PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Jacob Meets Rachel	Jacob Meets Rachel	Jacob's Success in Haran (29:1-31:55)	Jacob Arrives at Laban's Home	Jacob Arrives at Laban's Home
29:1-3	29:1-3	29:1-3	29:1-3	29:1-8
29:4-8	29:4-8	29:4-8	29:4a
			29:4b
			29:5a
			29:5b
			29:6a
			29:6b
			29:7
			29:8
29:9-12	29:9-12	29:9-12	29:9-12a	29:9-14a
			29:12b-14
29:13-14	29:13-14	29:13-14		Jacob's Two Marriages
	Jacob Marries Leah and Rachel		Jacob Serves Laban for Rachel and Leah	29:14b-19
29:15-20	29:15-20	29:15-20	29:15-17
			29:18
			29:19-20
Laban's Treachery				29:20-30
29:21-30	29:21-30	29:21-30	29:21-25
			29:26-27
			29:28-30
	The Children of Jacob (29:31-30:24)		The Children Born to Jacob (29:31-30:24)	Jacob's Children (29:31-30:24)
29:31-35	29:31-30:8	29:31-30:8	29:31-35	29:31-30:8

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: 29:1-3
  ¹Then Jacob went on his journey, and came to the land of the sons of the east. ²He looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside it, for from that well they watered the flocks. Now the stone on the mouth of the well was large. ³When all the flocks were gathered there, they would then roll the stone from the mouth of the well and water the sheep, and put the stone back in its place on the mouth of the well.

29:1 "Then Jacob went on his journey" This phrase is translated literally "lifted up his feet" (BDB 669 and 919). This is the only place that this unique idiom occurs in the OT. It seems to show something of the excitement and purpose that Jacob felt after his meeting with God at Bethel.

▣ "and came to the land of the sons of the east" In Judges 6:3 and 33 this seems to refer to an Arabian tribe (cf. Job 1:3; Isa. 11:14; Ezek. 25:4,10). However, here it seems to refer to the inhabitants of Haran (cf. Jer. 49:28). Possibly, it refers to the northern Arabian tribes between Bethel and Haran that Jacob might encounter.

29:2 "He looked, and saw a well in the field" The journey is completely omitted and in v. 2 Jacob finds himself close to Haran, but not certain of his exact location. Wells were the place to meet the local folk. The presence of God is obvious in this "by chance" encounter. Haran is the context for chapters 29-31.

▣ "Now the stone on the mouth of the well was large" This was common in this culture and was (1) to stop evaporation; (2) keep the water clean; or (3) for the purpose of security (unauthorized use).

NASB (UPDATED) TEXT: 29:4-8
  ⁴Jacob said to them, "My brothers, where are you from?" And they said, "We are from Haran." ⁵He said to them, "Do you know Laban the son of Nahor?" And they said, "We know him." ⁶And he said to them, "Is it well with him?" And they said, "It is well, and here is Rachel his daughter coming with the sheep." ⁷He said, "Behold, it is still high day; it is not time for the livestock to be gathered. Water the sheep, and go, pasture them." ⁸But they said, "We cannot, until all the flocks are gathered, and they roll the stone from the mouth of the well; then we water the sheep."

29:4 "brothers" This is the use of the term (BDB 26) for a greeting without implying a family relationship. We use this same greeting among fellow Christians in the southern USA today.

In vv. 12 and 15 the same term is used of a relative, but again not literally a "brother." This recognition of family is called "my bone and my flesh" in v. 14 (cf. Gen. 2:23).

29:5 "Do you know Laban, the son of Nahor" Here is a good example where the word "son" (BDB 119) in Hebrew can refer to "father" or "grandfather." Bethuel is Laban's father and Nahor is his grandfather (cf. Gen. 24:24,29).

29:6 "Is it well with him. . .It is well" This is the term shalom (BDB 1022). See Special Topic at 15:15.

▣ "Rachel his daughter coming with the sheep" There are no coincidences in the lives of God's servants (cf. 24:15; Exod. 2:16, see The Christian's Secret of a Happy Life by Hannah Whithall Smith). There is the unseen hand of God here, as with Joseph in Gen. 37:15-17 (also in the book of Esther where God's name never appears but His presence and guidance are obvious).

29:7 "Behold, it was still high day" Jacob was a shepherd and he knew that what was being done was against the best shepherding practices (this knowledge will impress Laban). This will allow him to show off his muscles (cf. v. 10) for Rachel! Apparently, it worked! I bet Rachel was shocked at being kissed by this stranger (cf. v. 11), but after he told her who he was there was great joy. The fact that Jacob weeps shows the cultural propensity of Oriental men to show their emotions much more than their western counterparts (cf. v. 13).

Jacob addresses the other shepherds in idiomatic imperatives functioning as rhetorical questions.

1. water, BDB 1052, KB 1639, Hiphil imperative

2. go, BDB 229, KB 246, Qal imperative

3. pasture, BDB 944, KB 1258, Qal imperative

 

NASB (UPDATED) TEXT: 29:9-12
 ⁹While he was still speaking with them, Rachel came with her father's sheep, for she was a shepherdess. ¹⁰When Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, Jacob went up and rolled the stone from the mouth of the well and watered the flock of Laban his mother's brother. ¹¹Then Jacob kissed Rachel, and lifted his voice and wept. ¹²Jacob told Rachel that he was a relative of her father and that he was Rebekah's son, and she ran and told her father.

NASB (UPDATED) TEXT: 29:13-14
  ¹³So when Laban heard the news of Jacob his sister's son, he ran to meet him, and embraced him and kissed him and brought him to his house. Then he related to Laban all these things. ¹⁴Laban said to him, "Surely you are my bone and my flesh." And he stayed with him a month.

29:13 "when Laban heard the news of Jacob his sister's son, he ran to meet him" The rabbis say he ran because he thought that Jacob would have presents just as Eliezer had brought (Gen. 24:10). However, I'm not ready to impugn his motives at this point. It is true that Laban is going to out-manipulate Jacob, the manipulator, but this seems to be the plan of God for maturing Jacob.

29:14 "a month" The term (BDB 294) is related to the term "moon" (BDB 294). The Hebrews used a lunar calendar marked by the phases of the moon (i.e., new moon, new month).

NASB (UPDATED) TEXT: 29:15-20
  ¹⁵Then Laban said to Jacob, "Because you are my relative, should you therefore serve me for nothing? Tell me, what shall your wages be?" ¹⁶Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. ¹⁷And Leah's eyes were weak, but Rachel was beautiful of form and face. ¹⁸Now Jacob loved Rachel, so he said, "I will serve you seven years for your younger daughter Rachel." ¹⁹Laban said, "It is better that I give her to you than to give her to another man; stay with me." ²⁰So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.

29:15 This is very subtle, but it seems that Laban had already caught on to the idea that Jacob had an eye for Rachel and he was in a round-about way asserting that since Jacob did not have the dowry he could work for him. Possibly he had also noted his shepherding skills.

29:16 "Leah" The etymology of her name (BDB 521, KB 513) is somewhat in dispute: (1) Akkadian root, "cow"; (2) Arabic root, "wild cow"; or (3) "wearied" (from verb, KB 512). From v. 17 it seems that she was not as attractive physically as was Rachel.

▣ "Rachel" Her name meant "a ewe" (BDB 932, KB 1216). Apparently, nomadic people were often named after animals.

29:17

NASB, RSV,
JPSOA, NIV,
LXX"eyes were weak"
NKJV"eyes were delicate"
NRSV"eyes were lovely"
TEV, NJB"lovely eyes"
REB"dull eyes"
Peshitta"attractive eyes"

The adjective (BDB 940, KB 1230) means

1. Hebrew root-soft, tender, slender

2. Arabic root-weak, thin, poor

Most English translations take the Arabic in this context because of the root meaning of her name. But, this verse may be an attempt to compliment both girls.

▣ "beautiful of form and face" The adjective (BDB 421) is used twice in two constructs.

1. BDB 421 and 1061 denote fair/beautiful in form

2. BDB 421 and 909 denote fair/beautiful in appearance

All of the primary Patriarchs' wives were beautiful, attractive (but barren) women.

29:18 "Now Jacob loved Rachel. . .and I will serve you seven years for your younger daughter Rachel" This was a very generous offer, far more than Laban would ever have asked. But he was thrilled and took full advantage of it. Something of the true love between these two can be seen in vv. 19-20,30.

29:19 "stay with me" This is a command (BDB 442, KB 444, Qal imperative), but in context it is an idiomatic way of accepting Jacob's offer to work seven years for Laban as a price for a bride.

NASB (UPDATED) TEXT: 29:21-30
  ²¹Then Jacob said to Laban, "Give me my wife, for my time is completed, that I may go in to her." ²²Laban gathered all the men of the place and made a feast. ²³Now in the evening he took his daughter Leah, and brought her to him; and Jacob went in to her. ²⁴Laban also gave his maid Zilpah to his daughter Leah as a maid. ²⁵So it came about in the morning that, behold, it was Leah! And he said to Laban, "What is this you have done to me? Was it not for Rachel that I served with you? Why then have you deceived me?" ²⁶But Laban said, "It is not the practice in our place to marry off the younger before the firstborn. ²⁷Complete the week of this one, and we will give you the other also for the service which you shall serve with me for another seven years." ²⁸Jacob did so and completed her week, and he gave him his daughter Rachel as his wife. ²⁹Laban also gave his maid Bilhah to his daughter Rachel as her maid. ³⁰So Jacob went in to Rachel also, and indeed he loved Rachel more than Leah, and he served with Laban for another seven years.

29:21 "Then Jacob said to Laban, 'Give me my wife, for my time is completed, that I may go in to her'" Obviously, Laban was in no hurry even at the end of seven years, to give Jacob his daughter. This shows something of the tendency that will be seen throughout these verses concerning the manipulative techniques of Laban. He was looking out for his immediate family's interests.

29:23 "Jacob went in to her" There has been much discussion about why Jacob, after all this time, did not know that this was Leah. Some of the theories are: (1) it was dark (i.e., v. 23, "in the evening"); (2) she was veiled (cf. 24:65); (3) he was drunk (the term "feast" [BDB 1059] in v. 22 is from the root "to drink" [BDB 1059], implying a wild party)! It seems to me that #3 fits the social context the best.

29:24 "Laban also gave his maid Zilpah to his daughter Leah as a maid" We learn from the Nuzi Tablets, which describe the Hurrian culture of the same period (2^nd millennium b.c.), that this was a common practice. In case the daughter was barren, the servant could bear a child in her behalf (cf. vv. 28-29; 30:3). Verses 24 and 29 are a narrator's parenthesis preparing us for chapter 30.

29:25 "behold, it was Leah" Although it was obvious from Laban's character that this kind of behavior was to be expected, it is surprising that Leah did not say something or that Rachel did not say something. But, we must judge this day in light of its own culture and not in ours, and because of the lack of specific textual information modern interpreters must not speculate.

29:27 "complete the bridal week of this one, and we will give you the other also for the service which you shall serve with me for another seven years" This bridal week was common to this culture (cf. Jdgs. 14:12,17). It is also reflected in the extra-canonical book of Tobit 11:18. The concept of the month being broken into weeks is uniquely biblical (cf. Gen. 2:1, 2). The fact that Laban could make the unbelievable request that Jacob serve him seven more years shows the exploitive attitude of this man. Jacob has met his match and now knows how it feels to be tricked (cf. 27:35).

NASB (UPDATED) TEXT: 29:31-35
  ³¹Now the Lord saw that Leah was unloved, and He opened her womb, but Rachel was barren. ³²Leah conceived and bore a son and named him Reuben, for she said, "Because the Lord has seen my affliction; surely now my husband will love me." ³³Then she conceived again and bore a son and said, "Because the Lord has heard that I am unloved, He has therefore given me this son also." So she named him Simeon. ³⁴She conceived again and bore a son and said, "Now this time my husband will become attached to me, because I have borne him three sons." Therefore he was named Levi. ³⁵And she conceived again and bore a son and said, "This time I will praise the Lord." Therefore she named him Judah. Then she stopped bearing.

29:31 "unloved" This is a Hebrew idiom which is, literally, "hated" (BDB 971, KB 1338, Qal passive participle, cf. v. 33), but because of its use in Deut. 21:15; Mal. 1:2-3; John 12:25 and Luke 14:26, we know that it is simply an idiom of comparison which should be translated "unloved," not "hated." It speaks of priority. Jacob loved Rachel more than Leah.

29:32 "Leah conceived and bore him a son and named him Reuben" Reuben (BDB 910, "behold a son" from the verb "to see," BDB 909) is the popular etymology for the term "seen" (BDB 906, KB 1157, Qal perfect, "to see").

▣ To bear a son was a great honor. Leah was certain Jacob would be pleased and acknowledge her with more attention.

29:33 "Then she conceived again and bore a son. . .Simeon" The word "Simeon" (BDB 1035) is the popular etymology from the Hebrew word "heard" or "the Lord heard" (BDB 1033, KB 1570, Qal perfect).

29:34 "She conceived again and bore a son. . .Levi" His name (BDB 532 I) is from the popular etymology for "joined" (BDB 530 I, KB 522, Niphal imperfect). Leah longed for a deeper emotional relationship with Jacob.

29:35 "she conceived again and bore a son. . .Judah" This one is the son that God chose to fulfill His promise. His name means "praise" (BDB 397), which is a play on "I will praise YHWH" (BDB 392, KB 389, Hiphil imperfect). His name becomes the name of a tribe, then a nation, and then all Jewish people. The three older sons will be rejected because of their improper acts. Again, it is interesting that God chose the woman who was less loved to bring forth the line of the Messiah. This reversal of expected events is common in Genesis and shows YHWH's control and sovereignty.

 

Copyright © 2012 Bible Lessons International

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

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.

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?

 

Copyright © 2012 Bible Lessons International

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

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.

 

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).

 

Copyright © 2012 Bible Lessons International

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

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.

 

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

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.

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?

 

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