware of the ruse. Their proposal that the guilty party be put to death is their way of claiming that they, being innocent, have nothing to fear from the charge made against them.

44:13 tore their clothes. A visible demonstration of their grief as they contemplate Benjamin’s fate.

44:14 Judah and his brothers. The narrator anticipates the special role that Judah will play in mediating Benjamin’s release. they threw themselves to the ground before him. Joseph’s brothers fulfill his dreams a third time (see note on 43:26).

44:15 find things out by divination. Joseph’s steward described the silver cup as what Joseph “uses for divination” (v. 5). However, having orchestrated all that occurred, Joseph did not need to rely on divination to discover what happened. This reference to divination is another part of the ruse. By emphasizing his own ability to know things that are hidden, Joseph puts his brothers under pressure to speak the truth.

44:16 God has uncovered your servants’ guilt. Judah’s response is striking, probably alluding to how they earlier treated Joseph. What they did in the past places them under divine judgment. Because they sold their brother into slavery, their punishment is to be enslaved also. Remarkably, in light of Joseph’s earlier dreams (37:5–11), Judah declares that he and his brothers are “now my lord’s slaves.”

44:17 In spite of how his brothers treated him, Joseph does not seek vengeance. Rather, he will let his older brothers return to Canaan, keeping only Benjamin as a slave. No doubt Joseph is especially keen to see how Judah and his brother will respond to this proposal. Will they place their own well-being above Benjamin’s?

44:18–34 Judah’s speech to Joseph is lengthy; most human speeches in Genesis are short. Humbly acknowledging Joseph’s special status as “equal to Pharaoh” (v. 18), Judah pleads passionately for the release of Benjamin, outlining in some detail how the loss of Benjamin would severely affect his father. Having guaranteed the safe return of Benjamin, Judah offers himself as a slave in his place. More than anything else, Judah wants to prevent his father from suffering further grief. Judah’s impassioned appeal to Joseph sharply contrasts with his previous proposal to sell Joseph into slavery (37:26–27). Now Judah himself is prepared to suffer loss of freedom and great hardship in order that Benjamin not be enslaved in Egypt.

45:1–28 Joseph Makes Himself Known. Although Joseph has successfully concealed his identity from his brothers, Judah’s speech changes everything. Joseph can no longer hold back his feelings. With tears, he discloses his true identity to his brothers. In doing so, he refrains from condemning them, pointing rather to the providential nature of all that has occurred. In spite of all that he has suffered, Joseph can see God at work in everything that has happened. Building on this, he urges his brothers to return to Canaan in order that Jacob’s whole family may migrate to Egypt to avoid the five years of famine that remain.

45:1–3 While Joseph dismisses his Egyptian attendants, they cannot but overhear their distraught and emotional master as he reveals his identity to his brothers. With good reason, Joseph’s brothers are both speechless and fearful.

45:4–8 Joseph does his utmost to calm his fearful brothers. While he could have with justification pointed to their cruelty and deceit, he concentrates rather on how God transformed his tragic personal circumstances into an opportunity to help others. Twice in these verses Joseph refers to the concept of saving the lives of others. While this has a physical dimension, Joseph’s actions foreshadow the greater salvation that will come through Jesus Christ, the one in whom is fulfilled everything associated with the divine promises linked to a royal descendant of Abraham.

45:8 father to Pharaoh. Joseph’s description of himself recalls how God previously covenanted with Abraham that he would be the “father of many nations” (17:4–5). Since Jacob gave Joseph the status of “firstborn” in place of Reuben (see 1 Chr 5:1–2), Joseph is heir to the special covenant God established with Abraham, Isaac, and Jacob.

45:9–13 Joseph gives instructions for the rest of his family to move to Egypt so that they may avoid the hardship of the famine that will last for five more years.

45:10 Goshen. Although its exact location is uncertain, it possibly lay in the eastern delta region of the Nile River, close to the city of Rowaty, which later became known as Avaris and then Pi-Rameses (see 47:11).

45:16–20 Pharaoh’s reaction to the news that Joseph’s brothers had come reflects Joseph’s good standing with him.

45:21–23 Having arrived in Egypt as a slave, Joseph has become exceptionally wealthy.

45:22 three hundred shekels of silver and five sets of clothes. Whereas he was sold as a slave for 20 shekels (37:28), Joseph generously gives his younger brother Benjamin gifts of considerable value.

45:25–28 Jacob responds with incredulity, since his sons had deceived him 20 years earlier by telling him that Joseph was dead (37:31–35).

46:1—47:12 Jacob Goes to Egypt. The account of Jacob’s journey to Egypt has four parts: (1) At Beersheba God permits Jacob to relocate to Egypt (vv. 1–7). (2) A list of the names of those who went to Egypt (vv. 8–27). (3) Jacob encounters Joseph (vv. 28–30). (4) Joseph prepares the way for his father to meet Pharaoh, conscious of the Egyptians’ strong antipathy toward shepherds (46:31—47:12).

46:1 Possibly leaving from Hebron (see 37:14), Jacob travels southward. Beersheba. Where previously both Abraham and Isaac settled for some time (21:22–34; 26:23–33).

46:2–4 Through a nighttime vision, God authorizes Jacob to go to Egypt. This contrasts with a previous occasion when God prohibited Jacob’s father, Isaac, from going to Egypt during a famine (26:1–5). Remarkably, it will be in Egypt that God transforms Abraham’s descendants into a great nation, fulfilling his promise to Abraham (12:2). Later, in the book of Exodus, the remarkable growth of the Israelites eventually leads to their expulsion from Egypt and return to the land of Canaan. Through this entire process, God promises to be with Jacob.

46:4 I will surely bring you back again. The “you” is singular and refers to Jacob. While Jacob subsequently dies in Egypt (49:33), Joseph arranges to bury Jacob in Canaan alongside Abraham and Isaac (50:4–13). Burying the patriarchs at Hebron reflects God’s commitment to give the land of Canaan to their descendants. Although the fulfillment of God’s promises lies well beyond their lifetime, the patriarchs anticipated an ongoing relationship with God even after death (Heb 11:12–16, 39). In the future they would share in the results of God’s redemptive work in the world.

46:5–7 Jacob’s entire family, with all their possessions, relocates to Egypt, a journey of about 150 miles (240 kilometers). They leave no living family member in Canaan.

46:8–27 A list of Jacob’s family interrupts the report of Jacob’s journey. It is arranged on the basis of his two wives and their two maidservants: Leah’s children (vv. 8–15), Zilpah’s children (vv. 16–18), Rachel’s children (vv. 19–22), and Bilhah’s children (vv. 23–25). A concluding summary follows the lists of names (vv. 26–27). This register includes all of Jacob’s offspring, not just those who accompanied him down to Egypt (e.g., Er and Onan [v. 12] died in Canaan, and Joseph and his sons [v. 20] were already in Egypt).

46:8–15 Those associated with Leah comprise six sons, one daughter, 25 grandchildren, and two great-grandsons, for a total of 34 (but see v. 15 and note).

46:8 Reuben the firstborn of Jacob. Placed at the start of the list, reflecting that he was the first son born to Jacob (29:32). However, due to Reuben’s inappropriate relationship with Bilhah (35:22), Jacob gave the privileged status of firstborn to Joseph (1 Chr 5:1–2).

46:15 thirty-three. The list names 34 people, not 33 (see note on vv. 8–15). This somewhat obvious discrepancy is not easy to explain. Ohad (v. 10) is missing from similar lists in Num 26:12–13; 1 Chr 4:24. Consequently, some scholars suggest that his name should be deleted here. Another possible explanation is that Dinah (v. 15), as the only woman listed, should be excluded from the total. Yet, v. 15 specifically refers to “sons and daughters.” To complicate the picture further, Er and Onan (v. 12) died in Canaan (38:2–10) and should not be counted among those who migrate to Egypt. Additionally, Perez’s two sons, Hezron and Hamul (v. 12), were probably born in Egypt.

46:18 Zilpah. Leah’s maidservant (29:24); she became a surrogate mother when Leah appeared unable to have more children (30:9–12; 35:26).

46:19 Joseph. He is included in the list even though he and his family were already in Egypt (see note on vv. 8–27).

46:22 Rachel. Although she was Jacob’s favorite wife (29:18–20, 30–31), she was initially unable to have children and was jealous of her sister Leah (30:1).

46:25 Bilhah. Rachel’s maidservant (29:29); she became a surrogate mother when Rachel was unable to have children (30:3–8).

46:26–27 This summary concludes the list of names in vv. 8–25.

46:26 sixty-six. This total, which excludes Jacob’s sons’ wives, who were not “his direct descendants,” does not tally exactly with the totals in vv. 8–25 (i.e., 33+16+14+7=70). Nothing obvious explains how this was calculated to give the total 66. The second total of “seventy” (v. 27) is probably based on 66 plus Jacob, Joseph, and Joseph’s two sons, Manasseh and Ephraim. To add to the complexity of these figures, the earliest Greek translation of Genesis records the number of Joseph’s sons as nine (see first NIV text note on v. 27), giving a total of 75 (see second NIV text note on v. 27; see also Acts 7:14) rather than 70. In the process of copying manuscripts, mistakes occasionally can arise with numbers. Something like this may have occurred at an early stage in the transmission of the text of Genesis.

46:28 Joseph had already advised Jacob that the region of Goshen would be the most suitable location for Jacob’s family (45:10), so Jacob entrusts Judah with getting directions from Joseph. In the later part of his life, Judah stands apart from his brothers as a trustworthy son. The exceptional blessing that Jacob later gives Judah reflects his faith in Judah (49:8–12).

46:32–34 In spite of knowing how the Egyptians detest shepherds (see note on v. 34), Joseph instructs his brothers to declare before Pharaoh that their occupation is tending flocks and herds. This will ensure that they will be located in the region of Goshen. By retaining their traditional way of life, the Israelites will remain apart from mainstream Egyptian society.

46:34 all shepherds are detestable to the Egyptians. The precise reason for this dislike is not clear. Differing religious practices may have motivated it (see Exod 8:26). The refusal of Egyptians to share a meal with Hebrews possibly reflects it (43:32).

47:1–6 Through tactful diplomacy Joseph gains permission from Pharaoh for his family to settle in Goshen. Pharaoh’s willingness to entrust his own livestock to Joseph’s brothers shows Joseph’s good standing in the Egyptian court.

47:7–10 This brief scene begins and ends with Jacob blessing Pharaoh. Although these blessings may be merely part of the formalities of meeting and parting, they take on a greater significance when set against the background of the blessing Isaac bestowed on Jacob (27:29), which in turn echoes God’s promise to Abraham in 12:3. The developing Genesis narrative closely ties God’s blessing to the unique family line that descends from Abraham. Jacob blesses Pharaoh for showing respect to Abraham’s descendants.

47:9 My years have been few and difficult. According to the chronological information in Genesis, Jacob is now 130 years old. While this is exceptional by modern standards, Abraham and Isaac lived to be 175 and 180 years old, respectively. They viewed such lengthy years as a sign of God’s blessing. Jacob, however, alludes to the difficulties that have marked his life (e.g., his forced exile to Paddan Aram; his loss of Joseph as a much loved son). the pilgrimage of my fathers. Jacob refers to the seminomadic lifestyle of Abraham and Isaac, which meant that they had no permanent residence. The patriarchs deliberately adopted this lifestyle because they anticipated a city God designed and built (Heb 11:9–16). Jacob identifies with his immediate forefathers by speaking of his own pilgrimage.

47:11 district of Rameses. Probably a prime location within the larger region of Goshen (v. 6). While the name Rameses may have been in use in Joseph’s time, it is more often associated with the famous Egyptian king Rameses II, who lived in the thirteenth century BC. Rameses was possibly the name of this region in the time of the author.

47:13–31 Joseph and the Famine. This section emphasizes Joseph’s role in keeping the Egyptians alive during the years of famine. After exhausting all other options to pay for their food, the Egyptians sell their land to Pharaoh. Subsequently, Pharaoh receives from the people one-fifth of their produce. A similar pattern exists when the Israelites settle in the land of Canaan. There, however, they must give God only one-tenth of their harvest to recognize that he owns the land.

47:15–17 Joseph plays a central role in keeping the population of Egypt alive. His administrative skills are God-given (41:38).

47:18–26 Although the Egyptians are prepared to sell themselves into slavery in order to survive the famine, Joseph introduces a scheme whereby the people remain largely independent and self-sufficient. While they must give one-fifth of their harvest to Pharaoh, they readily acknowledge that Joseph has saved their lives (v. 25). This portrays Joseph as a fair and just administrator who does not exploit a tragic situation for his own benefit.

47:27 were fruitful and increased greatly in number. The numerical growth of the Israelites in Egypt echoes a motif that runs throughout Genesis, first introduced when God blesses humanity (1:28). Associating population growth with divine blessing is common (e.g., 9:1, 7; 17:20; 28:3; 35:11; 48:4). The motif of being fruitful and multiplying plays an important role at the start of the book of Exodus (Exod 1:7); the large population of Israelites prompts a new pharaoh to oppress the Israelites (Exod 1:8–10).

47:28–30 As he nears death, Jacob’s desire to be buried in Canaan recalls God’s promises to Abraham and Isaac that their descendants will eventually possess the land of Canaan. Joseph later fulfills his commitment to Jacob (49:29—50:14).

47:29 put your hand under my thigh. A formal means of swearing an oath (see also 24:9 and note).

47:31 worshiped as he leaned on the top of his staff. Either Israel bowed down out of respect for Joseph, a motif that would be in keeping with Joseph’s earlier dream (37:9–10), or Israel worshiped God in thankfulness for Joseph’s response to his request to be buried in Canaan.

48:1–22 Manasseh and Ephraim. Nearing death, Jacob blesses all of his sons. He begins with Joseph’s two sons, Manasseh and Ephraim, before proceeding to bless his own children (49:1–28). Although these deathbed blessings all occur at the same time, Joseph’s sons are distinguished from everyone else. They are the only grandchildren Jacob blesses, and Jacob bestows on Ephraim, not Manasseh, the blessing of the firstborn. The unique lineage that runs throughout Genesis continues through Ephraim and his descendants. This line later includes Joshua (1 Chr 7:20, 27), who leads the Israelites into the promised land. Only in the time of David does God reject the Ephraimite line due to its sinfulness and replace it with one linked to the tribe of Judah (see Ps 78:67–71).

48:1–2 The opening report of Joseph bringing his sons to see his elderly father contains no hint of what is about to happen.

48:3–7 Although Jacob’s speech centers on Joseph’s sons, Ephraim and Manasseh, Jacob begins by recalling how God appeared to him at Luz (see 28:13–15 and note on 28:19). Jacob highlights the divine promises he received. Involving both numerous descendants and land, these promises are a common motif throughout Genesis (e.g., 12:7; 13:14–17; 15:5, 18–21).

48:5 will be reckoned as mine. This unusual claim subsequently means that Ephraim and Manasseh are listed alongside Jacob’s other sons as ancestors of the 12 tribes of Israel. This also means that Joseph, who is not usually listed as one of the 12 tribes, receives through his two sons twice as much territory in the land of Canaan as his brothers. (Because of their special connection with the tabernacle, the tribe of Levi does not receive territory like the other tribes.) This is in keeping with the idea that Jacob gives Joseph the status of firstborn in place of Reuben (1 Chr 5:1–2). Moreover, by reversing the order of the names, Ephraim coming before Manasseh (see the expected order in v. 1), Jacob appears to have already decided that he will bless the younger son, Ephraim, as firstborn in place of Manasseh, Ephraim’s older brother (see vv. 13–19). As if to justify his special treatment of Joseph’s sons, Jacob recalls how Rachel, Joseph’s mother, died after their return to Canaan (35:16–20).

48:7 Paddan. Short for Paddan Aram (see note on 25:20). Ephrath. Earlier name for Bethlehem; later, David is known as an Ephrathite (1 Sam 17:12).

48:8–10 Jacob, like his father Isaac (27:1), had poor eyesight in old age.

48:13–20 Manasseh was the older of the two brothers (41:51–52). However, Jacob deliberately crosses over his hands in order to give Ephraim the firstborn blessing. Previously, Jacob received the firstborn blessing in place of his older brother Esau (27:1–29). In spite of Joseph’s objection, Jacob persists in giving Ephraim this blessing. As the story of Israel’s descendants continues, the tribe of Ephraim enjoys particular prominence with Joshua, an Ephraimite (Num 13:8, 16), leading the Israelites into the land of Canaan after their time of slavery in Egypt.

48:21–22 Jacob expresses confidence that God will bring his descendants back to the land God promised to his fathers, Abraham and Isaac.

48:22 one more ridge of land. Jacob uses the Hebrew term šĕkem (see NIV text note). Later, Joseph’s bones are buried at Shechem (Josh 24:32), where Jacob lived for a period of time (33:19—34:31).

49:1–28 Jacob Blesses His Sons. After blessing Joseph’s sons, Jacob blesses his 12 sons in order of their birth, apart from placing Zebulun before Issachar. These blessings are more than simply predictions of what will happen in the future. They assess each son’s character based on what they have done in the past. These judgments in turn influence what will happen in the future. Consequently, Jacob anticipates that Judah and Joseph will be preeminent among his sons; their blessings are the longest and most positive. Due to the poetic nature of the blessings and the use of wordplays, Jacob’s statements may in places be interpreted in different ways. However, it undoubtedly makes sense to understand these blessings in line with how the unified story that runs through the books of Genesis through Kings presents the history of each tribe.

49:1 in days to come. Jacob does more than merely predict the future. His blessings have the power to shape what will happen to his descendants. For this reason, Jacob himself was prepared to deceive his own father in order to get the blessing of the firstborn (27:1–29).

49:3–4 As firstborn, Reuben ought to have enjoyed preeminence over his brothers. However, due to his inappropriate relationship with Bilhah (v. 4; see 35:22 and note), Jacob gave Reuben’s status as firstborn to Joseph (1 Chr 5:1–2).

49:5–7 Jacob addresses Simeon and Levi together, reflecting their violent, joint action against the Shechemites after Shechem raped their sister Dinah (ch. 34). Denouncing their violent disposition, Jacob predicts that they will be scattered among the other tribes in order to dissipate their anger-fueled, warlike behavior (v. 7). After the Israelites settle in the land of Canaan, the Levites dwell mainly in 48 cities located throughout all of the tribal areas (Num 18:23–24; 35:1–8; Josh 21:1–45). God places the Simeonites within the territory of the more powerful tribe of Judah (Josh 19:1–9). This prevents the tribes of Simeon and Levi from jointly dominating others.

49:8–12 Jacob’s positive blessing of Judah reflects the special standing that Judah enjoyed with Jacob’s family after his transforming encounter with Tamar (ch. 38; see note on 38:25–26). Judah will receive the praise of his brothers (see NIV text note on v. 8) because his own personal qualities of leadership will permeate his future descendants. In the light of Joseph’s associations with royalty, it is unexpected that Jacob links kingship to Judah’s future descendants (see notes on vv. 8–10).

49:8–10 your father’s sons will bow down to you . . . the obedience of the nations shall be his. Recalls how Isaac blessed Jacob (27:29).

49:9 lion. This imagery enhances the royal image. Elsewhere the NT designates Jesus Christ as the “Lion of the tribe of Judah” (Rev 5:5), clearly alluding to this verse.

49:10 scepter . . . ruler’s staff. A further indication that Jacob anticipates a time when one of Judah’s descendants will assume royal office and exercise universal authority. In later history, the Davidic dynasty comes from the tribe of Judah. Matthew’s Gospel gives particular attention to how Jesus Christ becomes the heir to the Davidic throne (Matt 1:1–16; see Heb 7:14). until he to whom it belongs shall come. This translation is one of several suggestions (see NIV text note). Another possibility is “until Shiloh comes.” The mention of Shiloh could foreshadow the time of Samuel when the Israelites take the ark of the covenant from Shiloh (1 Sam 4:3–4) and later when the newly enthroned David transports the ark to Jerusalem (2 Sam 6). These events associated with Shiloh mark the beginning of the process by which Israel’s leadership moves from the tribe of Ephraim to the tribe of Judah (see Ps 78:59–72).

49:11 tether his donkey to a vine. This is the first of several lines that point forward to a time when the grape harvest will be exceptionally fruitful. This introduces the expectation that the reign of this king from the tribe of Judah will bring about the transformation of the natural environment, reversing the negative effects on creation that result from humanity’s disobedience of God (cf. Ps 72:16; Amos 9:11–15).

49:13 Zebulun. Mentioning him before Issachar (v. 14–15) is unusual since Zebulun was born after Issachar (30:17–20). Jacob’s blessing appears to anticipate a future time when Zebulun’s territory will border the Mediterranean Sea. While the tribal district of Zebulun lay close to the sea, the border did not always extend to the coast.

49:14–15 Jacob likens the tribe of Issachar to a donkey that works hard because it is well-treated and enjoys good provisions.

49:16–17 Jacob associates the tribe of Dan with justice, reflecting a wordplay on its name (see NIV text note on v. 16). While providing justice appears to be a positive attribute, describing Dan as a roadside “snake” (v. 17) suggests unexpected danger. Evidence of such behavior comes in the unprovoked assault that the tribe of Dan carried out in order to oust the residents of the city of Laish (Judg 18).

49:18 Jacob briefly petitions God, possibly due to the negative characteristics he has attributed to his descendants. Only through divine intervention can there be hope for the future.

49:19 Gad. Jacob’s remarks concerning Gad’s descendants involve wordplays on his name (see NIV text note). The tribal territory of Gad, in the region of Gilead to the east of the Jordan River, made them susceptible to attacks from raiders. Jacob anticipates that the Gadites will skillfully defend themselves.

49:20 By settling along the coastal plain of Akko (Josh 19:24–31), the tribe of Asher will prosper through both agriculture and maritime trade.

49:21 Naphtali. Jacob’s brief remarks about Naphtali suggest that the tribe will flourish. They later settle in the fertile region of Upper Galilee.

49:22–26 Jacob’s blessing of Joseph contrasts sharply with those immediately preceding it. While similar in length to the blessing given to Judah (vv. 8–12), Joseph’s blessing is marked by a series of references to God, all affirming how God has protected and blessed Joseph abundantly. The frequent mention of blessing underlines the privileged position that Joseph has among Jacob’s sons. Jacob’s remarks suggest that Joseph’s descendants will enjoy blessings that go beyond what his ancestors Abraham and Isaac experienced.

49:26 the prince among his brothers. The Hebrew word translated “prince” is nāzîr, a term associated with the concept of Nazirite (one set apart from others; see second NIV text note; see also Num 6:1–21). The use of nāzîr in conjunction with Joseph may shed light on Matthew’s remark concerning Jesus being a Nazarene (Matt 2:23).

49:27 Benjamin. The tribe, like a “ravenous wolf,” will be known for its aggressive power (1 Chr 8:1, 40; 12:2).

49:28 Jacob intends his blessings to be appropriate to the nature of each son. He clearly associates the tribes descended from Judah and Joseph with leadership within the nation of Israel. This reflects not only how chs. 37–50 portray Joseph and Judah, but it also anticipates how the tribes of Judah and Ephraim later take responsibility for leading the nation of Israel. While leadership is initially linked to Ephraim, eventually the tribe of Judah, through the Davidic dynasty, takes on prime responsibility for kingship within Israel (see Ps 78:67–72).

49:29—50:14 The Death of Jacob. With the death of Jacob, the book of Genesis moves toward a conclusion. Although Jacob dies in Egypt, he is confident that the future of his descendants lies in Canaan. For this reason, he requests that he be buried there.

49:29–32 cave in the field of Ephron . . . bought from the Hittites. Abraham purchased this cave near Hebron (ch. 23), and both he and Isaac were buried there (v. 31; 25:8–10; 35:27–29). Jacob requests that he too be buried in the same tomb, having previously laid Leah to rest there (recorded only here in Genesis). Burying the patriarchs in Canaan underlines their claim to the land. Jacob’s desire to be placed alongside his relatives reflects his belief that God will be true to his promise to give the land of Canaan to Abraham’s descendants.

49:33 gathered to his people. Often describes an individual’s death (e.g., 25:8, 17; 35:29; Num 27:13). It possibly indicates belief in an afterlife when family members will be reunited.

50:2 embalm. Perhaps to delay the process of decomposition. Since this was not the normal custom of the Israelites, Egyptian physicians undertake the task. Joseph probably employs physicians, rather than priests, because of his father’s commitment to worship only the Lord God.

50:3 seventy days. Typical of Egyptian practices; Israelites usually mourned between seven and thirty days.

50:7 Joseph’s high standing in Egypt explains why court officials and other dignitaries accompany him.

50:10 the threshing floor of Atad. Location unknown, although the text places it “near the Jordan.”

50:11 Abel Mizraim. The location is aptly named (see NIV text note) due to the unusual sight of Egyptians holding a seven-day mourning ritual in Canaan.

50:13 Abraham had bought. See ch. 23.

50:15–21 Joseph Reassures His Brothers. After the death of their father, Joseph’s brothers are deeply concerned that Joseph will take revenge for their earlier mistreatment of him. Joseph swiftly reassures them that he has forgiven their treachery.

50:15 Joseph’s brothers are still troubled by their past actions and fear that Joseph will repay them for what they did in selling him into slavery (37:23–36).

50:16–17 Their guilt prevents the brothers from addressing Joseph directly; instead, they send a message seeking forgiveness for their past actions. Their confession moves Joseph deeply.

50:18–21 Joseph’s reaction opens the way for his brothers to come to him.

50:18 threw themselves down before him. For a fourth time (see 42:6; 43:26; 44:14), Joseph’s brothers fulfill his dreams as a teenager (37:5–11) by bowing down before him. We are your slaves. Sharply contrasts with how they previously sold Joseph into slavery (37:23–28).

50:19–21 Appreciating how God has guided his circumstances, Joseph boldly affirms that what has happened has resulted in “the saving of many lives” (v. 20; see 45:5–8). Joseph’s sensitivity to God’s providential activity enables him graciously to forgive his brothers. Joseph’s experience demonstrates how God can overturn evil actions and through them bring salvation to people. The ultimate example of this is the crucifixion of Jesus (Act 2:22–24; 3:13–26).

50:22–26 The Death of Joseph. After the death and burial of Jacob, the narrative jumps forward about 60 years to the death of Joseph. While the report of Joseph’s death is clearly important, preparing for the continuation of the story in the book of Exodus, the narrator lessens the sense of loss by looking optimistically to the future. Apart from mentioning the birth of great-grandchildren, Joseph anticipates with confidence that the Israelites will eventually leave Egypt to return to Canaan. This expectation rests in his belief that God will fulfill his promises to the patriarchs.

50:22–23 Joseph outlives his father Jacob by 60 years, surviving long enough to see his great-grandchildren.

50:24–26 Although Joseph does not ask to be buried at Machpelah, like his father Jacob, he does request that his descendants take his remains from Egypt to Canaan when God brings the Israelites back into the land he promised to the patriarchs. To facilitate this, Joseph’s body is embalmed (see note on v. 2) and placed in a coffin. When the Israelites later leave Egypt, Moses ensures that they fulfill Joseph’s wish (Exod 13:19). After the Israelites settle in Canaan, Joseph’s remains are buried at Shechem (Josh 24:32; see Gen 48:21–22 and note on 48:22).