Genesis 31

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Jacob Leaves Secretly for Canaan	Jacob Flees from Laban	Jacob's Success in Haran (29:1-31:55)	Jacob Flees from Laban	Jacob's Flight
31:1-16	31:1-16	31:1-9	31:1-3	31:1-13
			31:4-9
		31:10-16	31:10-13
			31:14-16	31:14-16
31:17-21	31:17-21	31:17-18	31:17-21	31:17-21
Laban Pursues Jacob	Laban Pursues Jacob	31:19-21	Laban Pursues Jacob	Laban Pursues Jacob
31:22-24	31:22-24	31:22-24	31:22-25	21:22-25
31:25-32	31:25-32	31:25-32
			31:26-30	31:26-30
			31:31-32	31:31-35
31:33-35	31:33-35	31:33-35	31:33-35
31:36-42	31:36-42	31:36-42	31:36-42	31:36-42
The Covenant of Mizpah	Laban's Covenant with Jacob		The Agreement Between Jacob and Laban	A Treaty Between Jacob and Laban (31:43-32:3)
31:43-55	31:43-50	31:43-50	31:43-44	31:43-44
			31:45-55	31:45-55
	31:51-55	31:51-54
		31:55

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 31:1-16
¹Now Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's, and from what belonged to our father he has made all this wealth." ²Jacob saw the attitude of Laban, and behold, it was not friendly toward him as formerly. ³Then the Lord said to Jacob, "Return to the land of your fathers and to your relatives, and I will be with you." ⁴So Jacob sent and called Rachel and Leah to his flock in the field, ⁵and said to them, "I see your father's attitude, that it is not friendly toward me as formerly, but the God of my father has been with me. ⁶You know that I have served your father with all my strength. ⁷Yet your father has cheated me and changed my wages ten times; however, God did not allow him to hurt me. ⁸If he spoke thus, 'The speckled shall be your wages,' then all the flock brought forth speckled; and if he spoke thus, 'The striped shall be your wages,' then all the flock brought forth striped. ⁹Thus God has taken away your father's livestock and given them to me. ¹⁰And it came about at the time when the flock were mating that I lifted up my eyes and saw in a dream, and behold, the male goats which were mating were striped, speckled, and mottled. ¹¹Then the angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am.' ¹²He said, 'Lift up now your eyes and see that all the male goats which are mating are striped, speckled, and mottled; for I have seen all that Laban has been doing to you. ¹³I am the God of Bethel, where you anointed a pillar, where you made a vow to Me; now arise, leave this land, and return to the land of your birth.'" ¹⁴Rachel and Leah said to him, "Do we still have any portion or inheritance in our father's house? ¹⁵Are we not reckoned by him as foreigners? For he has sold us, and has also entirely consumed our purchase price. ¹⁶Surely all the wealth which God has taken away from our father belongs to us and our children; now then, do whatever God has said to you."

31:1 "Now Jacob heard the words of Laban's sons, saying" Exactly how old these sons were is uncertain, but they were old enough to tend the flocks by themselves (cf. 30:35). Several years must have passed since chapter 30. Apparently they were repeating what they had heard at home. They were also repeating it in public, which shows that they were not afraid of Jacob's finding out. Their accusations, though understandable, were not factual (cf. 30:30). Before Jacob came, Laban was not a wealthy man. YHWH was with Jacob; Laban had been blessed by the association.

▣ "wealth" This is literally "glory" (BDB 459, cf. KJV). The Hebrew term "glory" means "heaviness" or "weight." It can be used of "honor," but here it seems to mean "physical abundance" (NKJV).

31:2 "Jacob saw the attitude of Laban" Laban was a manipulator. Although he had treated Jacob harshly, he had always smiled at him, but now his countenance had changed.

31:3 "Then the Lord said to Jacob" YHWH took this opportunity of Jacob's recognition of a negative situation to reveal to him that it was time for him to go home ("return," BDB 996, KB 1427, Qal imperative). He reminded him of the Bethel experience with the phrase "I will be with you," which had occurred 20 years earlier (cf. Gen. 28:10-22, esp. v. 15).

31:4 "Jacob sent and called Rachel and Leah to his flock in the field" Rachel is mentioned first because she was the favored wife. They are called out into the field for a private, secret meeting. Apparently Jacob had not discussed this with his wives before.

31:5 "the God of my father" This is one of several phrases in chapter 31 which shows the historical continuity of God's covenant with several generations of Abraham's family.

31:6 "you know that I have served your father with all my strength" The wives had been cognizant of Jacob's long hours and difficult working schedule in connection with their father. He worked 14 years for them and 6 more years for his own flocks and herds.

31: 7 "Yet your father has cheated me and changed my wages ten times" The term "cheated" (BDB 1068, KB 1739, Hiphil perfect) comes from the Hebrew root which means "to mock," "to deceive," or "to trifle with."

The term "changed" (BDB 322, KB 321) is also alluded to in v. 41. Although we are not told exactly how Laban changed his wages, it is obvious from the context that Jacob was supposed to get all of the off-colored animals, but when the off-colored animals produced more offspring, Laban began to take certain groups of them for his own. Every time he made a change, God blessed the remaining flock of Jacob, whether they were speckled or mottled or striped (cf. v. 8).

▣ "ten times" This seems to be a round number used as hyperbole, not exactly ten times (be careful of western literalism).

▣ "God did not allow him to hurt me" Jacob, realizing his position before God, based not only on the prophecy of 25:23, but of God's specific vision to him in 28:10-22, has the theological understanding of what he is experiencing. Laban knew it too (cf. v. 29).

31:8 This verse describes in detail how Laban tried to change their agreement. However, every time he changed it, God changed the breeding habits of the goats and sheep to benefit Jacob (cf. v. 9).

31:9 "God has taken away" This is a strong verb (BDB 664, KB 717, Hiphil imperfect), which in the Hiphil stem denotes "snatching away," cf. vv. 9 and 16. It is used of delivering prey from wild animal attacks (cf. I Sam. 17:34-35; Ezek. 34:10; Amos 3:12). As Laban took away Jacob's rightful wages, now God snatches away his flock and gives it to Jacob. The mechanism of the transfer is described in v. 12.

31:10 "And it came about at the time that the flocks were mating" This describes a subsequent vision that Jacob had concerning the animals which would belong to him. It was not Jacob's manipulation of certain techniques (i.e., 30:37-43), but God's grace, that caused Jacob's portion of the flock to prosper (cf. v. 9, and esp. v. 12).

31:11 "the angel of God" Again, the angel of the Lord is a personification of Deity (i.e., Gen. 16:7-13; 18:1; 19:1; 21:17, 19; 22:11-15; 31:11, 13; 32:24, 30; 48:15, 16; Exod. 3:2, 4; 13:21; 14:19; Jdgs. 6:12, 14; Zech. 3:1-2). He speaks for YHWH. See Special Topic at 12:7.

31:13 "I am the God of Bethel" This refers to God's vision to Jacob which is recorded in Gen. 28:10-22. The God of Jacob's father and grandfather (cf. v. 5) issues new orders.

1. "arise," BDB 877, KB 1086, Qal imperative

2. "leave" (lit. "go"), BDB 422, KB 425, Qal imperative

3. "return," BDB 996, KB 1427, Qal imperative

31:14 Jacob's wives are fully with him!

31:15 "Are we not reckoned by him as foreigners? For he has sold us, and has also entirely consumed our purchase price" Here the two daughters of Laban accuse their father of not acting faithfully with them in light of the cultural expectations of that day (Hurrian culture). In the Hurrian documents the "Mohar"or "wife's dowry" was saved, at least in part, for the daughter. However, Laban had taken Jacob's wages and totally consumed them. Verse 15 shows us the daughters recognized this greediness and neglect by Laban their brother.

The phrase "entirely consumed" is an infinitive absolute and imperfect verb of the same root (BDB 37, KB 46), which denotes intensity.

NASB (UPDATED) TEXT: 31:17-21
¹⁷Then Jacob arose and put his children and his wives upon camels; ¹⁸and he drove away all his livestock and all his property which he had gathered, his acquired livestock which he had gathered in Paddan-aram, to go to the land of Canaan to his father Isaac. ¹⁹When Laban had gone to shear his flock, then Rachel stole the household idols that were her father's. ²⁰And Jacob deceived Laban the Aramean by not telling him that he was fleeing. ²¹So he fled with all that he had; and he arose and crossed the Euphrates River, and set his face toward the hill country of Gilead.

31:17 "Jacob arose and put his children and his wives upon camels" The flight was going to be in haste and his family was too young to make the trip except mounted on camels.

31:18 "he drove away all his livestock" The term "drove away" (BDB 624, KB 675) denotes the haste with which the livestock were driven. Apparently, they traveled in the evening and night-time hours to avoid the heat.

31:19 "When Laban had gone to shear his flock" The shearing season was a time of great festivity and family reunion (cf. Gen. 38:12; I Sam. 25:4 and II Sam. 13:23). Jacob's absence is significant, which shows the deterioration of their relationship.

▣ "then Rachel stole the household idols that were her father's" The Hebrew word for "household idols" is teraphim (BDB 1076). These household idols could be very large (cf. I Sam. 19:13), or very small so as to fit in Rachel's camel saddle (cf. v. 34). We understand from the Nuzi Tablets that these household idols were a sign of inheritance rights so Rachel may have stolen them as a symbol of her understanding of Laban's illegal acts in regard to her inheritance or to later assert the right of her son to inherit Jacob's property. Some say that she stole them so that Laban could not divine their whereabouts (i.e., Rashi, cf. 30:27). These teraphim were used for divination (cf. Zech. 10:2). They often appear in association with "the ephod" (cf. Jdgs. 17:5; 18:14-20 and Hos. 3:4). They are condemned as being idolatrous in I Sam. 15:23.

SPECIAL TOPIC: TERAPHIM

31:20

NASB, TEV,
NRSV, NIV,
PESHITTA"Jacob deceived"
NKJV"stole away"
RSV, NJB"outwitted"
REB"hoodwinked"
JPSOA"kept in the dark"
LXX"hid the matter"

As Rachel "stole" the family's teraphim, so Jacob "stole the heart" (BDB 170, KB 198, Qal imperfect) of Laban, which is obviously an idiom for deception.

▣ "Laban the Syrian" The term "Syrian" can be translated "Aramean" (BDB 74). The exact relationship between Laban being called an Aramean and Jacob being called the same in Deut. 26:5 is uncertain. From the genealogies of Genesis 10 these seem to be two different ethnic lines, but inter-marriage may have caused them to be identified together or by the geographical location (i.e., Haran) in which Abraham initially sojourned.

NASB (UPDATED) TEXT: 31:22-24
²²When it was told Laban on the third day that Jacob had fled, ²³then he took his kinsmen with him and pursued him a distance of seven days' journey, and he overtook him in the hill country of Gilead. ²⁴God came to Laban the Aramean in a dream of the night and said to him, "Be careful that you do not speak to Jacob either good or bad."

31:22 "When it was told Laban on the third day that Jacob had fled" We learn from Gen. 30:36 that the flocks of Laban and Jacob were kept a three days journey apart, so apparently a servant saw Jacob leave and immediately went to tell Laban (BDB 616, KB 665, Hophal imperfect).

31:23 "in the hill country of Gilead" There has been some discussion about the possibility of this much distance being traveled in such a short time. However, we are talking about a ten day period of forced march. It is uncertain what the exact distance is, possibly between 250 and 350 miles because (1) we are not certain of the location in Syria where Jacob's flock was located and (2) we are not sure of the eastern boundary of Gilead.

Laban came with a large contingent of armed men (cf. v. 29). His pursuit is characterized as "hotly pursued" (BDB 196, KB223, Qal perfect) in v. 36.

31:24 "Be careful that you do not speak to Jacob either good or bad" This is a Hebrew idiom ("take heed that you do not say a word to Jacob either good or bad") which apparently means "leave him completely alone." Again, God's grace and protection are clearly seen in delivering the patriarchal family again and again.

NASB (UPDATED) TEXT: 31:25-32
²⁵Laban caught up with Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen camped in the hill country of Gilead. ²⁶Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword? ²⁷Why did you flee secretly and deceive me, and did not tell me so that I might have sent you away with joy and with songs, with timbrel and with lyre; ²⁸and did not allow me to kiss my sons and my daughters? Now you have done foolishly. ²⁹It is in my power to do you harm, but the God of your father spoke to me last night, saying, 'Be careful not to speak either good or bad to Jacob.' ³⁰Now you have indeed gone away because you longed greatly for your father's house; but why did you steal my gods?" ³¹Then Jacob replied to Laban, "Because I was afraid, for I thought that you would take your daughters from me by force. ³²The one with whom you find your gods shall not live; in the presence of our kinsmen point out what is yours among my belongings and take it for yourself." For Jacob did not know that Rachel had stolen them.

31:25 "Now Jacob had pitched his tent" This is the first mention that Jacob had put up his tent, so apparently the forced march had not allowed them to stop earlier. Apparently, Jacob felt that they were far enough away to be safe.

31:26-30 I interpret this as Laban, the manipulator, making unfair accusations about Jacob. Many of the things that Laban accuses him of are not true to fact. Laban seems to be making his case publicly for the sake of his relatives (and Jacob's) who were listening and would ultimately act as judges.

31:27 Laban says he would have given Jacob a party. Jacob remembers the last party Laban held for him (i.e., the wedding night with Leah)! He wanted no more "parties" with his father-in-law.

31:28 "Now you have done foolishly" This term (BDB 698, KB 754, Hiphil perfect) is usually used in the Bible in connection with sin and guilt (cf. I Sam. 13:13 in connection with Saul, and II Sam. 24:10 in connection with David). Apparently Laban was accusing Jacob's flight of being sinful in nature.

31:29 "It is in my power to do you harm, but the God of your father spoke to me last night" The phrase "in my power" (BDB 42) is related etymologically to the term El (BDB 42) or Elohim (BDB 43). This is the only verse that gives us the clue that the basic etymology of the word El may mean "to be strong." God warns Laban in a dream as He had earlier warned Pharaoh (through a plague, cf. 12:17, and some further revelation, but exactly how is not recorded) and Abimelech (cf. 20:3). YHWH is watching and protecting the covenant family from harm/attack.

31:30 "you have indeed gone away because you longed greatly for your father's house" There are two intensified forms in this verse spoken by Laban.

1. "indeed gone away," infinitive absolute and perfect verb from the same root (BDB 229, KB 246, "go")

2. "longed greatly," infinitive absolute and perfect verb from the same root (BDB 493, KB 490)

The term "longed greatly" (BDB 493) is from the Hebrew root "to be pale," which was often used to describe the metal silver (BDB 494). It was a very strong term for "desire." Laban accused Jacob of leaving because he was homesick, not because of the true reason which was Laban's manipulation, fraud, trickery and finally, bad attitude.

▣ "but why did you steal my gods" Refer to 31:19. Apparently these household gods were superstitiously connected with inheritance and prosperity and Laban saw Jacob's leaving as a loss of prosperity as well as with the loss of inheritance and possibly spiritual direction from these household gods (i.e., teraphim).

31:31-32 Jacob answers Laban's question from v. 27, but not his question from v. 30b. Jacob did not know about Rachel stealing the teraphim (v. 19).

31:32 Apparently Jacob did not know that Rachel had stolen these gods. Verse 32 reflects the Code of Hammurabi in connection with someone stealing, either from a temple, or someone's household gods. The rabbis say (cf. Gen. Rab. 74.4) that Rachel's death, recorded in Gen. 35:16-18, while giving birth to Benjamin, is related to Jacob's words recorded in this verse. This is obviously legal terminology (i.e., "in the presence of our kinsmen"). There are two imperatives.

1. point out (lit. "examine," cf. 37:32; 38:25), BDB 647 I, KB 699, Hiphil imperative

2. take (connotation, "take it back for yourself"), BDB 542, KB 534, Qal imperative

NASB (UPDATED) TEXT: 31:33-35
³³So Laban went into Jacob's tent and into Leah's tent and into the tent of the two maids, but he did not find them. Then he went out of Leah's tent and entered Rachel's tent. ³⁴Now Rachel had taken the household idols and put them in the camel's saddle, and she sat on them. And Laban felt through all the tent but did not find them. ³⁵She said to her father, "Let not my lord be angry that I cannot rise before you, for the manner of women is upon me." So he searched but did not find the household idols.

31:33 "So Laban went into Jacob's tent, and into Leah's tent" This shows the historicity in the account that the women usually stayed in separate tents.

31:34 "the camel's saddle" This term (BDB 468), found only here, could refer to a pouch in the saddle or a bag attached to the saddle (TEV, REB).

▣ "And Laban felt through all the tent" This term "felt" means "to feel carefully with the hands" (BDB 606, KB 653, Piel imperfect). It is usually used of blind people groping in the darkness (cf. Deut. 28:29; Job 5:14; 12:25).

31:35 "for the manner of women is upon me" This refers to her menstrual period (BDB 202 construct BDB 61). It is obvious from Lev. 15:19 that there were some cultural taboos connected with this. However, it is uncertain how much we can project these Levitical legislations back into the culture of Laban and Jacob, but there was some compelling reason why he did not ask Rachel to get up.

NASB (UPDATED) TEXT: 31:36-42
³⁶Then Jacob became angry and contended with Laban; and Jacob said to Laban, "What is my transgression? What is my sin that you have hotly pursued me? ³⁷Though you have felt through all my goods, what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. ³⁸These twenty years I have been with you; your ewes and your female goats have not miscarried, nor have I eaten the rams of your flocks. ³⁹That which was torn of beasts I did not bring to you; I bore the loss of it myself. You required it of my hand whether stolen by day or stolen by night. ⁴⁰Thus I was: by day the heat consumed me and the frost by night, and my sleep fled from my eyes. ⁴¹These twenty years I have been in your house; I served you fourteen years for your two daughters and six years for your flock, and you changed my wages ten times. ⁴²If the God of my father, the God of Abraham, and the fear of Isaac, had not been for me, surely now you would have sent me away empty-handed. God has seen my affliction and the toil of my hands, so He rendered judgment last night."

31:36 "Jacob became angry" This verb (BDB 354, KB 351, Qal imperfect) means "to burn" and denotes human anger (cf. 4:5,6; 30:2; 34:7; 39:19).

▣ "contended with Laban" The verb (BDB 936, KB 1224, Qal imperfect) has legal connotations (cf. v. 37). Jacob was attacked by Laban before the relatives, now Jacob retaliates with rhetorical questions.

1. "What is my transgression?" (v. 36)

2. "What is my sin?" (v. 36)

3. "What have you found?" (v. 37)

In a real sense the relatives constituted a court of nomadic law. They must render a decision in the dispute (v. 37).

31:38-42 Jacob defends his shepherding techniques and diligence (before the kinsmen).

1. the lambs had not miscarried

2. he had not eaten of the rams

3. he took the loss of the sheep due to wild animals

All of this fits exactly into the culture of that day which is shown in the Law Code of Hammurabi, (paragraph 266).

31:42 "If the God of my father, the God of Abraham, and the fear of Isaac" This phrase "the fear of Isaac" is unique to this chapter and is used twice (cf. v. 53). It may refer to the Deity Isaac respects or awes. An American archeologist, Albright, says that the word "fear" is related to the use of "kinsmen" in the Cognate languages (Aramaic, Arabic, and Ugaritic) and should be translated the "kinsmen of Isaac," another way of expressing "the God of my fathers." However, this is uncertain.

▣ "you would have sent me away empty-handed" Jacob realized the greed of Laban and also the presence of the grace of God. This is seen in the last phrase of v. 42, where Jacob makes an allusion to the dream of Laban which is recorded in vv. 24 and 29. God has already passed judgment!

NASB (UPDATED) TEXT: 31:43-55
⁴³Then Laban replied to Jacob, "The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne? ⁴⁴So now come, let us make a covenant, you and I, and let it be a witness between you and me." ⁴⁵Then Jacob took a stone and set it up as a pillar. ⁴⁶Jacob said to his kinsmen, "Gather stones." So they took stones and made a heap, and they ate there by the heap. ⁴⁷Now Laban called it Jegar-sahadutha, but Jacob called it Galeed. ⁴⁸Laban said, "This heap is a witness between you and me this day." Therefore it was named Galeed, ⁴⁹and Mizpah, for he said, "May the Lord watch between you and me when we are absent one from the other. ⁵⁰If you mistreat my daughters, or if you take wives besides my daughters, although no man is with us, see, God is witness between you and me." ⁵¹Laban said to Jacob, "Behold this heap and behold the pillar which I have set between you and me. ⁵²This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm. ⁵³The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the fear of his father Isaac. ⁵⁴Then Jacob offered a sacrifice on the mountain, and called his kinsmen to the meal; and they ate the meal and spent the night on the mountain. ⁵⁵Early in the morning Laban arose, and kissed his sons and his daughters and blessed them. Then Laban departed and returned to his place.

31:43 Laban tries to answer Jacob's accusations.

31:44 "So now come, let us make a covenant, you and I, and let it be a witness between you and me" Although Laban offers to make a covenant, it is Jacob who sets up a pillar (v. 45 [see 28:18], although Laban claims to have done it in v. 51) and gets the kinsmen to gather stones around it (v. 46). There they ate the covenantal meal. Meals are often associated with the forming of a covenant in the OT.

The grammatical features of this verse are

1. "come," BDB 229, KB 246, Qal imperative

2. "let us make a covenant," BDB 503, KB 500, Qal cohortative, (lit. "to cut," see Special Topic at 13:15)

3. "let it be a witness," BDB 224, KB 243, Qal perfect, implicating a permanent witness of non-aggression (cf. v. 52)

31:47 There are two names here. The first is Aramaic (BDB 1094 construct BDB 1113) and the second is Hebrew (BDB 165). They are parallel, referring to the heap of stones. Jacob named the place "Galeed" (BDB 165, "witness-pile"), which is related to where they were camped (i.e., "Gilead," BDB 166, "a circle of stones" or "a circle of mountains").

There has been much discussion over Aramaic vs. Hebrew as the language of the Patriarchs. It seems that Aramaic was spoken in Mesopotamia, the home of Abraham, but as he journeyed to Canaan he picked up a dialect of Aramaic which we know as Hebrew. This moves our linguistic understanding of these languages back in time.

31:49 "Mizpah" The term "Mizpah" (BDB 859) in v. 49 is also a Hebrew term which speaks of a "watchtower" and is personified there to refer to God witnessing (BDB 859, KB 1044, Qal jussive, root related to Mizpah) between these two men. It is interesting to me that Laban really takes this opportunity to blast Jacob in all the stipulations he puts on him in the presence of their relatives, which seems to be totally inappropriate. An example of this would be his not marrying other wives. It is Jacob who has shown a concern for Leah and Rachel, as seen in v. 31, and not Laban.

31:53 "The God of Abraham and God of Nahor, the God of their father, judge between us" The verb here is plural (BDB 1047, KB 1622, Qal imperfect used in a jussive sense, plural), which seems to imply that Laban is making a polytheistic statement. The Septuagint does not follow the MT here (it has the singular verb). The book of Genesis seems to imply that Abraham became a YHWHist, but not Nahor. This seems to be an allusion to an agreement made in the names of several family gods. But, notice that Jacob only swears by the name of the God of his father, YHWH ("the fear of Isaac").

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who is seen as the manipulator in this chapter?

2. List the ways that Laban had treated Jacob unfairly.

3. List the ways that Jacob had acted faithfully.

4. What was a teraphim (v. 19)? What was its purpose?

5. List Laban's accusations in vv. 26-30 and show how they are true or false.

6. Why did Rachel steal Laban's household gods?

Genesis 32

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Jacob's Fear of Esau	Esau Comes to Meet Jacob	Jacob's Reconciliation with Esau (32:1-33:20)	Jacob Prepares to Meet Esau	Jacob Prepares For His Meeting with Esau
32:1-2	32:1-8	32:1-2	32:1-2
32:3-5		32:3-5	32:3-5
				32:4-7
32:6-8		32:6-8	32:6-8
				32:8-14a
32:9-12	32:9-12	32:9-12	32:9-12
32:13-21	32:13-21	32:13-21	32:13-21
				32:14b-22
	Wrestling with God		Jacob Wrestles at Peniel	Jacob Wrestles with God
32:22-23	32:22-32	32:22-32	32:22-24a
Jacob Wrestles				32:23-25a
32:24-32			32:24b-26a
				32:25b-30
			32:26b
			32:27a
			32:27b
			32:28
			32:29a
			32:29b
			32:30-32
				32:31-32

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 32:1-2
¹Now as Jacob went on his way, the angels of God met him. ²Jacob said when he saw them, "This is God's camp." So he named that place Mahanaim.

32:1

NASB, NKJV,
NRSV, TEV"met"
NJB, JPSOA"encountered"

This verb (BDB 803, KB 910, Qal imperfect ) denotes a chance encounter (cf. NIDOTTE, vol. 3, p. 575, e.g., Exod. 23:4; Num. 35:19,21; Josh. 2:16; I Sam. 10:5; Amos 5:19).

One wonders if this brief and ambiguous verse is somehow linked to the wrestler of vv. 22-32. The wrestler is obviously an angel or spiritual being of some kind that had the power (from YHWH) to bless Jacob and change his name. The problem lies in

1. this ambiguous opening verse

2. the wrestler's inability to defeat Jacob in a protracted physical contest

▣ "the angels of God" He had seen the angels as he left Canaan (cf. 28:12), now on his return, they appeared again (cf. II Kgs. 6:16-17; Ps. 34:7). They represented YHWH's presence and protection. It would have reminded him of his conditions and God's promises of chapter 28. This chapter is a mixture of fear and trust. Jacob contends with these two options!

▣ "met" This verb (BDB 803, KB 910, Qal imperfect) means to "meet" or "encounter." The Anchor Bible Commentary (p. 254) links these angels to vv. 24-32. This does allow one to see the chapter as beginning and ending with a divine encounter.

32:2 "God's camp" The term "camp" (BDB 334) implies a place of encampment or rest on a journey. It can denote an armed military camp (cf. Josh. 6:11,14; I Sam. 4:3,6,7; 17:53; II Kgs. 7:16) or army (cf. Exod. 14:24). This is one of several Hebrew military terms translated "hosts."

▣ "Mahanaim" This word literally means "two camps" or "two hosts" (BDB 334, dual form). These two camps can refer to

1. Laban and Jacob

2. the angels and Jacob

3. Esau and Jacob

4. Jacob's divided family groups

In light of the immediate context, #2 fits best. In light of the larger context, #4 fits Jacob's character of trying to trust in his own resourcefulness.

NASB (UPDATED) TEXT: 32:3-5
³Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom. ⁴He also commanded them saying, "Thus you shall say to my lord Esau: 'Thus says your servant Jacob, "I have sojourned with Laban, and stayed until now; ⁵I have oxen and donkeys and flocks and male and female servants; and I have sent to tell my lord, that I may find favor in your sight."'"

32:3 "messengers" In both Hebrew (BDB 521) and Greek the term "messengers" (same root as the name Malachi) means "angels." The rabbis say he sent the angels before him to meet Esau. The same Hebrew root is translated "angels" in v. 1 and "messengers" in vv. 3 and 6.

32:4 "lord Esau" Here "lord" is used as a title of courtesy (Adon) in Jacob's message to Esau.

▣ "your servant" The messengers are to address Esau as "Lord" (BDB 10) and call Jacob "slave" or "servant" (BDB 713). Jacob is still afraid (cf. vv. 7,11) that Esau holds a grudge (because of the stealing of the family blessing in Genesis 27).

32:5 Apparently this message has a dual purpose.

1. Jacob has become prosperous

2. he wants to give Esau some of his wealth as a gift (cf. vv. 13-21)

NASB (UPDATED) TEXT: 32:6-8
⁶The messengers returned to Jacob, saying, "We came to your brother Esau, and furthermore he is coming to meet you, and four hundred men are with him." ⁷Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two companies; ⁸for he said, "If Esau comes to the one company and attacks it, then the company which is left will escape."

32:6 "four hundred men are with him" Esau did not answer Jacob's message and he had 400 men with him. This really scared Jacob (cf. v. 7).

32:7 Note Jacob's mental response to the news.

1. "greatly afraid"

a. afraid, BDB 431, KB 432, Qal imperfect, cf. 3:10; 18:15; 43:18

b. greatly, adverb, BDB 547

2. "distressed," BDB 864 I, KB 1058, Qal imperfect, which basically means "to be cramped," cf. Job 20:22; Isa. 49:19, but it is used metaphorically for a "cramped spirit" (i.e., depressed), cf. Jdgs. 2:15; 10:9; II Sam. 13:2

32:7-8 Jacob plans for the worst possible situation. Again in the context of v. 1, this seems to denote a lack of faith. He does pray in vv. 9-12, but in a sense he is still trying to control his own destiny.

NASB (UPDATED) TEXT: 32:9-12⁹Jacob said, "O God of my father Abraham and God of my father Isaac, O Lord, who said to me, 'Return to your country and to your relatives, and I will prosper you,' ¹⁰I am unworthy of all the lovingkindness and of all the faithfulness which You have shown to Your servant; for with my staff only I crossed this Jordan, and now I have become two companies. ¹¹Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, that he will come and attack me and the mothers with the children. ¹²For You said, 'I will surely prosper you and make your descendants as the sand of the sea, which is too great to be numbered.'"

32:9 Notice the different ways to refer to Deity.

1. "O God (אלה, BDB 43) of my father Abraham"

2. "O God (same as above) of my father Isaac"

3. "O Lord" (יהוה, BDB 217)

See SPECIAL TOPIC: NAMES FOR DEITY at 12:1. These all refer to the God of Abraham (cf. 12:1; 28:3-4) and to His promises to Jacob in 28:13-17.

▣ "who didst say to me" This refers to 31:13,29 and ultimately back to 28:15.

1. "return," BDB 996, KB 1427, Qal imperative, cf. 31:13

2. "I will prosper you," BDB 405, KB 408, Hiphil cohortative, cf. vv. 10,13; 28:14

32:10 "I am unworthy" This is an important admission for Jacob (BDB 881, KB 1092, Qal perfect, which denotes insignificance, cf. II Sam. 7:19; I Chr. 17:17). The emphasis is on the covenant God's grace, protection, and provision!

NASB"lovingkindness"
NKJV"mercies"
NRSV, REB"steadfast love"
TEV"kindness"
NJB"faithful love"
LXX"justice" or "righteousness"
Peshitta"favors"

The word used here is hesed (BDB 338 I), which denotes covenant loyalty. See Special Topic at 19:19.

NASB, NRSV,
TEV"faithfulness"
NRSV, LXX,
Peshitta"truth"
NJB"constancy"
REB"true"

This is the Hebrew word emeth (BDB 54), which denotes loyalty. Hesed and emeth are often found together in the OT to describe God. See Special Topic at 15:6.

32:11 "deliver me" This term (BDB 664, KB 717, Hiphil imperative) in the Hiphil stem means "to snatch away" and metaphorically "deliver."

▣ "lest he come and attack me" The term "attack" (BDB 645, KB 697, Hiphil perfect) in the Hiphil stem means to strike a whole company with a fatal blow (cf. 34:30). Jacob was afraid Esau would kill all the heirs of his family.

32:12 Jacob is reminding God of His covenant promises of 28:14 and 22:17. This was a recurrent covenant promise to the Patriarchs. It was a corollary to giving them a son.

▣ "prosper you" This is literally "I will do you good." This phrase is an infinitive absolute and animperfect verb of the same root (BDB 405, KB 408), which denotes intensity.

NASB (UPDATED) TEXT: 32:13-21¹³So he spent the night there. Then he selected from what he had with him a present for his brother Esau: ¹⁴two hundred female goats and twenty male goats, two hundred ewes and twenty rams, ¹⁵thirty milking camels and their colts, forty cows and ten bulls, twenty female donkeys and ten male donkeys. ¹⁶ He delivered them into the hand of his servants, every drove by itself, and said to his servants, "Pass on before me, and put a space between droves." ¹⁷He commanded the one in front, saying, "When my brother Esau meets you and asks you, saying, 'To whom do you belong, and where are you going, and to whom do these animals in front of you belong?' ¹⁸then you shall say, 'These belong to your servant Jacob; it is a present sent to my lord Esau. And behold, he also is behind us.'" ¹⁹Then he commanded also the second and the third, and all those who followed the droves, saying, "After this manner you shall speak to Esau when you find him; ²⁰and you shall say, 'Behold, your servant Jacob also is behind us.'" For he said, "I will appease him with the present that goes before me. Then afterward I will see his face; perhaps he will accept me." ²¹So the present passed on before him, while he himself spent that night in the camp.

32:20

NASB, NKJV,
NRSV, REB,
PESHITTA"I will appease him"
TEV "I will win him over"
NJB "I conciliate him"
JPSOA, LXX "I propitiate him"

The verb (BDB 497, KB 493, Piel cohortative) is the verb used for a blood cleansing sacrifice (cf. Leviticus 4 and 16). Its basic meaning is "to cover" or "make atonement."

NASB, NKJV,
NRSV, LXX"accept me"
TEV"forgive me"
NJB"be inclined towards me"
JPSOA"show me favor"
REB"receive me kindly"

The verb (BDB 669, KB 724, Qal imperfect) means "to lift." This is a Hebrew idiom "to lift the face" (cf. Job 42:8,9; Ps. 82:2; Pro. 18:5; Lam. 4:16). In a legal setting it referred to a judge lifting the face of the accused, which jeopardized his impartiality.

NASB (UPDATED) TEXT: 32:22-32
²²Now he arose that same night and took his two wives and his two maids and his eleven children, and crossed the ford of the Jabbok. ²³He took them and sent them across the stream. And he sent across whatever he had. ²⁴Then Jacob was left alone, and a man wrestled with him until daybreak. ²⁵When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob's thigh was dislocated while he wrestled with him. ²⁶Then he said, "Let me go, for the dawn is breaking." But he said, "I will not let you go unless you bless me." ²⁷So he said to him, "What is your name?" And he said, "Jacob." ²⁸He said, "Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed." ²⁹Then Jacob asked him and said, "Please tell me your name." But he said, "Why is it that you ask my name?" And he blessed him there. ³⁰So Jacob named the place Peniel, for he said, "I have seen God face to face, yet my life has been preserved." ³¹Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh. ³²Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh, because he touched the socket of Jacob's thigh in the sinew of the hip.

32:22 "crossed the ford" The Hebrew root for "crossed" (BDB 716, KB 778, Qal imperfect) is the same root as "ford" (BDB 721, cf. Josh. 2:7; Jdgs. 3:28; Isa. 16:2). It denotes wading across at a shallow point.

▣ "the Jabbok" This root means "flowing" (BDB 132). It had cut a very deep gorge.

32:24 "a man wrestled" Here "wrestled" (BDB 7, KB 9, Niphal imperfect), "Jabbok" (BDB 132), as well as "Jacob" (BDB 784), all sound similar when pronounced. Here the person is called a "man" (BDB 35, ish, cf. v. 6), but the context implies it was a physical manifestation of Deity (cf. vv. 28,30; 18:1-2). However, v. 26 implies some kind of angelic creature.

This is the kind of text that western literalism cannot understand. This has both physical and symbolic aspects. This contest was for Jacob's benefit. It surely does not describe the "wrestling" characteristics of God!!

YHWH appears to Jacob several times (cf. 28:10-22; 32:22-31; 35:9-13; 46:2-4) and each time it is the character and promises of God that are emphasized. The key element is not Jacob (or his acts), but God and His covenant promises!

32:25 "when he saw that he had not prevailed against him" The Jewish Study Bible, p. 67, mentions an interesting Jewish tradition (Gen. Rab. 77.3) that asserts it was Esau's patron angel and that this encounter serves as a warning to all who would oppose the covenant people. This does attempt to explain why an angelic creature cannot defeat a mere human. However, can Esau's angel change Jacob's name to Israel?! This was somehow a "God thing."

▣ "the socket of his thigh" The rabbis say this refers to the vein of the thigh and this part of the animal carcass is not allowed to be eaten in Judaism (cf. v. 32).

32:26 "the dawn is breaking" This time of day was known as a special period of God's activity (cf. NIDOTTE, vol. 4, p. 85). It was often mentioned in ancient folklore.

In light of the Hebraic fear of seeing God (cf. 16:13; 32:30; Exod. 33:20), possibly the dawn would have revealed the divine identity of Jacob's opponent.

▣ "bless me" It was not Jacob's wrestling ability that was rewarded, but his tenacious dependent attitude upon God.

32:27 "What is your name" This is not lack of information on the angelic/divine wrestler's part, but a reminder to Jacob of his character of trickery and manipulation.

32:28 "Israel" This name change seems to be the key to the interpretation of the entire account. Israel means "may El preserve" (BDB 975) or if jussive, "let El contend" (cf. Hosea 12:3-4). It was not Jacob's strength, but God's purpose. One's name was very important to the Hebrews and denoted a person's character.

Another option for the name "Israel" (ישׂראל, BDB 975) is from ישׂרונ ("Jeshurun," BDB 449, cf. Deut. 32:15; 33:5,26; Isa. 44:2), which means "upright one."

SPECIAL TOPIC: ISRAEL (THE NAME)

▣ "with me" The wrestler seems to differentiate himself from God, although in v. 30 Jacob realizes he has somehow been with Deity.

32:29 "Please tell me your name" In the Ancient Near East the name of a spiritual being was closely guarded because of the possible use of that name in curses, oaths, and rituals. This is surely not the issue in biblical texts (cf. Jdgs. 13:17-18). In biblical texts YHWH reveals His name to His people (cf. Exod. 3:13-15). However, its meaning is not always comprehended (compare Exod. 6:3 with Gen. 4:26). As Judges 13:18 states, the name is too "wonderful" for humans to comprehend.

32:30 "Peniel" Peniel means "the face of God" (BDB 819). The spelling "Penuel" may be the alternative spelling of an older name for the location.

This name surely implies Jacob thought his opponent was YHWH, who could have easily defeated a mere mortal, but allows a contracted context to denote His willingness to work with and on the side of Jacob. He was not an antagonist, but a present help and one who blesses.

This really is a strange ancient account with many unknown aspects, much like Exod. 4:24-26. It would be very unwise to use these ambiguous texts for doctrine or application. They remain a mystery and their interpretation mere modern conjecture!

32:31 "he was limping" Whether this was permanent (later Jewish tradition) or temporary is not certain.

32:32 "to this day" This phrase is textual evidence of a later editor. The ban on eating this part of an animal is rabbinical, not biblical.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who was the wrestler?

a. a man (cf. v. 24)

b. an angel (cf. v. 26, Hosea 12:3-4)

c. God in human form (cf. v. 30)

d. Jesus (Martin Luther, following Justin)

2. What part do the angels of v. 1 play in the rest of the chapter?

3. Why were these encounters (i.e., with the angel and Esau) so important to Jacob?

4. Why the name change?

Genesis 33

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Jacob Meets Esau	Jacob and Esau Meet	Jacob's Reconciliation with Esau (32:1-33:20)	Jacob Meets Esau	Meeting with Esau
33:1-3	33:1-3	33:1-3	33:1-5a	33:1-7
33:4-11	33:4-11	33:4-11
			33:5b-7
			33:8a	33:8-11
			33:8b
			33:9
			33:10-11	Jacob Parts Company with Esau
33:12-14	33:12-14	33:12-14	33:12	33:12-17
			33:13-14
33:15-17	33:15-17	33:15-17	33:15a
Jacob Settles in Shechem	Jacob Comes to Canaan		33:15b-17	Jacob Arrives at Shechem
33:18-20	33:18-20	33:18-20	33:18-20	33:18-20

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter includes mostly dialogue (note TEV translation). The term "say" (BDB 55, KB 65) is used ten times.

This dialogue format has several commands/requests.

1. "let what you have be your own," v. 9, BDB 224, KB 243, Qal jussive

2. "please take my gifts," v. 11 BDB 542, KB 534, Qal imperative

3. "let us take our journey," v. 12, BDB 652, KB 704, Qal cohortative

4-5. "go" (twice), v. 12, BDB 229, KB 246, Qal cohortative

6. "please let my lord pass on before me," v. 14, BDB 716, KB 778, Qal imperfect used in a jussive sense

7. "I will proceed at my leisure," v. 14, BDB 624, KB 675, Hithpael cohortative

8. "please let me leave with you some of my people," v. 15, BDb 426, KB 427, Hiphil cohortative

9. "let me find favor in the sight of my lord," v. 15, BDB 592, KB 619, Qal imperfect used in a cohortative sense

B. Jacob has faced his fears.

1. Laban

2. the angelic wrestler

3. Esau

C. Jacob is back in the Promised Land (Canaan). The divine promises of Bethel have been fulfilled. The covenant promises to Abraham and his seed continue (i.e., the eternal redemptive plan is on track).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 33:1-3
¹Then Jacob lifted his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two maids. ²He put the maids and their children in front, and Leah and her children next, and Rachel and Joseph last. ³But he himself passed on ahead of them and bowed down to the ground seven times, until he came near to his brother.

33:2 Notice the distinction in the family. The lesser wives and children go first, his favorites go last (i.e., Rachel and Joseph). Things have changed in Jacob's heart, however, and he goes before them all (cf. v. 3). If they are to be killed, he will be killed first. He still strategizes, but he trusts in YHWH's presence and promised protection.

33:3 "bowed down" This verb (BDB 1005, KB 295, Hishtaphel imperfect) is repeated four times.

1. Jacob bows before Esau, v. 3

2. the maids and their children bow before Esau, v. 6

3. Leah and her children bow before Esau, v. 7

4. Rachel and her child bow before Esau, v. 7

▣ "seven times" This was a gesture of submission (i.e., El Amarna Letters, 14th century b.c.).

NASB (UPDATED) TEXT: 32:4-11
⁴Then Esau ran to meet him and embraced him, and fell on his neck and kissed him, and they wept. ⁵He lifted his eyes and saw the women and the children, and said, "Who are these with you?" So he said, "The children whom God has graciously given your servant." ⁶Then the maids came near with their children, and they bowed down. ⁷Leah likewise came near with her children, and they bowed down; and afterward Joseph came near with Rachel, and they bowed down. ⁸And he said, "What do you mean by all this company which I have met?" And he said, "To find favor in the sight of my lord." ⁹But Esau said, "I have plenty, my brother; let what you have be your own." ¹⁰Jacob said, "No, please, if now I have found favor in your sight, then take my present from my hand, for I see your face as one sees the face of God, and you have received me favorably. ¹¹Please take my gift which has been brought to you, because God has dealt graciously with me and because I have plenty." Thus he urged him and he took it.

33:4 "Esau ran. . .embraced. . .fell on his neck. . .kissed. . .wept" These are all signs of warm greetings.

1. "ran," BDB 930, KB 1207, Qal imperfect

2. "embraced," BDB 287, KB 287, Piel imperfect

3. "fell on his neck," BDB 656, KB 709, Qal imperfect, cf. 45:14; 46:29

4. "kissed," BDB 676, KB 730, Qal imperfect (this is missing in the LXX and marked in the MT as an addition), cf. 45:15; 48:10; 50:1

5. "they wept," BDB 13, KB 129, Qal imperfect (the LXX and TEV, REB have "they both wept," but possibly, "he wept," cf. NJB, AB, p. 258)

33:5 Esau asks about the groups of women and their children who were all accompanying Jacob. It must have been unusual for a man to have two wives and two concubines and children with each or Esau would not have asked. Esau's reaction to this is not recorded.

33:8 Esau asks about all the presents (i.e., animals) that Jacob has sent before his family (cf. 32:13-21).

33:9 "my brother" The NASB Study Bible (p. 51) makes a good point in mentioning that Esau calls Jacob "my brother," but Jacob calls Esau "my lord." Jacob is either (1) being tactful or (2) fearful.

Gifts were common at special occasions. To refuse a gift in this culture implied a strained relationship (i.e., James M. Freeman, Manners and Customs of the Bible, p. 41). Esau's refusal would have supported Jacob's worst fears! Esau did not need these gifts, but accepted them as a sign of accepting his brother.

33:10 Jacob urges Esau to accept his gifts because Esau's acceptance of him (cf. v. 14) would parallel God's graciousness ("as one sees the face of God") toward him. This may be a veiled allusion to 25:23.

33:11 Jacob acknowledges the source of his physical wealth as the covenant God (i.e., "graciously," BDB 335, KB 334, Qal perfect, cf. v. 5; 43:29).

▣ "gift" This (BDB 139) is literally "blessing." It is the very term used to describe what Jacob cheated Esau of in chapter 27. It is not by accident that Jacob wants to bless his brother by giving a gift (lit. blessing). In a sense he was trying to make up for his earlier manipulations.

NASB (UPDATED) TEXT: 33:12-14
¹²Then Esau said, "Let us take our journey and go, and I will go before you." ¹³But he said to him, "My lord knows that the children are frail and that the flocks and herds which are nursing are a care to me. And if they are driven hard one day, all the flocks will die. ¹⁴Please let my lord pass on before his servant, and I will proceed at my leisure, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord at Seir."

33:13 One wonders if this was another way for Jacob to make Esau feel superior, as well as an excuse for not traveling with him back to Seir immediately. His children were not "weak" and the flocks had already traveled a long way. Is Jacob still a manipulative liar?

NASB (UPDATED) TEXT: 33:15-17
¹⁵Esau said, "Please let me leave with you some of the people who are with me." But he said, "What need is there? Let me find favor in the sight of my lord." ¹⁶So Esau returned that day on his way to Seir. ¹⁷Jacob journeyed to Succoth, and built for himself a house and made booths for his livestock; therefore the place is named Succoth.

33:15 "people" This is the term goi (BDB 766 I), which usually has a negative connotation referring to Gentiles, but here it is used of Esau's men and in Exod. 33:13 it refers to the people of God. Context, context, context determines word meaning, not lexicons! Words have meaning only in sentences; sentences have meaning only in paragraphs/strophe or stanzas; and these have meaning only in larger literary units. Be careful of "set" or "technical" definitions!

33:17 "Succoth" This term (BDB 697) means "booths." Jacob built a shelter for himself, but this is called a "house" (BDB 108), but note v. 19. He also built "booths" (BDB 697, i.e., a shelter made from branches) for his animals.

It is uncertain if there was a village in this area before Jacob camped there. It will later become the name of a city (cf. Jdgs. 8:5).

This is not the same as the Succoth located in the Egyptian delta (cf. Exod. 12:7; Num. 33:5). This is a city on the east side of the Jordan (i.e., The MacMillan Bible Atlas, p. 22).

One more point, Jacob does not seem to follow Esau to Mt. Seir, but travels to Succoth, which is not on the way to Seir/Edom. He even builds a house! It is uncertain if the text is telling us that (1) this was purposeful or (2) simply omits Jacob's visit to Seir. I prefer option #2. I want to believe Jacob has truly changed, that he is no longer the trickster, manipulator, liar.

NASB (UPDATED) TEXT: 33:18-20
¹⁸Now Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and camped before the city. ¹⁹He bought the piece of land where he had pitched his tent from the hand of the sons of Hamor, Shechem's father, for one hundred pieces of money. ²⁰Then he erected there an altar and called it El-Elohe-Israel.

33:18 "Shechem" The name can refer to

1. a person's name, vv. 18,19; 34:2; Num. 26:31; Josh. 17:2; 24:32; Jdgs. 9:28

2. a topological region between Mt. Ebal and Mt. Gerazim. The same root (BDB 1014 I) means "shoulder" or "shoulder-blade."

3. a city, Josh. 20:7; 21:21; 24:1; Jdgs. 8:31

It is first mentioned in Gen. 12:6 in connection with Abram and now with Jacob (cf. 37:14).

There is no apparent connection between v. 17 and v. 18. How long Jacob stayed at Succoth is not recorded. They seem to be two separate events and times recorded with no clear connection. From building a house to buying land may imply temporary to permanent residence. The only problem is that v. 18 seems to imply soon after Jacob arrived from Paddan-aram (area around Haran) he bought the land.

He was told to return to Bethel, but he stopped short and remained. Why is not stated in the text!

33:19 "And he bought the piece of land where he had pitched his tent" The act of buying a field implied residency or at least shows legal residency.

▣ "Hamor" This name means "ass" (BDB 331 II). In the ancient world donkeys were considered sacred animals. We know this, not only from the Mari Tablets, but also from the fact that (1) the wealthy rode donkeys (cf. Jdgs. 5:10) and (2) Israel's kings rode on a special donkey for their royal mount (i.e., I Kgs. 1:33).

▣ "for one hundred pieces of money" This is a rare Hebrew term, הטיק, qesitah (BDB 903). It is an unknown weight of metal (cf. Josh. 24:32; Job 42:11), possibly (1) the price of a lamb (LXX) or (2) a weight (mina) of metal in the shape (or imprint) of a lamb.

33:20 "he erected there an altar" This designated a place, time, and manner of worshiping. It allowed prayer and sacrifice to be offered to YHWH (cf. 8:20; 12:7-8; 13:18; 22:9; 26:25). This is a fulfillment of YHWH's promise of 28:15!

▣ "El-Elohe-Israel" This construct is made up of

1. El, BDB 42, cf. Exod. 34:6; see Special Topic at 12:1

2. Elohe, BDB 43, cf. Deut. 32:15,17; Ps. 18:32

3. Israel, see Special Topic at 32:28

The Septuagint translates it as "the God of Israel." The Jewish Study Bible, using the JPSOA translation in its textual footnote, has "El, God of Israel" (p. 69).

Genesis 34

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
The Treachery of Jacob's Sons	The Dinah Incident	Shechem's Violation of Dinah	The Rape of Dinah	The Rape of Dinah
34:1-7	34:1-7	34:1-4	34:1-4	34:1-5
		34:5-7	34:5-10	A Matrimonial Alliance with the Shechemites
				34:6-12
34:8-12	34:8-12	34:8-12
			34:11-12
34:13-17	34:13-17	34:13-17	34:13-17	34:13-19
34:18-24	34:18-24	34:18-24	34:18-24
				34:20-24
				The Treacherous Revenge of Simeon and Levi
34:25-31	34:25-31	34:25-31	34:25-29	34:25-29
			34:30	34:30-31
			34:31

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Jacob must face his fears and temptations.

1. Laban

2. Esau

3. Canaanite intermarriage

4. Canaanite aggression

B. Jacob is still a fearful person.

1. lies to Esau and will not follow to Seir

2. does not travel to Bethel (as told by God)

3. is tempted to intermarry with the people of the land for self interest

4. is fearful of Canaanite's retaliation

C. God's name does not appear in this chapter (might be purposeful)!

D. It is surely possible that this chapter is included

1. as a foil to chapter 17

2. as a way of showing why Judah is the line of the Messiah and not the older three sons. Chapter 34 will remove Simeon and Levi as possible options (cf. Gen. 49:5-7)

Remember "historical narrative" must be interpreted in large contextual pieces. (See article on Old Testament Narrative at page xvii.)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 34:1-7
¹Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to visit the daughters of the land. ²When Shechem the son of Hamor the Hivite, the prince of the land, saw her, he took her and lay with her by force. ³He was deeply attracted to Dinah the daughter of Jacob, and he loved the girl and spoke tenderly to her. ⁴So Shechem spoke to his father Hamor, saying, "Get me this young girl for a wife." ⁵Now Jacob heard that he had defiled Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in. ⁶Then Hamor the father of Shechem went out to Jacob to speak with him. ⁷Now the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very angry because he had done a disgraceful thing in Israel by lying with Jacob's daughter, for such a thing ought not to be done.

34:1 "Dinah the duaghter of Leah" A lengthy amount of time occurs between Genesis 33 and 34. The children are now grown. Dinah is the only daughter mentioned in Jacob's lineage (cf. 30:21). Surely there were others (cf. 37:35), but Dinah is mentioned because of her central role in this chapter. Her name is the feminine form of the word "judgment" or "vindication" (BDB 192), which is the name of one of Jacob's sons (cf. 30:6) and later one of the tribes, Dan.

NASB, NRSV,
TEV, NJB"visit"
NKJV, LXX,
Peshitta"see"

The verb "to see" (BDB 906, KB 1157, Qal infinitive construct) can be understood in several ways (obviously she went alone away from her home/camp).

1. to observe, learn about them and their lives

2. to visit her friends, Jacob had remained there several years

3. a play on v. 2, "Shechem saw her" (same verb)

34:2 "Shechem" This is the prince of the local tribe. Hamor is the current chief or tribal leader. The prince was named after this main city. For the meaning of the name, see 33:18.

It is possible grammatically to take "prince" (BDB 672 I), which means "the one lifted up," as referring to Hamor (see A Handbook on Genesis by Reyburn and Fry, USB, p. 786).

▣ "the Hivite" The Septuagint translates this as Horite (cf. Gen. 34:2; Josh. 9:7). It is obvious that they are a non-circumcised, non-Semitic group of people which should probably be identified with the Hurrians. The only two uncircumcized groups of people which surrounded Israel in ancient times were the Philistines, who were Aegean mercenaries, and these Hurrian sojourners. All of the Canaanite tribes practiced circumcision. See Special Topic at 12:6.

▣ "he took her and lay with her" This is a hendiadys (two verbs expressing one action). This is shocking to moderns, but a prince in the Ancient Near East had rights. Finding a wife in this period and locality was very different from modern dating methods (i.e., Exod. 22:16-17; Deut. 21:10-14; 22:28-29). Patriarchal culture was all about men's rights and little about women's freedoms or feelings.

There are several verbs which denote sexual activity.

1. lie with, BDB 1011, KB 1486, cf. Gen. 19:32; 26:10; 30:15; 39:7; Lev. 18:22

2. approach, BDB 897, KB 1132, cf. Gen. 20:4; Lev. 18:6,14,19; 20:16

3. go in to, BDB 97, KB 112, cf. Gen. 19:31; 29:21,23,30; 30:3,4,16; 38:8,9,16; 39:14

4. know, BDB 393, KB 390, cf. Gen. 4:1,17,25; 19:5,8; 24:16; 38:26; Num. 31:17,18,35; Jdgs. 19:22,25; 21:12

NASB, NRSV,
JPSOA"by force"
NKJV, REB"violated her"
TEV"raped"
NJB"forced her to sleep with him"
LXX"humbled her"
Peshitta"defiled her"

This verb (BDB 776, KB 853, Piel imperfect) in the Piel stem means "to humble" in the sense of violent sexual attack (i.e., rape, cf. Deut. 21:14; 22:24,29; Jdgs. 19:24; 20:5; II Sam. 13:12,14,22,32; Ezek. 22:10,11).

34:3 "And he was deeply attracted to Dinah" Although this young man was well thought of among his own people (cf. v. 19), he still perpetrated a violent act against Dinah. It apparently was a violation of a sojourner and her family.

Shechem's feeling toward Dinah are repeated in three ways.

1. "he was deeply attracted to Dinah" (lit. "his soul cleaved to her"), BDB 179, KB 209, Qal imperfect, cf. I Kgs. 11:2

2. "he loved the maiden," BDB 12, KB 17, Qal imperfect; "maiden" (BDB 655) denotes a young, but marriageable, youth

3. "spoke tenderly to her" (lit. "spoke to the heart of the girl"), BDB 180, KB 210, Piel imperfect, cf. 50:21; Jdgs. 19:3; Ruth 2:13

4. "the soul of my son Shechem longs for your daughter," v. 8, BDB 365 I, KB 362, Qal perfect, cf. Deut. 21:11

5. "he was delighted with Jacob's daughter," v. 19, BDB 342, KB 339, Qal perfect

▣ "the girl" Dinah is described by several different terms in this chapter.

1. daughter, v. 1, BDB 123 I (several times)

2. the girl, v. 3, BDB 655, cf. v. 12

3. the young girl, v. 4, BDB 409, cf. Joel 3:3; Zech. 8:5 (used only for young females these three times, from root to "bear," "beget")

4. sister, v. 13, BDB 27, cf. vv. 14,27,31

34:4 "So Shechem spoke to his father Hamor, saying, 'Get me this young girl for a wife'" This fits the cultural pattern of parents' arranging the marriage of their children. But notice the son initiates the request (BDB 542, KB 534, Qal imperative). The problem was Shechem's impulsive initial sexual aggression (cf. v. 7).

34:5

NASB, NKJV,
NRSV, LXX,
JPSOA"defiled"
TEV "disgraced"
NJB, REB "dishonored"

This verb (BDB 379, KB 375, Piel perfect) denotes that which is viewed as unclean according to God's law (cf. Lev. 18:24-30). Here it denotes sexual uncleanness (cf. Ezek. 18:6,11,15; 22:11; 23:17; 33:26). Dinah was raped by an uncircumcised Canaanite.

▣ "Jacob kept silent" His motive is not stated. It could have been

1. the temptation to use the situation to his advantage (cf. vv. 6,30)

2. to wait for his sons and servants to arm themselves

3. that the brothers had "a say" in the situation

34:7 Dinah's brothers were very angry.

1. "The men were grieved," BDB 780, KB 864, Hithpael imperfect, cf. Gen. 6:6

2. "They were very angry," BDB 354, KB 351, Qal imperfect, cf. Gen. 4:5,6; 31:36; 39:19

3. "He had done a disgraceful thing," BDB 615, i.e., a senseless disregard for the moral standards of Jacob and his religious tradition, cf. Deut. 22:21; Jdgs. 19:23; 20:6; II Sam. 13:12 (the noun means "fool")

▣ "in Israel" This is using the term in a later sense. In this clause it refers to the laws of the nation of Israel. This is a textual marker of a later editor, compiler, or scribe (cf. Deut. 22:21; Josh. 7:15; Jdgs. 19:23; 20:10).

Some commentators try to make this preposition (BDB 88-91) mean "to," but it means "in."

NASB (UPDATED) TEXT: 34:8-12
⁸But Hamor spoke with them, saying, "The soul of my son Shechem longs for your daughter; please give her to him in marriage. ⁹Intermarry with us; give your daughters to us and take our daughters for yourselves. ¹⁰Thus you shall live with us, and the land shall be open before you; live and trade in it and acquire property in it." ¹¹Shechem also said to her father and to her brothers, "If I find favor in your sight, then I will give whatever you say to me. ¹²Ask me ever so much bridal payment and gift, and I will give according as you say to me; but give me the girl in marriage."

34:8 "with them" This refers to all of Dinah's brothers and half-brothers. Shechem's father tries to calm down the anger and sense of violation.

Verse 11 shows that Jacob himself is addressed also.

34:9 "and intermarry with us" This was not the family tradition of Abraham (cf. Gen. 24:3) or Isaac (cf. Gen. 28:1,8). Jacob is now tested.

34:10 "the land shall be open before you" This is a Hebrew idiom for free access and travel within the land (cf. Gen. 13:9; 20:15).

Notice the number of promises made to Jacob and his family if they will agree to this marriage.

1. "you shall live with us," v. 10

2. "the land shall be open before you," v. 10

3. "live and trade in it, v. 10 ("trade" probably means "travel freely within" in this context, cf. 42:34; NJB, but the same root can mean "traders," cf. 23:16; I Kgs. 10:28-29)

4. "acquire property in it," v. 10

5 "I will give whatever you say to me," v. 11

6. "ask me ever so much bridal payment and gift," v. 12

In a sense, become one with us! Jacob should have journeyed to Bethel. He stayed near Shechem (the city) too long. Now violence and pain will be the cost of his delinquent obedience.

34:12 "bridal payment and gift" This refers to a dowry or a Hebrew mohar (BDB 555). This was not so much a purchasing of the bride, but a compensation for the loss of a helper (cf. Exod. 22:16-17; I Sam. 18:25). This dowry was usually kept for the wife in case of the death of the husband or a later need (cf. Gen. 31:15 where Laban's daughters are complaining that he had used the dowry money for himself).

NASB (UPDATED) TEXT: 34:13-17
¹³But Jacob's sons answered Shechem and his father Hamor with deceit, because he had defiled Dinah their sister. ¹⁴They said to them, "We cannot do this thing, to give our sister to one who is uncircumcized, for that would be a disgrace to us. ¹⁵Only on this condition will we consent to you: if you will become like us, in that every male of you be circumcised, ¹⁶then we will give our daughters to you, and we will take your daughters for ourselves, and we will live with you and become one people. ¹⁷But if you will not listen to us to be circumcised, then we will take our daughter and go."

34:13

NASB"with deceit"
NKJV"spoke deceitfully"
NRSV, Peshitta"answered. . .deceitfully"
TEV"in a deceitful way"
NJB"a crafty answer"
LXX"craftily"
JPSOA"speaking with guile"

The noun "deceit" (BDB 941) means treachery. It is used by Isaac of Jacob's trick in Gen. 27:35. The same root is used to describe Laban's trickery of Jacob with Leah in Gen. 29:25. This characteristic of Jacob remains in his family.

34:14-17 "one who is uncircumcized" Circumcision was a sign of the covenant of YHWH (cf. Gen. 17:9-14). Here, Dinah's brothers are using it in the physical rather than its intended spiritual sense. They had ulterior motives. The violent attack of Shechem is now used as an excuse for a violent attack on the whole tribe! This kind of revenge is exactly what the Hebrew "Eye for an eye" (cf. Exod. 21:24; Lev. 24:20) law was meant to stop.

NASB (UPDATED) TEXT: 34:18-24
¹⁸Now their words seemed reasonable to Hamor and Shechem, Hamor's son. ¹⁹The young man did not delay to do the thing, because he was delighted with Jacob's daughter. Now he was more respected than all the household of his father. ²⁰So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, ²¹"These men are friendly with us; therefore let them live in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters in marriage, and give our daughters to them. ²²Only on this condition will the men consent to us to live with us, to become one people: that every male among us be circumcised as they are circumcised. ²³Will not their livestock and their property and all their animals be ours? Only let us consent to them, and they will live with us." ²⁴All who went out of the gate of his city listened to Hamor and to his son Shechem, and every male was circumcised, all who went out of the gate of his city.

34:19 This verse lists the three things that Shechem did to win the approval of Jacob's family: (1) he did not delay; (2) he was delighted in Jacob's daughter; and (3) he put his reputation on the line.

34:20 "came to the gate of their city" The gate was the site of the domestic, social, and legislative life of a community. He will appeal to these men (i.e., those old enough to fight) on the basis of the profit motive (cf. v. 23).

34:21 All four verbs in this verse are Qal imperfects used in a jussive sense (i.e., "let us. . .").

34:23 The Shechemites saw this gesture (i.e., circumcision) as a way to increase their tribe's power and wealth. The covenant people were not growing, but a Canaanite tribe is!

34:24 Wow! This was a major concession. Circumcision for an adult is a painful and dangerous (i.e, infection) procedure. All of this just to allow the prince to marry a foreigner who he desired (i.e., royal line no longer pure). It is hard for modern westerners to comprehend eastern tribal loyalty and respect for tribal leaders.

NASB (UPDATED) TEXT: 34:25-31
²⁵Now it came about on the third day, when they were in pain, that two of Jacob's sons, Simeon and Levi, Dinah's brothers, each took his sword and came upon the city unawares, and killed every male. ²⁶They killed Hamor and his son Shechem with the edge of the sword, and took Dinah from Shechem's house, and went forth. ²⁷Jacob's sons came upon the slain and looted the city, because they had defiled their sister. ²⁸They took their flocks and their herds and their donkeys, and that which was in the city and that which was in the field; ²⁹and they captured and looted all their wealth and all their little ones and their wives, even all that was in the houses. ³⁰Then Jacob said to Simeon and Levi, "You have brought trouble on me by making me odious among the inhabitants of the land, among the Canaanites and the Perizzites; and my men being few in number, they will gather together against me and attack me and I will be destroyed, I and my household." ³¹But they said, "Should he treat our sister as a harlot?"

34:25 "Now it came about on the third day. . .Simeon and Levi, Dinah's brothers" Grown men would have been extremely sore on the third day after circumcision. The second and third sons of Leah knew this fact and took advantage of it by totally slaughtering the male population, and took the women and children and all of the possessions for their own. Later, in Gen. 49:5-7, this will be the basis of the prophecy against these two tribes assuming leadership in Jacob's family. This is even asserted as the reason why Levi will not inherit with the other tribes, but will be dispersed throughout the tribes.

34:26 "took Dinah from Shechem's house" This was a patriarchal culture. The reader is never informed of Dinah's feelings or choices. One wonders

1. if she stayed at Shechem's house voluntarily or was forced

2. if she ever returned home and told her story or was she accompanied by family members in v. 1

3. if she was conscious of the covenant consequences of her potential marriage to a Canaanite

34:27

NASB"Jacob's sons"
LXX, Peshitta"but the sons of Jacob"
TEV, NJB,
REB"Jacob's other sons"

The NASB follows the MT, but the ancient versions translate it so as to involve all of Jacob's sons in the plunder, but not the slaughter. There would have been too much booty for just two sons to have rounded up and used.

34:28-29 Ancient warfare is shocking to moderns in its violence and the taking of spoils. Women and children were seen as property to be possessed and incorporated into a new society (this was how Dinah was perceived also).

34:30-31 Jacob seems to be reacting more in fear of the circumstances than in trust toward God. God promised to protect him and be with him, but he seems to be expressing doubt of his ability based on numbers, not the promise (cf. 28:15).

As Rebekah and Jacob had been used by God to force Isaac to do the prophesied thing (cf. Gen. 25:23), so now too, Jacob's sons are forcing Jacob to do the right thing (i.e., not intermarry with Canaanites and journey to Bethel). The tendency appears again in Jdgs. 8:33-35.

God works in surprising ways to accomplish His purposes in the family of Abraham!!!

34:30

NASB, NRSV,
JPSOA,"odious"
NKJV"obnoxious"
NJB, REB"bad odour"
LXX"evil"
Peshitta"hurt my reputation"

This Hiphil infinitive construct (BDB 92, KB 107) means to cause to stink (cf. Exod. 16:24; Ps. 38:5). It is used metaphorically of being rejected by people in Exod. 5:21; I Sam. 27:12; and here.

▣ "the Canaanites and Perizzites" See Special Topic at 12:6.

Genesis 35

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Jacob Moves to Bethel	Jacob's Return to Bethel	Jacob's Journey from Shechem to Mamre	God Blesses Jacob at Bethel	Jacob at Bethel
35:1-4	35:1-4	35:1-4	35:1	35:1
			35:2-4	35:2-5
35:5-8	35:5-7	35:5-8	35:5-8
Jacob Is Named Israel	35:8			35:6-8
35:9-15 (10) (11-12)	35:9-15	35:9-15	35:9-15	35:9-10
				35:11-13
				35:14-15
	Death of Rachel		The Death of Rachel	The Birth of Benjamin and Death of Rachel
35:16-21	35:16-20	35:16-21	35:16-18	35:16-20
			35:19-21	Reuben's Incest
	35:21-22		The Sons of Jacob	35:21-22a
35:22a		35:22a	35:22a
The Sons of Israel				The Twelve Sons of Jacob
35:22b-26	Jacob's Twelve Sons	35:22b-26	35:22b-26	35:22b-26
	35:23-26
	Death of Isaac		The Death of Isaac	The Death of Isaac
35:27	35:27-29	35:27-29	35:27-29	35:27-29
35:28-29

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. God commands Jacob

1. arise, BDB 877, KB 1086, Qal imperative

2. go, BDB 748, KB 828, Qal imperative

3. live (lit. dwell), BDB 442, KB 444, Qal imperative

4. make an altar, BDB 793, KB 889, Qal imperative and later in v. 11

5. be fruitful, BDB 826, KB 963, Qal imperative

6. multiply, BDB 915, KB 1176, Qal imperative; both of these commands reflect God's command

a. to the animals, Gen. 1:28

b. by implication to Adam and Eve

c. to Noah, Gen. 9:1,7

d. to Abraham in different terms

e. and now to Jacob

B. Jacob commands his family to prepare

1. put away the foreign gods, BDB 693, KB 747, Hiphil imperative

2. purify yourselves, BDB 372, KB 369, Hiphil imperative

3. change your garments, BDB 322, KB 321, Hiphil imperative

4. let us arise, BDB 877, KB 1086, Qal cohortative , cf. v. 1

5. let us go, BDB 748, KB 828, Qal imperfect used in a cohortative sense, cf. v. 1

C. When Jacob was finally obedient and came to Bethel YHWH presumably addressed him again, vv. 9-15

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 35:1-4
¹Then God said to Jacob, "Arise, go up to Bethel and live there, and make an altar there to God, who appeared to you when you fled from your brother Esau." ²So Jacob said to his household and to all who were with him, "Put away the foreign gods which are among you, and purify yourselves and change your garments; ³and let us arise and go up to Bethel, and I will make an altar there to God, who answered me in the day of my distress and has been with me wherever I have gone." ⁴So they gave to Jacob all the foreign gods which they had and the rings which were in their ears, and Jacob hid them under the oak which was near Shechem.

35:1 "Then God said to Jacob, 'Arise, go up to Bethel'" Jacob's initial encounter with YHWH was at this place, cf. Gen. 28:18-22; 35:14. YHWH calls Himself "the God of Bethel" and tells Jacob to return to Canaan in Gen. 31:13.

The "go up" verb (BDB 748, KB 828, Qal imperative) can be understood in two ways.

1. Bethel was to the south, but was higher topologically than Shechem.

2. The verb is often used of going to the temple (i.e., a holy site). Bethel may have represented an intimacy with God.

▣ "make an altar" The term "altar" (BDB 258) means a place of slaughter. The Patriarchs made many altars.

1. Noah on the Mount of Ararat, Gen. 8:20

2. Abraham

a. at Shechem, Gen. 12:7

b. at Bethel, Gen. 12:8

c. at Hebron, Gen. 13:18

d. at Moriah, Gen. 22:9

3. Isaac at Beersheba, Gen. 26:25

4. Jacob

a. at Shechem, Gen. 33:20

b. at Bethel, Gen. 35:7

Obviously, sacrifice predates the Mosaic covenant.

35:2 "the foreign gods which are among you" The term "gods" (little "g" plural) is exactly the same as the term Elohim (capital "God") in v. 1. Context must determine the translation of this term. See Special Topic at 12:1.

This verse is interesting in that it shows the spiritual preparation necessary for renewing the covenant promises. The foreign gods may refer to (1) the teraphim of Gen. 31:19,30; (2) other gods brought from Haran by members of his household; or (3) gods taken from Shechem made of precious metal (economic value), crafted artfully (ascetic value). This is similar to the covenant renewal of Josh. 24:14,23 (cf. I Sam. 7:3).

It is interesting that the spiritual preparation (the verb "purify" [BDB 372, KB 369] is a Hiphil imperative; this was not an option; this is the only use of this verb in Genesis, but it becomes common in Leviticus), and was symbolized by bathing and a change of garments (cf. Exod. 19:10; Num. 8:7,21; 19:19). Therefore, this outward, physical symbol was meant to reflect an inner spiritual preparation of all of Jacob's extended family. The stain of the slaughter of Shechem was heavy on them.

35:3 "let us arise and go up to Bethel; and I will make an altar there to God" Jacob is returning to the scene of his initial personal encounter with God (cf. Gen. 28:18-22). At this point in his relationship with YHWH one wonders if he is a monotheist (one and only one God) or a henotheist (only one God for me and my family).

35:4 "the foreign gods" This could refer to "the household gods" (teraphim, cf. 31:19,30,34; Jdgs. 17:5; I Sam. 19:13; Hosea 3:4, see Special Topic at 31:19), which denoted ancestral worship. It is surely possible that Jacob's extended family (i.e., servants, cf. v. 6b) were polytheists and had brought symbols or representations of the gods with them.

▣ "the rings which they had in their ears" Apparently these were some type of magical charms which were related to idolatry (cf. Hos. 2:13).

NASB, NKJV,
NRSV"hid"
TEV, NJB,
JPSOA, REB"bury"

The verb (BDB 380, KB 377, Qal imperfect) can mean "hide," "conceal," or "bury" (cf. Job 40:13). Who was he hiding them from? This was a gesture of a clean break with the past religious practices of his new extended family from Haran.

▣ "under the oak" "Oak" is a translation from the Septuagint (cf. Peshitta; see note in UBS, Fauna and Flora of the Bible, p. 154-155). The Hebrew has terebinth (BDB 18). Trees seem to have had a very important place in the OT, often associated with holy sites (cf. Gen, 12:6; 13:18; 14:13; 18:1; Deut. 11:30; Josh. 24:26; Jdgs. 9:6,37).

NASB (UPDATED) TEXT: 35:5-8
⁵As they journeyed, there was a great terror upon the cities which were around them, and they did not pursue the sons of Jacob. ⁶So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. ⁷He built an altar there, and called the place El-bethel, because there God had revealed Himself to him when he fled from his brother. ⁸Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth.

35:5 "there was great a terror upon the cities which were around them" The basic root for the term "terror" is חת (BDB 369, K 363, cf. 9:2; Job 41:25); also חתת in Job 6:21. The basic two-consonant root can also mean "shattered" (cf. I Sam. 2:4) or "dismayed" (cf. Jer. 10:2; 46:5). The form in this verse is חתח and it occurs only here.

Although the word is not used in Conquest texts it appears to denote something of the "holy war" imagery (lit. "a terror of God," cf. Exod. 15:16; 23:27; Josh. 10:10). In the ANE military campaigns were carried out in the name of the national deity. From the immediate context it could refer to the slaughter of Shechem (cf. Genesis 34). God was with Jacob in a special and recognizable way!

It is possible that elohim is used in a descriptive sense of "great terror," as in 23:6 (cf. NASB, REB).

35:6 "Luz" We know from Gen. 28:19 that Jacob encountered YHWH just outside of this Canaanite city and he named the place "Bethel." Throughout this period the Canaanites would call the city "Luz" (BDB 531 II, meaning "almond tree") and the Jews would call it by the name of the place where Jacob first encountered YHWH, "Bethel," which means "house of God" (BDB 110).

35:7 See note at 26:25.

NASB, NRSV"El-bethel"
NKJV, NJB,
JPSOA"El-Bethel"
TEV"God of Bethel"

The Patriarchs named places where Deity appeared to them. This place near Luz was where YHWH initially contacted Jacob. He remembers it well! So he names it again as "the El of the house of El" (Bethel) because of the angels (cf. Job 1:6; Ps. 8:5 or a reference to the angelic council, cf. Gen. 1:26; I Kgs. 22:19) ascending and descending and YHWH standing above/beside the ladder.

▣ "God had revealed Himself" The name for "God" is Elohim, which is plural. Usually when the name is used of the One God the verb is singular, but here it is plural (BDB 162, KB 191, Niphal perfect plural). This may be (ABD, vol. 1, p. 270) because in Gen. 28:12 Elohim is used in connection with the angels of God. These occurrences of Elohim and a plural verb are rare.

It is also possible that the perfect tense and the plural verb denote a complete revelation.

35:8 "Now Deborah, Rebekah's nurse, died" This detail denotes an eyewitness/contemporary source! Deborah had been a very faithful servant since Gen. 24:59. She would have been quite elderly. Notice that she is buried under (BDB 1065) an oak; again, another sacred site. The name of the place was called "the oak of weeping" (BDB 47 and 113).

▣ "below. . .under" These terms (BDB 1065) need to be explained because of their ambiguity in English.

1. below Bethel, denotes a lower height than the altar itself

2. under, means under the canopy of the branches, not under the trunk

NASB (UPDATED) TEXT: 35:9-15
⁹Then God appeared to Jacob again when he came from Paddan-aram, and He blessed him. ¹⁰God said to him,
"Your name is Jacob;
You shall no longer be called Jacob,
But Israel shall be your name."
Thus He called him Israel.
¹¹God also said to him,
"I am God Almighty;
Be fruitful and multiply;
A nation and a company of nations shall come from you,
And kings shall come forth from you.
¹²The land which I gave to Abraham and Isaac,
I will give it to you,
And I will give the land to your descendants after you."
¹³Then God went up from him in the place where He had spoken with him. ¹⁴Jacob set up a pillar in the place where He had spoken with him, a pillar of stone, and he poured out a drink offering on it; he also poured oil on it. ¹⁵So Jacob named the place where God had spoken with him, Bethel.

35:9-12 This covenant renewal and commitment is very much like Gen 28:13-15. The time of this encounter is not specified. It looks like a flashback to 32:28-32 or YHWH reaffirming Jacob's name change to Israel.

35:10 "Jacob. . .Israel" The NASB translates v. 10 and vv. 11-12 as poetry. This fits the repetition of the lines of v. 10 and matches the poetry of the theophanies of Gen. 12:1-3; 15:1; and 17:1-5.

It is surprising that we are uncertain as to the meaning (etymology) of the name "Israel." See Special Topic at 32:28.

35:11 "I am God Almighty" This is the Hebrew compound El Shaddai (BDB 42 and 994). We learn from Exod. 6:2-3 that it was the common name in Genesis for God (cf. 17:1; 28:3; 35:11; 43:14; 48:3). It seems to be made up of the term El (BDB 42), which is the general name for God in the ANE, probably from the root for "being strong" or "powerful," and the term Shaddai (שׁדי, BDB 994), which may be connected with a woman's breast (BDB 994, cf. Gen. 49:25). Another possible translation is "the All Sufficient One" or the rabbi's "self-sufficient," although in Num. 24:4,16, it is translated by NASB as "the Almighty." It is used often in non-Israelite sources such as Job and Balaam. This title is often connected with God's blessing (cf. Gen. 17:1; 28:3; 35:11; 48:3-4). See Special Topic at 12:1.

In Deut. 32:17 a similar root (שד, BDB 993) is translated "demon" (an Assyrian loan word).

▣ "Be fruitful and multiply" See notes at 17:1 and 28:3. This has been God's mandate since Genesis 1 (for animals, for humankind, and now for His special covenant family).

▣ "A nation and a company of nations" Obviously this refers to Jacob's descendants (cf. 48:4), but also to a much wider group (i.e., "those made in the image and likeness of God," Gen. 1:26-27).

1. God's promise of Gen. 3:15

2. the implications of God's call to Abram in Gen. 12:3

3. God's titles for Israel and her purpose in Exod. 19:5-6

4. Isaiah's universal implications of the "nations" being included

5. Jesus' capstone words to the church in Matt. 28:19-20 and repeated in Luke 24:47 and Acts 1:8

6. the sermons in Acts and the letters of Paul

7. the clear statements of Galatians 3 and the book of Hebrews about the purpose of the OT

This phrase is a purposeful understatement with tremendous theological significance!

▣ "kings shall come forth from you" This phrase can be seen in two ways.

1. a literary parallel to "a company of nations"

2. a way of referring to the covenant with Abraham (cf. 17:6,16)

Jacob is the source of "tribes," but Abraham of "kings."

35:12 This is a reaffirmation of the initial promises to Abraham (cf. 13:15; 26:3; 28:13). YHWH's promises were to a family, a line of descendants! Some were stronger and more spiritual than others. This was not a promise to "favorites," but a promise fo fulfill an eternal redemptive purpose of the God of creation in Whose image all humans are created (cf. Gen. 1:26-27)! It is a promise to fallen humanity (cf. Gen. 3:15) to redeem them! God chose one to choose all!

35:13 "Then God went up from him" The verb "went up" (BDB 748, KB 828) has a wide semantical field ("go up," "ascend," "climb," "blossomed," "sacrifice," "return," "accompanied," and others. Here it is a spacial description of God leaving a person (cf. 17:22). The ancients believed God and heaven were "up" and judgment "down." The smoke of a sacrifice went up to God (cf. 8:20; 22:2,13). God spoke from the mountain/from heaven (cf. Exodus 19-20). The angels of God ascended and descended in 28:12.

Now that moderns know of the vastness of physical creation, many commentators believe that a better way of referring to the place of Deity is inter-dimensional instead of spatial. Heaven is primarily a person, the place is irrelevant.

▣ "in the place where He had spoken with him" This exact phrase is repeated in v. 14. This is the kind of repetition that looks like a common scribal error (dittography).

35:14 "Jacob set up a pillar" This is what he originally did back at Bethel (cf. Gen. 28:18, 19, 22). Also notice that in v. 20 of this chapter he will raise a pillar over Rachel's grave. These pillars marked the place of significant events.

▣ "he poured. . .he poured" There are two different verb used.

1. the first, BDB 650, KB 703, Hiphil imperfect, refers to a drink offering (BDB 651)

2. the second, BDB 427, KB 428, Qal imperfect, refers to olive oil (BDB 1032, cf. 28:18) used for special holy anointings, Exod. 29:7; Lev. 8:12

35:15 Jacob's naming of this site of revelation is recorded three times. Some see this as different authors (J.E.D.P.), but I think it is similar to the recording of Paul's conversion three times in Acts. It was a tremendous theological event. YHWH revealed Himself to Jacob/Israel!

NASB (UPDATED) TEXT: 35:16-21
¹⁶Then they journeyed from Bethel; and when there was still some distance to go to Ephrath, Rachel began to give birth and she suffered severe labor. ¹⁷When she was in severe labor the midwife said to her, "Do not fear, for now you have another son." ¹⁸It came about as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin. ¹⁹So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). ²⁰Jacob set up a pillar over her grave; that is the pillar of Rachel's grave to this day. ²¹Then Israel journeyed on and pitched his tent beyond the tower of Eder.

35:16 "Ephrath" This is another way of designating Bethlehem in Judah (cf. Mic. 5:2). There were other Bethlehem's, but Ephrath was a way of signifying the one located near Jerusalem, which will later be the city of David, the site of the birth of the Messiah.

▣ "she suffered severe labor" This verb (BDB 904, KB 1151) in the Piel stem is found only here in the OT.

The chosen family suffered and was diseased (cf. 27:1) just as other people affected by the fall. God intervenes to assure their survival, but not their comfort and ease (see Gordon Fee, The Disease of the Health, Wealth Gospel).

35:17 "do not fear" The verb (BDB 431, KB 432, Qal imperfect used in a jussive sense) is somewhat surprising. One would think she would be contemplating her own death, but in context the healthy birth of a male son is priority (cf. I Sam. 4:20). This seems to fulfill the request she expressed to God in 30:24.

35:18 "her soul was departing" "Soul" is the Hebrew word nephish (BDB 659). We must be careful that we do not mix Greek philosophy with Hebrew Scripture. The OT does not say that we have a soul, but that we are a soul (cf. Gen. 2:7). The word "soul" comes from the Akkadian word napishtu, which signifies the place of breathing or the throat (cf. Ps. 69:2). Humanity's uniqueness is not in the fact that they have a nephish, for in the early parts of Genesis the animals also had a nephish (cf. Gen. 1:21, 24; 2:19; Lev. 11:46; 24:18). This is simply a Hebrew idiom that one's physical life on earth ceased when breath departed.

▣ "she named him Ben-oni; but his father called him Benjamin" His name given by Rebekah meant "son of my sorrow" (BDB 122), however Jacob changed it to "son of my right hand" (BDB 122). This was the place of skill, honor, and help. We learn from the Mari Tablets that this term could also mean "son of the south" (i.e., place of his birth, Canaan).

35:19 "(that is Bethlehem)" There was probably a later editorial insertion (place names 35:6,27; 36:1 and the phrase "to this day" in 35:20). Although I personally hold to the Mosaic authorship for the bulk of the Pentateuch, I also believe there are several editorial hands, as well as oral and written traditions from the Patriarchs, which were utilized by Moses. The possible editors would include: Joshua, Samuel, the author of Kings, Ezra, Jeremiah, and/or priests.

35:21 "the tower of Eder" The name is "Migdal-eder." Migdal (BDB 153) means watch tower and is used in combination with several locations (i.e., Josh. 15:37; 19:38). This one is near Bethlehem (cf. Micah 4:8). Eder (BDB 727) means flock or herd. This raised pile of stones would have served as a vantage point to keep watch over the flocks.

NASB (UPDATED) TEXT: 35:22a
²²It came about while Israel was dwelling in that land, that Reuben went and lay with Bilhah his father's concubine, and Israel heard of it.

35:22 "Reuben went and lay with Bilhah his father's concubine" This unseemly act is somehow associated with expectation of inheritance rights (i.e., I Kgs. 2:13-25). Reuben was trying to force his father's hand in naming him the head of the clan. As it turned out, he was condemned and rejected because of this incident (cf. Gen. 49:3-4; I Chr. 5:1). As God had worked His unique will through the barren wives of the Patriarchs, in Genesis He shows His unique will by allowing the fourth son of Leah to be the line of the Messiah (i.e., Judah).

▣ "Israel heard of it" The Septuagint adds, "the thing appeared grievous before him" (cf. TEV, NAB). This does not appear in the MT. We are unsure if the translation of the LXX added it or it was part of an earlier Hebrew manuscript.

NASB (UPDATED) TEXT: 35:22b-26
^22bNow there were twelve sons of Jacob-²³the sons of Leah: Reuben, Jacob's firstborn, then Simeon and Levi and Judah and Issachar and Zebulun; ²⁴the sons of Rachel: Joseph and Benjamin; ²⁵and the sons of Bilhah, Rachel's maid: Dan and Naphtali; ²⁶and the sons of Zilpah, Leah's maid: Gad and Asher. These are the sons of Jacob who were born to him in Paddan-aram.

▣ "Now there were twelve sons of Jacob" The popular etymology associated with these names also enables some fluidity that can be discerned in the prophecies of Genesis 49.

NASB (UPDATED) TEXT: 35:27
²⁷Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.

35:27 "Jacob came to his father Isaac at Mamre" This was the site of another special oak tree (cf. Gen. 13:18; 14:13; and 18:1). The time element is uncertain. Did Jacob wait all this time after returning to Canaan to visit his father?! This is probably another historical flashback.

NASB (UPDATED) TEXT: 35:28-29
²⁸Now the days of Isaac were one hundred and eighty years. ²⁹Isaac breathed his last and died and was gathered to his people, an old man of ripe age; and his sons Esau and Jacob buried him.

35:29 "Isaac breathed his last and died" Isaac must have lived in a very decrepit condition for a long time (cf. 27:1). Jacob was gone over twenty years and his father had expected to die shortly after he left. This shows that although the Patriarch had the blessings of God, he still experienced physical discomfort and diseases for a long period of his life.

▣ "his sons Esau and Jacob buried him" As Ishmael and Isaac had come back together to bury Abraham so these two sons, Esau and Jacob, were together for the burial of their father. This was apparently a very important cultural event.

▣ "gathered to his people" The verb (BDB 62, KB 74, Niphal imperfect) means "to gather" or "to remove." It is an idiom for being united after death with one's family (i.e., 25:8,17; 35:29; 49:29,33; Num. 20:24,26; 27:13; 31:2; Deut. 32:50). The OT's revelations about the afterlife are brief and ambiguous (except for rare glimpses in Job and Psalms of a resurrection).

It could denote

1. an idiom for a peaceful death

2. an idiom for being buried in a family tomb

3. an idiom for being reunited with dead loved ones (i.e., an affirmation of personal existence after death). See Hard Sayings of the Bible, pp. 127-129.

4. an idiom for waiting with dead loved ones until God raises the dead (cf. Job 14:14-15; 19:25-27; Ps. 16:10; 49:15; 86:13; Ezekiel 37; Dan. 12:2-3; Hosea 13:14). The fullest NT text would be I Corinthians 15.

35:29 "an old man of ripe age" This is an idiom for a long life. Death was viewed as the natural end of all human life. Long life was viewed as a blessing. Death was a friend to the aged believer (and still is)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Jacob only travel as far as Shechem and not go all the way to Bethel?

2. Who are the Hivites?

3. Was adultery always an odious crime or did that begin with the Mosaic legislation?

4. Why were Reuben, Simeon, and Levi rejected from being the patriarchal leader of the family?

5. What foreign gods is Jacob referring to in 35:2?

6. What do the ear-rings symbolize in 35:4?

7. Why were trees considered sacred sites to these nomadic desert dwellers?

8. Why did Jacob raise a pillar at special places and times in his life? Why is this later condemned?

9. Do we have a soul or are we a soul? Why?

Genesis 36

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Esau Moves	The Family of Esau	Edomite Lists	The Descendants of Esau	Esau's Wives and Children in Canaan
36:1	36:1-8	36:1-5	36:1-5	36:1-5
36:2-5				Esau's Migration
36:6-8		36:6-8	36:6-8	36:6-8
Descendants of Esau				Esau's Descendants in Seir
36:9-14	36:9-14	36:9-14	36:9-13a	36:9
				36:10
				36:11-12
			36:13b	36:13
			36:14	36:14
	The Chiefs of Edom			The Chieftains of Edom
36:15-19	36:15-16	36:15-19	36:15-16	36:15-16
	36:17		36:17	36:17
	36:18-19		36:18-19	36:18
				36:19
	The Sons of Seir		The Descendants of Seir	The Descendants of Seir the Horite
36:20-30	36:20-30	36:20-30	36:20-21	36:20-28
			36:22
			36:23
			36:24-26
			36:27
			36:28
			36:29-30	36:29-30
	The Kings of Edom		The Kings of Edom	The Kings of Edom
36:31-39	36:31-39	36:31-39	36:31-39	36:31-39
	The Chiefs of Esau			The Chieftains of Edom
36:40-43	36:40-43	36:40-43	36:40-43	36:40-37:1

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND STUDY - Israel's relationship with the descendants of Esau (i.e., Edom)

A. Israel was required to have a special friendship toward Edom because they were related.

l. Numbers 20:14

2. Deuteronomy 23:7, 8

B. There are numerous problems between Israel and Edom through the years.

l. Numbers 20:14-21

2. Judges 11:16-17

3. I Samuel 14:47-48

4. II Samuel 8:14

5. I Kings 11:14-25

6. II Kings 14:22; 16:5, 6

7. II Chronicles 20:10-30; 21:8-15

8. Amos 1:6, 9

C. There are numerous prophecies against Edom.

1. Isaiah 34:5ff ; 63:1ff

2. Jeremiah 49:7-22; Lamentations 4:21, 22

3. Ezekiel 25:12ff; 35:lff; 36:2-6

4. Amos 1:11, 12

5. Obadiah

D. Chapter 36 is the genealogy of Esau, which seems to reflect the prophecy of Gen. 27:39-40. It is obvious from the recurrent phrase ("these are the records of the generations of. . .") found in 36:1 that Moses used these OT characters as a way of dividing his account (i.e., Genesis) of the beginnings of the Hebrew people (cf. 2:4; 5:1; 6:9; 10:1; 11:10,27; 25:12, 9; 36:1,9; 37:2). Those who are part of the Messianic line receive the most space and attention.

E. A brief outline of this chapter could be

1. vv. 2-9 are Esau's children in Canaan

2. vv. 10-14 are Esau's grandchildren in Seir

3. vv. 15-19 and 40-43 are the chieftains of the nation of Edom

4. vv. 20-30 list the native rulers in this area

5. vv. 31-39 are the later kings of Edom (a similar list occurs in I Chr. 1:35-54)

6. vv. 40-43 are the names of chiefs descended from Esau

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 36:1
¹Now these are the records of the generations of Esau (that is, Edom).

36:1 "these are the records of the generations of" This recurrent phrase (possibly a colophon) marks the divisions of the book of Genesis (cf. 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2). There is no verb in this phrase.

▣ "Esau (that is, Edom)" This emphasis on the origin of the Edomites relating back to Jacob's brother, Esau, is a repeated theme throughout this chapter (cf. 8, 9, 19, 43. Esau's connection to Edom is spelled out specifically in Gen. 25:25, 30).

NASB (UPDATED) TEXT: 36:2-5
²Esau took his wives from the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and the granddaughter of Zibeon the Hivite; ³also Basemath, Ishmael's daughter, the sister of Nebaioth. ⁴Adah bore Eliphaz to Esau, and Basemath bore Reuel, ⁵and Oholibamah bore Jeush and Jalam and Korah. These are the sons of Esau who were born to him in the land of Canaan.

36:2 "Esau took his wives from the daughters of Canaan" The names of Esau's Canaanite wives are recorded in three different places: Gen. 26:34, 35; 28:8; and 36:2ff. However, the problem arises when these three accounts differ on the names of the wives. This discrepancy has been explained in different ways: (1) that there were not three wives, but four and (2) that these women had more than one name. It seems obvious from the text that Esau had at least two wives from Canaan and one daughter of Ishmael.

▣ "Adah the daughter of Elon the Hittite" In Gen. 26:34 the daughter of Elon the Hittite is called Basemath (BDB 142). It seems unusual that this same name is used for Ishmael's daughter in Gen. 36:3. Rashi says that this may have been a common name for women because it is possibly related to the term for fragrance or incense (BDB 141). The Jewish tradition that is so biased against Esau affirms that her name relates to incense which she burned to idols, therefore, making her an idolater.

The term "Hittite" (BDB 366) is used of three distinct groups in the OT.

1. The original inhabitants of central Asia Minor called Hattians (i.e., they spoke Hattic) in the third millennium b.c. They were not Semitic or Judo-European.

2. Judo-European invaders in the second millennium b.c. (i.e., they spoke Nesite) who founded a large powerful empire.

3. Descendants from Heth (Gen. 10:15; 23:3,5,7,10,16,20; 25:10; 27:46; 49:32). They are listed as one of the ten groups who inhabited Canaan.

This titling of three distinct groups by the same name causes great confusion.

▣ "Oholibamah" This name means "tent of high place" (BDB 14), however, all of these names are very debatable as to their original etymological connection. The same root can mean "tree," "aloe," "shine," or "be clean." From Gen. 26:34-35 this same girl is apparently called Judith (if Esau had only three wives). Rashi says that Esau changed her name to Judith (BDB 397 II), which he says means "Jewish" (adjective, BDB 397 I). This shows that she had left her idol worship and, thereby, would impress his father (i.e., Isaac). It is unusual that this same name occurs in v. 41 of this same chapter to denote a man. It is still in the feminine form, which shows that there has been some disruption of the Hebrew text in this chapter. The divergence of genealogies is common in the Bible because of (1) the difficulty of recording long series of names without spelling errors and (2) the difficulty of transcribing names from one language to another. Notice how many names change in I Chr. 1:35-54.

▣ "the granddaughter of Zibeon the Hivite" The Masoretic Text simply has "the daughter of," however, the Samaritan Pent., the Septuagint, and the Syriac translations have "son." It is obvious from the context and v. 24 that we are talking about a granddaughter.

Zibeon is called a Hivite. If it is true that this girl is related to one of the girls recorded in chapter 26, she is also called a Hittite. There has been much confusion in the translation of the OT between the exact relationship of Hittite (BDB 366), Hivite (BDB 295), and Horite (BDB 360 II, cf. v. 20; 14:6). Usually the term "Horites" (cf. v. 20) is used for non-Semitic Hurians (ZPBE, vol. 3, pp. 228-229), but apparently the term may refer to a group of Semites who were miners or cave dwellers (BDB 359, KB 339, "hole"). The evidence for this is that all of their names are Semitic, not Hurian.

36:3 "Basemath" This girl is called "Mahalath," which means "pardon" (BDB 142) in Gen. 28:9. It is interesting that in the Samaritan Penteteuch her name is changed from Basemath (Gen. 36:3,4,10) to Mahalath. This shows that, very early, scholars recognized the problems with these names (i.e., a person has two names, a nickname, a change of names). It is to be remembered that Esau married one of Ishmael's daughters in order to please his father and mother.

▣ "the sister of Nebaioth" It is assumed that Ishmael was dead at this time and that her brother acted in his place in giving her away and that is the reason why his name is included in the text. It is also possible, because this happens so often (i.e., brother acts as family representative in marriage issues, Laban, Simeon/Levi, even Abram claiming to be Sarai's brother), that this may reflect ANE culture. Some have assumed because of the predominance of women's names in this genealogy that there was a tendency toward matriarchy present in these Arabian tribes, but at this point historical documentation is uncertain.

36:4-5 This is a list of some of the major tribes of Esau which will later be developed in the chieftain lists occurring later in this chapter. This chapter can be divided based on the content of these genealogies.

1. vv. 2-9 are Esau's children in Canaan

2. vv. 10-14 are Esau's grandchildren in Seir

3. vv. 15-19 and 40-43 are the chieftains of the nation of Edom

4. vv. 20-30 list the native rulers in this area

5. vv. 31-39 are the later kings of Edom.

6. vv. 40-43 are the names of chiefs descended from Esau

A very similar list occurs in I Chr. 1:35-54.

36:5 "Korah" I have simply chosen one of the names which is used two different times in order to show the problem of really understanding the detailed relationship of these genealogies. It is asserted by some that there are two different "Korah's" listed; one here in v. 5 and one in v. 16. However, Rashi says that they are related by the fact that the same person took his father's wife. This shows the Jewish bias against Esau. The rabbinical interpretation of this chapter is very negative and assumes horrendous incest and family problems in the linage of Esau. This may be true, but it is not spelled out in the text and this negative understanding can be attained only by a biased presupposition.

NASB (UPDATED) TEXT: 36:6-8
⁶Then Esau took his wives and his sons and his daughters and all his household, and his livestock and all his cattle and all his goods which he had acquired in the land of Canaan, and went to another land away from his brother Jacob. ⁷For their property had become too great for them to live together, and the land where they sojourned could not sustain them because of their livestock. ⁸So Esau lived in the hill country of Seir; Esau is Edom.

36:6 "Esau took his wives and his sons. . .and went to another land away from his brother Jacob" The reason for this separation is mentioned in chapter 36 as the need for more pasture land (cf. v. 7). However, theologically, it seems to be related to the fact that Jacob was the true heir (i.e., Isaac's blessing) of the land of Palestine and when he returned he inherited his father Isaac's flocks as well as his own.

36:8 "So Esau lived in the hill country of Seir; Esau is Edom" It is quite possible that during the years of Jacob's absence Esau moved his flocks from Seir back to Canaan at different times of the year and this account simply states that he stayed in Seir (cf. 32:3). However, this is uncertain. Mt. Seir became the traditional name for the nation of Edom.

NASB (UPDATED) TEXT: 36:9-14
⁹These then are the records of the generations of Esau the father of the Edomites in the hill country of Seir. ¹⁰These are the names of Esau's sons: Eliphaz the son of Esau's wife Adah, Reuel the son of Esau's wife Basemath. ¹¹The sons of Eliphaz were Teman, Omar, Zepho and Gatam and Kenaz. ¹²Timna was a concubine of Esau's son Eliphaz and she bore Amalek to Eliphaz. These are the sons of Esau's wife Adah. ¹³These are the sons of Reuel: Nahath and Zerah, Shammah and Mizzah. These were the sons of Esau's wife Basemath. ¹⁴These were the sons of Esau's wife Oholibamah, the daughter of Anah and the granddaughter of Zibeon: she bore to Esau, Jeush and Jalam and Korah.

36:10 "These are the names of Esau's sons" It is obvious from the repeated listing of Esau's sons that this chapter is divided into several distinct types of genealogical documents (see note at 36:4-5).

36:11 "the sons of Eliphaz" There has been much discussion as to whether this is the same Eliphaz as in the book of Job. There seems to be some credibility to this because the land of Uz (i.e., a son named Uz) is mentioned in v. 28. Edom was famous for her wise men, particularly from the city of Teman. These two evidences point toward Edom as the homeland of Job. Whether Eliphaz is the same as his "friend" is uncertain.

36:12 "Timna was a concubine of Esau's son Eliphaz . .she bore Amalek to Eliphaz" She is singled out as a concubine obviously because she is the mother of the fierce enemy of the Israelites known as the "Amalekites" (cf. Exodus 17; Deut. 25:17,19; I Samuel 15). It was meant to be a derogatory statement because this is the only child of a concubine mentioned in this genealogical list.

36:14 "the sons of Esau's wife Oholibamah" There has been much discussion as to why the sons of this one wife are mentioned along with the grandchildren. Some say that this is to relegate the children to the level of the grandchildren, i.e. a rather disparaging comment on this woman's sons. It possibly relates to inheritance rights.

NASB (UPDATED) TEXT: 36:15-19
¹⁵These are the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau, are chief Teman, chief Omar, chief Zepho, chief Kenaz, ¹⁶chief Korah, chief Gatam, chief Amalek. These are the chiefs descended from Eliphaz in the land of Edom; these are the sons of Adah. ¹⁷These are the sons of Reuel, Esau's son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These are the chiefs descended from Reuel in the land of Edom; these are the sons of Esau's wife Basemath. ¹⁸These are the sons of Esau's wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These are the chiefs descended from Esau's wife Oholibamah, the daughter of Anah. ¹⁹These are the sons of Esau (that is, Edom), and these are their chiefs.

36:15-19 This is a list of the tribal leaders who came from Esau. The term "chief" (BDB 49 II) is the Hebrew word for "thousand" (BDB 48 II), which is used for

1. a family or clan unit, Josh. 22:14; Jdgs. 6:15; I Sam. 23:23; Zech. 9:7

2. a military unit, Exod. 18:21,25; Deut. 1:15

3. a literal thousand, Gen. 20:16; Exod. 32:28

4. symbolism, Gen. 24:60; Exod. 20:6 (Deut. 7:9; Jer. 32:18)

5. Ugaritic (a cognate Semitic language), the same consonants as alluph, which means "chieftain" (cf. Gen. 36:15). This would mean that for Num. 1:39 there were 60 chieftains and 62,700 men from Dan. The problem comes when there are obviously too many chieftains for the number of men in some tribes.

Many of the number problems of the OT can be explained by our inability to be certain of the translation of some of these Hebrew words. Many of Esau's sons are mentioned in this list of chieftains, which shows how his family took over the leadership of this geographical area.

NASB (UPDATED) TEXT: 36:20-30
²⁰These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah, ²¹and Dishon and Ezer and Dishan. These are the chiefs descended from the Horites, the sons of Seir in the land of Edom. ²²The sons of Lotan were Hori and Hemam; and Lotan's sister was Timna. ²³These are the sons of Shobal: Alvan and Manahath and Ebal, Shepho and Onam. ²⁴These are the sons of Zibeon: Aiah and Anah - he is the Anah who found the hot springs in the wilderness when he was pasturing the donkeys of his father Zibeon. ²⁵These are the children of Anah: Dishon, and Oholibamah, the daughter of Anah. ²⁶These are the sons of Dishon: Hemdan and Eshban and Ithran and Cheran. ²⁷These are the sons of Ezer: Bilhan and Zaavan and Akan. ²⁸These are the sons of Dishan: Uz and Aran. ²⁹These are the chiefs descended from the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, ³⁰chief Dishon, chief Ezer, chief Dishan. These are the chiefs descended from the Horites, according to their various chiefs in the land of Seir.

36:20 "These are the sons of Seir the Horite, the inhabitants of the land" From Deut. 2:12 we learn that the sons of Esau disposed the inhabitants of Edom as the sons of Jacob disposed the inhabitants of the land of Canaan. However, we also see that there was some intermarriage between these two groups. It is uncertain if the intermarriage was an initial result of amalgamation of the tribes or if it was a result of defeating these people and taking their women as booty.

36:24 "These are the sons of Zibeon. . .who found the hot springs in the wilderness when he was pasturing the donkeys of his father Zibeon" The Hebrew word translated "hot springs" (BDB 411) is difficult to define. I want to use this as an example of some of the difficulties we encounter in trying to understand parts of the OT, particularly those parts which are described by terms which are rarely used.

1. this term is used only here in the Hebrew Bible

2. in the Septuagint it is merely transliterated, not translated

3. in the Vulgate it is translated as "hot springs" (cf. REB), which we know are present in this geographical area

4. some translations believe that it refers to the term "vipers," which also are present in this area

5. the Peshita changes the consonants "ymm" (ממי) to "mym" (מימ) which means "water" (cf. NKJV)

6. the rabbis say that a very similar term for "mules" (cf. KJV, ASV, NEB) is referred to here because it is a symbolic or idiomatic way of saying that this tribe came to no end in itself, i.e. mules cannot reproduce

7. the Samaritan Pentateuch changes the word to Emim, which is used in Deut. 2:10 for the giants.

This kind of wide divergence in translation shows the problem of trying to understand the meaning of these rare Hebrew terms. Be careful not to get caught up in these kinds of details that do not affect the main truth(s) of the literary unit! They are interesting, but not crucial.

36:25 Notice one of the names of Esau's wives, Oholibamah, is used here again in connection with the daughter of Adah (cf. v. 2). This has caused great problems for commentators. The Pulpit Commentary says that this was a different person, but was the cousin of Esau's wife's father. Names are common within families, regions, areas, and periods of time. Often several people go by the same name. The only way to differentiate them is by their fathers.

36:26 "Dishon" The Hebrew text has "Dishan," but because of I Chr. 1:41 most translations have changed the term. There is another descendant named "Dishon" in v. 3 or "Dishan" in I Chr. 1:42.

NASB (UPDATED) TEXT: 36:31-39
³¹Now these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel. ³²Bela the son of Beor reigned in Edom, and the name of his city was Dinhabah. ³³Then Bela died, and Jobab the son of Zerah of Bozrah became king in his place. ³⁴Then Jobab died, and Husham of the land of the Temanites became king in his place. ³⁵Then Husham died, and Hadad the son of Bedad, who defeated Midian in the field of Moab, became king in his place; and the name of his city was Avith. ³⁶Then Hadad died, and Samlah of Masrekah became king in his place. ³⁷Then Samlah died, and Shaul of Rehoboth on the Euphrates River became king in his place. ³⁸Then Shaul died, and Baal-hanan the son of Achbor became king in his place. ³⁹Then Baal-hanan the son of Achbor died, and Hadar became king in his place; and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, daughter of Mezahab.

36:31 "Now these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel" This verse has caused a tremendous amount of stir among commentators of the OT. Because of the mention of the kings of Israel it seems to have been written in a later period when Israel had kings. This seems to imply that Genesis, if not written later, at least was edited at a later time. Those who hold to the documentary hypothesis (four different later authors, J.E.D.P.) use this as solid evidence that Moses is not the original author of the Pentateuch. Those who assert Mosaic authorship say that this was a prophecy about the days when a king would appear. One must admit that Israel is prophesied to have a king in Gen. 49:10; Num. 24:7,17; Deut. 17:14-20. For me it is obvious that someone has edited the writings of Moses-whether it was Jeremiah, Ezra, or one of the prophetic schools is uncertain, but brief editorial comments like this one do not seriously affect Mosaic authorship of the Pentateuch. See Introduction, Authorship in Vol. 1A: "How It All Began," Genesis 1-11.

36:32 "Bela the son of Beor" The consonants of this name, Bela (BDB 118), are similar to the name for Balaam, who is also called the son of Beor (BDB 129). These are the only two occurrences of the father's name (cf. Num. 22-24). To identify these as the same person is improbable, but in these genealogical lists, nothing is certain.

36:37 "the Euphrates River" This Hebrew term for "the river" (BDB 625) is used in most instances to refer to the Euphrates (i.e., 31:21). However, in context it must refer to a local river because there is no historical documentation for a king from the line of Esau ever reigning in the land of Mesopotamia.

36:39 Because of the mention of several women in v. 39, Albright (noted American archaeologist) asserts that there was a matriarchal succession for kings in Edom. Since it is obvious that none of these kings are sons of the previous kings and because the wives are mentioned, this is a possibility although there is no historical evidence.

▣ "Hadar" The Masoretic Text has "Hadar" (BDB 214). However, in I Chr. 1:50 it is spelled "Hadad." Hadad (BDB 212, cf. I Kgs. 11:14,17,21,25) became a general title for the kings of Syria, but in this account it is obviously not a reference to Syria.

NASB (UPDATED) TEXT: 36:40-43
⁴⁰Now these are the names of the chiefs descended from Esau, according to their families and their localities, by their names: chief Timna, chief Alvah, chief Jetheth, ⁴¹chief Oholibamah, chief Elah, chief Pinon, ⁴²chief Kenaz, chief Teman, chief Mibzar, ⁴³chief Magdiel, chief Iram. These are the chiefs of Edom (that is, Esau, the father of the Edomites), according to their habitations in the land of their possession.

36:40 "these are the names of the chiefs descended from Esau" This seems to be very similar to the chieftains mentioned earlier, however, this particular group is designated by their locality.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is an entire chapter given to the descendants of Esau?

2. Why is there such confusion in the listing of his wives?

3. Why are there seemingly five different lists recorded in this chapter?

4. Briefly outline the relationship between the descendants of Esau and the descendants of Israel.

5. Explain the relationship between the terms Hittite, Hivite, and Horite.

Genesis 37

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Joseph's Dream	Joseph Dreams of Greatness	Joseph is Sold Into Slavery	Joseph and His Brothers
37:1-2a	37:1-4	37:1-2a	37:1-2a	Joseph and His Brothers
37:2b-4		37:2b-4	37:2b	37:2
			37:3-4	37:3-4
37:5-8	37:5-8	37:5-8	37:5-7	37:5-11
			37:8
37:9-11	37:9-11	37:9-11	37:9
			37:10-11
	Joseph Sold by His Brothers		Joseph is Sold and Taken to Egypt	Joseph Sold by His Brothers
37:12-14	37:12-17	37:12-14a	37:12-13a	37:12-14
			37:13b
			37:14a
		37:14b-24	37:14b-15
37:15-17				37:15-17
			37:16
The Plot Against Joseph			37:17
37:18-24	37:18-22		37:18-20	37:18-20
			37:21-24	37:21-25a
	37:23-28
37:25-28		37:25-28	37:25-28	37:25b-27
				37:28-30
37:29-36
	37:29-36	37:29-30	37:29-30
		37:31-32	37:31-32	37:31-35
		37:33-35	37:33-35
		37:36	37:36	37:36

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This begins the story of Jacob and his family (emphasizing Joseph) going into Egypt, which will dominate the remainder of the book of Genesis, chapters 37-50, with only two brief parentheses.

1. concerning Judah and Tamar (cf. Genesis 38)

2. concerning Jacob's blessing of the tribes (cf. Genesis 49)

B. This migration into Egypt and its consequences were prophesied in Gen. 15:13-16.

C. The story of Joseph is different from the other historical narratives of Genesis.

1. YHWH does not appear directly to Joseph (nor do angels)

2. the story is lengthy, with a plot-line through several chapters

3. YHWH works in secret, hidden, theological ways (i.e., "the man," of 3:15-17)

4. the geography changes from Ur, Haran, Canaan to Egypt

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 37:1-2a
¹Now Jacob lived in the land where his father had sojourned, in the land of Canaan. ²These are the records of the generations of Jacob.

37:1 Because of the phrase found in v. 2a, which seems to be the author of Genesis's way of dividing his book, most commentators believe that v. 1 should go with chapter 36. Verse 1 really forms a twin to the geographical settlement of Jacob versus Esau.

▣ "in the land where his father had sojourned" This was part of the Abrahamic promise (Genesis 12, 15, 17; 28:4). The nomadic lifestyle and a promised destination were acts of faith.

37:2 "These are the records of the generations of Jacob" This is a recurring phrase which marks the divisions in the book by Moses (cf. 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; and 37:2). It is uncertain if this phrase (or colophon) points forward or backward.

NASB (UPDATED) TEXT: 37:2b-4
^2bJoseph, when seventeen years of age, was pasturing the flock with his brothers while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father's wives. And Joseph brought back a bad report about them to their father. ³Now Israel loved Joseph more than all his sons, because he was the son of his old age; and he made him a varicolored tunic. ⁴His brothers saw that their father loved him more than all his brothers; and so they hated him and could not speak to him on friendly terms.

▣ "Joseph, when seventeen years of age" The age of Joseph at the time of his being sold by his brothers into slavery is significant when we later compare his age at the time that he stands before Pharaoh in Genesis 41:46 (30 years old). His final age is given in 50:26 (110 years old).

▣ "while he was still a youth" This term (BDB 654 II) can be used in the sense of "trainee" or "apprentice" (cf. Exod. 33:11, where it is used of Joshua's relationship to Moses). It is also possible that the sons of Bilhah and Zilpah were apprentices as well. Although they were in the field and acted as shepherds, they did not have sole responsibility for the flocks.

▣ "Bilhah" This is Rachel's maid. Some see Joseph as being identified with her sons because she probably continued to raise him after Rachel's death. From Gen. 30:5-7 we find that the other two sons of Bilhah are Dan and Naphtali.

▣ "the sons of Zilpah" This is Leah's maid and her sons are listed in Gen. 30:9-13. They are Gad and Asher.

▣ "And Joseph brought back a bad report about them to their father" The exact nature of this report and who it referred to is uncertain (same word used of the ten spies' report in Num. 14:37), but the naivety of Joseph is foreshadowed here. There is a series of acts which cause his brothers to hate him.

1. the bad report of v. 2

2. the special coat of v. 3-4, given to him by Jacob

3. his ostentatious dreams recorded in vv. 5-10

37:3 "Now Israel loved Joseph more than all his sons" Jacob's name was changed to "Israel" after he wrestled with the angel at the brook Jabbok (cf. Gen. 32:22-32). The name has several possible etymologies. I think the one that fits the context of Genesis 32 is, "may El preserve." See Special Topic at 32:28.

Jacob should have learned the problems associated with favoritism from his own childhood, but he was apparently oblivious to this. His favoritism sets the stage for the rejection of Joseph by his brothers.

▣ "because he was the son of his old age" This is a somewhat unusual phrase because Benjamin was the youngest son of Rachel. It may mean after he had many other sons. Western literalism is a great danger in interpreting ancient Semitic texts. The rabbis and the Targums see this discrepancy and translate it as "a son having wisdom of advanced age." The following context will show that this is certainly not the case.

NASB"a varicolored tunic"
NKJV"a tunic of many colors"
NRSV, REB"a long robe with sleeves"
TEV"a long robe with full sleeves"
NJB"a decorated tunic"
LXX"a coat of many colors"
Peshitta"a rich robe with long sleeves"
JPSOA"an ornamental tunic"

The etymology of this Hebrew term (BDB 509 construct 821) is uncertain. Usually a tunic was a short-sleeved work garment which extended to the knees of men and women. It seems that this special tunic was either full-length, from the palms to the ankles (BDB 821), or multi-colored (LXX). Either way, it was obviously not a work garment. The only other reference to this tunic is in II Sam. 13:18, where Tamar wore the same type of garment, which is described as being appropriate for the virgin daughters of the king, therefore, implying royalty. It is possible that Joseph felt that his father knew he was to be the son of Promise because Reuben had been disqualified due to his sexual impropriety with Jacob's concubine and Simeon and Levi for the slaughter of Shechem (Genesis 34, cf. Gen. 35:22).

From The IVP Bible Background Commentary (p. 68):

"Egyptian paintings of this period depict well-dressed Canaanites as wearing long-sleeved, embroidered garments with a fringed scarf wrapped diagonally from waist to knee."

37:4 "His brothers saw that their father loved him more than all his brothers" This sets the stage for the brothers' rejection of Joseph.

▣ "hated" This verb (BDB 971, KB 1338, Qal infinitive construct) is used in vv. 4,5,8; also note Exod. 18:21; 20:5; 23:5; Lev. 19:17; 26:17; Deut. 5:9; 7:10,15; 12:31; 16:22; 19:11; 30:7; 32:41.

NASB "on friendly terms"
NKJV, NRSV,
LXX"peaceably"
TEV"in a friendly manner"
NJB"a civil word"
REB"harsh words"
JPSOA"a friendly word"

This is the Hebrew noun shalom (BDB 1022). His brothers could not even use the culturally typical greeting. They did not want him to have ease, health, and prosperity!

NASB (UPDATED) TEXT: 37:5-8
⁵Then Joseph had a dream, and when he told it to his brothers, they hated him even more. ⁶He said to them, "Please listen to this dream which I have had; ⁷for behold, we were binding sheaves in the field, and lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf." ⁸Then his brothers said to him, "Are you actually going to reign over us? Or are you really going to rule over us?" So they hated him even more for his dreams and for his words.

37:5 "Then Joseph had a dream" It needs to be emphasized that, up to this point in Genesis, God has communicated His will through dreams and visions (cf. 20:3; 28:12; 31:11,24). The people of the ANE recognized dreams as a valid source of revelation from the gods. Joseph's dreams were of such a nature as to rub salt in the wounds of his brothers' hurt feelings (cf. vv. 19-20).

37:7-8 "your sheaves gathered around and bowed down to my sheaf" This was exactly the implication of Joseph's coat. It is fulfilled in Gen. 42:6; 43:26; and 44:14.

Verse 8 has two grammatical features (infinitive absolute and imperfect verb from the same root) which denote intensity.

1. to reign, BDB 573, KB 590

2. to rule, BDB 605, KB 647

This same grammatical feature is also used in v. 10

3. actually to come (and bow down), BDB 97, KB 112

NASB (UPDATED) TEXT: 37:9-11
⁹Now he had still another dream, and related it to his brothers, and said, "Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me." ¹⁰He related it to his father and to his brothers; and his father rebuked him and said to him, "What is this dream that you have had? Shall I and your mother and your brothers actually come to bow ourselves down before you to the ground?" ¹¹His brothers were jealous of him, but his father kept the saying in mind.

37:9 This dream is symbolic of Joseph's coming leadership as YHWH's provider and savior of his family. The fact that his mother (i.e., the moon) is already dead does not affect the literary thrust of the dream.

1. a prophetic foreshadowing to show God is in control of history

2. an aspect of Joseph's naivete

3. a way of setting the brothers against him and implementing God's plan of Egyptian asylum/slavery/exodus

The context could support any one of these interpretations. Joseph is not the key feature in this account. The key figure is YHWH and His eternal, redemptive plan to use Joseph for His purposes. Joseph is a moral person, but somewhat naive. Israel is saved by YHWH's actions, not Joseph's strengths.

37:10 "and his father rebuked him" This is a very strong Hebrew term (BDB 172, KB 199, Qal imperfect) which originally meant "to cry out" (cf. Jer. 29:27). It is often used of God rebuking the nations (i.e., Isa. 17:13). It is even the term used for YHWH rebuking Satan in Zech. 3:2.

▣ "Shall I and your mother" We need to remember that Rachel is dead by this time (cf. Gen. 35:19). Some assume that he still thought of her or that this refers to Leah, Rachel's older sister, or to Bilhah who raised him.

37:11 "His brothers were jealous of him" The verb (BDB 888, KB 1109, Piel imperfect) is parallel to "hated" (cf. vv. 4,5,8).

This fragment of v. 11 is combined with v. 28 and 39:21 and 45:4 in a combination quote in Stephen's sermon in Acts 7:9.

▣ "but his father kept the saying in mind" This reminds of us of how Mary kept the sayings concerning Jesus in her heart (cf. Luke 2:19,51). Jacob realized that God had revealed Himself many times in dreams to confirm the one who was to receive the patriarchal blessing. Not only did Jacob want to believe this, but so far, the historical events seem to infer that Joseph was to be the promised head of the covenant family. However, we learn from later chapters that God never appeared directly to Joseph as He did to Abraham, Isaac, and Jacob and that Judah will be the line of the Messiah, not Joseph.

NASB (UPDATED) TEXT: 37:12-14
¹²Then his brothers went to pasture their father's flock in Shechem. ¹³Israel said to Joseph, "Are not your brothers pasturing the flock in Shechem? Come, and I will send you to them." And he said to him, "I will go." ¹⁴Then he said to him, "Go now and see about the welfare of your brothers and the welfare of the flock, and bring word back to me." So he sent him from the valley of Hebron, and he came to Shechem.

37:13 "Israel said to Joseph" Exactly why Joseph's father sent him to check on his brothers is uncertain. Some have asserted (1) that he was trying to reunite the brothers or (2) that since Joseph had accurately informed him earlier (cf. v. 2), that he would do so again concerning the activity of the brothers and the welfare of the flock.

Starting here and through the rest of the chapter is a series of recorded dialogues between Jacob and Joseph.

1. "come," BDB 229, KB 246, Qal imperative

2. "send," BDB 1018, KB 1511, Qal imperfect used in a cohortative sense

3. "I will go," there is no verb, but the common OT expression, "here I am," which NASB translates as "I will go"

4. "go," BDB 229, KB 246, Qal imperative

5. "see," BDB 906, KB 1157, Qal imperative

6. "bring word back," BDB 996, KB 1427, Hiphil imperative

37:14 "and bring word back to me" Joseph had done this before in v. 2.

NASB (UPDATED) TEXT: 37:15-17
¹⁵A man found him, and behold, he was wandering in the field; and the man asked him, "What are you looking for?" ¹⁶He said, "I am looking for my brothers; please tell me where they are pasturing the flock." ¹⁷Then the man said, "They have moved from here; for I heard them say, 'Let us go to Dothan.'" So Joseph went after his brothers and found them at Dothan.

37:15-17 "A man found him, and behold, he was wandering in the field" This unnamed man reveals the presence of God in this entire event (although His name does not appear). It is recorded exactly for that purpose! Because of other places in Genesis where angels are called "men" (i.e., chapter 18), this may have been an angel.

37:17 "Dothan" The name means "two wells" (BDB 206). Dothan is located on the major trade route which runs from Syria to Egypt. Notice on the map that Hebron, Shechem, and Dothan are the major cities which are located on this trading route. Later in biblical history, God will manifest His presence again at this place (cf. II Kings 6).

NASB (UPDATED) TEXT: 37:18-24
¹⁸When they saw him from a distance and before he came close to them, they plotted against him to put him to death. ¹⁹They said to one another, "Here comes this dreamer! ²⁰Now then, come and let us kill him and throw him into one of the pits; and we will say, 'A wild beast devoured him.' Then let us see what will become of his dreams!" ²¹But Reuben heard this and rescued him out of their hands and said, "Let us not take his life." ²²Reuben further said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but do not lay hands on him" - that he might rescue him out of their hands, to restore him to his father. ²³So it came about, when Joseph reached his brothers, that they stripped Joseph of his tunic, the varicolored tunic that was on him; ²⁴and they took him and threw him into the pit. Now the pit was empty, without any water in it.

37:18 "they saw him from a distance" This possibly refers to the ostentatious coat given to him by his father, which he probably always wore.

▣ "they plotted against him to put him to death" The rare verb (BDB 647, KB 699, Hithpael imperfect) is parallel to hate in Ps. 105:25. This verb in the Piel stem is used by YHWH of the Midianites in Num. 25:18. The Qal participle is translated "swindler" in Malachi 1:14.

The murderous sin of Cain against Abel (Genesis 4) is confirmed again in fallen humanity. Self interest is the deciding factor!

37:20 "we will say" See v. 32. They premeditatively planned how to kill him, how to deal with his corpse, and how to cover their actions with their father.

▣ "Then let us see what will become of his dreams" This may be an allusion to their own personal desire for inheritance, which they were afraid Joseph might usurp.

37:21-22 "Reuben" We cannot be certain about the exact motivation of Reuben, but from what is recorded at the end of v. 22, it seems to show that he felt a responsibility as the eldest son to protect his younger brother. It may have been that he hoped this would help to reinstate him with Jacob, in light of Gen. 35:22. I think that he really wanted to save Joseph, which can be seen by his reaction in vv. 29 and 30. This event clearly shows he has lost his influence and leadership among the brothers.

Notice Reuben's words.

1. "Let us not take his life," v. 21, BDB 645, KB 697, Hiphil imperfect used in a cohortative sense

2. "Shed no blood," v. 22, BDB 1049, KB 1629, Qal imperfect used in a jussive sense

3. "Throw him into this pit," v. 22, BDB 1020, KB 1527, Hiphil imperative

4. "But do not lay hands on him," v. 22, BDB 1018, KB 1511, Qal imperfect used in a jussive sense

Notice that Reuben's ulterior motive is stated.

1. that he might rescue him, BDB 664, KB 717, Hiphil infinitive construct

2. to restore him to his father, BDB 996, KB 1427, Hiphil infinitive construct

37:24 "they took him and threw him into a pit" We can understand something of the trauma this teenage boy experienced from what is recorded in Gen. 42:21, which describes his plea for help.

▣ "without any water in it" This is obviously a dry cistern (not a well, but a water collector), which was so common in this area of Palestine. The rabbis say that they were full of snakes and scorpions, but this is only an assumption.

NASB (UPDATED) TEXT: 37:25-28
²⁵Then they sat down to eat a meal. And as they raised their eyes and looked, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing aromatic gum and balm and myrrh, on their way to bring them down to Egypt. ²⁶Judah said to his brothers, "What profit is it for us to kill our brother and cover up his blood? ²⁷Come and let us sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh." And his brothers listened to him. ²⁸Then some Midianite traders passed by, so they pulled him up and lifted Joseph out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. Thus they brought Joseph into Egypt.

37:25 "Then they sat down to eat a meal" This shows the callous disregard of these brothers.

▣ "a caravan of Ishmaelites was coming from Gilead" There is a fluctuation between the terminology used to describe these merchants (this is seen by source critics as evidence of multiple sources).

1. in v. 25 they are called Ishmaelites

2. in v. 28 they are called Midian traders

3. in v. 28, again, Ishmaelites

4. in v. 36 they are called Medanites (MT)

These are different names to refer to the same group as Jdgs. 8:22,24 shows. Also, the Midianites and the Medanites were both sons of Abraham through Keturah (cf. Gen. 25:2), but the mention of Medanites may be a scribal problem (Medanites, מדינימ; Midianites, מדנימ. This caravan may have been made up of several different family groups or just different names to refer to the same people.

▣ "their camels were bearing. . .on their way to bring them down to Egypt" These spices and aromatic balms were characteristic imports of Egypt because they were used (1) for embalming; (2) for incense; and (3) for medicine. Gilead (from which they came) was famous for its balms.

37:26 "Judah said to his brothers" We do not know the true motives of Judah, as we do not know the true motives of Reuben, but it seems that he was trying to save his brother from being killed ("he is our brother," v. 27), although the motives stated are (1) to gain profit and (2) not to have innocent blood (i.e., murder) on their hands.

If Judah is trying to rescue his half-brother from death, then this is a positive way to characterize the son who would become the family line of Jesus. If Judah was acting according to the stated reasons then it shows that God's purposes were not based on the merit or worth of an individual (cf. Genesis 38), but YHWH's eternal redemptive plan for all humans (cf. Gen. 3:15; 12:3; Exod. 19:5; see the SPECIAL TOPIC: BOB'S EVANGELICAL BIASES at 12:3).

37:28 "sold him to the Ishmaelites for twenty shekels of silver" Notice that the term "shekels" is in italics, which means it is not in the Hebrew text, but it is assumed (cf. 20:16; Jdgs. 17:2-4,10). It refers to a weight of money. We learn from Lev. 27:5 that younger slaves were sold for twenty shekels, while older slaves were sold for thirty shekels (cf. Exod. 21:32 or "fifty shekels (cf. Lev. 27:3)). We also know that slave trading was a cultural reality of Egypt during all of her history.

Some commentators interpret the "they" as Midianite traders pulling Joseph out of the pit and selling him to the Ishmaelites of v. 25. They assert that this was done without Jacob's sons knowing it and, therefore, this explains vv. 29-30 (Reuben's reaction to Joseph not being in the pit). However, this scenario does not explain v. 27! Often modern critics' techniques say more about them and their literary presuppositions than it does about ancient Hebrew historical narrative.

▣ "brought Joseph into Egypt" It is ironical that the route that they were following took Joseph within a few miles of his father's tent! However, it was God's will that Joseph go to Egypt.

NASB (UPDATED) TEXT: 37:29-36
²⁹Now Reuben returned to the pit, and behold, Joseph was not in the pit; so he tore his garments. ³⁰He returned to his brothers and said, "The boy is not there; as for me, where am I to go?" ³¹So they took Joseph's tunic, and slaughtered a male goat and dipped the tunic in the blood; ³²and they sent the varicolored tunic and brought it to their father and said, "We found this; please examine it to see whether it is your son's tunic or not." ³³Then he examined it and said, "It is my son's tunic. A wild beast has devoured him; Joseph has surely been torn to pieces!" ³⁴So Jacob tore his clothes, and put sackcloth on his loins and mourned for his son many days. ³⁵Then all his sons and all his daughters arose to comfort him, but he refused to be comforted. And he said, "Surely I will go down to Sheol in mourning for my son." So his father wept for him. ³⁶Meanwhile, the Midianites sold him in Egypt to Potiphar, Pharaoh's officer, the captain of the bodyguard.

37:29 "Reuben returned to the pit. . .tore his garments" This was the traditional sign of mourning (cf. 44:13). Additional signs of mourning can be seen in v. 34 when Jacob finds out about the loss of Joseph. Reuben must not have been present as they spoke about their plan or when the brothers sold Joseph.

SPECIAL TOPIC: GRIEVING RITES

37:35 "Then all his sons and all his daughters arose to comfort him" Isn't it ironical that the very ones who sold Joseph are now trying to comfort his father over his loss. There has been some speculation about the term "his daughters." Does it refer to Dinah and others who were born later or does it refer to his daughters-in-law?

▣ "Sheol" This is a term (BDB 982) used for "the grave" or "the afterlife." It seems to have two possible Hebrew etymologies: (1) "to go down" and (2) "to ask," which would involve Sheol either asking for more human beings or for men asking questions about Sheol. It seems to me that Sheol in the OT and Hades in the NT are synonymous. From rabbinical literature, and some evidence in the NT, it seems to have been separated into two parts, the righteous and the wicked. See Special Topic: Where Are the Dead? at 15:15.

37:36 "Potiphar" This is a Hebrew name which seems to mean "he to whom (implied Re, the sun god) gave" (BDB 806). The longer form of this same name is found in the priest of On in Gen. 41:45.

▣ "Pharaoh's officer" The term "officer" is literally "eunuch" (BDB 710, cf. Esther 1:10; 2:3), but because he is married, the term here means "a courier" or "an official" (cf. I Kgs. 22:9; II Kgs. 8:6; 24:12) instead of a castrate.

▣ "the captain of the bodyguard" There are two possibilities regarding this term because it literally means "the chief slaughterer" (BDB 978 construct 371). Some think it means "the chief cook" (BDB 371, i.e., butcher) and base this on I Sam. 9:23-24. Others believe that it means "the captain of the bodyguard" based on Gen. 37:36; 39:1; 40:3,4; 41:10,12 and II Kgs. 25:8. It is surely possible that those close to the king (like his cooks) became his bodyguards.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What seems to be the source of the tension between Joseph and his brothers?

2. Describe the special tunic that Jacob had made for Joseph. What did it symbolize?

3. Why did the biblical author include vv. 15-17?

4. List the signs of mourning found here in vv. 29 and 34 and other parts of the OT.

5. Describe your view of Sheol and how it relates to the NT term, Hades.

Genesis 38

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Judah and Tamar	Judah and Tamar	Judah and Tamar	Judah and Tamar	The Story of Judah and Tamar
38:1-5	38:1-11	38:1-11	38:1-5	38:1-5
38:6-11			38:6-11	38:6-11
38:12-19	38:12-23	38:12-19	38:12-14	38:12-14
			38:15-16a	38:15-19
			38:16b
			38:17a
			38:17b
			38:18a
			38:18b-19
38:20-23		38:20-23	38:20-21a	38:20-23
			38:21b
			38:22
			38:23
38:24-26	38:24-26	38:24-26	38:24a	38:24-26
			38:24b
			38:25
			38:26
38:27-30	38:27-30	38:27-30	38:27-30	38:27-30

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND STUDY

A. Chapter 38 is an obvious break in the context of the story of Joseph. Some have asserted that it is included because it delineates the linage of the tribe of Judah, which is the line of the Messiah quoted in Matt. 1:3 and Luke 3:33. It is obvious that this chapter flies in the face of Jewish exclusivism and racial pride. The inclusion of a Canaanite woman, like Tamar, is another example of the mixed genealogy of the Messiah (cf. Rahab and Ruth).

B. Some have asserted that the reason for the inclusion of chapter 38 is to show the contrast between the moral degeneration of the brothers of Joseph and his exemplary actions, which are recorded in Genesis 39.

C. Genesis is a recurrent account of human designs running one way, but God's designs running another. This reversal of situations from disgrace to honor is characteristic of Genesis and the OT. Theologically it asserts YHWH's sovereignty and universal redemptive plan (i.e., Gen. 3:15; 12:3c; Exod. 19:5c). YHWH has been working for the restoration of fellowship with His wayward creation since Genesis 3 (esp. v. 15, which is a promise to all humans made in God's image, cf. 1:26-27). Things are not just happening!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 38:1-5
¹And it came about at that time, that Judah departed from his brothers and visited a certain Adullamite, whose name was Hirah. ²Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her and went in to her. ³So she conceived and bore a son and he named him Er. ⁴Then she conceived again and bore a son and named him Onan. ⁵She bore still another son and named him Shelah; and it was at Chezib that she bore him.

38:1 "And it came about at that time" The Hebrew phrase here is very ambiguous and the exact temporal connection between chapters 37 and 38 is uncertain. It could be either immediately after chapter 37 or after a period of some time. Notice the different temporal connections.

1. now Jacob lived in the land, 37:1

2. and it came about at that time, 38:1

3. now after a considerable time, 38:12

4. now it was about three months later, 38:24

5. and it came about at that time, 38:27

6. then it came about after these things, 40:1

7. now it happened at the end of two full years, 41:1

It is obvious that the author is conscious of time, but this is not necessarily western sequential history.

▣ "that Judah departed from his brothers" There has been much speculation about why Judah departed. Some say it was because of the moral degeneration of his brothers or possibly their treatment of Joseph.

▣ "and visited" This verb is literally "turned aside," BDB 639, KB 692, Qal imperfect). It implies a lengthy departure from his brothers. This same general geographical region will later be included in the tribal allocation of Judah (cf. Joshua 15:35). The cave of Abdullah will later be connected with the exploits of David in connection with Saul (cf. I Sam. 22:1). Apparently it was in the hill country of Judah, close to the coastal plain.

38:2 "Shua" This name (like Hirah, v. 1, BDB 301) is found only here in the OT. The same root consonants (BDB 447) mean "independent" or "noble." It has the same three internal consonants as "salvation" (BDB 447), but there seems to be no theological connection.

▣ "Judah saw there a daughter of a certain Canaanite" The girl's name is never mentioned (she is named "Bath-shua" in I Chr. 2:3, but this is not a name but a characterization-"daughter of Shua"), but it is obvious that Judah must have fallen in love with her at first sight. This particular marriage to a Canaanite is not condemned specifically in the immediate context. Judah was apparently a faithful husband to this one wife (cf. v. 12).

▣ "Chezib" The rabbis use this place name (BDB 469) in a derogatory sense (it is similar to the root "lie," "falsehood," "deceptive thing," BDB 469) to refer to the children who were born of this woman. However, the rabbinical bias against the surrounding nations is obvious in all of their literature. It is just a place name. It probably is the same as Achzib (BDB 469) in Joshua 15:44.

NASB (UPDATED) TEXT: 38:6-11
⁶Now Judah took a wife for Er his firstborn, and her name was Tamar. ⁷But Er, Judah's firstborn, was evil in the sight of the Lord, so the Lord took his life. ⁸Then Judah said to Onan, "Go in to your brother's wife, and perform your duty as a brother-in-law to her, and raise up offspring for your brother." ⁹Onan knew that the offspring would not be his; so when he went in to his brother's wife, he wasted his seed on the ground in order not to give offspring to his brother. ¹⁰But what he did was displeasing in the sight of the Lord; so He took his life also. ¹¹Then Judah said to his daughter-in-law Tamar, "Remain a widow in your father's house until my son Shelah grows up"; for he thought, "I am afraid that he too may die like his brothers." So Tamar went and lived in her father's house.

38:6 "Now Judah took a wife for Er his firstborn" Judah did not allow his father to choose his bride, but in the cultural tradition he choose the wife for his son. It is obvious that because of his background of faith in YHWH that he would have chosen an upstanding woman. Her name is Tamar, which means "palm tree" (BDB 1071 II). There are several other women in the Bible who have the same name.

38:7 "Er. . .was evil in the sight of the Lord" This negative evaluation occurs often in the OT (cf. 32:13; Deut. 4:25; 31:29; Jdgs. 2:11; 3:7,12; 4:1; 6:1; 10:6; 13:1; I Sam. 15:19; I Kgs. 11:6; 14:22; 15:26,34; 16:19,25,30; 21:20,25; 22:52; II Kgs. 3:2; 8:18,27; 13:2,11; 14:24; 15:9,18,24,28; 17:2,17; 21:2,6,15,16,20; 23:32,37; 24:9,19). The results of the fall are pervasive and destructive. Because of the seeming parallels between the actions of Er and Onan which are mentioned in vv. 8-10, the rabbis assert that they were both guilty of the same sin (i.e., "wasted his seed on the ground"), but this is not clear from the context. They assert that Er did not want his wife to have children because it would have made her appear old before her time.

It is obvious that they acted in an inappropriate way, violating known guidelines. It is also obvious that the Lord uses temporal judgment (cf. Job 22:15-16; Pro. 10:27).

38:8 "Then Judah said to Onan, 'Go in to your brother's wife, and perform your duty as a brother-in-law to her'" This is the later cultural concept of Levirate marriage (cf. Deut. 25:5ff.). We have only two examples of this in the Scriptures, here and in the book of Ruth. Inheritance rights were a significant issue.

Judah gives his second born son three commands.

1. go in to your brother's wife, BDB 97, KB 112, Qal imperative

2. perform your duty as a brother-in-law, BDB 386, KB 383, Piel imperative

3. raise up offspring for your brother, BDB 877, KB 1086, Hiphil imperative

For a good brief discussion of "Levirate (from the Latin for "brother") Marriage" see NIDOTTE, vol. 4, pp. 902-905 and ABD, vol. 4, pp. 296-297.

38:9 "Onan knew that the offspring would not be his" Apparently Onan was more concerned about a larger inheritance for himself than he was with his brother's family. This is the only birth control mentioned in the OT. Because his brother was the firstborn the larger part of the inheritance would go to his heir. This chapter clearly reveals the wickedness in these first two sons of Judah.

▣ "so when he went in to his brother's wife" The Hebrew verb tense implies that he went in to her only once (two perfect tense verbs).

38:11 "Then Judah said to his daughter-in-law. . .until my son Shelah grows up" Judah had only three sons and two of them had apparently died by contact with Tamar. Judah was afraid that his last son would die and he would have no posterity. This account may be recorded to show how all of the Patriarchs tried to manipulate the promises of God in connection with the promised Messiah who would come through their seed. Or, it may simply be a fear connected with a possible curse on Tamar. The sin relates to the fact that he lied to his daughter-in-law when he had no intention of giving his last son to her, which was the legal requirement. The fact that Tamar returned to her father's house (i.e., Judah's command, BDB 442, Qal imperative) seems to be a cultural norm (cf. Lev. 22:13 and Ruth 1:8).

NASB (UPDATED) TEXT: 38:12-19
¹²Now after a considerable time Shua's daughter, the wife of Judah, died; and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. ¹³It was told to Tamar, "Behold, your father-in-law is going up to Timnah to shear his sheep." ¹⁴So she removed her widow's garments and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim, which is on the road to Timnah; for she saw that Shelah had grown up, and she had not been given to him as a wife. ¹⁵When Judah saw her, he thought she was a harlot, for she had covered her face. ¹⁶So he turned aside to her by the road, and said, "Here now, let me come in to you"; for he did not know that she was his daughter-in-law. And she said, "What will you give me, that you may come in to me?" ¹⁷He said, therefore, "I will send you a young goat from the flock." She said, moreover, "Will you give a pledge until you send it?" ¹⁸He said, "What pledge shall I give you?" And she said, "Your seal and your cord, and your staff that is in your hand." So he gave them to her and went in to her, and she conceived by him. ¹⁹Then she arose and departed, and removed her veil and put on her widow's garments.

38:12 "the wife of Judah, died" We are still not given her name. Judah had been monogamous and cared very much for this Canaanite lady.

▣ "and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah" Shearing time was a time of festivity (cf. I Sam. 25:4, 36). It was in the later tribal allocation of Judah (cf. Josh. 15:57). This geographical location is famous because of its connection with Samson.

38:13 "It was told to Tamar" It is my opinion that Tamar acted out of more godly reasons than is obvious in the text (cf. v. 26). Like Rebekah and Jacob (cf. 25:23), one could doubt their methods of action, but behind their actions is an element of faith and trust. As Abraham and all of the Patriarchs tried to help God to fulfill His promises, I believe that Tamar felt a unique responsibility as the wife of the eldest son of Judah to raise up an offspring. She was willing to humiliate herself and face the possibility of death in order to have the chance to bear a son to Judah.

38:14 "she removed her widow's garments" Exactly what this involved is not certain, but she still felt connected to the family of Judah. She was still waiting for Judah to fulfill his word (cf. v. 11). It must have been a protracted period of time and she began to question Judah's promise (cf. v. 14).

▣ "and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim" There are two veils or "shawls" (BDB 858, KB 1041) mentioned in the OT. They were not common before the Islamic period. Rebekah wore one when she met Isaac (cf. 24:65) and here Tamar wears a veil. Moses also wore a veil to cover his face when he came down from Mt. Sinai ("veil," BDB 691, cf. Exod. 34:33,34,35).

We learn from the Syrian documents that a veil was a sign of a cultic prostitute who was married. We also learned that it became an emblem for the veiled goddess, Ishtar. Apparently this was a particular way to identify a cult prostitute. Although the word used by Judah in v. 15 is simply the common Hebrew term ("one who commits fornication," BDB 275, KB 275, Qal active participle), the term used by his friend Hirah, the Adullamite in vv. 21-22, is the term for a temple prostitute (BDB 873 I, cf. Deut. 23:17-18; Hosea 4:14).

38:16 "So he turned aside to her by the road, and said" There are several elements here which bother the modern reader: (1) there seems to be an obvious double standard between the appropriateness of Judah's action and the inappropriateness of Tamar's action; (2) it also has concerned commentators that Judah knew the exact questions to ask and the procedures involved in paying the price of a harlot. We must be careful not to judge the ancient world by our motives, but also be careful to recognize the moral degeneration even within the tribe of Judah.

38:17 "I will send you a kid from the flock" From Samson's exploits recorded in Jdgs. 15:1, this may have been the common price for a sexual encounter. However, there is some ancient evidence that a goat was a symbol of the love goddess and this may be the background for this custom.

38:18 "What pledge shall I give you? And she said, 'Your seal and your cord, and your staff that is in your hand'" Tamar had thought out her plan in great detail. The seal and the staff were characteristic items of a wealthy person in the ANE and were unique to each individual. The seal could refer to a signet ring (BDB 368, KB 364, cf. 41:42), or to a cylindrical seal which was worn around the neck. Everyone who was anyone in ancient Babylon had one of these cylinder seals, which was used in place of their signature (cf. Strabo XVI, 1, 20).

The "cord" (BDB 836, KB 990) is translated in the Targums as "cloak," but apparently it refers to the implement used to hang either the ring or the seal around one's neck.

The staff (BDB 641, KB 573) was more like a walking stick with a uniquely-carved headpiece. One would have felt unclothed without this walking staff in Judah's day. He was ready to part with these very personal, very significant items to purchase the price of this harlot! Tamar wanted them as conclusive proof that Judah was the father of her offspring!

38:19 Tamar immediately went home which shows that prostitution was not her purpose or lifestyle!

NASB (UPDATED) TEXT: 38:20-23
²⁰When Judah sent the young goat by his friend the Adullamite, to receive the pledge from the woman's hand, he did not find her. ²¹He asked the men of her place, saying, "Where is the temple prostitute who was by the road at Enaim?" But they said, "There has been no temple prostitute here." ²²So he returned to Judah, and said, "I did not find her; and furthermore, the men of the place said, 'There has been no temple prostitute here.'" ²³Then Judah said, "Let her keep them, otherwise we will become a laughingstock. After all, I sent this young goat, but you did not find her."

38:20 "When Judah sent the young goat by his friend the Adullamite" Hirah asked a few questions (cf. v. 21), but not many! This seems to imply that, even in this day, association with a prostitute was not looked upon favorably.

38:23 Judah is worried about his reputation, not any inappropriate act on his part. There seems to be no sense of prostitution being a moral or spiritual (even a cult prostitute, vv. 21,22) problem for this period and this culture.

NASB (UPDATED) TEXT: 38:24-26
²⁴Now it was about three months later that Judah was informed, "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry." Then Judah said, "Bring her out and let her be burned!" ²⁵It was while she was being brought out that she sent to her father-in-law, saying, "I am with child by the man to whom these things belong." And she said, "Please examine and see, whose signet ring and cords and staff are these?" ²⁶Judah recognized them, and said, "She is more righteous than I, inasmuch as I did not give her to my son Shelah." And he did not have relations with her again.

38:24 "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry" The plural form is used here, which seems to imply that Tamar must have engaged in repeated sexual activities. What are the chances of one isolated encounter resulting in pregnancy? Her character was impugned by the very nature of her offense.

▣ "Then Judah said, 'Bring her out and let her be burned'" Judah, as the head of the clan, was still legally responsible for his daughter-in-law's punishment. The idea of burning her seems to be a common punishment for an unfaithful wife (cf. the Code of Hammurabi, but in a slightly different sense). In the Mosaic legislation it was only the daughters of priests who were burned; other offenders were stoned (cf. Deut. 22:20-24; Lev. 21:9).

Judah gives a strong command.

1. bring her out, BDB 422, KB 425, Hiphil imperative (i.e., out of her home into a public forum)

2. let her be burned, BDB 976, KB 1358, Niphal imperfect used in a jussive sense (this was a community act)

38:25 "It was while she was being brought out" Some say that she waited until the last possible minute hoping that Judah would reconsider his judgment. Others assert that she waited until the most dramatic, public moment to embarrass Judah. As is the case in all the OT, and, for that matter, the NT, one's psychological motives cannot be ascertained.

▣ "Please examine and see, whose signet ring and cords and staff are these" Tamar asked Judah "to examine" the items (BDB 647, KB 699, Hiphil imperative, v. 25) and he does in v. 26 (BDB 647, KB 699, Hiphil imperfect). The same verb is used here that is used in 37:32,33 and 42:7,8 (twice).

Judah immediately recognizes his own possessions and realizes the appropriate, though somewhat questionable, acts of Tamar in the legal, religious setting of his own day. The term "righteousness" (BDB 842, see Special Topic at 15:6) here does not refer to the fact that she is without guilt in the manner in which she acted, but she acted in ways more acceptable than Judah. This is a non-theological use of "righteousness" (cf. 30:33). She risked a lot in order to bear this family heir(s)! Apparently she and Judah had no more sexual contact. It was not an act of lust, but, in my opinion, an act of religious faith (see note at v. 13). In my opinion Tamar is the real heroine of this entire account (as Rebekah was earlier).

NASB (UPDATED) TEXT: 38:27-30
²⁷It came about at the time she was giving birth, that behold, there were twins in her womb. ²⁸Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, "This one came out first." ²⁹But it came about as he drew back his hand, that behold, his brother came out. Then she said, "What a breach you have made for yourself!" So he was named Perez. ³⁰Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.

38:27 "there were twins in her womb" It amazes me how often the women of these Patriarchs in Genesis are barren and then how often they have twins. God is acting in recurrent ways! The genealogies belong to Him!

38:28 "a scarlet thread on his hand" The exact reason for this thread is uncertain. It may have been something very common such as the only convenient thing on hand or it may have been a cultural practice of that day. Many have asserted that it was a sign or symbol of redemption which will be followed throughout the entire OT (i.e., Josh. 2:18,21). I am personally nervous about these allegorical types of interpretations. It is surely an eyewitness detail.

38:29 "Perez" This name (BDB 829 II) means "breach" or "bursting forth" (BDB 829 I).

38:30 "Zerah" This name (BDB 280 II) means "to rise" or "come forth" (BDB 280) from the verb form. The AB footnote, p. 297, says the meaning comes from "shining" (BDB 280, found only in Isa. 60:3) and is the same consonantal root and denotes a brightly-colored thread (also note, Jewish Study Bible, p. 78).

The identification of the firstborn was significant because of the inheritance rights. However, in the special line (i.e., Messianic line) of patriarchal lineage, God's choice, not man's, is evident! God has a universal, redemptive plan that is being worked out in the family of Abraham (cf. 3:15; 12:3c; Exod. 19:5c; Isaiah, Micah, Jonah).

In a literary sense this chapter functions like the book of Ruth, giving genealogical material for the line of Judah, later family of Jesse, father of David. There were Gentiles, even Canaanites in the line of King David (cf. Ruth)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

l. Why is it significant that Judah left his brothers and moved to the Canaanite area to the south?

2. Is Judah's marriage to this Canaanite woman condemned in the Scriptures?

3. Why was Judah afraid to give Tamar his third son?

4. How can we understand Tamar's acts? What could be their possible purpose?

5. Is there any significance to the scarlet thread mentioned in verse 28?

Genesis 39

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Joseph's Success in Egypt	Joseph a Slave in Egypt	Joseph's Success, Temptation and Imprisonment	Joseph and Potiphar's Wife	Joseph's Early Days in Egypt
39:1-6a	39:1-6	39:1-6a	39:1-6a	39:1-6a
				The Attempt to Seduce Joseph
39:6b-18		39:6b-18	39:6b-10	39:6b-10
	39:7-18
			39:11-15	39:11-15
Joseph Imprisoned			39:16-18	39:16-20a
39:19-23	39:19-20	39:19-23	39:19-23	Joseph in Gaol
				39:20b-23
	39:21-23

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 39:1-6a
¹Now Joseph had been taken down to Egypt; and Potiphar, an Egyptian officer of Pharaoh, the captain of the bodyguard, bought him from the Ishmaelites, who had taken him down there. ²The Lord was with Joseph, so he became a successful man. And he was in the house of his master, the Egyptian. ³Now his master saw that the Lord was with him and how the Lord caused all that he did to prosper in his hand. ⁴So Joseph found favor in his sight and became his personal servant; and he made him overseer over his house, and all that he owned he put in his charge. ⁵It came about that from the time he made him overseer in his house and over all that he owned, the Lord blessed the Egyptian's house on account of Joseph; thus the Lord 's blessing was upon all that he owned, in the house and in the field. ⁶So he left everything he owned in Joseph's charge; and with him there he did not concern himself with anything except the food which he ate.

39:1 "Potiphar" This name, in Egyptian, seems to mean "he who the sun god gives" (BDB 806). He is mentioned in Gen. 37:36. A similar feminine name (i.e., Potiphera, BDB 806) is seen later in Gen. 41:45,50; 46:20.

▣ "an Egyptian officer" Many commentators have assumed that the Pharaoh who put Joseph in charge of Egypt was of the Hyksos or shepherd kings rulers (1720-1550 B.C., see History Channel Video: The Exodus Decoded). These Semitic invaders controlled Egypt for several hundred years. They assert that the reason this officer is identified as an Egyptian (cf. v. 2) was in contradistinction to a Semitic Hyksos ruler.

▣ "officer" Literally this means a "eunuch" (see note at 37:36). However, because of 40:2 we understand that Potiphar was married. It is true that some physically castrated men were married, but it is not the norm. This term came to be used as simply the title for a court official and that seems to be the way it is used in this passage.

▣ "Pharaoh" This is the title for all the Egyptian kings (BDB 829, lit. "great house"). The Egyptian kings were believed to be the sons of the sun god, Re. The "great house" is a reference to the royal palace or temple complex which represented the earthly abode of the Egyptian gods.

▣ "the bodyguard" Literally this means "slaughterer" or "butcher" (see note at 37:36). Some have asserted that it is very similar to the term executioner. However, its usage, in both the Bible and in extra-Biblical material, seems to involve a military position connected to the royal guard. This would have meant that Potiphar was a very important, influential, and wealthy man.

▣ "Ishmaelites" There has been much question about the identification of these nomadic traders. In Gen. 37:36 they are either called Midianites or Medanites (see note at 37:35). These groups both are identified in Gen. 37:28 and Jdgs. 8:22,24. They have some connection with Ishmael and his descendants.

39:2 "the Lord was with Joseph" It is theologically significant that this is one of the rare occurrences of the term YHWH in this section of Genesis. As a matter of fact it is the only occurrence in the account concerning Joseph. Also note it is speaking of events outside of Canaan. YHWH is not limited to the Promised Land (cf. Stephen's sermon in Acts 7).

The phrase "the Lord was with Joseph" occurs repeatedly (cf. 39:3,21,23) in this chapter and the blessings which accrue to him because of this become the main plot of the story. God, not Joseph, is the central character!

▣ "he became a successful man" Joseph was a "successful" (BDB 852 II, KB 1026, Hiphil participle) man and those around him also were successful and prosperous. This was exactly what Jacob's presence did for Laban. Potiphar took note of the special blessing of Joseph's presence (cf. v. 3).

The verb in the Hiphil and Qal stems denotes a successful accomplishment of a task (not physical blessings exclusively).

1. Gen. 24:21,40 (Hiphil)

2. Jdgs. 18:5 (Qal)

3. II Chr. 26:5 (Hiphil)

4. Neh. 1:11; 2:20 (Hiphil)

5. Isa. 53:10; 55:11 (Qal)

6. Dan. 8:12,24; 11:36 (Qal)

Be careful of English definitions and connotations guiding biblical word studies!

▣ "he was in the house of his master the Egyptian" This is in contradistinction to the fact that he was not a field hand or that he lived in the master's house instead of the servant's quarters. Joseph became a trusted member of Potiphar's home.

39:3 "his master saw that the Lord was with him" Potiphar did not put him in charge simply because of his administrative abilities, but because of his unique connection with the blessings of God. Potiphar did this strictly for personal gain and not in any religious sense.

39:4 Joseph's service is described in two ways.

1. "personal servant," BDB 1058, KB 1661, Piel imperfect, used of higher ranking minister, cf. II Sam. 13:17,18; I Kgs. 10:5; II Kgs. 4:43; 6:17

2. "overseer," BDB 823, KB 955, Hiphil imperfect, cf. II Kgs. 25:23

Today we might call him "an administrative assistant" or "executive secretary." In Egyptian literature of this period "a household steward."

39:5 "the Lord blessed the Egyptian's house on account of Joseph" This seems to be a truth throughout the OT period. There is a connection between physical blessing and one's relationship to the covenant people (cf. Gen. 12:3; 30:27).

39:6 "So he left everything he owned in Joseph's charge. . .he did not concern himself with anything except the food which he ate" Some historians have mentioned that there was a strict dietary separation between the Egyptians and all other foreigners based on religious guidelines, as there is today between the Jews and all other foreigners. Whether this was the basis of this exception is uncertain, but this cultural distinction is apparent in Egyptian society (cf. Gen. 43:32).

NASB (UPDATED) TEXT: 39:6b-18
^6bNow Joseph was handsome in form and appearance. ⁷It came about after these events that his master's wife looked with desire at Joseph, and she said, "Lie with me." ⁸But he refused and said to his master's wife, "Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. ⁹There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?" ¹⁰As she spoke to Joseph day after day, he did not listen to her to lie beside her or be with her. ¹¹Now it happened one day that he went into the house to do his work, and none of the men of the household was there inside. ¹²She caught him by his garment, saying, "Lie with me!" And he left his garment in her hand and fled, and went outside. ¹³When she saw that he had left his garment in her hand and had fled outside, ¹⁴she called to the men of her household and said to them, "See, he has brought in a Hebrew to us to make sport of us; he came in to me to lie with me, and I screamed. ¹⁵When he heard that I raised my voice and screamed, he left his garment beside me and fled and went outside." ¹⁶So she left his garment beside her until his master came home. ¹⁷Then she spoke to him with these words, "The Hebrew slave, whom you brought to us, came in to me to make sport of me; ¹⁸and as I raised my voice and screamed, he left his garment beside me and fled outside."

▣ "Now Joseph was handsome in form and appearance" This very same phrase ("handsome," BDB 421, "form," BDB 1061, "appearance," BDB 909) is used to describe his mother Rachel (cf. Gen. 29:17). There are several handsome men mentioned in the OT connected with the line of the Messiah. This phrase is also used in connection with David and his son Absalom. Even Saul is described as a tall, handsome man. Remember beauty/handsomeness is variable from culture to culture and age to age. Joseph's physical appearance will be the source of his problem with Potiphar's wife.

39:7 "It came about after these events that his master's wife looked with desire at Joseph" We know from the social interaction that was possible for Egyptian women in their society that there came to be a cultural proverb connected with the licentiousness of Egyptian females. Potiphar's wife was very clever in her approach to Joseph. Her plan seems to have developed over time and she seems to make a multi-staged advance (cf. v. 10). This must have been a tremendous pressure on this young Hebrew lad as this manipulative lady approached him day after day with her sexual offers. There is an obvious contrast between the actions of Judah in chapter 38 and Joseph in this chapter!

39:8-9 Joseph seems to make a very logical and appropriate answer to her advances in this verse. The first is connected to the kindness of Potiphar toward him and, in an implied way, that her unique position should not be violated. Also, Joseph sees God in connection with his sexual life as he sees Him in connection with all areas of his life. It is significant that sexual promiscuity, in his opinion, is not only a sin against Potiphar and also against Potiphar's wife, but certainly against Elohim. Notice that he uses the general name for God (i.e., Elohim) because this lady was obviously not a religiously informed person and she would not have recognized the covenant name for God, YHWH (see Special Topic at 12:1).

39:10 "she spoke to Joseph day after day" This is the repeated burden of continual sexual pressure or possibly a sexual command from his owner's wife. Joseph was a slave! He did not have the right to control his own actions!

39:11 From the connotation of the text, she planned for the other servants to be absent when Joseph came in for his regular household duties. The rabbis say that this was on an Egyptian feast day and she claimed to be sick in order to stay home and seduce Joseph.

39:12 "And he left his garment and fled and went outside" Some accuse Joseph of being dumb because he left his garment (BDB 93, exactly what kind is uncertain, UBS A Handbook on Genesis, p. 895, asserts that servants in Egypt in this day wore no top, only a small shirt), but what was he supposed to do?! This was an appropriate, spiritual answer to lustful temptation (cf. II Tim. 2:22; II Pet. 1:4).

39:13-18 These verses contain Potiphar's wife's accusations to her other Egyptian servants and then her husband.

39:14 "she called to the men of her household and said to them" They must have been close by, but not in the house. There are several elements in her statement which are interesting.

1. she blamed her husband for bringing this Hebrew slave into the house (cf. v. 19)

2. she made a racial slur because he was a Hebrew

It is obvious from Egyptian records that they felt themselves to be superior to other foreign peoples.

▣ "Hebrew"The term for "Hebrew" (BDB 720) has one of two possible origins: (1) it comes from Eber, the ancestor from which Abraham's family developed (cf. Gen. 11:16, used of Abraham in 14:13 and his descendants (cf. 39:14,17; 40:15; 41:12; 43:32) or (2) it comes from the general name for the nomadic people who came from beyond the river called the Habiri (immigrant) in the Tel El Armarna letters.

▣ "to make sport of us" The Hebrew term "make sport of us" (BDB 850, KB 1019, Piel infinitive construct) in this verse seems to be a cultural idiom for "try to sexually harass us" (cf. 26:8). The implication is that Joseph had done this repeatedly to her and to other members of Potiphar's house.

NASB (UPDATED) TEXT: 39:19-23
¹⁹Now when his master heard the words of his wife, which she spoke to him, saying, "This is what your slave did to me," his anger burned. ²⁰So Joseph's master took him and put him into the jail, the place where the king's prisoners were confined; and he was there in the jail. ²¹But the Lord was with Joseph and extended kindness to him, and gave him favor in the sight of the chief jailer. ²²The chief jailer committed to Joseph's charge all the prisoners who were in the jail; so that whatever was done there, he was responsible for it. ²³The chief jailer did not supervise anything under Joseph's charge because the Lord was with him; and whatever he did, the Lord made to prosper.

39:20 "So Joseph's master took him and put him in jail" The normal punishment for this kind of crime was death (The IVP Bible Background Commentary, p. 71). It seems that Potiphar might have had some doubts concerning the veracity of his wife's statement. I am sure that at this point in Joseph's life, even with great faith in God, he must have wondered what was happening (cf. Gen. 40:15)!

▣ "the place where the king's prisoners were confined; and he was placed there in the jail" This is a very unusual term for jail. It seems to be from the root "to be circular" (from Song of Songs 7:2) or "enclosed" (BDB 690, found only in 39:20-23 and 40:3,5) and some commentators assert that it was a round-shaped prison, while others believe it was a special building on the grounds of the captain of the guard (i.e., Potiphar). If this is true we can see how Joseph was apparently transferred from the master's house to the master's prison which was not too far distant.

God's "unseen hand" is at work to start the next step of His plan. Joseph has been radically changed by his faith in YHWH since chapter 37. Knowing God should affect our character and actions!

39:21-23 The presence of God was still with Joseph in a very unique and, apparently, visible way. This does not mean that there were not some very difficult experiences of body and mind which he went through, but God's care was obviously with him.

39:23 This phrasing is similar to v. 6. Joseph took care of everything. He was a divinely gifted administrator and later we will learn, dream interpreter.

Genesis 40

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Joseph Interprets a Dream	The Prisoners' Dreams	Joseph, the Interpreter of Dreams	Joseph Interprets the Prisoners' Dreams	Joseph Interprets the Dreams of Pharaoh's Officials
40:1-8	40:1-8	40:1-8	40:1-4	40:1-4
			40:5-7	40:5-8
			40:8a
			40:8b
40:9-15	40:9-15	40:9-15	40:9-11	40:9-15
			40:12-15
40:16-19	40:16-19	40:16-19	40:16-17	40:16-19
			40:18-19
40:20-23	40:20-23	40:20-23	40:20-23	40:20-23

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 40:1-8
¹Then it came about after these things, the cupbearer and the baker for the king of Egypt offended their lord, the king of Egypt. ²Pharaoh was furious with his two officials, the chief cupbearer and the chief baker. ³So he put them in confinement in the house of the captain of the bodyguard, in the jail, the same place where Joseph was imprisoned. ⁴The captain of the bodyguard put Joseph in charge of them, and he took care of them; and they were in confinement for some time. ⁵Then the cupbearer and the baker for the king of Egypt, who were confined in jail, both had a dream the same night, each man with his own dream and each dream with its own interpretation. ⁶When Joseph came to them in the morning and observed them, behold, they were dejected. ⁷He asked Pharaoh's officials who were with him in confinement in his master's house, "Why are your faces so sad today?" ⁸Then they said to him, "We have had a dream and there is no one to interpret it." Then Joseph said to them, "Do not interpretations belong to God? Tell it to me, please."

40:1 "the cupbearer" This word comes from the verb "to drink" (BDB 1052). It is often translated "butler." The Aramaic translation of this word is "chief cupbearer." There are two other references to this office in the Bible: (l) in Neh. 1:11 (BDB 1052 I) and (2) the term "Rabshakeh" (BDB 913 II, cf. II Kgs. 18:17,19,26,27,28,37; 19:4,8; Isa. 36:2,4,11,12,13,22; 37:4,8). Apparently this was a very high court official and a very trusted person. He not only tasted and brought the king's food, but also gave personal counsel. He would have always been on guard for any plot to hurt or kill the king. He was a culinary bodyguard!

▣ "the baker of the king of Egypt" The baker (BDB 66, KB 78, Qal active participle) was also a very important official and confidant in the ancient Oriental courts. This was particularly true in Egypt where we know of 38 kinds of cakes which were regularly baked as well as 57 kinds of breads. Some of the bread was dyed different colors and made of different kinds of grain and in different physical shapes to resemble some of the animals and characteristic objects of Egypt.

▣ "offended their lord, the king of Egypt" How they offended is not stated. It could have involved (1) the quality of their food and/or drink or (2) their advice, or lack of it. The verb "offended" (BDB 306, KB 305, Qal perfect) has a wide semantical field ("to miss a goal," "sin," "go wrong," cf. 39:9; 42:22; 43:9). Rashi (Jewish commentator of the Middle Ages) says that the offenses referred to were: (1) they found a fly in the king's wine and (2) they found a pebble in the king's bread. However, this is merely speculative interpretation or oral tradition.

40:2 "Pharaoh was furious" This verb (BDB 893, KB 1124, Qal imperfect) is often used of

1. God's anger, Lev. 10:6; Num. 16:22; Deut. 1:34; 9:19

2. man's anger

a. Moses, Exod. 16:20; Lev. 10:16; Num. 31:14

b. the commanders of the Philistines, I Sam. 29:4

c. Naaman, II Kgs. 5:11

d. a man of God, II Kgs. 13:19

e. Ahasuerus, Esther 1:12

f. king's guards, Esther 2:21

It denotes an intense wrath that issues in action. It is a different word from 39:19, "his anger burned" (BDB 354, KB 351).

40:3 "So he put them in confinement in the house of the captain of the bodyguard" This title, "captain of the bodyguard," refers to Potiphar (cf. 37:36; 39:1). Potiphar's chief jailor (BDB 978) put Joseph in charge of the prison. It is obvious that these two prisoners would be politically touchy because it was quite possible that they might be restored and they could be powerful enemies at court.

▣ "imprisoned" The term "imprisoned" is literally "bound" (BDB 63, KB 75). Joseph was probably bound in fetters (cf. Ps. 105:18) for a period of time and although God was with him, this was a hard, cruel life. We are not certain how long he remained in jail-some commentators say as long as 10 years (i.e., "some time" of v. 4).

40:4 "the captain of the bodyguard put Joseph in charge of them" This man would want these high officials treated well and Joseph seemed to be the perfect person for the job.

One wonders if the person called "the captain of the bodyguard" refers to

1. Potiphar, 37:36; 39:1

2. the chief jailor, 39:21-23

It may be that it was a special prison under Potiphar's control, but he delegated responsibility to "a chief jailor" who delegated it to Joseph.

40:5 This verse sets the literary stage for Joseph's second giftedness to become obvious (i.e., dream interpretation). YHWH often reveals Himself (or the Angel of the Lord) to His people in visions, but to non-Abrahamic peoples, He often used dreams (cf. 20:3; 31:24; 41:1; Daniel 2).

40:6-7 "When Joseph came to them in the morning and observed them, behold, they were dejected" It is obvious here that Joseph was not bound at this time of his imprisonment and also that he really did care about these men and was concerned about their physical, as well as emotional ("dejected," BDB 277 II, KB 277, Qal active participle), condition.

40:8 Again, Joseph reveals his basic view of life (i.e., that God is in control of all things, including dreams (cf. 41:16,25,28; Dan. 2:27-28,45). We know from his own life that dreams were a very important way of God speaking to him as a young child (cf. Genesis 37), even though it caused him rejection by his family.

The verb "tell" (lit. "recount," BDB 707, KB 765, Piel imperative) also opens the next verse ("told," Piel imperfect, cf. 37:10).

NASB (UPDATED) TEXT: 40:9-15
⁹So the chief cupbearer told his dream to Joseph, and said to him, "In my dream, behold, there was a vine in front of me; ¹⁰and on the vine were three branches. And as it was budding, its blossoms came out, and its clusters produced ripe grapes. ¹¹Now Pharaoh's cup was in my hand; so I took the grapes and squeezed them into Pharaoh's cup, and I put the cup into Pharaoh's hand." ¹²Then Joseph said to him, "This is the interpretation of it: the three branches are three days; ¹³within three more days Pharaoh will lift up your head and restore you to your office; and you will put Pharaoh's cup into his hand according to your former custom when you were his cupbearer. ¹⁴Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. ¹⁵For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon."

40:9 "there was a vine in front of me" Many commentators have asserted that this was an historical dream because fermented wine was not used in Egypt. However, it seems that the ancient historian, Heroditus, has been somewhat misunderstood in this connection. It is true that fermented wine was not a common drink in Egypt, but it was used among the priestly and royal classes. So, it would have been a unique symbol for a kingly drink (see Manners and Customs of the Bible by James M. Freeman, p. 45).

40:11 "squeezed" This verb (BDB 965, KB 1315, Qal imperfect) surprisingly is found only here in the OT.

40:13 The cupbearer will be restored to royal confidence and service.

The word translated "your former custom" is literally "judgment" (BDB 1048), but used in a rare non-theological sense. Usually it is translated "judgment" or "justice."

40:14-15 For Joseph's service and kindness, he asks a favor from the cupbearer. He explains the injustice of his situation and asks Pharaoh for a remedy. Joseph should not be held as Pharaoh's prisoner since he was a captured slave.

40:15 Something of Joseph's thoughts about his betrayal by his brothers is expressed in "kidnapped" (lit. "to be stolen away"). This is intensified in the text by the use of the infinitive absolute and the perfect verb of the same root (BDB 170, KB 198).

▣ "from the land of the Hebrews" This could be

1. a later editor/scribe adding this comment

2. used in the sense of the land where the Patriarchs lived (if this is true, then Hebrew has been redefined and used in a very limited sense)

▣ "dungeon" This word (BDB 92) is the same word used for the dry cistern (cf. 37:24) his brothers threw him into in Canaan. He has just traded one pit for another!

The term is used for a prison in Exod. 12:29; Jer. 37:16, and here.

NASB (UPDATED) TEXT: 40:16-19
¹⁶When the chief baker saw that he had interpreted favorably, he said to Joseph, "I also saw in my dream, and behold, there were three baskets of white bread on my head; ¹⁷and in the top basket there were some of all sorts of baked food for Pharaoh, and the birds were eating them out of the basket on my head." ¹⁸Then Joseph answered and said, "This is its interpretation: the three baskets are three days; ¹⁹within three more days Pharaoh will lift up your head from you and will hang you on a tree, and the birds will eat your flesh off you."

40:16 "I also saw in my dream, and behold, there were three baskets of white bread on my head" The Hebrew term for "white bread" (BDB 301 I) is a very rare term which comes from an Aramaic and Arabic root which means "white" (NIDOTTE, vol. 2, p. 54). It could refer to a white wicker basket where birds could eat the bread from both the top and the sides (cf. v. 17).

It is interesting to note that in Canaan women carried heavy loads on their heads, but in Egypt only the men carried heavy loads on their heads, while the women carried them on their shoulders. This shows the unique historicity of this account.

40:17 "all sorts of baked food for Pharaoh" This is quite accurate historically as we have learned from certain Egyptian documents that there were 38 kinds of cakes and 57 kinds of bread known in Egypt (see note at v. 1).

40:19 "Pharaoh will lift up your head from you" It is obvious from vv. 13-19 that there is a radical reinterpretation of this phrase "lift up your head" (BDB 669, KB 724, Qal imperfect). In v. 13 it simply means to "lift up one's head so as to do them good" (cf. Num. 6:26). It is an idiom for "release" (cf. II Kgs. 25:27). In v. 19 it means to "lift up one's head so as to cut it off" (BDB 671, 3,b).

It is also obvious that v. 19 does not refer to hanging because it is difficult to hang one whose head has been cut off! This hanging apparently meant to hang or to impale one publicly after he was already dead (cf. Josh. 8:29; I Sam. 31:9-10; II Sam. 4:12). This seems to be the general intent of this public impaling as can be ascertained from Deut. 21:23. The fact that the man's body would be eaten by birds would be especially horrendous to an Egyptian who place so much emphasis on embalming after death to preserve the body.

One wonders if there is a connection between

1. "prison" (lit. "round") of 39:20-23; 40:3,5

2. "dungeon" (lit. "pit") of 40:15

3. "lift up"

Could the prison have been a large round hole in the earth?

NASB (UPDATED) TEXT: 40:20-23
²⁰Thus it came about on the third day, which was Pharaoh's birthday, that he made a feast for all his servants; and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants. ²¹He restored the chief cupbearer to his office, and he put the cup into Pharaoh's hand; ²²but he hanged the chief baker, just as Joseph had interpreted to them. ²³Yet the chief cupbearer did not remember Joseph, but forgot him.

40:20-23 This is the fulfillment of Joseph's interpretation and the failure of the chief cupbearer to remember (BDB 269, KB 269, Qal perfect). Again, nobody but YHWH can help Joseph. God is his only resource!

Again, the verb "lift up" is used in opposite ways (with some ambiguity, cf. v. 20).

DISCUSSION QUESTIONS CHAPTERS 39-40

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Potiphar promote Joseph?

2. How is Joseph contrasted in this chapter with Judah in the previous chapter?

3. Did Joseph recognize that he was in prison for a purpose?

4. Does God always speak through dreams or just through certain dreams? Is the ability to interpret dreams a common spiritual gift or a limited, OT experience?

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Genesis 35

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Genesis 36

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Genesis 37

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Genesis 38

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Genesis 39

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Genesis 40

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