The Woman's Study Bible, New International Version by Thomas Nelson Bibles

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WOMAN'S STUDY BIBLE

â&#x20AC;¢ RECEIVING GOD'S TRUTH FOR BALANCE, HOPE, AND TRANSFORMATION

N E W I N T E R N AT I O N A L V E R S I O N

Dorothy Kelley Patterson General Editor

Rhonda Harrington Kelley Managing Editor

Jan Dargatz Topical Notes

Helen Rhea Stumbo History

Ann L. Bowman Gospels, Acts

Jeanne Hendricks Portraits

Constance N. Wieler Poetry

Patty Comber Pauline Epistles

Janice Meier General Consultant

Paula Rinehart Major Prophets

Mary Kassian General Epistles, Revelation

Sharon Sterrenburg Pentateuch

Karen H. Jobes Minor Prophets

Carmen Leigh Howell Index

www.ThomasNelson.com

NIV Woman’s Study Bible, Full Color Edition Copyright © 2017 by Thomas Nelson All rights reserved The Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide. “New International Version” and “NIV” are registered trademarks of Biblica, Inc.® Used by permission. The NIV Concordance copyright © 1982, 1984, 2011 by Zondervan; Maps by International Mapping. Copyright © 2009 by Zondervan. All rights reserved. Library of Congress Catalog Card Number 2017945923 The NIV® text may be quoted in any form (written, visual, electronic or audio), up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for twenty-five percent (25%) or more of the total text of the work in which they are quoted. Notice of copyright must appear on the title or copyright page as follows: Scripture quotations taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide. The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.® When quotations from the NIV® text are used by a local church in non-saleable media such as church bulletins, orders of service, posters, overhead transparencies, or similar materials, a complete copyright notice is not required, but the initials (NIV®) must appear at the end of each quotation. Any commentary or other biblical reference work produced for commercial sale, that uses the NIV® text must obtain written permission for use of the NIV® text. Permission requests for commercial use within the USA and Canada that exceeds the above guidelines must be directed to and approved in writing by Zondervan, 3900 Sparks Dr. SE, Grand Rapids, Michigan 49546, USA. www.Zondervan.com Permission requests for commercial use within the UK, EU and EFTA that exceeds the above guidelines must be directed to and approved in writing by Hodder & Stoughton Limited, 338 Euston Road, London NW1 3BH, United Kingdom. www.Hodder.co.uk Permission requests for non-commercial use that exceeds the above guidelines must be directed to and approved in writing by Biblica US, Inc., 1820 Jet Stream Drive, Colorado Springs, CO 80921, USA. www.Biblica.com Any Internet addresses (websites, blogs, etc.) and telephone numbers in this Bible are offered as a resource. They are not intended in any way to be or imply an endorsement by Thomas Nelson, nor does Thomas Nelson vouch for the content of these sites and numbers for the life of the Bible. All rights reserved. Printed in China

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FOREWORD

raise God for his Story as it is recorded in his Word. My sincere prayer is that this volume will become a tool to guide you in listening to the voice of God as he speaks through his Word. The thrill of hearing him speak today from this old Book, his Holy Word, has not left me. It has been life-changing. However, for many the Bible may be something of a closed door. Although its stories are all fairly familiar, there seems to be a great void of understanding exactly what these stories can mean for Christians living in the present day. Many people who read God’s Word believe it; they just don’t believe it works for them today. It does! You will find the factual information in introductory materials, annotations, topical notes, portraits, charts, and maps in The Woman’s Study Bible to be helpful in showing you how it works. Truth does not change (2Ti 3:16). While experts in science, technology, geology, and theology are constantly changing their findings and conclusions, God’s Word has remained unchanged since it was written thousands of years ago. Various challenges may be made to the historical accounts found in the Bible, but you are going to be excited as you begin to read reasonable explanations for many of your questions. There will, of course, be some things, that is, the mysteries of God, for which there are no answers at this time, in this life. The challenge of these mysteries will lead you to worship a God whose ways are past finding out, whose thoughts are higher than our thoughts (Ro 11:33; Isa 55:9). Ask God to open your eyes that you might see him in a fresh way and open your ears that you might hear his voice speaking to you as you read his Word, and let The Woman’s Study Bible be your guide. —Anne Graham Lotz

Foreword to the Full Color Edition Dear Reader, The Woman’s Study Bible has blessed and touched countless women since it was first published over twenty years ago. While the timeless study content—contributed by an extraordinary team of women who are top scholars and influential teachers—remains as timelessly applicable as ever, we felt that a redesign could help this valuable resource continue reaching women today. The Woman’s Study Bible has long been the gold standard in women’s study Bibles in terms of content. With the present edition, it is also the most beautiful study Bible for women, re-presenting the rich study material and invaluable mentoring content for women of all ages. It is with great pleasure that we present to you The Woman’s Study Bible, Full Color Edition in the NIV translation. Our prayerful hope is that you will grow in a deeper knowledge and love for the Lord as he reveals himself to you through these pages. In Christ, The Publishers

The Womanâ&#x20AC;&#x2122;s Study Bible CONTRIBUTORS

Aduke Akinola Myrna Alexander Emilie Barnes Shirley Cothran Barret Susan Wise Bauer Judy Blue Mary Ellen Bork Ann L. Bowman Vonette Bright Jill Briscoe Linda Buhler Nancie Carmichael Annie Chapman Grace Chavis Debbie Church Ann Coker Patty Comber Dorian Coover Cox Jan Dargatz Melinda Delahoyde Beverly Demaurex Joy Griffin Dent Linda Dillow Elisabeth Elliot Denise George Sharon Gritz Margaret D. Hawley Karen J. Hayter Kristina Hemphill Jeanne Hendricks Kay Ho Shari Lee Witt Hofstetter Carmen Leigh Howell June Hunt Susan Hunt Katherine Hyde Kay Coles James Karen H. Jobes Mary Kassian Rhonda Harrington Kelley Grace Ketterman

Diane Knippers Beverly LaHaye Tammi Ledbetter Marilyn Lewis Eta Linnemann Florence Littauer Karen Mains Hilary McFarlane Linda McGinn Janice Meier Erika Moore Miriam Neff Barbara Oâ&#x20AC;&#x2122;Chester Anne Ortlund Dorothy Kelley Patterson Anabel Cantu Reimann Paula Rinehart Alice George Rogers Dale Evans Rogers Joyce Rogers Kristi Sberna Edith Schaeffer Faye Short Marsha A. Ellis Smith Sharon Sneed Gayle Somers Delores Steele Sharon Sterrenburg Helen Rhea Stumbo Eleonore Stump Joni Eareckson Tada Amanda Shao Tan Gigi Tchividjian Laverne Bell-Tolliver Noemi Vera Diana Vermillion Mary Whelchel Constance N. Wieler Georgalyn Wilkinson Miltinnie Yih

Foreword, iii Contributors, iv Introduction, vi Preface, viii Special Definitions and Abbreviations, xii

Genesis, 1 Exodus, 87 Leviticus, 154 Numbers, 199 Deuteronomy, 255 Joshua, 307 Judges, 343 Ruth, 385 1 Samuel, 399 2 Samuel, 446 1 Kings, 486 2 Kings, 533 1 Chronicles, 580 2 Chronicles, 620 Ezra, 663

Matthew, 1365 Mark, 1426 Luke, 1463 John, 1520 Acts, 1572 Romans, 1631 1 Corinthians, 1662 2 Corinthians, 1695 Galatians, 1717 Ephesians, 1729 Philippians, 1745

God Cares for Women— Eta Linnemann, xiii The Balanced Life: Reconciling Personal Faith with Practicing Dogma — Hilary McFarlane, xv

The Old Testament Nehemiah, 681 Esther, 705 Job, 723 Psalms, 768 Proverbs, 887 Ecclesiastes, 946 Song of Songs, 964 Isaiah, 981 Jeremiah, 1069 Lamentations, 1149 Ezekiel, 1158 Daniel, 1225 Hosea, 1249 Joel, 1266 Amos, 1274

What They Left Behind: Women, Archaeology, and the Bible— Marsha A. Ellis Smith, xvii Women and Children in Biblical Narrative— Eleonore Stump, xxi

Obadiah, 1288 Jonah, 1292 Micah, 1298 Nahum, 1309 Habakkuk, 1315 Zephaniah, 1322 Haggai, 1329 Zechariah, 1334 Malachi, 1349 Flowers of the Bible, 1355 Vegetables of the Bible, 1357 Bitter Herbs of the Bible, 1358 Herbs of the Bible, 1359

The New Testament Colossians, 1759 1 Thessalonians, 1770 2 Thessalonians, 1777 1 Timothy, 1782 2 Timothy, 1796 Titus, 1804 Philemon, 1811 Hebrews, 1816 James, 1839 1 Peter, 1848 2 Peter, 1862

1 John, 1869 2 John, 1881 3 John, 1885 Jude, 1889 Revelation, 1893 Table of Weights and Measures, 1931 Acknowledgments, 1933 Index, 1937 Concordance, 1961 Maps, 2047

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ARTICLES

GOD CARES FOR WOMEN Eta Linnemann In my pre-conversion life, I bitterly fought for women’s equality in “spiritual office.” The thorn of embitterment was ever driven into me anew by my so-called “brothers in ministry,” especially by those who were my mental inferiors and possessed no other merit than the privilege of wearing trousers on the basis of their physical constitution. If my achievements had not been any better than theirs, I would not have made it even into the position in which I had to bear, of all things, the lifelong title of “lady curate” (assistant), while my male colleagues after one to two years exchanged the title of “curate” for that of “pastor.” At the general conventions, I was wounded with unkind regularity by such “brothers” in ministry in that at least one of them, or more likely an entire group, apprised me of the fact that the problem of women in ministry would indeed be solved if each of the women would marry a minister. That was the twofold wounding. Had I completed an entire course of theological study, including the two theological barrier examinations and even taken a doctor’s degree, only to engage myself with children and kitchen as the wife of a minister? Even if I had wanted that—wouldn’t I have only had the remotest possibility for it, now that a considerable portion of the men in my own age group had been killed during the Second World War on the battlefields of Europe? My dear sisters, I felt that the fight for equal rights for women had been entrusted to me, along with the pain that these inequities caused. This fight was terminated with my preconversion life because now I am prepared to submit myself to God’s Word—even to that which stands written therein concerning the woman. The suffering, however, was not yet ended thereby. It hurt just as badly when a “ministering brother” made it clear to the sisters, with arrogance and a pasha’s behavior, that the assignment of all women was to work with their hands and to serve the brothers with their time and resources. Perhaps later the Lord would give women a prophetic office. That the “ministering brother” had made it up to cook in his former life, whereas the sister had made it to a double doctorate in theology and a professorship was only marginally noted. The reaction I faced was a rebellion, albeit resisted, against this God and a deep depression over my misfortune to have been created a woman. So it would have remained, had not God himself taken up my case. I had begged him to allow me to be done with this situation, which I could not resolve because I could find no acquiescence within myself to the role that he as Creator had assigned to me. Years later I grasped that this role was not simply identical with that which this “ministering brother” had ascribed to me. That God in the meantime had drastically interfered in the life of this brother should only be noted in passing, since it is not the most important thing. God intervened. He healed me of my bitterness and the rebellion against being a woman. Renewed by his grace, I became a fulfilled woman—happy, contented, and full of thanksgiving. Perhaps this path is not reproducible for everyone. I am not at all saying that God has the same path in mind for others, but I do desire to share my testimony as a witness to his grace in my own life. In my quiet time, I read Deuteronomy 21:10–14; through this often overlooked regulation concerning the treatment of women who had become spoils of war, God healed my heart. By means of these unlikely verses, his concern and love toward women became overpoweringly known to me. Clearly, in my own heart, this regulation had been given in the midst of the raw reality of a fallen creation. The women of the vanquished became spoils to the victors. After a centuries-long Christian experience, indeed now this tragedy is no longer the usual thing, although even in this century, it became the gruesome experience of countless German women, who were delivered up defenseless to an incited, inflamed red beast called an “army.” Among all peoples it was self-evident that a woman who had become the spoils of war could come to

ARTICLES

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be used at will as a slave of lust or labor. But God gave to his people totally different regulations, which served to protect the human worth of such captive women. When you go to war a gainst your enem ies and the Lord your God delivers them into your h ands and you take captives, if you notice a mong the captives a beautiful woman and are attracted to her, you may take her as your wife. Bring her into your home and have her shave her head, trim her n ails and put aside the c lothes she was wearing when captured. After she has l ived in your h ouse and m ourned her father and mother for a full month, then you may go to her and be her husband and she s hall be your wife. If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her. (Dt 21:10–14) What tenderness and sympathetic understanding call out from this admonition! The victor was not allowed to rush upon booty; he had to approach the prisoner of war with respect. He had to decide whether to retain her as worker or to take her as wife. Everything else was excluded. If he should take her as wife, he was henceforth not allowed to treat her as a prisoner. He must provide her with clothing because she was supposed to lay aside the clothing of her captivity. He was to allow her a full month of mourning, during which she was to be permitted to mourn and weep, according to proper decorum, for all of the relatives she lost in the war. How God knows our feelings; how he respects them! With what love has he arranged the individual details that led to the restoration of the woman! She should be permitted to become whole again. She should have the opportunity to earn a positive attitude from her proprietor, who would perhaps then want to become her husband. The respect with which he had to treat this woman made marriage possible and even constituted the prerequisite for her success. With what love and care had God personally taken precaution in the case of the failure of this marriage, which indeed stood beneath particular burdens because it took place across national and cultural lines! How he lovingly took up the woman himself, guarded against her being reduced from the position of wife to that of a slave, and also did not permit her to be treated as an object from which money could be earned at will. Her husband was allowed to put her away only by respecting her as a free person having full disposition over herself. Just as he himself was only allowed to approach her as a husband, with full respect for her personhood, so he was only allowed to dismiss her with full respect for her personhood. How very much does God love women! How he respects us as persons of equal value to the man in that he has expended such care to decree these regulations concerning our protection! I can believe his disposition concerning me is that I should be a woman—together with what all that means according to God’s Word—for my ultimate good. Once I began to accept his decree concerning me—to be a woman, then, little by little, I also have been made conscious of the good that he has thereby intended for me.

TITLE Genesis (Heb. Bere’shith, lit. “in the beginning”) is the first book of the Pentateuch or Torah (a designation for the first five books of the Old Testament). The title “Genesis” was first used in the Septuagint (a Greek translation of the Old Testament).

AUTHOR Though Genesis has no explicit authorship statement, its inclusion in the Pentateuch suggests Mosaic authorship. Other books—Exodus, Numbers and Deuteronomy—all assert Mosaic authorship (Ex 17:14; 24:4–8; 34:27; Nu 33:1–2; Dt 31:9,22). In the rest of the Old Testament, the Pentateuch is referred to collectively as “the Book of the Law of Moses” (Jos 8:31; 2Ki 14:6; Ne 13:1). The New Testament confirms this authorship (Mt 19:8; Lk 24:27; Jn 5:45–47; Ac 3:22; Ro 10:5; Rev 15:3). The familiarity of the writer of Genesis with Egyptian geography (Ge 45:10; 47:11) confirms that the author was well acquainted with Egyptian culture, as would have been Moses, who was reared in the household of Pharaoh. Some short sections of Genesis, such as the list of kings from the period of the Israelite monarchy, may have been added during the time of the divided kingdom (Ge 36); in the same way, cities are often given the names they bore during the time of the monarchy rather than their patriarchal names. These scribal additions could well have been made in the process of copying manuscripts and do not affect the book’s message other than to improve the clarity of Genesis for contemporary readers.

DATE The book tells the story of mankind from creation to the death of Joseph. Dating the events that relate to the creation, the flood, and the repopulation of the earth is impossible (Ge 1–11), but the remainder of the book deals with the patriarchal age, which is roughly the same as the Middle Bronze Age (1950–1550 BC). The customs found in Genesis bear striking parallels to laws and customs recorded in other documents of the second millennium, most notably those found in tablets discovered at the Hurrian city of Nuzi in northeastern Mesopotamia. The Pentateuch as a whole was written between the exodus and the death of Moses (Dt 34). The exodus is variously dated, with 1445 BC as the earliest date. If this date is assumed, the death of Moses would fall around 1400 BC. Genesis was thus produced sometime in the late fifteenth century BC, several centuries after the patriarchs whose lives it describes.

BACKGROUND

Setting The setting is vast in scope since the book opens with the creation of the universe and closes with the small but growing number of the descendants of Jacob, now identified as Israel, who settled in the choice land of the Nile delta of Egypt. In between, the action focuses on the entire Fertile Crescent from the universal flood (which ended on the mountains of Ararat) and the tower of Babel (in the land of Shinar) to Abraham’s journeys throughout Canaan.

Purpose Genesis answers the question, “Who are we, and where did we come from?” God as the only Creator presented himself to a people about to enter a land filled with false idols. God confirmed his selection and sovereign preservation of this nation facing hardships in a new land. Most importantly, Genesis reveals that Israel was set apart by God from the very beginning of creation. This knowledge provided a motivation for Israel to remain free from the idolatry and paganism surrounding the nation.

Audience The Israelites were about to enter Canaan. Since the older generation (except Joshua and Caleb) had died in the desert, no others were left with a personal memory of God’s miraculous deliverance from the Egyptians. The young nation entering the promised land would be faced with an immense temptation to assimilate the idolatry, intermarriage and customs of the pagan nations around them. This same temptation faces God’s people in every generation; Genesis reveals that God’s plan for setting apart his people stretches back to creation.

Literary Characteristics Genesis is a carefully structured book; its literary structure reinforces its explicit message. The first section, the story of creation (Ge 1:1–2:3), is set up in two segments of three days each. The creative works of the first and the fourth days are parallel, since during the first day God created light and darkness, while on the fourth day he created the sun and moon to govern the periods of light and darkness. On the second day, the firmament divided the waters; on the fifth day, the inhabitants of the sky and water were created. The third day dry land and vegetation appeared; the sixth day land- dwellers were created to consume the vegetation. The structure emphasizes God’s plan and control over all aspects of creation. After the introductory section, the book is divided by the recurrent phrase “This is the account of” (Heb. toledoth). Each occurrence of this phrase marks a new stage in God’s development of a chosen people. The story of mankind is presented as a whole (Ge 2:4—4:26). After the judgment of mankind, the phrase appears repeatedly as a reminder that God chooses one man from each family (for example, Seth, Noah, Shem, Abraham, Isaac, Jacob) to lead in preserving and carrying on the godly line. Also clear are the partnerships the patriarchs enjoyed with their wives—Abraham and

Sarah, Isaac and Rebekah, and Jacob and Rachel were part of God’s plan as well. The passing of God’s covenant promises from one generation to the next is emphasized by the parallel structure of the stories themselves. Abraham, Isaac and Jacob all traveled to Egypt; all three endured tests followed by covenant renewals. Sarah, Rebekah and Rachel all suffered from barrenness, but each experienced God’s grace in bearing children who would play a major role in the building of a nation. The primary theme of Genesis is God’s formation of the nation and his providential protection of a special people for himself. The methods God used to call out and shape this nation form the minor themes of the book. God’s Sovereignty—God appears first as sovereign Creator and Ruler; his power over history and the actions of his people reappears throughout the book in his preservation of his chosen ones. God’s Covenant—God uses the “covenant” (Heb. berith) continually to separate one man from the rest of mankind. The first covenant is made with Adam in the Garden of Eden (Ge 2:16–17; see chart, The Covenants of Genesis). After the fall, God continues to make covenants with each subsequent generation, selecting one man from each family to continue godly seed for the next generation. Covenants are made with Noah (Ge 9:9), Abraham (Ge 12:1–3), Isaac (Ge 26:2–5) and Jacob (Ge  28:13–15). God’s Redemption—The story of the formation of the chosen people is the story of redemption. The “offspring,” the godly line of those faithful to the Lord, will eventually crush the “offspring” of the serpent, the wicked who live in rebellion against God (Ge 3:14–15). This prophecy was ultimately fulfilled in the coming of Christ. Since Israel was God’s chosen nation from whom the Messiah was to come, Israel’s story reveals God’s redemptive action in human history.

THEMES The Threat to God’s Plan—The fourth theme of Genesis is the struggle of the serpent and his offspring to destroy the chosen family. Sin, famine, war and the threat of national assimilation into the surrounding Canaanite culture conspired to block the fulfillment of God’s covenant promises. These threats are continually diverted by God’s sovereign, preserving power.

OUTLINE

I. Introduction: The Origins of the Heavens and the Earth (1:1–2:3) A. The first day: light and darkness (1:1–5) B. The second day: firmament (1:6–8) C. The third day: seas and earth, vegetation (1:9–13) D. The fourth day: sun, moon and stars (1:14–19) E. The fifth day: sea creatures and birds (1:20–23) F. The sixth day: land animals and mankind (1:24–31) G. The seventh day: God’s rest (2:1–3)

II. The Generations of the Heavens and the Earth: The Entry of Man (2:4—4:26) A. The placement of man in the garden (2:4–17) B. The creation of woman (2:18–25) C. The sin of the primal couple (3:1–7) D. The pronouncement of God’s judgment (3:8–24) E. The introduction of the family of Adam (4:1–26) III. The Generations of Adam: The Chosen Line (5:1—6:8) A. The godly line of Seth (5:1–32) B. The great wickedness of the earth (6:1–8) IV. The Generations of Noah: Judgment on the Earth (6:9—9:29) A. The pronouncement of God’s judgment (6:9—7:6) B. The preservation of Noah by the ark (7:7—8:19) C. The making of a covenant with Noah (8:20—9:29) V. The Generations of Noah’s Sons: The Spread of Mankind (10:1—11:9) A. The descendants of Noah (10:1–32) B. God’s division of the nations (11:1–9) VI. The Generations of Shem: God’s Choice of Abram (11:10—25:11) A. The godly line of Shem (11:10–32) B. God’s choice of Abram (12:1–9) C. Abram’s journey from his homeland (12:10—14:24) D. The miraculous birth of Isaac (15:1—21:7) E. The extension of God’s grace to Isaac (21:8—25:11) VII. The Generations of Ishmael and Isaac: The Blessing of Abraham (25:12—35:29) A. The sons of Ishmael (25:12–18) B. God’s choice of Jacob (25:19—28:22) C. Jacob’s journey from his homeland (29:1—33:17) D. Jacob’s sojourn in Canaan (33:18—35:29) VIII. The Generations of Esau: The Edomites (36:1–43) IX. The Generations of Jacob: The Saving of Israel by Joseph (37:1—50:26) A. The conflict among the sons of Jacob (37:1—38:30) B. Joseph’s slavery in Egypt (39:1—40:23) C. Joseph’s rise to power (41:1–57) D. Joseph’s encounter with his brothers (42:1—45:28) E. Jacob’s journey with his household to Egypt (46:1—47:26) F. Jacob’s blessing on his descendants (47:27—49:28) G. The deaths of Jacob and Joseph in Egypt (49:29—50:26)

The Beginning

In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separ ated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning — the first day. 6 And God said, “Let there be a v ault be tween the waters to separate water from water.” 7 So God made the v ault and sep arated the water under the v ault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning — the second day. 9 And God said, “Let the water under the sky be gathered to one p lace, and let dry ground appear.” And it was so. 10 God called the dry g round “land,” and the gathered waters he called “seas.” And God saw that it was good. 11 Then God said, “Let the land pro duce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their var ious k inds.” And it was so. 12 The land produced vegetation: plants bearing seed according to t heir kinds and t rees 1:1 The first verse of Genesis reveals the book’s vital underlying assumption: God is the ultimate Creator of everything. The verb “created” (Heb. bara’, lit. “to make from nothing,” vv. 1,21,27; Ge 2:4) is used almost exclusively of divine activity (see Isa 43:15). The other verbs used for God’s creative activity are “made” (Heb. ’asah, vv. 16,25–26; Ge 2:18; Heb. banah, lit. “built,” Ge 2:22) and “formed” (Heb. yatsar, Ge 2:7,19). The first chapter of Genesis uses the Hebrew word Elohim for God, emphasizing God’s character and power as the true and only God, the sole actor in creation. Though plural in form, the reference in number is to one and thus is used with a singular verb. This plural of majesty expresses honor and power. 1:2 This formlessness describes an earth wrecked by divine judgment (Isa 34:11; Jer 4:23). Some have theorized that the creation of the heavens and earth described in verse 1 was destroyed in the judgment of Lucifer (see Isa 14; Eze 23). This “Gap Theory” assumes a stretch of time between verses 1 and 2; verse 2 then begins the story of the re-creation. More likely, Jeremiah and Ezekiel simply used the phrase as descriptive of utter desolation. According to this view, verse 1 describes

Genesis 1:20 bearing fruit with seed in it accord ing to their kinds. And God saw that it was good. 13 And t here was evening, and there was morning — the third day. 14 And God said, “Let t here be lights in the vault of the sky to separate the day from the night, and let them s erve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give l ight on the earth.” And it was so. 16 God made two g reat l ights — the greater light to govern the day and the lesser light to govern the n ight. He also made the stars. 17 God set them in the vault of the sky to give l ight on the ight, earth, 18 to govern the day and the n and to separate light from darkness. And God saw that it was good. 19 And there was evening, and t here was morn ing — the fourth day. 20 And God said, “Let the water teem with liv ing creatures, and let b irds fly a bove the I COULD WISH THAT ALL YOUNG PERSONS MIGHT BE EXHORTED TO . . . READ THE GREAT BOOK OF NATURE, WHEREIN THEY MAY SEE THE WISDOM AND POWER OF THE CREATOR, IN THE ORDER OF THE UNIVERSE, AND IN THE PRODUCTION AND PRESERVATION OF ALL THINGS.

Anne Baynard, 1697 God’s first creative act, while verses 2–31 follow with a detailed description of his creative work with an interlude of unfinished business between verses 1 and 2. Here God is depicted as having a “Spirit” (Heb. ruach, lit. “wind” or “breath”) who acts as his agent in creation, although the Spirit is not revealed as a separate member of the Trinity until the NT (see Jn 3:1–21; 14:16–17,26; 16:5–14; 20:22). “Hovering” implies “brooding” in the sense of a mother bird nurturing life. 1:5 The first day. The word “day” (Heb. yom) is somewhat ambiguous. It may refer to the 24-hour period of darkness and light (see Ex 12:18) or simply to a specific period of time: for example, the “day of the Lord” is a time of judgment (Isa 13:6). “Day” is further defined as “evening” and “morning” (see Ps 55:17). 1:11 The order of creation demanded that reproduction only occur within certain limits. Although it is impossible to determine the exact boundaries of “kinds,” divisions existed between types of plants (v. 12), types of sea creatures and birds (v. 21), and different species of earth animals (v. 25). Man is sharply separated from animals (v. 26).

Genesis 1:21

The Image of God Infor Genesis Theological Foundations Headship THEOLOGICAL TRUTH

REFERENCE

The priority of Adam’s creation.

Ge 2:7

The use of the name “Adam” for the entire race.

Ge 2:20

The investiture of Adam with authority prior to Eve’s creation.

Ge 2:15

The assignment to the man of the responsibility for provision and protection.

Ge 2:15–17

The responsibility of the man in naming the animals.

Ge 2:20

The designation of the woman as the man’s helper.

Ge 2:18,20

The naming of the woman by the man.

Ge 2:23; 3:20

The recognition of the man as leader and spokesman.

Ge 3:9,11

e arth across the vault of the sky.” 21 So God created the g reat creatures of the sea and every living thing with which the water teems and that moves about in it, according to t heir kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” 23 And there was evening, and t here was morning — the fifth day. 24 And God said, “Let the land produce liv ing creatures according to their kinds: the livestock, the creatures that move along the g round, and the wild animals, each according to its kind.” And it was so. 25 God made the wild animals accord ing to their kinds, the livestock accord ing to t heir k inds, and all the creatures that move along the ground according to their kinds. And God saw that it was good. 26 Then God said, “Let us make man kind in our image, in our likeness, so that they may rule over the fish in the sea and the b irds in the sky, over the livestock and all the wild anim als, a and 1:26 The plurality used by God in reference to himself does not detract from his unity (see v. 1, note). “Mankind” (Heb. ’Adam) is obviously a generic reference to both man and woman. The text of Scripture does not use gender-inclusive language and often lets the masculine serve for both mascu-

over all the creatures that move along the ground.” 27 So God created mankind in his own image, in the image of God he created them; male and female he created them. 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” 29 Then God said, “I give you ev ery seed-bearing p lant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the e arth and all the birds in the sky and all the creatures that move along the ground — everything that has the breath of life in it — I give every g reen plant for food.” And it was so. 31 God saw all that he had made, and it was very good. And t here was evening, and there was morning — the sixth day. a 26

Probable reading of the original Hebrew text (see Syriac); Masoretic Text the earth

line and feminine, as here (see also chart, Female Metaphors for God). The passage does not specify in what way mankind bears God’s image. “Image” (representation) and “likeness” (similarity) are synonymous—both referring to something made after the pattern of something else.

Genesis 2:3

HEADSHIP

SERVANT LEADERSHIP Headship is a responsibility to assume with humility and not a right to demand with pride. As defined in Scripture, it is first assigned to the husband during the act of creation as part of the pre-fall perfection. The man was created first (Ge 2:7), and the woman was created as his helper so that he would not be alone in his dominion over the world (Ge 2:18). She was always part of the divine plan for fellowship, continuing the generations, and doing the work assigned by God (Ge 1:26–28). This is further verified when Adam is vested with the ultimate responsibility for disobedience because he received the directive concerning the forbidden fruit from God himself (Ge 2:15–17). Eve was only aware of the command through her husband. The apostle Paul further clarified how headship was established as he reiterated the order of creation and stated that the woman was created for the man and not vice versa (1Co 11:2–12). Paul did not appeal to the curse on man or the fall as a reason for man’s headship; rather, he appealed to the act of and purpose for the woman’s creation before the fall. Marriage was designed by God, before there was any creative activity, to be a picture of his own relationship with his people, then to pattern the relationship between Christ and his church. The fall introduced sin, and the relationship between husbands and wives was distorted: loving servant headship was replaced by tyranny and a desire for power or by an indifference and unwillingness to offer spiritual leadership. In Biblical headship, the husband is assigned the primary responsibility for Christlike, servant leadership in the home (Eph 5:23–29). The wife is then expected to respond in honoring and affirming her husband’s leadership (Eph 5:21–22,33; 1Pe 3:1–4). A balance between leadership and servanthood is necessary. Our Lord is a pattern for such leadership. Jesus’ servanthood did not cancel his leadership. His servanthood defined leadership (Lk 22:26; Heb 13:17). Headship should not merely prescribe who does what but rather should be a basis for moving forward the goals of a family in an orderly manner. The husband is not Christ; however, he should encourage his wife and children to give allegiance to and depend on Christ. The husband is to lead his wife in a partnership that glorifies God. In loving headship, the husband humbles himself to meet the needs of his wife—loving, nourishing, and cherishing her as a treasure (Eph 5:25–29; 1Pe 3:7). See also Ge 3:1–20; Col 3:18–19; Heb 13:7; chart on Biblical Manhood and Womanhood (Job 31); notes on Authority (Jn 19); Femininity (Ps 144); Husbands (Job 31; 2Co 6); Marriage (Ge 2; 2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Masculinity (Ge 2); Patriarchy (Ge 28); Submission (1Pe 3); Wives (Pr 31)

Thus the heavens and the earth were completed in all their vast array. 2 By the seventh day God had finished the work he had been doing; so on the sev

enth day he rested from all his work. 3 Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.

2:2 The word “Sabbath” (Heb. shabbath, lit. “cease”) is reserved for the seventh day, during which there is cessation from labor. The author of Hebrews links God’s rest at creation with the gospel. Believing the gospel is entering his rest (Heb 4:3), and God’s day of rest at creation is like the rest we have from our works when we believe in Jesus for salvation (Heb 4:10). God modeled this rest at creation and gives instructions to his children to do the same (Ex 20:8–11).

2:3 Making the Lord’s day holy is to separate it from the rest

by dedicating it to God. God set this day apart after creation and reminds us through the Sabbath that we have rest from our works through him (Heb 4:1–10). Unlike the other six days of creation, the record of the seventh day is not recorded with the “evening and morning” formula, perhaps suggesting the continuing observance of the Sabbath throughout the history of Israel.

Genesis 2:4

Adam and Eve 4 This

MASCULINITY

THE NATURE OF A MAN God has gifted men with great capacities for responsible leadership. This can be channeled positively into the church and all walks of life through teaching, leading by moral example and supporting righteous causes (1Ti 2:8). Masculine power when sanctified can be used in a positive way, such as in the lives of great men through whom God provides leadership. Abraham showed us the trait of “adventure” with God by taking steps of faith where no man had gone (Ge 12–18). We see vision in Moses (Exodus) and faithfulness in Joshua, even when he was in the minority (Dt 31:6–8). David showed courage to fight against incredible odds (1Sa 17), and Nehemiah had initiative as a builder, organizing men to rebuild a wall and a city (Ne 1–8). By contrast, men like Nebuchadnezzar used their power for destruction and cruelty in war (2Ki 24:10– 17). How wonderful that God balances this image of dominant masculine strength and power with the example of the Lord Jesus who was moved by compassion (Mt 20:34), loved little children (Mk 10:14), cried at the death of his friend (Jn 11:35), and gave his life so that others might live (Jn 3:16). The “man of integrity” (Job 31) finds a parallel in the “woman of strength” (Pr 31:10–31). See also Eph 5:25–33; 6:4; chart on Biblical Manhood and Womanhood (Job 31); notes on Biblical Equality (Eph 5); Fatherhood (Eph 5); Femininity (Ps 144); Husbands (Job 31; 2Co 6)

2:4 The account of the heavens and the earth. Some scholars have suggested that Genesis 1 and 2 are different creation stories placed side by side. The structure of chapter 2 does not support this theory. Verses 1–3 complete the recounting of the seven days of creation; verses 4–7 in Hebrew are one long sentence summarizing God’s creative activity. A more detailed description follows of the creation of the man (vv. 7,15–17), of the garden in which the man and woman would live (vv. 8–14), and of the woman who was to be his “helper” (vv. 18–25). The word “account” (lit. “generations”) is elsewhere used to introduce genealogical lines (Ge 5:1; 10:1). The name of the Creator (Heb. Elohim) is here joined to his covenant name (Heb. Yahweh) and translated “Lord God,” making clear that the great Sovereign of the universe and the covenant God of Israel are one. 2:8 The garden in Eden (perhaps meaning “delight”). This original habitat (Heb. gan, lit. “a place hedged round” or “a

is the account of the heavens and the earth when they were created, when the Lord God made the e arth and the heavens. 5 Now no shrub had yet appeared on the earth a and no plant had yet sprung up, for the Lord God had not sent rain on the e arth and t here was no one to work the g round, 6 but streams b came up from the e arth and watered the whole surface of the ground. 7 Then the Lord God formed a man c from the dust of the g round and b reathed into his nos trils the b reath of life, and the man became a living being. 8 Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. 9 The Lord God made all kinds of t rees grow out of the g round — trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. 10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11 The name of the first is the Pishon; it w inds t hrough the entire land of Havilah, where there is gold. 12 (The gold of that land is good; arom atic resin d and onyx 13 are also there.) The name of the second riv er is the Gihon; it winds through the entire land of Cush. e 14 The name of the third riv er is the Tigris; it runs a long the east side of Ashur. And the f ourth river is the Euphrates. 15 T he Lord God took the man and put him in the Garden of Eden to work it and a 5 Or land ; also in verse 6 b 6 Or mist c 7

The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah) ; it is also the name Adam (see verse 20). d 12 Or good; pearls e 13 Possibly southeast Mesopotamia

protected place”) was a delightful shelter, containing everything the man and woman needed: food (v. 9), beauty (v. 9), water (v. 10), fellowship with God (v. 16; see also Ge 3:8) and human companionship (Ge 2:22–25). 2:11–14 Two rivers may have connected the Tigris and Euphrates, which run parallel. The Pishon (v. 11) and the Gihon (v. 13) may also have been tributaries of the Nile. Havilah was probably in Armenia or Mesopotamia. The name is preceded by the definite article in this verse, distinguishing it from the territory mentioned in Genesis 25:18 and 1 Samuel 15:7. Cush is traditionally Ethiopia or Nubia but may also refer to Kassite territory east of the Tigris. “Ashur” was probably a city. 2:15 Labor was instituted before the fall, not as a result of the curse. “To work it” carries the idea of service; to “take care of it” (Heb. shamar) is to “guard” and “preserve” (a word used in reference to the cherubim who guard the tree of life, Ge 3:24).

Genesis 2:23

MARRIAGE

GOD’S PLAN FOR MARRIAGE God’s plan for marriage is introduced here (Ge 2:24) and repeated in the Gospels (Mt 19:5) and in the New Testament letters (Eph 5:31). Marriage was perfect in its establishment: one man and one woman in a lifetime commitment. God never intended for man to be alone (Ge 2:18). The very bone from which woman was crafted came from man (Ge 2:23). Woman was taken out of man and then presented to man in order to complete him. God created the man and the woman in his image (Ge 1:26) with physical and emotional needs that only another human being could meet (Ge 2:18). No parents were in Eden, but God’s plan extended to the future with his formula for oneness in marriage. The partners are to “leave” their parents and “be united” (KJV “cleave”) in order to become one (Ge 2:24). They are to be willing to lay aside all that pertains to their old loyalties and lifestyles of separate goals and plans and be united to one another. This “uniting” refers to a strong, enduring bond—making one unit bound together by unconditional commitment, love and acceptance—resulting in a combined unit much stronger than either individual had been separately (Ecc 4:9–12). No other human relationship, not with parent or child, is to supersede the bond between husband and wife. Marriage is a covenant commitment—a vow made to God and the partner, not only to love but also to be faithful and to endure in this lifelong exclusive relationship (Mt 19:6). Marriage is a threefold miracle. It is a biological miracle by which two people actually become one flesh; it is a social miracle through which two families are grafted together; it is a spiritual miracle in that the marriage relationship pictures the union of Christ and his bride, the church (Eph 5:23–27). God clearly intended transparency and openness as part of his plan for the marriage relationship—vulnerability without shame (Ge 2:25). See also notes on Biblical Equality (Eph 5); Family (Ge 32; 1Sa 3; Ps 78; 127); Husbands (Job 31; 2Co 6); Marriage (2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Wives (Pr 31)

take care of it. 16 And the Lord God com manded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” 18 The Lord God said, “It is not good for the man to be a lone. I will make a helper suitable for him.” 19 Now the Lord God had f ormed out of the ground all the wild animals and all the b irds in the sky. He b rought them to the man to see what he w ould name them; and whatev er the man called each living creature, that was its name. 20 So the man gave names to all

the livestock, the birds in the sky and all the wild animals. But for Adam a no suitable helper was found. 21 So the Lord God c aused the man to fall into a deep s leep; and w hile he was sleeping, he took one of the m an’s ribs b and then closed up the place with flesh. 22 Then the Lord God made a woman from the rib c he had taken out of the man, and he b rought her to the man. 23 The man said,

2:18 The word for “helper” (Heb. ’ezer) is a strong term. It can also mean to “nourish” or “sustain.” The term is used for God himself throughout the Old Testament (see Dt 33:29; Ps 33:20; 70:5; 121:1–2). The woman was created in the image of God (Ge 1:27), and her creation as a “helper” to the man reflects

a spects of the character of God, particularly related to his nourishing, sustaining and protecting care of his children. 2:19 The word “man” referred to man and woman collectively and revealed their origin (v. 7, ’adamah, Heb., lit. “ground” or “earth”; see Ge 1–5).

“This is now bone of my bones and flesh of my flesh; a 20 Or the man b 21 Or took part of the man’s side c 22 Or part

Genesis 2:24

THE CREATION OF THE WOMAN God identified himself as a “helper” (Heb. ‘ezer) to Israel (Ex 18:4; Dt 33:7). The word does not imply inferiority. It describes function rather than worth. No one loses value in humbly assuming the role of helper. As a “helper” to the man, the woman became his partner spiritually in the overwhelming task of obedience to God and dominion over the earth. She was also to be a vital part of extending the generations (Ge 1:28). The woman, as ultimate friend to the man, would bring him comfort and fellowship (Ge 2:23–24). No one else could encourage and inspire him as she was created to do. The phrase “suitable to him” (Heb. kenegdo, lit. “corresponding to what is in front of him”) occurs only in verses 18 and 20, emphasizing the commonality of the man and the woman. Designed as the perfect counterpart for the man, the woman was neither inferior nor superior, but she was alike and equal to the man in her personhood while different and unique in her function. Man and woman were both created in God’s image. Just as man was formed from earth, woman was formed from man. She corresponds perfectly to the man, the same flesh and blood, and in “the image of God” just as the man, equal to him in every way (Ge 1:27). By the creative act itself, she is inseparably linked to the man. The unity of the race is assured (Ge 1:27–28); the woman’s dignity and worth is affirmed (Ge 2:22); the foundation for Christian marriage is set forth in a memorable way (v. 24). The woman was not an afterthought. The man was designed and created physically, emotionally, socially, and spiritually with her coming creation planned and assured. In fact, God said that the man “alone” was not good; he needed the woman (v. 18). God made man from “the dust of the ground,” but he made the woman from “one of the man’s ribs” (Heb. tsela‘, lit. “side”). God uses Adam to express the uniqueness of the woman in a unique play on words. Even the language itself reflects the unity God planned between the man (Heb. ’ish) and the woman (Heb. ’ishshah). The expression “bone of my bones and flesh of my flesh” occurs elsewhere in the Old Testament as an expression of blood relationship. Though Adam’s naming of the woman does not in itself require his authority over her, the act of assigning a name in the Oriental culture—even to now—is significant and in most cases does imply both authority and responsibility. Note, for example, the naming of the animals (vv. 19–20), Pharaoh’s renaming of Joseph (Ge 41:45), the renaming of Mattaniah by Nebuchadnezzar (2Ki 24:17), and the renaming of Daniel and his friends by Nebuchadnezzar’s eunuch (Da 1:6–7). The woman’s name is a recognition of her origins, in the same way that Adam’s name acknowledges his creation from the earth (Ge 2:19, note). See also Ge 1:27; 24:67; chart on God’s Plan for Marriage; portrait of Eve (Ge 3)

she shall be called ‘woman,’ for she was taken out of man.”

The Fall

Now the serpent was more c rafty than any of the wild animals the Lord God is why a man leaves his father and mother and is united to his wife, and they had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in become one flesh. 25 Adam and his wife were both naked, and the garden’?” 2 The woman said to the serpent, “We may they felt no shame.

24 That

2:24 The marriage covenant has three parts (see chart, God’s Plan for Marriage):

3) to “become one flesh” in physical union, which notes the deepest and most exclusive intimacy.

1) to leave father and mother, a reference to the wedding ceremony or time of public commitment, 2) to be “united,” suggesting tender affection and faithful commitment in a permanent relationship of growing love, and

The Hebrew verbs translated here as “leaves” and “is united” are used elsewhere in Scripture to describe covenant relationships (see Dt 4:4; Jer 1:16). 3:1 Satan chose to disguise himself as a “crafty” (lit. “shrewd” or “clever”) creature. The text does not comment on why the

Genesis 3:9

T H E FA L L O F C R E AT I O N

REJECTION OF THE CREATOR’S PLAN The sentences passed on man and woman at the time of the fall affected their relationships to God, nature, and each other. The judgment that followed is not necessarily related to the nature of the sin committed. However tragic and far-reaching the consequences, sin does not force the Creator to cancel his plan. Rather, sin perverts and hinders our response to his plan. As a result of the fall, pain has been added to childbirth, tyranny to headship, rebellion to submission, and problems to work, as well as separation to the fellowship of union. Of particular interest to women is the twofold judgment of Genesis 3:16. Women were assigned “pains in childbearing.” Childbearing itself is not the judgment. Children are a heritage and reward from the Lord (Ps 127:3), and giving birth is a woman’s opportunity to link hands with the Creator to continue the generations (Ge 1:28). Imagining a pain-free childbirth experience is difficult, but this is apparently the original plan of the Creator. The second part of the judgment—“your desire will be for your husband, and he will rule over you”— described the painful consequences of sin in the male-female relationship. Both the man and woman chose to ignore the Creator’s plan and do things their own way. The complementary roles of man and woman, which had originally functioned to produce unity and harmony, would henceforth be a source of friction. God’s plan did not change. However, woman would have a sin tendency to disrespect man’s role of leadership, and man in his sinfulness would tend to abuse his authority and even crush the woman. Christian men and women are given clear principles to counteract these effects of sin and are reminded of their equality as persons (1Pe 3:7) and of the complementary, harmonious relationship for which they were created (Eph 5:21–33; Col 3:18–19). See also notes on Biblical Equality (Eph 5); Marriage (Ge 2; 2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Submission (1Pe 3)

eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat f ruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ” 4 “ You will not cer tainly die,” the ser pent said to the woman. 5 “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” 6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wis

dom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. 8 Then the man and his wife h eard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God a mong the t rees of the garden. 9 But the Lord God called to the man, “Where are you?”

serpent approached the woman—perhaps because she, unlike Adam, did not receive this prohibition directly from God (see Ge  2:16–17). 3:3 Satan began his conversation with the woman by questioning God (v. 1). The woman distorted God’s command by adding her own interpretation, “and you must not touch it, or you will die” (v. 3). Either she was exaggerating in hopes of making God’s directive so restrictive as to appear unjust, or Adam did not properly convey the prohibition to her. 3:5 The serpent contradicted God, using the phrasing of the

divine command (v. 4). The temptation to disobedience involved gaining knowledge without first learning obedience. Ultimately, every temptation is to go your own way instead of God’s way (Pr 14:12; 22:6, note). 3:6 The tree is pleasing to the eye, good for food, and desirable for gaining wisdom. Both the man and the woman sinned through listening to another created being rather than to God (see Jas 1:15; charts, The Results of Sin; Temptation: The Analysis of a Successful Trap).

Genesis 3:10

12 10 He answered, “I h eard you in the garden,

THE CURSE The curse is not just a judgment rendered but is also an explanation of the relationship between the man and the woman after the fall. Alienation is now present between the man and the woman, and between the couple and God, and that means a distortion of God’s plan, but there is no indication in the text that he has eliminated the headship of the man in marriage. God does not make his plans dependent upon perfect people or the right circumstances. The curse offers a vivid description of the conditions that exist in a fallen world: pain in childbirth, abuse of headship, and defiance rather than submission. Childbirth could not be a curse because that has always been God’s plan for producing the next generation. Nevertheless, pain and suffering now accompany the experience. Work is not a curse since that, too, was part of the Creator’s plan. The man needed a helper for his responsibilities of dominion. Sin made the work difficult. Some suggest that the woman assumed leadership and ignored the directive that came to her through her husband (Ge 3:6), and the man listened to his wife, abandoning his own responsibility for leadership (v. 17). In any case, both the woman and the man determined to go their own ways rather than going God’s way, and this act of disobedience is what broke their fellowship with God. See also Pr 22:6, note; charts on The Results of Sin; Theological Foundations for Headship; Role Relationship Between Men and Women; note on Headship (Ge 1)

and I was a fraid because I was naked; so I hid.” 11 And he said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” 12 The man said, “The woman you put here with me — she gave me some f ruit from the tree, and I ate it.” 13 Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.” 14 So the Lord God said to the serpent, “Be cause you have done this, “Cursed are you above all livestock and all wild animals! You will crawl on your belly and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman, and between your offspring a and hers; he will crush b your head, and you will strike his heel.” 16 To the woman he said,

“I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.” 17 To Adam he said, “Because you listened to your wife and ate fruit from the tree a bout which I commanded you, ‘You must not eat from it,’ a 15 Or seed b 15 Or strike

3:12 Adam’s response indicates his refusal to take responsibility for his own actions. The woman copied this typical response to sin (v. 13). 3:14 God’s judgment on the serpent does not distinguish between the earthly creature and Satan, who is later revealed as the animal’s motivating intelligence (Rev 12:9). The serpent is charming but deadly (Nu 21:6; Ecc 10:11) and represents opposition to God (Job 26:13; Isa 27:1). 3:15 The first prophecy of the coming of the Messiah is known as the protevangelium (Lat., lit. “the first preaching of the gospel”). In the OT, “offspring” is used to refer both to individual offspring and to descendants in general. The woman plays a key role not only because she was approached and entrapped by Satan but also because she is “the mother of all the living” (v. 20), for through her the Savior would come (Gal 4:4).

Whereas in human reproduction the sperm is delivered to the womb of the woman by the man, in the miraculous conception of Jesus the Messiah, the offspring came to the woman as a result of the Holy Spirit’s overshadowing her (Lk 1:35; see Isa 7, The Virgin Birth). A messianic interpretation is justified since the crushing of the serpent’s head implies a mortal wound. On the other hand, the striking of the “heel” is not fatal, a reference ultimately to the Savior’s sufferings, which were only preparatory to his victorious resurrection (see Isa 53:5). 3:16 The woman’s judgment. Unlike his words to the serpent and the man, God did not use the verb “cursed” (Heb. ’rur) in passing judgment on the woman. The first part of the judgment can also be translated “your sorrow in conception”; the blessing of fertility still exists but has been distorted. The Hebrew word for “sorrow” is a form of the word translated “pain”

Genesis 3:21

Eve :

T H E M OT H E R O F A L L L I V I N G

Adam was given supervision over the creation, but God declared that for him to live his life alone was not good. From the man’s rib God created a woman and presented her as a wife to Adam, climaxing his creative work (Ge 2:18–24). Eve was not an afterthought or happenstance but an indispensable part of God’s plan. Both Adam and Eve, made “in the image of God,” stood as his representatives in the world to care for all he put under their dominion. Purity and innocence were shattered, however, when the serpent entered the scene. Eve chose to believe Satan’s lie. She was free to put her will above God’s will, and she did. When she offered the fruit to her husband, he, too, disobeyed. In the New Testament, Paul clarified their actions, saying that Eve was deceived; whereas Adam ate with full knowledge of wrongdoing (2Co 11:3; 1Ti 2:14). Then, filled with guilt, the couple hid from God, fashioning fig leaf coverings to hide their shame. Not only had they broken their relationship with God, but also they had broken their relationship with one another and with all the generations to come and even with the world and nature over which they were to rule. God cursed the serpent and the ground for man’s sake, and he prophesied sorrow, toil and death for the first couple. Pain for the woman would come in giving birth and rearing children and in her relationship to her husband. She would resist his leadership just as his rule over her would be distorted (Ge 3:16). Evicted from her lovely home, Eve conceived and bore two sons, although her joy at their birth was changed by the heartache predicted by God. Cain murdered his brother in defiance of God’s command concerning sacrifices, and God banished him. Eve was left childless until God’s grace once again appeared in the form of another son, Seth, who became an ancestor of the Messiah. Eve stands as an archetype of womanhood. Although created in God’s image (Ge 1:27), she exercised her will to disobey the Creator (Ge 3:6), daring to challenge his authority. Disobedience was not in itself a motive but presupposed the motive. Her temptation was not merely to disobey but ultimately to have her own way or to get possession of what she wanted. As her daughter, every woman bears her likeness. Eve voices an early warning to every woman to follow the path of obedience and a resounding note of hope for women when they fail; she encountered God’s justice, but she also experienced his grace (see Ro 5:18–19). See also Ge 2:18—4 :25; 2Co 11:3; 1Ti 2:13–14; notes on Marriage (Ge 2; 2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Motherhood (1Sa 1; Isa 49; Eze 16); Obedience (Phm)

“Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food in this verse, implying hard labor and appearing again as “toil” (v. 17). The word “desire” (Heb. teshuqah) appears only twice more in the OT (Ge 4:7, where sin “desires” Cain; SS 7:10, where the man’s longing for his beloved is described). 3:20 Adam’s naming of Eve (Heb., lit. “life” or “living”) was an act of faith in God’s promise (v. 15). After the sentence of

until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” 20 Adam a named his wife Eve, b because she would become the mother of all the living. 21 The Lord God made garments of skin for Adam and his wife and c lothed them. a 20 Or The man b 20

Eve probably means living.

death, before any children are born, Adam affirmed the woman and her role in producing future generations, providing a counterbalance of hope. 3:21 Garments of skin. The contrast is to the inadequate coverings of verse 7. God, not man, is able to cover shame and guilt. This reference is often seen as a prefigurement of

Genesis 3:22

The The Results Results Of of Sin VERSE

RESULT

3:7

• The experiential knowledge of evil. • The shame and guilt. • The search for clothing to cover.

3:8

• The desire for concealment. • The fear of God’s presence. • The loss of fellowship with God.

3:12

• The refusal of personal responsibility. • The shifting of blame from self to others.

22 And the Lord God said, “The man has now

become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God ban ished him from the Garden of Eden to work the ground from w hich he had been taken. 24 After he d rove the man out, he p laced on the east side a of the Garden of Eden cheru bim and a flaming s word flashing back and forth to guard the way to the tree of life.

Cain and Abel

6 Then the Lord said to Cain, “Why are you angry? Why is your face downcast? 7 If you do

what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” 8 Now Cain said to his brother Abel, “Let’s go out to the field.” e While they were in the field, Cain attacked his brother Abel and killed him. 9 Then the Lord said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my broth er’s keeper?” 10 The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the g round. 11 Now you are under a c urse and driven from the g round, w hich opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it will no longer y ield its c rops for you. You will be a restless wanderer on the earth.”

Adam b made love to his wife Eve, and she became pregnant and gave birth to Cain. c She said, “With the help of the Lord I have brought forth d a man.” 2 Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. 4 And Abel also brought an offer ing — fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.

a 24 Or placed in front b 1 Or The man c 1 Cain sounds like the Hebrew for brought forth or acquired. d 1 Or have acquired e 8 Samaritan Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does not have “Let’s go out to the field.”

Christ’s atonement on the cross, which required the shedding of blood to cover guilt (Heb 9:22) and pictured the death of the innocent for the guilty (2Co 5:21; Ro 5:6–11). 3:24 Expulsion from the garden. Adam and Eve were sent from the garden. Thus, God’s action mingled justice and mercy, which had been central to their fellowship with God and a privilege the two were now unable to enjoy (v. 8). The gate to the garden, apparently in the east like the temple gate, would be guarded by cherubim, representing God’s presence and his separation from unholy man (see 2Ki 19:15; Ps 80:1). 4:4 Abel presented the firstborn of his flock—a lamb—as

his offering to God, and in so doing he honored the Lord’s Word (Heb 11:4). God accepted that offering and commended Abel. Cain chose his own offering, which was rejected by God. Abel also included “fat” pieces, which, coupled with the reference to “firstborn,” indicated that he gave God his best. Cain, on the other hand, presented his offering “in the course of time” or simply because it was time to give. God demands his requirements be met in his way. Ritual in itself never satisfies God and is an abomination to him. Above all, Abel presented his sacrifice with the right heart, while Cain did not (vv. 4–5).

Genesis 4:22

EUTHANASIA

GOD’S TIMING IN DEATH In a jealous rage, Cain killed his brother, Abel. God cursed Cain and sent him away. Fearing his own murder, Cain begged God for safety. God responded that whoever killed Cain would receive vengeance from him. God then set a “mark” on Cain to protect his life and make a statement to all: life comes from God (Ge 4:1–15). Not only does God prohibit vengeful killing, but he makes clear that life and death are solely in his domain. Life is sacred. God alone is responsible for the termination of life. Euthanasia (Gk.) is defined as terminating life in order to achieve some concept of good, such as putting an end to physical suffering. It may include death by the individual’s choice or by the choice of others. It also includes several other concepts, such as “death with dignity,” “mercy killing” and even “death selection.” Euthanasia covers a wide range and may be either active or passive. It may involve actions to produce death or could merely be the withholding of life-extending supports. Whereas extraordinary life-prolonging measures are praiseworthy and noble for those who can and choose to do so, there is no moral obligation to pursue this course. God has ordained a natural process for ending this life and beginning the next. However, in every case, euthanasia involves human decision to determine the manner and timing of death for some supposed good. Christians should entrust mortality to God. Life is not something we own. Rather, the opportunity to experience life is a gift from our Creator, and the possession of life is a stewardship trust. God always remains the true “Owner” of life, so it is never ours to do with as we want. Death’s timing is God’s choice, not that of an individual or society. Life is valuable to the Lord, and even the life continuation of the murderer Cain was protected by the Creator of life. See also Ge 1:27; notes on Aging (Isa 46); Death (1Co 15); Disabilities (Mk 2); Pain (Job 7; 2Co 12); Sanctity of Life (Ge 9); Suffering (Ps 33; 113; Isa 43; 1Pe 5) 13 Cain said to the Lord, “My punishment is more than I can bear. 14 Today you are driving

me from the land, and I will be hidden from your presence; I will be a restless wander er on the earth, and whoever finds me will kill me.” 15 But the Lord said to him, “Not so a; any one who k ills Cain will suffer vengeance sev en times over.” Then the Lord put a mark on Cain so that no one who found him w ould WE CAN BE CONFIDENT THAT HIS DESIRE TO REVEAL WILL ALWAYS BE GREATER THAN OUR DESIRE TO KNOW.

Carrie Anna Pearce 4:15 The mark on Cain, like Adam and Eve’s clothing, was for protection, an act of mercy even in the midst of judgment (Ge 3:21). The “mark” (lit. “sign” or “pledge”) was the concrete proof of God’s promise. 4:19 Two genealogical lines run in parallel—the line in re-

kill him. 16 So Cain went out from the Lord’s presence and lived in the land of Nod, b east of Eden. 17 Cain made love to his wife, and she be came pregnant and gave b irth to E noch. Cain was then building a city, and he named it af ter his son Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Me hujael was the father of Methushael, and Me thushael was the father of Lamech. 19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of t hose who live in tents and raise livestock. 21 His brother’s name was Jubal; he was the father of all who play stringed instruments and pipes. 22 Zillah a 15

b 16

Septuagint, Vulgate and Syriac; Hebrew Very well Nod means wandering (see verses 12 and 14).

bellion against God, as Cain’s was, and the godly chosen line (v. 26). The rebellious line may be related to the offspring of the serpent (Ge 3:15). Lamech, by taking two wives, illustrated the ungodliness of his family as the first to break the Creator’s one-man, one-woman pattern for marriage (Ge 2:24, note).

Genesis 4:23

also had a son, Tubal-Cain, who forged all Seth lived a total of 912 y ears, and then he inds of t ools out of a bronze and iron. Tu died. k 9 When Enosh had lived 90 years, he be bal-Cain’s sister was Naamah. 23 Lamech said to his wives, came the father of Kenan. 10 After he became the father of Kenan, Enosh lived 815 years “Adah and Zillah, listen to me; and had other sons and daughters. 11 Alto wives of Lamech, hear my words. gether, E nosh lived a total of 905 y ears, and I have killed a man for wounding me, then he died. a young man for injuring me. 12 When Kenan had lived 70 years, he be 24 If Cain is avenged seven times, came the father of Mahalalel. 13 After he be then Lamech seventy-seven came the father of Mahalalel, Kenan lived times.” 840 years and had other sons and daughters. 25 Adam made love to his wife again, and 14 Altogether, Kenan lived a total of 910 years, then he died. she gave birth to a son and named him Seth, b and 15 When Mahalalel had lived 65 y ears, he saying, “God has granted me another child in 16 After he be 26 be c ame the fa t her of Ja r ed. place of Abel, since Cain killed him.” Seth came the father of Jared, Mahalalel lived also had a son, and he named him Enosh. 830 years and had other sons and daughters. At that time people began to call on c the 17 Altogether, Mahalalel lived a total of 895 name of the Lord. years, and then he died. 18 When Jared had lived 162 years, he be From Adam to Noah came the father of Enoch. 19 After he became This is the written account of A dam’s the father of E noch, Jared lived 800 y ears family line. and had other sons and daughters. 20 Alto gether, Jared lived a total of 962 y ears, and When God created mankind, he made then he died. 2 them in the likeness of God. He created 21 When Enoch had lived 65 years, he be them male and female and b lessed them. came the father of Methuselah. 22 After he And he named them “Mankind” d when they became the father of Methuselah, Enoch were created. walked faithfully with God 300 years and 3 When Adam had lived 130 years, he had had other sons and daughters. 23 Altogeth a son in his own likeness, in his own image; er, Enoch lived a total of 365 years. 24 Enoch and he n amed him Seth. 4 After Seth was walked faithfully with God; then he was no born, Adam lived 800 y ears and had other more, because God took him away. 25 When Methuselah had lived 187 years, sons and daughters. 5 Altogether, Adam lived a total of 930 years, and then he died. he became the father of Lamech. 26 After he 6 When Seth had lived 105 years, he be became the father of Lamech, Methuselah came the father e of Enosh. 7 After he became a 22 Or who instructed all who work in b 25 Seth probably the father of E nosh, Seth l ived 807 y ears and means granted. c 26 Or to proclaim d 2 Hebrew adam had other sons and daughters. 8 Altogether, e 6 Father may mean ancestor; also in verses 7-26.

4:25 Christ’s ancestry is traced back to Seth (Lk 3:38). Since Adam was 130 when Seth was born (Ge 5:3), the narrative here skips back over the history in order to relate the emergence of the godly line (Ge 3:16–24). Seth (Heb., lit. “appointing” or “establishing”) establishes the line of the seed of the woman (Ge 3:15). This line is in opposition to Satan. 4:26 The Lord (Heb. Yahweh) is revealed to be the most detailed, personal and powerful of God’s names (Ex 3:14; see chart, The Names of God). God introduced his covenant name in the detailed description of the creation of the man and woman and the outlining of their relationship to one another (see Ge 2:4–22). Its use here is linked to the establishment of a godly, worshiping line. 5:3 “Had a son” can refer to immediate descent (father to son) but can also be used as reference to grandsons or more distant descendants. The age of each patriarch at the birth of

his first child, through whom the generations continue, as well as the number of years he lived after that birth and the entire length of his years is recorded (vv. 3–32; see chart, How Old Were the Patriarchs?). 5:18 Enoch occupies the seventh place in this genealogy, a place often reserved for particularly significant individuals. Lamech, seventh from Cain, shows the growing violence of the ungodly line (Ge 4:23); Enoch, the seventh from Adam, is the most righteous of all men (v. 22). Only Enoch and Noah are recorded as having “walked . . . with God” (v. 22; Ge 6:9), describing the perfect fellowship of the Garden of Eden (Ge 3:8). 5:24 God took him away. Enoch’s righteousness resulted in God’s sparing him from physical death, affirming God’s power over death (see Ps 49:15; 73:24). Only the prophet Elijah shared this experience (2Ki 2:11).

Genesis 6:4

How Old Were the Patriarchs? ADAM 930 years (Ge 5:5) SETH 912 years (Ge 5:8) ENOSH 905 years (Ge 5:11) ENOCH 365 years (Ge 5:23)

THE FLOOD

THE FLOOD METHUSELAH 969 years (Ge 5:27) LAMECH 777 years (Ge 5:31) NOAH 950 years (Ge 9:29) SHEM 600 years (Ge 11:10,11) EBER 464 years (Ge 11:16,17) TERAH 205 years (Ge 11:32) ABRAHAM 175 years (Ge 25:7) ISAAC 180 years (Ge 35:28) JACOB 147 years (Ge 47:28) JOSEPH 110 years (Ge 50:26)

The patriarchs who lived before the flood had an average life span of about 900 years (Ge 5). The ages of post-flood patriarchs dropped rapidly and gradually leveled off (Ge 11). Some suggest that this was due to major environmental changes brought about by the flood.

lived 782 y ears and had other sons and daughters. 27 Altogether, Methuselah lived a total of 969 years, and then he died. 28 When Lamech had lived 182 years, he had a son. 29 He named him Noah a and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.” 30 After Noah was born, Lamech lived 595 y ears and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 y ears, and then he died. 32 After Noah was 500 y ears old, he be came the father of Shem, Ham and Japheth. 5:29 A man of obedience. Noah (Heb., lit. “comfort”) helped

fulfill prophecy (see Ge 3:15); God worked through Noah’s obedience to prevent the complete corruption of humanity (Ge 6:5,9). 6:2 The sons of God. Three primary interpretations have been proposed for this phrase. 1) The “sons of God” were fallen angels who took human wives, a view based on the interpretation of this phrase as angels elsewhere in the OT (see Job 1:6; 38:7). 2) The “sons of God” were men from Cain’s line who took wives descended from Seth. Although this interpretation fits the context (Ge 1–11), “sons of God” does not elsewhere refer to men. 3) The “sons of God” were descendants of early pagan

Wickedness in the World

When human beings began to increase in number on the e arth and daughters were born to them, 2 the sons of God saw that the daughters of humans were beautiful, and they married any of them they c hose. 3 Then the Lord said, “My Spirit will not contend with b humans forever, for they are mortal c; their days will be a hundred and twenty years.” 4 The Nephilim were on the e arth in t hose days — and also afterward — when the sons a 29

Noah sounds like the Hebrew for comfort. b 3 Or My spirit will not remain in c 3 Or corrupt

kings who, like Lamech, sinned through polygamy. This accounts for “any of them they chose” but is open to the same objection as the second view. While there is no way of determining the precise meaning of the story, clearly humanity was so close to total, irredeemable corruption that God sent the flood. 6:3 God’s displeasure. God expressed his condemnation of the sin (vv. 5–6). “Contend” can also be translated “abide with.” God limited the time man could continue in sin. The 120 years refers either to the length of time before the flood or to the shortened human life span after the flood (see Ge  11:10–26). 6:4 Giants on the earth appears only once more (Nu 13:33). However, the giants in Genesis (Heb. Nephilim) were destroyed

Genesis 6:5

The Faithful Remnant THE REMNANT

THE CIRCUMSTANCES

REFERENCE

Noah

The whole earth was wicked.

Ge 6:5–8

Abram

His home country was given over to idolatry.

Ge 12:1–4

Isaac

He lived among Canaanites, who worshiped false gods.

Ge 24:3–4

Jacob

He lived in a land filled with hostile Canaanites and Perizzites.

Ge 34:30

Joseph

He was the only worshiper of God in the land of Egypt.

Ge 41:16

rupt the e arth had become, for all the people on earth had corrupted t heir ways. 13 So God said to Noah, “I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the e arth. 14 So make yourself an ark of cypress a wood; make r ooms in it and coat it with pitch inside and out. 15 This is how you are to b uild it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high. b 16 Make a roof for it, leaving below the roof an opening one cu bit c high all around. d Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to b ring floodwaters on the earth to destroy all life under the heav ens, every creature that has the breath of life in it. Everything on earth will perish. 18 But Noah and the Flood I will establish my covenant with you, and 9 T his is the ac count of Noah and his you will enter the ark — you and your sons family. and your wife and your sons’ w ives with you. Noah was a righteous man, blameless 19 You are to bring into the ark two of all liv among the people of his time, and he walked ing creatures, male and female, to keep them faithfully with God. 10 Noah had three sons: a 14 The meaning of the Hebrew for this word is uncertain. b 15 That is, about 450 feet long, 75 feet wide and 45 feet high Shem, Ham and Japheth. 135 meters long, 23 meters wide and 14 meters high 11 Now the earth was corrupt in G od’s s ight cor 16 about That is, about 18 inches or about 45 centimeters 12 and was full of violence. God saw how cor d 16 The meaning of the Hebrew for this clause is uncertain. of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown. 5 The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. 6 The Lord regretted that he had made hu man beings on the earth, and his heart was deeply troubled. 7 So the Lord said, “I will wipe from the face of the e arth the human race I have created — and with them the an imals, the birds and the creatures that move along the ground — for I regret that I have made them.” 8 But Noah found favor in the eyes of the Lord.

in the flood. They were not offspring of the unions of verse 2, since they existed both before and afterward. The word might possibly mean “fallen ones”; the verb is passive and conveys the meaning “those who were cast down.” Thus the Nephilim appear to have been either giants or fallen angels. They are distinct from the “heroes of old, men of renown.” 6:9 Noah’s genealogy (Heb., toledoth, lit. “these are the generations of”) marks the beginning of a new section in the book. The focus shifts from the history of humanity as a whole to that of the godly remnant miraculously preserved from judgment (see chart, The Faithful Remnant). “Righteous” refers to Noah’s actions toward other men. “Blameless” (Heb.

tamim, lit. “sound, wholesome, having integrity”) is later used to describe the perfection of sacrificial animals. Noah “walked faithfully” in his relationship to God. 6:14 The Hebrew word for ark (Heb. tebah, lit. “box” or “chest”) appears also in Exodus 2:3–5, where Moses is placed in a “papyrus basket.” The choice of words emphasizes the ark’s character as a protection and hiding place. 6:18 The covenant. This is the first Biblical mention of covenant (Heb. berith). Covenants are made by God with man for the purpose of salvation. God declares his commitment and demands a response from man (see chart, The Covenants of Genesis).

Genesis 7:13

The Chronology of the Flood WHAT?

WHEN?

HOW LONG?

The rain began (Ge 7:11).

Noah’s 600th year, 2nd month, 17th day

RAIN: 40 days and 40 nights

The water remained (Ge 7:24). The water decreased (Ge 8:3). The ark rested (Ge 8:4).

150 days At the end of 150 days Noah’s 600th year, 7th month, 17th day

LENGTH OF FLOOD: 5 months of 30 days each

The tops of the mountains were visible (Ge 8:5).

10th month, 1st day

ARK IN PLACE: 2 months, 13 days

Noah sent out the raven (Ge 8:7).

40 days later

ARK IN PLACE: 3 months, 23 days

Noah sent out the dove (Ge 8:10).

7 days later

ARK IN PLACE: 4 months

Noah sent out the dove again (Ge 8:12).

7 days later

ARK IN PLACE: 4 months, 7 days

The waters dried up (Ge 8:13). The earth was now dry (Ge 8:14).

Noah’s 601st year, 1st month, 1st day Noah’s 601st year, 2nd month, 27th day

TOTAL LENGTH OF FLOOD: 365 days, 1 solar year

a live with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept a live. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them.” 22 Noah did everything just as God com manded him. The Lord then said to Noah, “Go into the ark, you and your w hole family, because I have found you righteous in this generation. 2 Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, 3 and also seven p airs of every kind of bird, male and female, to keep t heir various kinds alive throughout the earth. 4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every liv ing creature I have made.”

Noah did all that the Lord com manded him. 6 Noah was six hundred years old when the floodwaters came on the earth. 7 And Noah and his sons and his wife and his sons’ w ives entered the ark to escape the waters of the flood. 8 Pairs of c lean and unclean animals, of birds and of all creatures that move along the ground, 9 male and female, came to Noah and entered the ark, as God had commanded Noah. 10 And after the seven days the flood waters came on the earth. 11 In the six hun dredth year of Noah’s life, on the seventeenth day of the second month — on that day all the s prings of the great deep burst forth, and the floodgates of the heavens were o pened. 12 And rain fell on the earth forty days and forty nights. 13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered

7:1 The Lord. Genesis 6–9 alternates between use of God

7:11 The coming of the flood, whether a natural catastrophe

(Elohim) and the Lord (Yahweh). The more general name, Elohim, is used when the narrative relates the effect of the flood on the entire world; Yahweh, the covenant name, is used to record the Lord’s dealings with his people. 7:2 Rather than contradicting Genesis 6:19, this verse expands upon God’s previous command. Two of every animal were to be taken. In addition, extra pairs of clean animals were to be taken (see Lev 10, Clean vs. Unclean).

5 And

or miraculous event, was divinely directed. “The springs of the great deep” refers to the invasion of the land by the sea, possibly with volcanic activity as part of the upheaval. “The floodgates of the heavens were opened” is descriptive of torrential rain. The precise dating of the flood confirms that this judgment occurred in human history (see chart, The Chronology of the Flood).

Genesis 7:14

the ark. 14 They had with them every wild animal according to its kind, all livestock ac cording to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, every thing with w ings. 15 Pairs of all creatures that have the b reath of life in them came to Noah and entered the ark. 16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the Lord shut him in. HONOUR TO WOMANKIND! IT NEEDS MUST BE THAT GOD LOVED WOMAN SINCE HE FASHIONED THEE.

Christine de Pisan, 1429 17 For

forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high a bove the e arth. 18 The wa ters rose and increased greatly on the earth, and the ark floated on the surface of the wa ter. 19 They rose greatly on the e arth, and all the high mountains under the entire heav ens were covered. 20 The waters rose and cov ered the mountains to a depth of more than fifteen cubits. a , b 21 Every living thing that moved on land perished — birds, livestock, wild animals, all the creatures that swarm over the e arth, and all mankind. 22 Every thing on dry land that had the b reath of life in its nostrils died. 23 Every living thing on the face of the e arth was w iped out; people and anim als and the creatures that move a long the g round and the b irds were w iped from the e arth. Only Noah was left, and those with him in the ark. 24 The waters flooded the earth for a hun dred and fifty days. But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded. 2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had

8:1 God’s remembrance in Scripture is a determined action rather than a mental process; when he remembers, he acts mercifully to save (see Ge 30:22). God sends the wind (Heb. ruach), the same word used for the Spirit (Ge 1:2). After destruction, God re-creates, just as he created from chaos.

s topped falling from the sky. 3 The water re ceded steadily from the earth. At the end of the hundred and fifty days the water had gone down, 4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The waters contin ued to recede until the tenth m onth, and on the first day of the t enth month the tops of the mountains became visible. 6 After forty days Noah opened a window he had made in the ark 7 and sent out a ra ven, and it kept flying back and forth until the water had dried up from the e arth. 8 Then he sent out a dove to see if the water had re ceded from the surface of the ground. 9 But the dove c ould find nowhere to p erch be cause there was water over all the surface of the e arth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and a gain sent out the dove from the ark. 11 When the dove returned to him in the evening, t here in its beak was a freshly p lucked olive leaf ! Then Noah knew that the water had receded from the earth. 12 He waited seven more days and sent the dove out again, but this time it did not return to him. 13 By the first day of the first month of No ah’s six hundred and first year, the water had dried up from the e arth. Noah then removed the covering from the ark and saw that the surface of the g round was dry. 14 By the twentyseventh day of the second month the earth was completely dry. 15 Then God said to Noah, 16 “Come out of the ark, you and your wife and your sons and their wives. 17 Bring out every kind of living creature that is with you — the birds, the ani mals, and all the creatures that move along the a 20

That is, about 23 feet or about 6.8 meters b 20 Or rose more than fifteen cubits, and the mountains were covered

TO POSSESS IS THE SAME THING AS TO KNOW: THE BIBLE IS ALWAYS RIGHT.

Marguerite Yourcenar, 1935 8:4 Ararat, lying in modern eastern Armenia, was also known as Uratu in ancient times. The country itself is mountainous with a general elevation of 6,000 feet. Ararat is its highest peak at nearly 17,000 feet, but this verse does not specify upon which mountain the ark finally rested.

Genesis 9:6

The Covenants of Genesis COVENANT

REFERENCE

TERMS

Edenic

Ge 2:15–17

GOD: Provides for all man’s needs. HUMANKIND: Forbidden to eat from the tree of knowledge of good and evil.

Adamic

Ge 3:14–21

GOD: Gives promise of the Messiah. HUMANKIND: No requirements, but humanity will suffer consequences of sin until coming of the Messiah.

Noahic

Ge 9:1–19

GOD: Will never flood the earth again. HUMANKIND: No requirements. SIGN: Rainbow (vv. 12,13).

Abrahamic

Ge 15:3–21

GOD: Will make a mighty nation of Abraham’s descendants and give them the land of Canaan. ABRAHAM: Will walk before God and be blameless (Ge 17:1,2). SIGN: Circumcision (Ge 17:10–14).

g round — so they can multiply on the e arth and be fruitful and increase in number on it.” 18 So Noah came out, together with his sons and his wife and his sons’ wives. 19 All the animals and all the creatures that move along the g round and all the b irds — every thing that moves on land — came out of the ark, one kind after another. 20 Then Noah b uilt an altar to the Lord and, taking some of all the c lean animals and clean birds, he sacrificed burnt offer ings on it. 21 The Lord s melled the pleasing aroma and said in his h eart: “Never a gain will I curse the ground because of humans, even though a every inclination of the hu man h eart is evil from childhood. And never again will I destroy all living creatures, as I have done. 22 “As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night will never cease.” 8:20 Noah’s altar is the first mentioned in Scripture. Noah,

acting as did Adam, is given the task of repopulating a re created earth. His first act is to worship God. Noah’s sacrifice was a burnt offering in which the entire animal was consumed. In the covenant relationship between God and man, the primary purpose of this whole burnt offering was atonement (Lev 1:4), symbolizing the complete consecration of the worshiper to God (see chart, The Offerings of the Lord). 8:21 An aroma pleasing to God is associated with burnt offerings (Lev 1:9,13) and indicates God’s acceptance of the aton-

God’s Covenant With Noah

Then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth. 2 The fear and dread of you will fall on all the b easts of the earth, and on all the b irds in the sky, on ev ery creature that moves a long the ground, and on all the fish in the sea; they are given into your h ands. 3 Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you ev erything. 4 “But you must not eat meat that has its life blood still in it. 5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an ac counting for the life of another human being. 6 “Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind. a 21 Or humans, for

ing sacrifice. Although God recognized that the judgment of the flood had not changed individual hearts, he promised to exercise mercy. Thus, this is the first example of an OT sacrifice as propitiation for sin (i.e., satisfaction for the righteousness of God). 9:5 Because the man and woman are made in God’s image (v. 6), their lives belong to God. The divine image was not destroyed by the fall. God himself instituted the penalty of death for murder (v. 5), and civil authorities are to execute that penalty (v. 6).

Genesis 9:7

THE SANCTITY OF LIFE

CREATED IN HIS IMAGE God places special value on human life (Ge 1:26–27; Ps 8:4–6). Human life is sacred because the man and woman alone were created in the image of God, and that life deserves protection. God commands his people to protect and defend innocent human life (Eze 16:20–21,36,38). Under the Mosaic Law, the murder of another person deserved punishment by death because of the value of the life that was destroyed (Ge 9:6; Ex 20:13). Scripture extends this special status and protection to human life in every stage of development and need (Isa 46:3–4). The unborn child shares in God’s image (Ps 139:13–16) and is protected under Old Testament law (Ex 21:22–25). Believers are exhorted to defend and care for the sick, the elderly, and the poor (Lev 19:32; Dt 15:7–8). No one is excluded from protection and care. Throughout history this Biblical view of the sanctity of all human life has faced opposition—most notably from those who advocate a “quality of life” viewpoint, suggesting that human life must possess certain qualities and abilities before it can be considered truly valuable and worthy of life sustenance. According to this distorted humanistic view, if the unborn child, the handicapped infant or the elderly person does not possess these qualities, then that individual is not entitled to the protection that Scripture or the law would give. The Bible rejects this “quality of life” view. The value of human life does not depend upon the person’s functional abilities or independent viability but is assured because of the image of God that is found in every human life. God does not measure the quality of a human being before he bestows his image. God calls upon us to extend our care and compassion to every life he has created, in every stage of development and in every need. See also Mt 18:3, note; notes on Abortion (Jer 1); Childbirth (Jn 16); Children (2Sa 21; Ps 128; Pr 22; Lk 15); Disabilities (Mk 2); Image of God (Ps 8); Pregnancy (Jdg 13)

7 As for you, be fruitful and increase in number; multiply on the e arth and increase upon it.” 8 Then God said to Noah and to his sons with him: 9 “I now establish my covenant with you and with your descendants after you 10 and with every living creature that was with you — the birds, the livestock and all the wild animals, all t hose that came out of the ark with you — every living creature on earth. 11 I establish my covenant with you: Never a gain will all life be destroyed by the waters of a f lood; never a gain will there be a flood to destroy the earth.” 12 And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a cov enant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15 I will remember my covenant between me

and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rain bow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.” 17 So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”

The Sons of Noah 18 The

sons of Noah who came out of the ark were Shem, Ham and Japheth. (Ham was the father of Canaan.) 19 These were the t hree sons of Noah, and from them came the peo ple who were scattered over the w hole earth. 20 Noah, a man of the soil, proceeded a to plant a vineyard. 21 When he drank some of its wine, he became d runk and lay uncovered a 20 Or soil, was the first

23 inside his tent. 22 Ham, the father of Ca naan, saw his father naked and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it across t heir shoul ders; then they w alked in backward and covered their father’s naked body. Their fac es were t urned the other way so that they would not see t heir father naked. 24 When Noah a woke from his wine and found out what his youngest son had done to him, 25 he said, “Cursed be Canaan! The lowest of slaves will he be to his brothers.” 26 He also said,

“Praise be to the Lord, the God of Shem! May Canaan be the slave of Shem. 27 May God extend Japheth’s a territory; may Japheth live in the tents of Shem, and may Canaan be the slave of Japheth.”

Genesis 10:12

3 The sons of Gomer: Ashkenaz, Riphath and Togarmah. 4 The sons of Javan: Elishah, Tarshish, the Kittites and the Rodanites. c 5 (From these the mar itime peoples spread out into their territories by their clans within their nations, each with its own language.) The Hamites

6 The sons of Ham: Cush, E gypt, Put and Canaan. 7 The sons of Cush: Seba, Havilah, Sabtah, Raamah and Sabteka. The sons of Raamah: Sheba and Dedan. 8 Cush

was the father d of Nimrod, who became a mighty warrior on the e arth. 9 He was a m ighty hunter before the Lord; that is why it is said, “Like Nimrod, a mighty hunter before the Lord.” 10 The first centers 28 After the flood Noah lived 350 years. of his kingdom were Babylon, Uruk, Akkad 29 Noah lived a total of 950 years, and then and Kalneh, in e Shinar. f 11 From that land he went to Assyria, where he built Nineveh, he died. hich is Rehoboth Ir, g Calah 12 and Resen, w between Nineveh and Calah — which is the The Table of Nations This is the account of Shem, Ham and great city. Japheth, Noah’s sons, who themselves a 27 Japheth sounds like the Hebrew for extend. b 2 Sons may mean descendants or successors or nations; also in verses had sons after the flood. 3, 4, 6, 7, 20-23, 29 and 31. c 4 Some manuscripts of the

The Japhethites 2 The sons b of Japheth:

Gomer, Magog, Madai, Javan, Tubal, Meshek and Tiras. 9:25 Noah’s curse. The verb tenses of this curse suggest an

appeal to God. The cursing of Canaan, Ham’s son, implies an early understanding of the principle that the iniquities of the fathers would be visited on the children (Ex 34:7). The curse apparently is restricted to this single branch of Ham’s descendants. 9:26 Abraham was a direct descendant of Shem. The descendants of Canaan, Ham’s son, included the Jebusites (Ge 10:6) and other Canaanite peoples later conquered by Israel. The curse was thus fulfilled in the taking of the promised land. 9:27 Japheth’s descendants were Gentiles west and north of Israel. Often called the “Sea Peoples,” the Japhethites, like the sons of Shem, took territory from the Canaanites. Peaceful relations between Japheth’s descendants and those of Shem are predicted. Israel experienced times of peace with the Sea Peoples as well as occupation by the Greeks, who were descendants of Japheth. 10:8 Nimrod (from Heb. marad, lit. “revolt”), whose name itself points to his rebellion, founded four cities in Shinar at the tip of the Persian Gulf (v. 10). Babel became the capital of

Masoretic Text and Samaritan Pentateuch (see also Septuagint and 1 Chron. 1:7); most manuscripts of the Masoretic Text Dodanites d 8 Father may mean ancestor or predecessor or founder; also in verses 13, 15, 24 and 26. e 10 Or Uruk and Akkad — all of them in f 10 That is, Babylonia g 11 Or Nineveh with its city squares

Babylonia; Erech was a Sumerian city; Accad was the capital of Sargon of Akkad, a prominent ruler of the 24th century BC. Kalneh may not be the name of a city, since it can also be translated “all of them.” Nimrod is the first kingdom-builder, as Cain was the first city-builder. He evidently distinguished himself with bold and daring deeds as the “mighty warrior” (Heb. gibor, lit. “hero” or “tyrant”), though he seemed more concerned with furthering his own interests than serving the Lord. All this he did “before” or under the watchful eye of Yahweh. Again, an ungodly line, whose genealogy will be continued, is emerging (Ge 11:1–9).

10:11 Assyria. The subject of this verse is unclear. Either Nimrod built Assyria and the other cities, or “Ashur,” the ancestor of the Assyrians, built Nineveh, Rehoboth Ir, Calah, and Resen. Nineveh, east of the Tigris, and Calah both served as capitals of Assyria. Rehoboth Ir is unknown but may refer to a section of Nineveh. Resen, “the great city,” cannot be located and may allude to the total area covered by the previous three cities (see v. 12; Jnh 1:2; 3:2, “great city”).

Genesis 10:13

13 Egypt was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 14 Pathrusites, Kaslu hites (from whom the Philistines came) and Caphtorites. 15 Canaan was the father of Sidon his firstborn, a and of the Hit tites, 16 Jebusites, Amorites, Girga shites, 17 Hivites, Arkites, Sinites, 18 Ar vadites, Zemarites and Hamathites.

Jerah, 27 Had oram, Uzal, Dikl ah, 28 Obal, Abimael, Sheba, 29 Ophir, Hav ilah and Jobab. All these were sons of Joktan. 30 The

region w here they lived stretched from Mesha toward Sephar, in the eastern hill country. 31 These are the sons of Shem by t heir c lans and languages, in their territories and na tions.

Later the Canaanite clans scattered 19 and 32 These are the c lans of Noah’s sons, ac the borders of Canaan reached from Sidon cord i ng to t heir l ines of descent, within t heir toward Gerar as far as Gaza, and then toward na t ions. From t hese the nations spread out Sodom, Gomorrah, Admah and Zeboyim, as over the earth after the flood. far as Lasha. 20 These are the sons of Ham by their clans and languages, in their territories and na The Tower of Babel Now the whole world had one lan tions. guage and a common speech. 2 As peo The Semites ple moved eastward, f they found a plain in 21 Sons were also born to Shem, w hose old Shinar g and settled there. 3 They said to each oth er brother was b Japheth; Shem was the an er, “Come, let’s cestor of all the sons of Eber. make b ricks and bake them thoroughly.” They used brick instead of stone, and tar for 22 The sons of Shem: mortar. 4 Then they said, “Come, let us b uild Elam, Ashur, Arphaxad, Lud and our s elves a city, with a tow e r that reach es to Aram. the heav e ns, so that we may make a name 23 The sons of Aram: for ourselves; otherwise we will be scattered Uz, Hul, Gether and Meshek. c over the face of the whole earth.” 24 d Arphaxad was the father of Shelah, 5 But the Lord came down to see the city and Shelah the father of Eber. and the tower the people were building. 6 The 25 Two sons were born to Eber: Lord said, “If as one people speaking the One was n amed Peleg, e because in his a 15 Or of the Sidonians, the foremost b 21 Or Shem, the time the earth was divided; his broth older brother of c 23 See Septuagint and 1 Chron. 1:17; er was named Joktan. Hebrew Mash. d 24 Hebrew; Septuagint father of Cainan, 26 Joktan was the father of and Cainan was the father of e 25 Peleg means division. f 2 Or from the east ; or in the east g 2 That is, Babylonia Almodad, Sheleph, Hazarmaveth,

10:19 The land of Canaan included not just the territory of

Israel but also the land east of the Jordan. The inhabitants of Canaan are thought to have migrated from Arabia, where Ham had settled. 10:21 The sons of Shem were selected to be the godly seed that God would sovereignly protect. From Shem’s descendants came the three monotheistic religions—Islam, Judaism and Christianity. Shem’s great-grandson Eber (Heb.), transliterated to “Hebrew,” the ancestor of Abraham, is singled out for special mention (see Ge 11:10–26). Of Shem’s five sons, Elam sired the Elamites, east of the Tigris; Lud is probably connected to the Lydians of Asia Minor; Aram founded the Syrian people known in the OT as Arameans. Ashur may have been involved with Nimrod in the building of Assyria, since both Hamitic and Semitic artifacts have been found in Assyrian ruins. The genealogy of Arphaxad, the ancestor of the Israelites, reappears (vv. 24–29; Ge 11:10–26). 11:1 Since mention of separate languages has already been made (Ge 10:5,20,31), these events must occur soon after the

flood (vv. 1–9). Moses lists the table of nations before he tells the story of the events that divide them. 11:4 The city and tower. This is the first reference to city building since Cain’s project (Ge 4:17). These settlers seemingly belonged to the ungodly, rebellious line. This is confirmed by the word for tower (Heb. migdal), appearing elsewhere in Scripture as a symbol of pride that displeased God (Isa 2:15–17). The purpose of the builders in remaining together and aspiring toward the heavens is in direct contrast to God’s command to move throughout the earth and cultivate it (Ge 1:28; 9:1). “That reaches to the heavens” is figuratively suggesting great size and godless ambition (see Dt 1:28; 9:1; Jer 51:53). 11:6 Unbridled ambition. The Hebrew verbs translated “plan,” “to do,” and “be impossible” are used together elsewhere only when God describes his own purposes (Job 42:2). As in the Garden of Eden, mankind was attempting to usurp divine prerogatives and would thus suffer judgment (Ge 3:1–6; see chart, The Results of Sin).

Genesis 11:9

INFERTILITY

CHILDLESS IS NOT LESS Most couples anticipate children after marriage. Indeed, children are a part of God’s plan for a man and woman united in marriage since God instructed Adam and Eve to “be fruitful and increase in number” (Ge 1:28). Scripture teaches that children are a heritage from the Lord, a reward from God (Ps 127:3–5). Therefore, it can become very confusing and disconcerting to a married couple when children are not conceived as planned or desired. This was especially true in Bible times. Barrenness is not merely a personal pain in the Bible. Children were a sign of material blessing (Ps 127:3–5). They provided caregivers for older family members. Offspring were a sign of spiritual blessing: the “family line” continued because there were family representatives in the land of the living. A person lived on through her descendants. Barrenness, then, carried with it a sense of termination. Infertility is defined by the medical community as the inability to achieve pregnancy after a year or more of regular sexual relations without contraception or the inability to carry repeated pregnancies to live birth. About 15 percent of all married couples today are infertile. Although there are numerous causes of infertility in women and men, medical advances have made it possible to diagnose and treat many of them. Still, some couples remain childless despite years of treatment. A couple’s decision to manage the timing of conception, pursue fertility measures, or adopt a child is a responsibility they share before God, the Author of life. “Childless” is not “less” if that is God’s perfect will for a couple. Infertile couples have not been abandoned by God. Couples who face infertility can experience a wide range of emotions. Like Sarai (Ge 11:30), Rachel (Ge 30:1), Hannah (1Sa 1:2), and Elizabeth (Lk 1:36), a childless woman often feels a wide range of emotions: disappointment, helplessness, anger, self-pity, grief, low self-esteem or guilt. Regardless of how infertility impacts the couple, the personal pain is often great. Fellow Christians can help heal this pain by offering encouragement and understanding, by respecting the couple’s efforts to explore their options and by talking freely about infertility when the subject is introduced. Most importantly, the church needs to accept childless couples and encourage them to discover and pursue outlets for ministry. God does not give children to every couple. God may have other blessings in store for the childless. Though we can only speculate as to their family lives, none of these notable women in the Bible are associated with the bearing of children: Miriam, Esther, Priscilla, Mary and Martha, and Mary Magdalene. Once a woman realizes that the rearing of children is not the only responsibility God assigns to Christian couples, she often finds true joy in embracing her personal assignment from God. See also Ge 16:1–2; Ps 113:9; Mt 18:3; Lk 2:36–38; notes on Bitterness (Heb 12); Marriage (Ge 2; 2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Miscarriage (Ex 21); Motherhood (1Sa 1; Isa 49; Eze 16); Pregnancy (Jdg 13); Self-Esteem (2Co 10); Pain (Job 7); portraits of Hannah (1Sa 1); Rachel (Ge 29); Sarai (Ge 11); Elizabeth (Lk 1:5–25)

same language they have begun to do this, then nothing they plan to do will be impos sible for them. 7 Come, let us go down and confuse their language so they will not un derstand each other.” 8 So the Lord scattered them from t here over all the e arth, and they s topped build 11:9 Babel (perhaps from Heb. balal, lit. “to confuse”) is later associated with Babylon, used throughout Scripture as a symbol of pride and rebellion against God.

ing the city. 9 That is why it was called Ba bel a — because there the Lord confused the language of the w hole world. From there the Lord scattered them over the face of the whole earth. a 9

That is, Babylon; Babel sounds like the Hebrew for confused.

Genesis 11:10

Sarai (Sarah) :

A SUBMISSIVE WIFE

Sarah appears in the Bible as God’s paragon of a married woman. Two notable characteristics mark her life: beauty and barrenness. Because of her beauty, even pagan rulers desired her; yet her infertility caused deep domestic humiliation and even marital dissension. Sarah undoubtedly had beauty, brilliance and creativity, but the quality that implants her in our memories and sets her apart is her unique and unequivocal devotion toward her husband Abraham. She shared not only her husband’s challenges and heartaches but also his dreams and blessings. She did not waver; she stood by his side through good choices and bad decisions, adversities and blessings, in youth and old age. She is a fine example of a woman who loved her husband unconditionally and tenaciously. More space is devoted to Sarah than to any other woman of the Bible. An entire chapter discusses her death and burial (Ge 23). Both her husband and son grieved deeply when she died (Ge 23:2; 24:67). Two New Testament citations commend Sarah (Heb 11:11; 1Pe 3:6); she is mentioned in Romans as well (Ro 4:19; 9:9); and she is used to illustrate the differences between the bonded and free (Gal 4:21–31). She is styled as one of “the holy women” of old because she entrusted to her husband her willing cooperation. From the narrative it is apparent that Sarah was strong willed; yet she chose to submit to Abraham, an attitude which God commended. She was consistently identified as Abraham’s wife, reinforcing the fact that God viewed the pair as one flesh. Together they were asked to believe that God would give them a son. Sarah is the only wife named in the heroes of the faith (Heb 11:11). Sarah’s mothering experience fluctuated from emotions of skepticism, embarrassment, envy, and cruel recrimination to intense exhilaration and joy. Even though Sarah fell into sin, God faithfully kept his promise that she would be “the mother of nations” (Ge 17:16). Perhaps more than any other Biblical woman, Sarah stands to teach women two supreme characteristics of godly womanhood: humble submission to their husbands in marriage and fervent commitment to nurturing the next generation. See also Ge 11:29—23:20; Isa 51:2; Ro 4:19; 9:9; Gal 4:21–31; Heb 11:11; 1Pe 3:5–6; notes on Infertility (Ge 11); Submission (1Pe 3); Wives (Pr 31)

From Shem to Abram

10 This is the account of Shem’s family line.

Two y ears after the flood, when Shem was 100 y ears old, he became the father a of Arphaxad. 11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters. 12 When Arphaxad had lived 35 years, he became the father of Shelah. 13 And after he became the father of Shelah, Arphaxad lived 403 y ears and had other sons and daugh ters. b 14 When Shelah had l ived 30 y ears, he be came the father of Eber. 15 And after he be 11:10 The genealogy of Shem is repeated after the story of Babel to emphasize God’s preservation of a godly line in the midst of wickedness. The genealogy is presented in multiples of seven, with the seventh places occupied by men of partic-

came the father of Eber, Shelah lived 403 y ears and had other sons and daughters. 16 When Eber had lived 34 y ears, he be came the father of Peleg. 17 And after he be came the father of Peleg, Eber lived 430 y ears and had other sons and daughters. 18 When Peleg had lived 30 y ears, he be came the father of Reu. 19 And after he be a 10

Father may mean ancestor; also in verses 11-25. Hebrew; Septuagint (see also Luke 3:35, 36 and note at Gen. 10:24) 35 years, he became the father of Cainan. 13And after he became the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he became the father of Shelah, Cainan lived 330 years and had other sons and daughters

b 12,13

ular importance. From Adam to Enoch are seven generations; from Enoch to Eber, ancestor of the Hebrews, are seven; and from Eber to Abram are seven generations.

27 came the father of Reu, Peleg lived 209 years and had other sons and daughters. 20 When Reu had l ived 32 y ears, he became the father of Serug. 21 And after he became the father of Serug, Reu lived 207 y ears and had other sons and daughters. 22 When Serug had lived 30 years, he be came the father of Nahor. 23 And after he be came the father of Nahor, Serug lived 200 years and had other sons and daughters. 24 When Nahor had lived 29 years, he be came the father of Terah. 25 And after he be came the father of Terah, Nahor lived 119 years and had other sons and daughters. 26 After Terah had lived 70 y ears, he be came the father of Abram, Nahor and Haran.

Genesis 12:6

Sarai, the wife of his son Abram, and togeth er they set out from Ur of the Chaldeans to go to Canaan. But when they came to Harran, they settled there. 32 Terah lived 205 years, and he died in Harran.

The Call of Abram

The Lord had said to A bram, “Go from your country, your people and your fa ther’s household to the land I will show you.

2 “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. a 3 I will bless those who bless you, and whoever curses you I will curse; Abram’s Family and all peoples on earth 27 This is the account of Terah’s famil y line. will be blessed through you.” b 4 So Abram went, as the Lord had told him; Terah became the father of Abram, Nahor and Haran. And Haran became the father of and Lot went with him. A bram was seventyLot. 28 While his father Terah was s till a live, five years old when he set out from Harran. Haran died in Ur of the Chaldeans, in the 5 He took his wife Sarai, his nephew Lot, all land of his birth. 29 Abram and Nahor both the possessions they had accumulated and married. The name of A bram’s wife was Sa the people they had acquired in Harran, and rai, and the name of Nahor’s wife was Mil they set out for the land of Canaan, and they kah; she was the daughter of Haran, the fa arrived there. 6 ther of both Milkah and Iskah. 30 Now Sarai Abram traveled through the land as was childless because she was not able to far as the site of the great tree of Moreh at conceive. Shechem. At that time the Canaanites were 31 Terah took his son Abram, his grandson a 2 Or be seen as blessed b 3 Or earth / will use your name Lot son of Haran, and his daughter-in-law in blessings (see 48:20) 11:28 Ur of the Chaldeans is almost overwhelmingly identified as the Sumerian city on the Euphrates in southern Mesopotamia. 11:29 Abram and Nahor and the women they married are important for history in general and God’s plan specifically. Abram married his half sister Sarai, the daughter of his father but not his mother; Nahor married Milkah, the daughter of his brother Haran and therefore his niece (see chart, The Family Tree of Abraham). Though such relationships would later be forbidden as incestuous (see Lev 18), God planned for the human race to descend from one couple, necessitating marriage between brothers and sisters for a time. Certainly, however, there was never a sanction for any such relationship outside marriage (see Ge 19:31–38; Lev 18, Incest). 11:31 Haran is in northern Mesopotamia on an upper branch of the Euphrates, approximately 600 miles north of Ur (see v. 28, note). 12:1 Abram’s story, like Noah’s, begins with a command and promise from Yahweh, the covenant God. The command is to separate himself from his countrymen, undoubtedly idolaters. The promise includes seven clauses:

1) “I will make you into a great nation” (Heb. goy), implying the giving of territory (v. 7).

2) “I will bless you.” 3) “I will make your name great.” The promise to make Abram’s name great is a deliberate contrast to the efforts of the tower builders (Ge 11:4); this language is used of royalty elsewhere in the OT (2Sa 7:9; Ps 72:17). 4) “You will be a blessing.” This imperative is related to the first imperative, “Go from,” and is central and pivotal to the promise. Abram’s separation will result in his bringing blessing to others. The next three clauses deal with those who will be blessed. 5) “I will bless those who bless you.” 6) “Whoever curses you I will curse.” 7) “And all peoples on earth will be blessed” (vv. 2–3). This last clause of the promise emphasizes Abram’s role in the fulfillment of the divine plan for all humanity.

12:6 Shechem, lying in a valley between Mount Ebal and Mount Gerizim, was in central Canaan, approximately 500 miles south of Haran. Whether or not this city was the present Nablus is not as important as the fact that here God appeared to Abram. The terebinth tree was associated with “Moreh,” probably a Canaanite shrine for divining, before God chose to reveal his power here in a theophany (a visual appearance of the Lord, v. 7).

Genesis 12:7

28 9 Then

Abram set out and continued to ward the Negev. BLESSINGS

GIFTS FROM A LOVING FATHER The blessings of God are abundantly bestowed on all those who follow him. God’s blessings are not simply a reward for godly living but a gift from a loving Father. Life’s blessings are not a measure of who we are but of who God is. God promises personal blessings to those who follow him in obedience and exhorts his people to be a blessing to others (Ge 12:2–3). Christians need only to reflect back over their own lives to discover blessings from God. While blessings are experienced in different ways, provision, protection, and salvation are among God’s greatest blessings. The goodness of God is also apparent when Christians look around at present blessings. Health, family, friends and ministry are among God’s choicest blessings. Christians can also look ahead to future blessings. God promises continual blessings on earth and eternal blessings in heaven. The wonderful blessings of God should be remembered, not forgotten. The same gracious God who forgives sin, heals diseases, redeems lives and bestows mercy, also promises abundant blessings (Ps 103:2–5). See also Nu 23:20; Isa 61:9; Jas 1:17; notes on Gratitude (Ps 95); Promises of God (2Pe 1); Prosperity (Ps 2); Providence (Ecc 7); Spiritual Gifts (Ro 12)

in the land. 7 The Lord appeared to Abram and said, “To your offspring a I will give this land.” So he built an altar there to the Lord, who had appeared to him. 8 From t here he went on toward the h ills east of Bethel and p itched his tent, with Bethel on the west and Ai on the east. T here he b uilt an altar to the Lord and c alled on the name of the Lord. 12:8 Bethel (Heb., lit. “house of God”) was 12 miles north

of the eventual site of Jerusalem. What happened to Abram also happened to Jacob (Ge 28:10–22). The naming of the city Bethel occurred when Jacob slept there. At this time it was a Canaanite city called Luz. Ai (lit. “the ruin”) was known by this name at the time of its destruction (Jos 7–8). Abram did not stay in Canaanite cities; he pitched a tent on the outskirts.

Abram in Egypt

10 Now t here was a famine in the land, and

bram went down to E A gypt to live t here for a while because the famine was severe. 11 As he was about to enter E gypt, he said to his wife Sarai, “I know what a beautiful woman you are. 12 When the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live. 13 Say you are my sister, so that I will be treated well for your sake and my life will be s pared because of you.” 14 When Abram came to Egypt, the Egyp tians saw that Sarai was a very beautiful woman. 15 And when Pharaoh’s officials saw her, they praised her to Pharaoh, and she was taken into his palace. 16 He treated Abram well for her sake, and A bram acquired sheep and cattle, male and female donkeys, male and female servants, and camels. 17 But the Lord inflicted serious diseases on Pharaoh and his household because of Abram’s wife Sarai. 18 So Pharaoh summoned Abram. “What have you done to me?” he said. “Why didn’t you tell me she was your wife? 19 Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now then, here is your wife. Take her and go!” 20 Then Phar aoh gave orders a bout Abram to his men, and they sent him on his way, with his wife and everything he had.

Abram and Lot Separate

So Abram went up from E gypt to the Negev, with his wife and everything he had, and Lot went with him. 2 Abram had be come very wealthy in livestock and in silver and gold. 3 From the Negev he went from place to place until he came to Bethel, to the place between Bethel and Ai w here his tent had been earlier 4 and w here he had f irst built an

a 7 Or seed

12:10 Abram had not been forbidden by Yahweh to travel to Egypt. During famine, it was common for Canaanite peoples to take refuge in Egypt, which was usually well watered by the seasonal flooding of the Nile. 12:13 Abram’s sister. Sarai was his half sister (Ge 11:29, note; 20:12). Sarai, now 65, was at the midpoint of the patriarchal life span, the equivalent of modern-day thirties or early forties.

Genesis 13:13

The Family Tree of Abraham Terah (Ge 11:26)

Unnamed Wife Sarai or Sarah (wife) (Ge 11:29; 20:12)

Abram or Abraham (Ge 11:26)

Hagar (concubine) (Ge 16:1–4)

Isaac (Ge 21:2,3) Judith (wife) (Ge 26:34) Basemath (wife) (Ge 36:3,4)

Esau (Ge 25:25)

Oholibamah (wife) (Ge 36:2,5)

Haran (Ge 11:26)

Keturah (wife) (Ge 25:1)

Unnamed Concubines (Ge 25:6)

Ishmael (Ge 16:15)

Unnamed Wife

Zimran Jokshan Medan Midian Ishbak Shuah (Ge 25:1)

Nahor (Ge 11:26) Reumah (concubine) (Ge 22:24)

Milkah (daughter of Haran; wife of Nahor) (Ge 11:29)

Bethuel (Ge 24:15)

Lot (Ge 11:27)

Iskah (Ge 11:29)

Lot’s Wife (Ge 19:26)

Rebekah (Ge 24:15)

Mahalath (wife) (Ge 28:9)

Leah (wife) (Ge 29:21–23)

Adah (wife) (Ge 36:2,4)

Zilpah (concubine) (Ge 30:9)

Jacob (Ge 25:26)

Dinah (Ge 30:21)

Rachel (wife) (Ge 29:28) Bilhah (concubine) (Ge 30:3)

Women Marital Relationships Descendant

altar. T here A bram c alled on the name of the Lord. 5 Now Lot, who was moving about with Abram, also had f locks and herds and tents. 6 But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together. 7 And quarreling arose between Abram’s herders and Lot’s. The Canaanites and Perizzites were also living in the land at that time. 8 So Abram said to Lot, “Let’s not have any quarreling between you and me, or between your herders and mine, for we are close rela tives. 9 Is not the whole land before you? Let’s

part company. If you go to the left, I’ll go to the right; if you go to the r ight, I’ll go to the left.” 10 Lot looked a round and saw that the whole plain of the Jordan toward Zoar was well watered, like the garden of the Lord, like the land of Egypt. (This was before the Lord destroyed Sodom and Gomorrah.) 11 So Lot chose for himself the whole plain of the Jor dan and set out toward the east. The two men parted company: 12 Abram l ived in the land of Canaan, while Lot lived among the cities of the plain and p itched his t ents near Sodom. 13 Now the people of Sodom were wicked and were sinning greatly against the Lord.

13:9 Abram’s concession. By allowing Lot first choice of

13:13 Sodom, like Zoar, probably lay at the southern end of

land, Abram put aside his own right as head of the family. This appears to be an act of faith in God’s promise and stands in contrast to his earlier actions based on fear (Ge 12:7,10–20).

the Dead Sea and may now be underwater. Sodom was a center of homosexuality (Ge 19:5), a sin directly against Yahweh (see Ge 19:5; Lev 18, Homosexuality).

Genesis 13:14

14 The

Lord said to A bram after Lot had parted from him, “Look around from where you are, to the n orth and south, to the east and west. 15 All the land that you see I will give to you and your offspring a forever. 16 I will make your offspring like the dust of the earth, so that if anyone c ould count the dust, then your offspring could be counted. 17 Go, walk through the l ength and b readth of the land, for I am giving it to you.” 18 So Abram went to live near the great trees of Mamre at Hebron, w here he pitched his tents. There he b uilt an altar to the Lord.

Abram Rescues Lot

arched out and drew up t heir battle lines m in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar — four k ings a gainst five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom. 13 A man who had escaped came and re ported this to Abram the Hebrew. Now Abram was living near the g reat trees of Mamre the Amorite, a brother c of Eshkol and Aner, all of whom were allied with Abram. 14 When A bram h eard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Ho bah, north of Damascus. 16 He recovered all the g oods and b rought back his relative Lot and his possessions, together with the wom en and the other people. 17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). 18 Then Melchizedek king of Salem brought out bread and wine. He was p riest of God Most High, 19 and he blessed A bram, saying,

At the time when Amraphel was king of Shinar, b Arioch king of Ellasar, Ked orlaomer king of Elam and Tidal king of Goy im, 2 these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 All these latter kings j oined forces in the Valley of Sid dim (that is, the Dead Sea Valley). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and de feated the Rephaites in Ashteroth Karna im, the Zuzites in Ham, the Emites in Sha veh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they t urned back and went to En Mishpat (that is, Kadesh), and they con quered the whole territory of the Amalek ites, as well as the Amorites who were living in Hazezon Tamar. “Blessed be Abram by God Most High, 8 Then the king of Sodom, the king of Go Creator of heaven and earth. morrah, the king of Admah, the king of Ze a 15 Or seed ; also in verse 16 b 1 That is, Babylonia; also in boyim and the king of Bela (that is, Zoar) verse 9 c 13 Or a relative; or an ally 13:18 Mamre is the modern site of Ramet el-Khalil, almost

two miles north of Hebron in south central Canaan. Abram would probably have used the Negev for grazing land. Mamre was named after a prominent Amorite (Ge 14:13). 14:5 Kedorlaomer and his allies formed a power complex which dominated territory all the way to the Jordan River. On its way down to the Dead Sea, the united army followed the “King’s Highway,” which has been a major route of travel throughout history (Nu 20:17). The Rephaites, Zuzites, and Emites are described as “giants” (Dt 2:10–12,20–23). The path of conquest extended to the Desert of Paran, at the top of the Red Sea. The army then turned north to En Mishpat, in the Negev south of Canaan, and ended up at Hazezon Tamar on the western shore of the Dead Sea. Archaeological

evidence confirms great destruction in this area around 1900 BC. 14:10 Tar pits. The Hebrew text repeats “pits” (lit. “pits of bitumen”), emphasizing the frequency and size of the depressions. Tar, or bitumen, is a mineral found in great deposits around the Dead Sea. A kind of pitch, this sticky substance was used on Noah’s ark and for mortar (Ge 6:14; 11:3). “Fell” can also mean “lower oneself,” as in hiding, which explains the reappearance of the king of Sodom (v. 17). 14:18 Melchizedek, whose name means “my king is righteousness,” is described as “king of Salem” or “king of peace” (Heb 7:2). Some identify him as king of nearby Jerusalem (see Ps 76:2). As both priest and king, Melchizedek foreshadowed Christ (Ps 110:4). Like Abram, Melchizedek worshiped the true

31 20 And praise be to God Most High, who delivered your enemies into your hand.”

Genesis 15:16 6 Abram believed the Lord, and he credited

it to him as righteousness. 7 He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to Then Abram gave him a tenth of everything. 21 The king of Sodom said to Abram, “Give give you this land to take possession of it.” 8 But Abram said, “Sovereign Lord, how me the people and keep the g oods for your can I know that I will gain possession of it?” self.” 22 But Abram said to the king of Sodom, “With raised hand I have sworn an oath to the WE CAN TRUST AN UNKNOWN FUTURE Lord, God Most High, Creator of heaven and TO A KNOWN GOD. earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, Corrie Ten Boom so that you will never be able to say, ‘I made Abram rich.’ 24 I will accept nothing but what 9 So the Lord said to him, “Bring me a heif my men have eaten and the share that belongs to the men who went with me — to Aner, Esh er, a goat and a ram, each three years old, along with a dove and a y oung pigeon.” kol and Mamre. Let them have their share.” 10 Abram b rought all these to him, cut them in two and ar ranged the h alves opposite each The Lord’s Covenant With Abram other; the birds, however, he did not cut in After this, the word of the Lord came half. 11 Then birds of prey came down on the to Abram in a vision: carcasses, but A bram drove them away. 12 As the sun was setting, Abram fell into a “Do not be afraid, Abram. deep sleep, and a t hick and dreadful darkness I am your shield, a came over him. 13 Then the Lord said to him, your very great reward. b ” “Know for certain that for four hundred y ears 2 But Abram said, “Sovereign Lord, what your descendants will be strangers in a coun can you give me s ince I remain childless and try not their own and that they will be en the one who will inherit c my estate is Eliezer slaved and mistreated there. 14 But I will punish of Damascus?” 3 And Abram said, “You have the nation they serve as slaves, and afterward given me no children; so a servant in my they will come out with great possessions. 15 You, however, will go to your ancestors in household will be my heir.” 4 Then the word of the Lord came to him: peace and be buried at a good old age. 16 In the “This man will not be your heir, but a son fourth generation your descendants will come who is your own flesh and blood will be your back here, for the sin of the Amorites has not heir.” 5 He took him outside and said, “Look yet reached its full measure.” up at the sky and count the stars — if indeed a 1 Or sovereign b 1 Or shield; / your reward will be very you can c ount them.” Then he said to him, great c 2 The meaning of the Hebrew for this phrase is uncertain. d 5 Or seed “So shall your offspring d be.”

God. His description (v. 18), his blessing of Abram (vv. 19–20) and his acceptance of a tithe (v. 20) have prompted some to identify this as a Christophany, an appearance of the preincarnate Christ (see Heb 7:1–10). 15:6 Abram’s great faith took the words of God as proof enough (see Ge 12:1–4). The word translated “believed” or “verified” appear twice (Ge 42:20; 45:26); both times it involves the presence of proof for the statement made. God placed Abram’s faith on the scale of justice, causing it to tip toward righteousness (see Ro 4:3). 15:7 Confirmation of the covenant. God makes the Abrahamic covenant with Abram (vv. 7–21). The confirmation of the covenant has five parts: 1) God reminded Abram of his faithfulness in the past (v. 7). 2) God gave a sign to confirm his promise (vv. 8–12). 3) God specified the provision of the covenant (vv. 13–16).

4) God ratified the covenant by a divine appearance (v. 17). 5) God concluded the covenant with an unconditional promise (v. 18).

15:9 The sign of the covenant. The animals have a double

significance. They acted as the sacrifices which accompanied covenant-making in the OT. In addition, the party who passed through the animals bound himself to fulfill the covenant, lest a similar fate come upon him if the covenant were to be violated. 15:13 Four hundred years is a rounded or approximate figure; 430 years is the exact duration of the exile (Ex 12:40–41). 15:16 The sin of the Amorites. Israel would only inherit the land after the Canaanite inhabitants had passed the point of divine tolerance. In his omniscient foreknowledge, God knew the timing of that ultimate judgment, which would give the Israelites their land.

Genesis 15:17

17 W hen

the sun had set and darkness had fallen, a smoking firepot with a blaz ing torch appeared and p assed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your de scendants I give this land, from the Wadi a of Egypt to the great river, the Euphrates — 19 the land of the Kenites, Kenizzites, Kad monites, 20 Hittites, Perizzites, Rephaites, 21 Amor ites, Can aani tes, Girgas hites and Jebusites.”

6 “Your

slave is in your h ands,” A bram said. “Do with her whatever you t hink best.” Then Sarai mistreated Hagar; so she fled from her. 7 The angel of the Lord f ound Hagar near a spring in the desert; it was the spring that is beside the road to Shur. 8 And he said, “Ha gar, slave of Sarai, where have you come from, and w here are you going?” “I’m running away from my mistress Sa rai,” she answered. 9 Then the angel of the Lord told her, “Go back to your mistress and submit to her.” Hagar and Ishmael 10 The angel added, “I will increase your de Now Sarai, Abram’s wife, had borne scendants so much that they will be too nu him no children. But she had an Egyp merous to count.” tian slave named Hagar; 2 so she said to 11 The angel of the Lord also said to her: Abram, “The Lord has kept me from having children. Go, s leep with my slave; perhaps I “You are now pregnant and you will give birth to a son. can build a family through her.” b 3 Abram agreed to what Sarai said. So af You shall name him Ishmael, ter A bram had been living in Canaan ten for the Lord has heard of your misery. years, Sarai his wife took her Egyptian slave 12 H e will be a wild donkey of a man; Hagar and gave her to her husband to be his hand will be against everyone 4 his wife. He slept with Hagar, and she con and everyone’s hand against him, ceived. live in hostility When she knew she was pregnant, she be and he will c gan to despise her mistress. 5 Then Sarai said toward all his brothers.” 13 She gave this name to the Lord who to A bram, “You are responsible for the wrong I am suffering. I put my slave in your arms, spoke to her: “You are the God who sees me,” and now that she k nows she is pregnant, she for she said, “I have now seen d the One who despises me. May the Lord judge between a 18 Or river b 11 Ishmael means God hears. c 12 Or live to the east / of d 13 Or seen the back of you and me.”

15:17 Smoke and fire. Elsewhere in the Pentateuch, smoke

and fire accompany manifestations of the divine presence (see Ex 19:18). God passed between the cut halves of the animals. This was a strong method of covenant ratification (see v. 9, note). Abram was not required to perform this ritual; God chose to bind himself to a unilateral obligation. 15:18 The terms of the covenant promise are that God will give Abram’s descendants the land belonging to the ten nations listed (vv. 19–21; see also charts, The Covenants of Genesis; The Covenants with Abraham and Jacob). The “Wadi of Egypt” is the Wadi el-Arish, which divides Canaan and Egypt. The area across the Jordan was also promised. Israel reached these borders during the reign of David. 16:2 Sarai’s plan. There is a parallel—both in the words used and in their respective actions—between Sarai, who told Abram to “Go, sleep with my slave,” and Eve, who “took some (of the fruit) and . . . also gave some to her husband” (Ge 3:6). In both cases, the woman willfully took the initiative, and the man was a willing recipient. Hagar became Abram’s concubine and the mother of his child. The taking of a concubine to assure male heirs was both accepted and legal in the ancient Near East. Nevertheless, Abram had been called out from his cultural surroundings (Ge 12:1–3). Sarai’s plan for securing an heir was in essence polygamy, and polygamy always has been

in violation of the Creator’s plan for marriage (Ge 2:24; see 1Ti 3, Polygamy). 16:7 The angel of the Lord is associated with the covenant God. The angel is thought by many to be a theophany or an appearance of God himself, as Hagar recognized (v. 13; see also chart, The Angel of the Lord). The angel appears in Genesis to prevent the thwarting of God’s plan for his chosen people (see Ge 22:11). Because the angel seems to distinguish himself from Yahweh while still claiming deity (vv. 11–13), he has been identified by some as the preincarnate Christ. 16:8 Hagar was returning to her home country Egypt; Shur is at Canaan’s southern border (v. 7). God’s method of communication often utilized questioning but never implied lack of omniscience (see Ge 3:9–11; 4:6). 16:10 The angel’s promise. Hagar received directly from God a promise of descendants. Ishmael (Heb., lit. “God hears”) was the father of 12 princes (v. 11; Ge 25:13–16), paralleling the 12 tribes descended from Isaac’s son Jacob. Still, Ishmael’s descendants would not inherit the land. “Toward all” also carries the sense of “against the face of” (v. 12), predicting the hostility between the descendants of Ishmael and Isaac. While God had compassion on Hagar, he did not allow Abram’s attempt to secure an heir through his own means to defeat his plan.

Genesis 17:5

Hagar :

R E J EC T E D B U T N OT A B A N D O N E D

The Egyptian maidservant Hagar was acquired by Sarai (Sarah) when she and Abram, together with his nephew Lot, moved from Canaan to Egypt to escape a famine. In ancient Near Eastern households the rank of personal maidservant to the master’s wife reflected honor, obedience and trustworthiness. However, the position stripped Hagar of all personal rights, making her totally subject to Sarai’s every wish. Because Sarai was sterile, Hagar’s surrogate maternity was perfectly legal, though a clear violation of God’s law (see Ge 2:24) and evidence of a lack of faith on the part of Abram and Sarai. Physiologically and emotionally, however, Hagar changed radically with her pregnancy. Sarai responded to Hagar’s pride and self-importance with a vindictive accusation against her husband, who insisted that Sarai assume full responsibility for her maid. Because of Sarai’s mistreatment, Hagar ran away. To this fugitive slave, God revealed himself (“You-Are-the-God-Who-Sees,” Ge 16:13). In tender grace he met her immediate need and allowed her to experience his presence. Hagar’s legacy speaks poignantly to the growing number of disadvantaged and dispossessed women. Under no circumstance can they escape God’s watchful care. As God provided for Hagar, he can and will provide for every woman. Twice the angel of the Lord came to her aid (Ge 16:7; 21:17). He was also involved with Hagar and her son in times of crisis and in the times in between (Ge 21:20). Throughout Hagar’s life, she experienced estrangement and prejudice as a foreigner, hardship and abuse as a servant, grief and abandonment as an unwed pregnant woman, and hopeless despair on two occasions as she faced imminent death. Yet despite all these difficulties, Hagar responded to the God who addressed her. She did not get compensation from Sarah and Abraham; her life was never easy, but God did reward her. In the all-seeing God, Hagar found refuge and life. See also Ge 21:8–21; 25:12–18; notes on Abuse (Ps 30); Unwed Mothers (1Ki 3)

sees me.” 14 That is why the well was c alled Beer Lahai Roi a; it is still there, between Ka desh and Bered. 15 So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. 16 Abram was eighty-six years old when Hagar bore him Ishmael.

The Covenant of Circumcision

When A bram was ninety-nine y ears old, the Lord appeared to him and

16:14 The well (lit. “well of the living one who sees me”)

was between Kadesh and Bered on Canaan’s southern border. Kadesh Barnea is the modern site of Ain Quedeis in the wilderness of the Negev. 17:1 The affirmation of the covenant. A second stage in the establishment of the Abrahamic covenant came 14 to 22 years after the events of chapter 15 (see chart, The Covenants of Genesis). This reaffirmation of the covenant, like its establishment, involved God’s revelation of himself and a divine promise. In this chapter, reciprocal action is demanded from Abram (obedience, v. 1; circumcision, vv. 10–14). “Blameless” carries

said, “I am God Almighty b; walk before me faithfully and be blameless. 2 Then I will make my covenant between me and you and will greatly increase your numbers.” 3 Abram fell facedown, and God said to him, 4 “As for me, this is my covenant with you: You will be the father of many nations. 5 No longer will you be called Abram c; your name will be Abraham, d for I have made a 14

Beer Lahai Roi means well of the Living One who sees me. Abram means exalted father. Abraham probably means father of many.

b 1 Hebrew El-Shaddai c 5 d 5

with it the idea of “unblemished” and possibly “transparent” or “candid.” In Scripture, this is the first use of the name El Shaddai (“almighty God”), which in Genesis appears in the context of resolving covenant difficulties, especially those involving the continuation of the covenant line (Ge 28:3; 35:11). 17:5 The renaming of Abram (lit. “exalted father”) is perhaps a reference to his own aristocratic family. The focus of this name change (“Abraham,” lit. “father of many nations”) is on his eventual progeny of kings and nations (v. 6), while earlier this focus was primarily concerned with Abram’s immediate heir (Ge 15).

Genesis 17:6

CIRCUMCISION

A SIGN OF THE COVENANT Circumcision is the surgical removal of the foreskin of the penis. Baby boys are often circumcised for reasons of health and hygiene, but in Biblical times and in modern Jewish communities, circumcision is a religious ritual, distinguishing the seed of Abraham or the Jew from the Gentile. When God first made a covenant with Abraham, the father of all the faithful, God commanded circumcision as a sign of that faith relationship (Ge 17:11). This act of obedience also represented the putting away of evil (Dt 10:16; Jer 4:4). Because God’s covenant promises to Abraham were fully realized by Jesus Christ, the apostle Paul taught that every Christian, both male and female, is circumcised, not by human hands, but in Christ when the sinful nature is replaced by Christ’s presence (Ro 2:29; Col 2:11). See also Ex 12:48; notes on Childbirth (Jn 16); Culture (Isa 51)

you a father of many nations. 6 I will make you very fruitful; I will make nations of you, and k ings will come from you. 7 I will estab lish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. 8 The whole land of Canaan, w here you now reside as a foreigner, I will give as an everlasting possession to you and your de scendants after you; and I will be t heir God.” 9 Then God said to Abraham, “As for you, 17:10 Circumcision. The eternal covenant is accompanied

by a permanent physical sign. Where earlier covenant signs merely commemorated the making of a covenant (Ge 9:12, the rainbow; 15:7–8, the divine appearance), circumcision carried the additional function of separation (see Circumcision). 17:14 To be cut off can be interpreted either as excommunication from the nation (Ex 12:19; Lev 7:20–21,25; 17:9–10) or as an untimely death by the congregation of Israel or by God himself (Ex 31:14). 17:15 Sarai’s new name is obviously a part of the new covenant relationship, though the meaning of the change is not addressed as was the renaming of Abraham (v. 5). Clearly Sarah is an equal partner in the covenant (v. 16). Some have

you must keep my covenant, you and your descendants after you for the generations to come. 10 This is my covenant with you and your descendants after you, the covenant you are to keep: Every male a mong you shall be circumcised. 11 You are to undergo circum cision, and it will be the sign of the covenant between me and you. 12 For the generations to come every male a mong you who is e ight days old must be circumcised, including those born in your household or bought with money from a foreigner — those who are not your offspring. 13 Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. 14 Any uncircumcised male, who has not been cir cumcised in the flesh, will be cut off from his people; he has broken my covenant.” 15 God also said to Abraham, “As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. 16 I will b less her and will surely give you a son by her. I will b less her so that she will be the mother of nations; kings of peoples will come from her.” 17 Abraham fell facedown; he l aughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?” 18 And Abraham said to God, “If only Ishmael m ight live under your blessing!” 19 Then God said, “Yes, but your wife Sar ah will bear you a son, and you will call him Isaac. a I will establish my covenant with him as an everlasting covenant for his descen dants after him. 20 And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rul ers, and I will make him into a great nation. a 19

Isaac means he laughs.

suggested “Sarai” as being from a root meaning “to contend” and “Sarah” as meaning “princess.” The latter is definitely the prevalent meaning. In any case, the change added to the dignity of the occasion when God openly and publicly declared Sarah’s part in the covenant. 17:17 Isaac’s birth is connected with laughter. Isaac (Heb., lit. “he laughs,” v. 19) not only alludes to the laughter of Abraham and Sarah (Ge 18:12; 21:6) but may also be an implied prayer that God will smile and show favor to this son. 17:20 Ishmael. The contrast with Isaac is clear; God does not make a covenant (Heb. berith) with Ishmael, although the promise to both sons is similar; the sons of each will form 12 tribes.

35 21 But my covenant I will establish with Isaac,

whom Sarah will bear to you by this time next year.” 22 When he had finished speaking with Abraham, God went up from him. 23 On that very day Abraham took his son Ishmael and all t hose born in his household or bought with his money, every male in his household, and circumcised them, as God told him. 24 Abraham was ninety-nine years old when he was circumcised, 25 and his son Ishmael was thirteen; 26 Abraham and his son Ishmael were both circumcised on that very day. 27 And every male in Abraham’s house hold, including those born in his household or bought from a foreigner, was circumcised with him.

The Three Visitors

The Lord appeared to Abraham near the great trees of Mamre w hile he was sitting at the entrance to his tent in the heat of the day. 2 Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and b owed low to the ground. 3 He said, “If I have found favor in your eyes, my lord, a do not pass your servant by. 4 Let a little water be b rought, and then you may all wash your feet and rest under this tree. 5 Let me get you something to eat, so you can be refreshed and then go on your way — now that you have come to your servant.” “Very well,” they answered, “do as you say.” 6 So Abraham hurried into the tent to Sar ah. “Quick,” he said, “get three seahs b of the finest f lour and k nead it and bake some bread.” 7 Then he ran to the herd and selected a choice, tender calf and gave it to a servant, 17:25 Ishmael’s circumcision. Although Ishmael was not included in the covenant with Abraham, his circumcision marks his participation in God’s grace towards Abraham’s descendants (see Circumcision). 18:1 The appearance of the Lord. Abraham took the covenant confirming step of circumcision. The three men could well have been God himself, in a theophany or Christophany (vv. 13,33), accompanied by two angels (Ge 19:1). 18:3 My lord. The timing of Abraham’s recognition of the identity of his visitors is not clear. ’Adonai (Heb.), accompanied by the particle for polite request to a superior, could have also been used to address a distinguished earthly visitor. The lavishness of the feast—using approximately eight gallons of

Genesis 18:19

who hurried to prepare it. 8 He then b rought some c urds and milk and the calf that had been prepared, and set these before them. While they ate, he s tood near them under a tree. 9 “Where is your wife Sarah?” they a sked him. “There, in the tent,” he said. 10 Then one of them said, “I will surely re turn to you a bout this time next year, and Sarah your wife will have a son.” Now Sarah was listening at the entrance to the tent, which was behind him. 11 Abraham and Sarah were already very old, and Sarah was past the age of childbearing. 12 So Sarah laughed to herself as she thought, “After I am worn out and my lord is old, will I now have this pleasure?” 13 Then the Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’ 14 Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son.” 15 Sarah was afraid, so she lied and said, “I did not laugh.” But he said, “Yes, you did laugh.”

Abraham Pleads for Sodom 16 When

the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. 17 Then the Lord said, “Shall I hide from Abraham what I am a bout to do? 18 Abraham will surely become a g reat and powerful na tion, and all nations on e arth will be b lessed through him. c 19 For I have chosen him, so that he will direct his children and his house hold after him to keep the way of the Lord a 3 Or eyes, Lord b 6

That is, probably about 36 pounds or about 16 kilograms c 18 Or will use his name in blessings (see 48:20)

meal and an entire calf—may suggest a plan for later ritual offerings of meal and meat, hinting that Abraham does in fact recognize his visitor (v. 6). 18:9–12 God’s question, “Where is?” continues his pattern of summoning his creation (v. 9; see Ge 3:9; 4:9). The promise is a son for Sarah “about this time next year” (lit. “the time when it is reviving,” v. 10). This phrase is commonly used for spring, meaning “at the same time next year,” and emphasizing the contrast between Sarah’s “I am worn out” (lit. “worn out” like a garment, v. 12) and God’s promise of her renewed youth. This is apparently the first time Sarah has heard this promise applied specifically to her. Her response is identical to Abraham’s (17:17).

Genesis 18:20

M E N O PA U S E

FERTILITY AND BEYOND Menopause—the cessation of a woman’s monthly periods—announces the retirement of her ovaries from active duty and thus the end of her childbearing years. Aging and physical changes occurring after menopause are sometimes considered a negative issue. Indeed, there can be unpleasant physical repercussions. Yet God made clear that there is a season for all things (Ecc 3:1–12). Events take place on heaven’s timeline, but God encourages us to focus on today, to honor the wisdom that comes with aging (Job 12:12), and to serve him in our own lifetime by doing good (Ecc 3:12). Three postmenopausal women stand out as key figures in the Bible. Naomi, who thought herself too old to be of any use in Ruth’s life (Ru 1:12), was essential in the courtship of Ruth and Boaz and contributed to the rearing of their son Obed (Ru 4:16–17). Both Sarah and Elizabeth in their old age conceived and bore sons who played important roles in the kingdom (Ge 18:11; Lk 1:36). Each of these wise and godly women was instrumental in the familial lineage or events surrounding the birth of Jesus Christ. Besides Biblical encouragement, postmenopausal women also have medical help available. Enjoying of postmenopausal years in healthy activity is often a matter of personal choice and planning. The uncomfortable physical symptoms of menopause can often be avoided or minimized by working with a physician. God never meant for your value to be determined by age or constrained by hormone levels. Remember: God can use you at any age if your heart is faithful to him. See also Ru 1:12; Ecc 3:1; notes on Aging (Isa 46); Menstrual Cycle (Lev 15); Premenstrual Syndrome (Pr 21)

by doing what is right and just, so that the Lord will b ring a bout for Abraham what he has promised him.” 20 Then the Lord said, “The outcry a gainst Sodom and Gomorrah is so great and t heir sin so grievous 21 that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.” 22 The men turned away and went toward Sodom, but Abraham remained standing be fore the Lord. a 23 Then Abraham approached him and said: “Will you s weep away the righ teous with the wicked? 24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare b the place for the sake of the fifty righteous people in it? 25 Far be it from you to do such a thing — to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?” 26 The Lord said, “If I find fifty righteous people in the city of Sodom, I will s pare the whole place for their sake.” 18:23 Abraham’s intercession is the first illustration of God’s promise that Abraham will be a blessing to the entire world (Ge 12:3).

27 Then Abraham spoke up again: “Now that I have been so bold as to s peak to the Lord, though I am nothing but dust and ash es, 28 what if the number of the righteous is five less than fifty? Will you destroy the whole city for lack of five people?” “If I find forty-five t here,” he said, “I will not destroy it.” 29 Once a gain he s poke to him, “What if only forty are found there?” He said, “For the sake of forty, I will not do it.” 30 Then he said, “May the Lord not be an gry, but let me s peak. What if only thirty can be found there?” He answered, “I will not do it if I find thir ty there.” 31 Abraham said, “Now that I have been so bold as to s peak to the Lord, what if only twenty can be f ound there?” He said, “For the sake of twenty, I will not destroy it.” a 22

Masoretic Text; an ancient Hebrew scribal tradition but the Lord remained standing before Abraham b 24 Or forgive; also in verse 26

37 32 Then

he said, “May the Lord not be an gry, but let me s peak just once more. What if only ten can be found there?” He answered, “For the sake of ten, I will not destroy it.” 33 When the Lord had finished speaking with Abraham, he left, and Abraham re turned home.

Sodom and Gomorrah Destroyed

The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the g round. 2 “My lords,” he said, “please turn a side to your servant’s house. You can wash your feet and s pend the night and then go on your way early in the morn ing.” “No,” they answered, “we will spend the night in the square.” 3 But he insisted so strongly that they did go with him and entered his h ouse. He pre pared a meal for them, baking bread without yeast, and they ate. 4 Before they had gone to bed, all the men from every part of the city of Sodom — both young and old — surrounded the house. 5 They called to Lot, “Where are the men who came to you tonight? B ring them out to us so that we can have sex with them.” 6 Lot went outside to meet them and shut the door behind him 7 and said, “No, my friends. D on’t do this wicked thing. 8 Look, I have two daughters who have never slept with a man. Let me b ring them out to you, and you can do what you like with them. But don’t do anything to t hese men, for they have come under the protection of my roof.” 9 “Get out of our way,” they replied. “This fellow came here as a foreigner, and now he wants to play the judge! We’ll treat you worse than them.” They kept bringing pressure on 19:1 The two angels. The three visitors to Abraham were a theophany of Yahweh (Ge 18:13) and two heavenly companions. Lot’s position “in the gateway” demonstrates his social standing in Sodom as a man of importance; he no longer lives in a tent on the outskirts but has established himself in the heart of this wicked society (see Ge 13:11–12). 19:5 Lot’s offer of his daughters leaves no doubt that this phrase refers to sexual intimacy (v. 8). Sexual perversions were common in Canaanite culture and religious rites. Lot reflects the effects of Sodom on his own morality. Sexual violence is condemned in Genesis 34 as well as in the rest of OT history

Genesis 19:20

Lot and moved forward to break down the door. 10 But the men in side reached out and pulled Lot back into the h ouse and shut the door. 11 Then they struck the men who were at the door of the h ouse, y oung and old, with blindness so that they c ould not find the door. 12 The two men said to Lot, “Do you have anyone else here — sons-in-law, sons or daughters, or anyone else in the city who be longs to you? Get them out of here, 13 because we are going to destroy this p lace. The outcry to the Lord a gainst its people is so g reat that he has sent us to destroy it.” 14 So Lot went out and spoke to his sonsin-law, who were p ledged to marry a his daughters. He said, “Hurr y and get out of this place, because the Lord is about to de stroy the city!” But his sons-in-law t hought he was joking. 15 With the coming of dawn, the angels urged Lot, saying, “Hurr y! Take your wife and your two daughters who are here, or you will be swept away when the city is pun ished.” 16 When he hesitated, the men g rasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the Lord was merciful to them. 17 As soon as they had b rought them out, one of them said, “Flee for your lives! D on’t look back, and don’t stop anywhere in the p lain! Flee to the mountains or you will be s wept away!” 18 But Lot said to them, “No, my lords, b please! 19 Your c servant has found favor in your c eyes, and you c have s hown great kind ness to me in sparing my life. But I c an’t flee to the mountains; this disaster will overtake me, and I’ll die. 20 Look, here is a town near enough to run to, and it is small. Let me flee a 14 Or were married to b 18 Or No, Lord ; or No, my lord c 19 The Hebrew is singular.

(Jdg 19:22–23; 2Sa 13). Lot is rescued not because of his own virtue but because of his relationship to Abraham (v. 29). 19:11 Blindness. This Hebrew word for blindness is unusual. It occurs again only in a divinely caused loss of sight (2Ki 6:18) and may carry the connotation of “dazzled,” as in Saul’s Damascus Road experience (Ac 9:3–8). 19:14 Sons-in-law. Whether Lot had other married daughters who remained in the city with their husbands or whether these were Lot’s prospective sons-in-law for his virgin daughters is unclear.

Genesis 19:21

Lot’s Disobedient Wife Though Lot was a rich and influential man (Ge 13:10–11), the Scripture does not record his wife’s name or any information concerning her race or family. From every indication, however, his wife was a worldly, materialistic woman. Certainly she failed in the spiritual nurturing of her children. Her daughters married men of Sodom and then initiated incest with their own father (Ge  19:32–35). Lot’s wife did not have to die. She was offered a choice—obedience and life or disobedience and death in pursuit of the pleasures of the world. We do not know where Lot met his wife or when they were married, but we do know they had two daughters (Ge 19:16). The kidnapping of Lot and his family (Ge 14) would have included his wife, and she would have been among the company that was rescued by Abraham since Abraham “recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people” (Ge 14:16). This means she may well have heard Melchizedek’s witness for God (Ge 14:19–20). In other words, she was well aware of the Lord and his dealings with Abraham. But the lifestyle of Sodom had a strong hold on her. Sodom was a sophisticated town, offering a wide variety of cultural opportunities. The immorality had degenerated to the lowest point of sexual perversion so much that our term “sodomy” comes from the name of this city. Lot, though called a “righteous man,” seemed also to be entangled in the grip of Sodom’s influence (2Pe 2:7–8). He chose to raise his family in Sodom, even though its reputation for depravity was well known. Still, the Lord sent messengers to rescue this family from their own destructive choices. God wanted to save Lot’s wife. He sent angels to warn, to escort and finally physically to pull her out of harm’s way. Whether she understood exactly what would happen to Sodom is uncertain, but being escorted by angels in this fashion surely alerted her to something supernatural. The destruction most likely began with a violent earthquake, which set fire to the gases and sulfur. Firebrands were falling around her. Though she had followed her husband into the wilderness, she had the same problem the Israelites did in the wilderness as “in their hearts they turned back to Egypt” (Ac 7:39). Just like the Israelites, she was destroyed. Lot’s wife personifies the classic wisdom “for where your treasure is, there your heart will be also” (Mt 6:21). Jesus used her as an example of someone who started the right way but looked back because she was not completely willing to give up her old ways to follow God in obedience (Lk  17:31–33). See also Lk 17:29–33; notes on Decision Making (1Co 8); Obedience (Phm)

to it — it is very small, isn’t it? Then my life will be spared.” 21 He said to him, “Very well, I will g rant this request too; I will not overthrow the town you speak of. 22 But flee there quickly, because I cannot do anything until you reach it.” (That is why the town was c alled Zoar. a) 23 By the time Lot r eached Zoar, the sun had risen over the land. 24 Then the Lord rained down burning sulfur on Sodom and Gomorrah — from the Lord out of the heav ens. 25 Thus he overthrew those cities and the

entire p lain, destroying all t hose living in the cities — and also the vegetation in the land. 26 But Lot’s wife looked back, and she became a pillar of salt. 27 Early the next morning Abraham got up and returned to the p lace w here he had s tood before the Lord. 28 He looked down toward Sodom and Gomorrah, toward all the land of the p lain, and he saw d ense s moke rising from the land, like smoke from a furnace.

19:24 Burning sulfur. The Dead Sea area abounds in petroleum, bitumen, salt, and sulphur. The Lord’s use of these el-

ements in destroying the city becomes an OT image for overwhelming judgment (Ps 11:6; Eze 38:22).

a 22

Zoar means small.

39 29 So

when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe that over threw the cities w here Lot had lived.

Lot and His Daughters

30 Lot and his two daughters left Zoar and settled in the mountains, for he was a fraid to stay in Zoar. He and his two daughters lived in a cave. 31 One day the older daughter said to the younger, “Our father is old, and t here is no man a round here to give us children — as is the custom all over the e arth. 32 Let’s get our father to drink wine and then sleep with him and preserve our family line t hrough our father.” 33 That night they got t heir father to drink wine, and the older daughter went in and slept with him. He was not a ware of it when she lay down or when she got up. 34 The next day the older daughter said to the younger, “Last n ight I s lept with my father. Let’s get him to drink wine again to night, and you go in and sleep with him so we can preserve our family line through our father.” 35 So they got t heir father to d rink wine that night also, and the younger daugh ter went in and slept with him. Again he was not aware of it when she lay down or when she got up. 36 So both of Lot’s daughters became preg nant by their father. 37 The older daughter had a son, and she named him Moab a; he is the father of the Moabites of today. 38 The younger daughter also had a son, and she named him Ben-Ammi b; he is the father of the Ammonites c of today.

Abraham and Abimelek

Now Abraham m oved on from t here into the region of the Negev and

19:31 Lot’s daughters. The interposition of Lot’s story be-

tween God’s promise to Abraham (Ge 18:10–14) and the birth of Isaac (Ge 21:1–7) highlights God’s preservation of a godly line. Even the descendants of Lot, Abraham’s closest relative, had been corrupted. The defiling of this bloodline made the birth of Isaac imperative. 19:37 The children of Lot’s daughters. Moab (Heb., lit. “from our father”) and Ben-Ammi (Heb., lit. “son of my kinsman,” v. 38) were the sons of Lot by his daughters. The Moabites and the Ammonites later introduced into Israel two of the most abhorrent false gods of the OT: the Moabite Baal of Peor, a sun god (Nu 25:1–3), and the Ammonite Molek (Lev 18:21; 1Ki 11:7), who was worshiped with child sacrifice.

Genesis 20:13

lived between Kadesh and Shur. For a while he stayed in Gerar, 2 and there Abraham said of his wife Sarah, “She is my sister.” Then Abimelek king of Gerar sent for Sarah and took her. 3 But God came to Abimelek in a d ream one night and said to him, “You are as good as dead because of the woman you have tak en; she is a married woman.” 4 Now Abimelek had not gone near her, so he said, “Lord, will you destroy an innocent nation? 5 Did he not say to me, ‘She is my sis ter,’ and didn’t she also say, ‘He is my broth er’? I have done this with a c lear conscience and clean hands.” 6 Then God said to him in the d ream, “Yes, I know you did this with a c lear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her. 7 Now return the m an’s wife, for he is a proph et, and he will pray for you and you will live. But if you do not return her, you may be sure that you and all who belong to you will die.” 8 Early the next morning Abimelek sum moned all his officials, and when he told them all that had happened, they were very much afraid. 9 Then Abimelek called Abraham in and said, “What have you done to us? How have I w ronged you that you have brought such g reat g uilt upon me and my kingdom? You have done things to me that should nev er be done.” 10 And Abimelek asked Abraham, “What was your reason for doing this?” 11 Abraham replied, “I said to myself, ‘There is surely no fear of God in this place, and they will kill me because of my wife.’ 12 Besides, she really is my sister, the daugh ter of my father though not of my mother; and she became my wife. 13 And when God a 37

b 38

Moab sounds like the Hebrew for from father. Ben-Ammi means son of my father’s people.

c 38 Hebrew Bene-Ammon

20:7 In Canaanite religions, prophets were supposed to have the magical ability to intercede with the gods. The Israelite prophet functioned instead as a divine spokesman; but Abimelek, as a Canaanite, would have taken the former view. He rewarded Abraham, hoping that Abraham would intercede with his God for Abimelek’s household (vv. 14–18). 20:11 Abraham’s excuses. Like Adam, Abraham shifted the blame (Ge 3:12). He excused himself on the basis of Abimelek’s supposed lack of piety, an assumption disproved (vv. 3–7). Furthermore, Abraham blamed God for his own “wandering,” using a Hebrew verb with a negative connotation and one frequently associated with mental error or intoxication (v. 13). Abraham excused Sarah. “Show your love” (Heb. chesed) is a

Genesis 20:14

had me wander from my father’s household, I said to her, ‘This is how you can show your love to me: Everywhere we go, say of me, “He is my brother.” ’ ” 14 Then Abimelek b rought sheep and cattle and male and female slaves and gave them to Abraham, and he returned Sarah his wife to him. 15 And Abimelek said, “My land is before you; live wherever you like.” 16 To Sarah he said, “I am giving your broth er a thousand shekels a of silver. This is to cover the offense a gainst you before all who are with you; you are completely vindicated.” 17 Then Abraham p rayed to God, and God healed Abimelek, his wife and his female slaves so they could have children again, 18 for the Lord had kept all the women in Abimelek’s household from conceiving be cause of Abraham’s wife Sarah.

The Birth of Isaac

Now the Lord was gracious to Sarah as he had said, and the Lord did for Sarah what he had promised. 2 Sarah became pregnant and bore a son to Abraham in his old age, at the very time God had promised him. 3 Abraham gave the name Isaac b to the son Sarah bore him. 4 When his son I saac was eight days old, Abraham circumcised him, as God commanded him. 5 Abraham was a hun dred y ears old when his son I saac was born to him. 6 Sarah said, “God has brought me laugh ter, and everyone who hears about this will laugh with me.” 7 And she added, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”

Hagar and Ishmael Sent Away

g reat feast. 9 But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, 10 and she said to Abraham, “Get rid of that s lave woman and her son, for that woman’s son will never share in the in heritance with my son Isaac.” 11 The matter distressed Abraham greatly because it concerned his son. 12 But God said to him, “Do not be so distressed about the boy and your slave woman. Listen to whatev er Sarah t ells you, because it is t hrough I saac that your offspring c will be reckoned. 13 I will make the son of the slave into a nation also, because he is your offspring.” 14 Early the next morning Abraham took some food and a skin of water and gave them to Hagar. He set them on her shoulders and then sent her off with the boy. She went on her way and wandered in the Desert of Be ersheba. 15 When the water in the skin was gone, she put the boy under one of the bushes. 16 Then she went off and sat down a bout a bowshot away, for she t hought, “I cannot w atch the boy die.” And as she sat there, she d began to sob. 17 God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, “What is the matter, Hagar? Do not be a fraid; God has h eard the boy crying as he lies there. 18 Lift the boy up and take him by the hand, for I will make him into a great nation.” 19 Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink. 20 God was with the boy as he grew up. He lived in the desert and became an archer. 21 While he was living in the Desert of Paran, his mother got a wife for him from Egypt. a 16

c hild grew and was w eaned, and on the day Isaac was weaned Abraham held a

That is, about 25 pounds or about 12 kilograms Isaac means he laughs. c 12 Or seed d 16 Hebrew; Septuagint the child

reference to covenant obligation that Sarah owed her husband (v. 13). 20:16 Abraham’s gift. OT law prescribed a money payment to a male relative in recompense for sexual wrong. Here the gift seemed to be Abimelek’s acknowledgment that Sarah remained blameless throughout the incident. “Vindicate” (lit. “cover the eyes”) is a legal term indicating innocence. “Vindicated” could also be translated as “justified” or “approved.” The emphasis of the verse is on Sarah’s vindication. 20:18 The Lord closed the wombs. The use of God’s covenant name, Yahweh, emphasizes that God’s action will prevent Sarah’s child from being fathered by anyone but Abraham.

21:8 The weaning of children, in the ancient Near East, took place around three or four years of age, occasionally even later (see Jdg 13, Pregnancy and Breastfeeding). 21:14 Hagar was sent away. Mesopotamian law allowed a slave wife to claim freedom in return for waiving her children’s rights to inheritance. Here Abraham initiated the exchange as a way of getting out of his difficulty. The Desert of Beersheba lay in the middle of the Negev, which would become southernmost Judah. 21:21 The desert of Paran lay between Canaan and Egypt. Hagar’s choice of an Egyptian wife for Ishmael paralleled Abraham’s efforts to find a wife of his own blood for Isaac (Ge  24:1–4).

8 The

b 3

The Treaty at Beersheba 22 At

that time Abimelek and Phicol the commander of his forces said to Abraham, “God is with you in everything you do. 23 Now swear to me here before God that you will not deal falsely with me or my children or my descendants. Show to me and the coun try where you now reside as a foreigner the same kindness I have shown to you.” 24 Abraham said, “I swear it.” 25 Then Abra ham complained to Abim elek a bout a well of water that Abimelek’s servants had seized. 26 But Abimelek said, “I don’t know who has done this. You did not tell me, and I heard a bout it only today.” 27 So Abraham brought s heep and cattle and gave them to Abimelek, and the two men made a treaty. 28 Abraham set apart sev en ewe lambs from the f lock, 29 and Abime lek asked Abraham, “What is the meaning of these seven ewe lambs you have set apart by themselves?” 30 He replied, “Accept these seven lambs from my hand as a witness that I dug this well.” 31 So that place was called Beersheba, a be cause the two men swore an oath there. 32 After the treaty had been made at Beer sheba, Abimelek and Phicol the command er of his forces returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba, and t here he c alled on the name of the Lord, the Eternal God. 34 And Abraham stayed in the land of the Philistines for a long time.

Abraham Tested

Some time later God tested Abraham. He said to him, “Abraham!” “Here I am,” he replied. 2 Then God said, “Take your son, your only son, whom you love — Isaac — and go to the 21:33 The tamarisk tree, an evergreen, could well represent

God’s eternal faithfulness; significantly, he is here called the Eternal God. Trees and pillars served the patriarchs as memory aids, memorials to God’s acts (see Ge 28:18–22). God is witness to the treaty, which is expected to stand forever. 22:1 God’s test. Abraham’s trust and faith in God were tested and proven genuine and even stronger than his natural affections. The story of Abraham alternates reaffirmations of God’s promise with the testing of that promise. This most severe test was followed by a strong restatement of the covenant (vv. 15–19). 22:2 Mount Moriah, in the territory later called Judah, would

Genesis 22:13

region of Moriah. Sacrifice him there as a urnt offering on a mountain I will show you.” b 3 Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son I saac. When he had cut enough wood for the burnt offer ing, he set out for the p lace God had told him about. 4 On the t hird day Abraham looked up and saw the place in the distance. 5 He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.” 6 Abraham took the wood for the b urnt of fering and placed it on his son I saac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but w here is the lamb for the b urnt offer ing?” 8 Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together. 9 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He b ound his son Isaac and laid him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. 11 But the angel of the Lord called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied. 12 “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.” 13 Abraham looked up and t here in a thick orns. He went et he saw a ram b caught by its h a 31

Beersheba can mean well of seven and well of the oath. Many manuscripts of the Masoretic Text, Samaritan Pentateuch, Septuagint and Syriac; most manuscripts of the Masoretic Text a ram behind him

b 13

become the site of the temple (2Ch 3:1). In the NT, Calvary was identified with this site. This identification, along with the three days that Abraham traveled, suggests that this scene is a typology of God’s sacrifice of his own Son. 22:5 We will come back. Abraham’s use of the plural suggests that he was depending on God to resurrect Isaac (Heb  11:17–19). 22:12 The fear of God suggests reverence and honor, demonstrated by Abraham’s unquestioning obedience. God’s repetition of “your son” highlights the severity of the test. 22:13 The substitutionary sacrifice. The ram in the thicket introduces substitutionary sacrifice (see Lev 1).

Genesis 22:14

over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abra ham called that place The Lord Will Provide. And to this day it is said, “On the mountain of the Lord it will be provided.” 15 The angel of the Lord called to Abra ham from heaven a second time 16 and said, “I s wear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the s tars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their en emies, 18 and through your offspring a all na tions on earth will be blessed, b because you have obeyed me.” 19 Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba.

Nahor’s Sons

20 Some time later Abraham was told, “Mil kah is also a mother; she has b orne sons to your brother Nahor: 21 Uz the firstborn, Buz his brother, Kemuel (the father of Aram), 22 Kesed, Hazo, Pildash, Jidlaph and Bethu el.” 23 Bethuel became the father of Rebekah. Milkah bore these eight sons to Abraham’s brother Nahor. 24 His concubine, whose name was Reumah, also had sons: Tebah, Gaham, Tahash and Maakah.

The Death of Sarah

Sarah l ived to be a hundred and twen ty-seven years old. 2 She died at Kiri ath Arba (that is, Hebron) in the land of Ca naan, and Abraham went to mourn for Sarah and to weep over her. 3 Then Abraham rose from beside his dead wife and spoke to the Hittites. c He said, 4 “I am a foreigner and stranger a mong you. 22:14 This covenant name (Heb. Yahweh Yir’eh, lit. “the Lord

will provide”) expresses Abraham’s confidence in the Lord. This name continued in use during the days of substitutionary sacrifice in the temple. 22:20 Nahor’s family was still living in Haran. His sons were the ancestors of the Arameans who lived northeast of Israel. Abraham later sent to Nahor’s family for a wife for Isaac (Ge 24). Rebekah’s genealogy appears here, after Isaac’s deliverance from death, to indicate that God would now continue Abraham’s line. 23:2 Hebron, 19 miles southwest of Jerusalem, served as David’s first capital. Kiriath Arba was named after a hero of the

Sell me some property for a burial site here so I can bury my dead.” 5 The Hittites replied to Abraham, 6 “Sir, lis ten to us. You are a mighty prince among us. Bury your dead in the choicest of our t ombs. None of us will refuse you his tomb for bury ing your dead.” 7 Then Abraham rose and bowed down be fore the people of the land, the Hittites. 8 He said to them, “If you are willing to let me bury my dead, then listen to me and inter cede with Ephron son of Zohar on my behalf 9 so he will sell me the cave of Machpelah, which belongs to him and is at the end of his field. Ask him to sell it to me for the full price as a burial site a mong you.” 10 Ephron the Hittite was sitting a mong his people and he replied to Abraham in the hearing of all the Hittites who had come to the gate of his city. 11 “No, my lord,” he said. “Listen to me; I give d you the field, and I give d you the cave that is in it. I give d it to you in the presence of my people. Bury your dead.” 12 Again Abraham bowed down before the people of the land 13 and he said to E phron in their hearing, “Listen to me, if you will. I will pay the price of the field. Accept it from me so I can bury my dead there.” 14 Ephron answered Abraham, 15 “Listen to me, my lord; the land is w orth four hundred shekels e of silver, but what is that between you and me? Bury your dead.” 16 Abraham agreed to E phron’s t erms and weighed out for him the price he had named in the hearing of the Hittites: four hundred shekels of silver, according to the w eight cur rent among the merchants. a 18 Or seed b 18 Or and all nations on earth will use the

name of your offspring in blessings (see 48:20) c 3 Or the descendants of Heth; also in verses 5, 7, 10, 16, 18 and 20 d 11 Or sell e 15 That is, about 10 pounds or about 4.6 kilograms

gigantic Anakim. Caleb later captured the city and renamed it (Jos  14:14–15). 23:4 Abraham’s negotiations. “Stranger” (Heb. ger) was a legal term for a resident alien with some rights but no land. Abraham’s acquisition of land for Sarah is his first legal ownership within the promised territory. The Hittite offer may have been an attempt to prevent Abraham from acquiring the rights of a landholder within Canaan (v. 6). 23:9 The cave of Machpelah, a name which may indicate a double cave, was located in the district near Mamre (v. 17). The burial place is traditionally thought to be located under a Moslem mosque in Hebron.

43 17 So

Ephron’s field in Machpelah near Mamre — both the field and the cave in it, and all the trees within the borders of the field — was deeded 18 to Abraham as his property in the presence of all the Hittites who had come to the gate of the city. 19 After ward Abraham buried his wife Sarah in the cave in the field of Machpelah near Mamre (which is at Hebron) in the land of Canaan. 20 So the field and the cave in it were deeded to Abraham by the Hittites as a burial site.

Isaac and Rebekah

Abraham was now very old, and the Lord had blessed him in every way. 2 He said to the senior servant in his house hold, the one in charge of all that he had, “Put your hand under my t high. 3 I want you to swear by the Lord, the God of heaven and the God of earth, that you will not get a wife for my son from the daughters of the Ca naanites, a mong whom I am living, 4 but will go to my country and my own relatives and get a wife for my son Isaac.” 5 The ser vant a sked him, “What if the woman is unwilling to come back with me to this land? S hall I then take your son back to the country you came from?” 6 “Make sure that you do not take my son back t here,” Abraham said. 7 “The Lord, the God of heaven, who brought me out of my father’s household and my native land and who s poke to me and promised me on oath, saying, ‘To your offspring a I will give this land’ — he will send his angel before you so that you can get a wife for my son from there. 8 If the woman is unwilling to come back with you, then you will be released from this oath of mine. Only do not take my son back there.” 9 So the servant put his hand under the thigh of his master Abraham and swore an oath to him concerning this matter. 10 Then the servant left, taking with him ten of his master’s camels loaded with all 24:2 The servant’s oath. The placing of the hand near the

reproductive organs symbolized that the oath was sworn to Abraham’s entire clan, to Isaac, and to all his descendants. 24:3 Abraham’s command is the first appearance in the OT of the command not to marry outside the chosen people (Dt 7:1–4). Abraham recognized that God’s promise to build a nation would be fulfilled by Isaac. He did not ask Isaac to return to Haran (vv. 5–8) because this would undo Abraham’s first covenant obligation to separate himself and come to the land of promise (Ge 12:1–4).

Genesis 24:22

kinds of good things from his master. He set out for Aram Naharaim b and made his way to the town of Nahor. 11 He had the camels k neel down near the well outside the town; it was toward evening, the time the women go out to draw water. 12 Then he prayed, “Lord, God of my mas ter Abraham, make me successful today, and show kindness to my master Abraham. 13 See, I am standing beside this spring, and the daughters of the townspeople are com ing out to draw water. 14 May it be that when I say to a young woman, ‘Please let down your jar that I may have a drink,’ and she says, ‘Drink, and I’ll water your camels too’ — let her be the one you have chosen for your ser vant Isaac. By this I will know that you have shown kindness to my master.” 15 Before he had finished praying, Rebek ah came out with her jar on her shoulder. She was the daughter of Bethuel son of Mil kah, who was the wife of Abraham’s brother Nahor. 16 The woman was very beautiful, a virgin; no man had ever s lept with her. She went down to the spring, f illed her jar and came up again. 17 The ser vant hurried to meet her and said, “Please give me a little water from your jar.” 18 “Drink, my lord,” she said, and quickly lowered the jar to her h ands and gave him a drink. 19 After she had given him a d rink, she said, “I’ll draw water for your camels too, until they have had enough to drink.” 20 So she quickly emptied her jar into the t rough, ran back to the well to draw more water, and drew e nough for all his camels. 21 Without saying a word, the man watched her closely to l earn whether or not the Lord had made his journey successful. 22 When the camels had finished drinking, the man took out a gold nose ring weighing a 7 Or seed b 10 That is, Northwest Mesopotamia

24:10 Nahor, actually Haran, is so named after its most dis-

tinguished inhabitant, Abraham’s brother (Ge 22:20; see chart, The Family Tree of Abraham). “Aram Naharaim” (Heb. ’Aram- Naharayim, lit. “Aram between the two rivers”) is the land between the Tigris and Euphrates. 24:15 Rebekah was Abraham’s great-niece. The repetition of her grandmother’s name, Milkah, shows that she was a descendant of Nahor’s wife rather than his concubine (Ge 2:20–24; see chart, The Family Tree of Abraham).

Genesis 24:23

Rebekah :

A W O M A N O F FA LT E R I N G FA I T H

Rebekah would certainly rank among the most appealing of the young women in Scripture. She is pictured as chaste and beautiful (Ge 24:16), courteous and helpful (v. 18), industrious (vv. 19–20), hospitable (v. 25), as well as responsive and trusting (v. 58). She was chosen as the intended bride for Isaac. Family ties were obviously close, for Rebekah’s first response was to tell the women in her household all about her encounter at the well (v. 28). For a girl to be chosen for marriage to a wealthy relative was indeed considered a blessing of God. Her father and brother knew also that this was from God (v. 50), but the choice to leave home was hers to make, reflecting the autonomy that young women in her culture enjoyed (vv. 57–58). Rebekah volunteered a lowly service (v. 19), which opened to her a lofty destiny as God worked his plan for her life through her mundane daily responsibilities. Her courage and faith motivated her to venture from the known and familiar (family and friends) to the unknown (a new life in a strange land). God rewarded Rebekah’s faithfulness with a monogamous marriage, which began with romance and loving affection (v. 67; Ge 26:8), and, in answer to Isaac’s prayer for his wife’s fertility, God removed her barrenness with the birth of twins, Esau and Jacob (Ge 25:21). In later years, Rebekah’s weakness became clear at two points: the lack of reverence and respect for her husband and his leadership and the exhibition of favoritism concerning her sons, which brought into the home rivalry, deceit and contention (Ge 25:28; see Pr 28, Favoritism). Rebekah’s unwavering faith of her youth faltered, and she took into her own hands the direction of the future of her sons. Perhaps her own discernment of her sons—that is, recognizing Esau as worldly and adventuresome (Ge 26:34–35) and Jacob as having more potential for spiritual sensitivity (Ge 25:31)—or her own affinity toward one son over the other (Ge 25:28) or even a strong faith in God’s revealed plan (Ge 25:23) motivated her own deceitful acts. In any case, the deceiving of her husband was without excuse, and her poor example to her sons was a far-reaching tragedy (Ge 27:12–13). Even if her motive was pure, her action was wrong. She paid a bitter price in living out her final years in separation from the son whose presence she desired, in alienation from the son who would ever remember his mother’s deception toward him, and in broken fellowship from a husband who had loved her devotedly. See also Ge 25:19—27:46; notes on Favoritism (Pr 28); Marriage (2Sa 6)

a beka a and two gold bracelets weighing ten shekels. b 23 Then he asked, “Whose daughter are you? Please tell me, is t here room in your father’s house for us to spend the night?” 24 She answered him, “I am the daughter of Bethuel, the son that Milkah bore to Nahor.” 25 And she added, “We have plenty of s traw and fodder, as well as room for you to spend the night.” 26 Then the man bowed down and wor shiped the Lord, 27 saying, “Praise be to the Lord, the God of my master Abraham, who has not abandoned his kindness and faith fulness to my master. As for me, the Lord has led me on the journey to the h ouse of my master’s relatives.” 28 The young wom an ran and told her mother’s household about these things.

29 Now Rebekah had a brother n amed Laban,

and he hurried out to the man at the spring. 30 As soon as he had seen the nose ring, and the bracelets on his sister’s arms, and had heard Rebekah tell what the man said to her, he went out to the man and found him stand ing by the camels near the s pring. 31 “Come, you who are b lessed by the Lord,” he said. “Why are you standing out here? I have pre pared the h ouse and a p lace for the camels.” 32 So the man went to the house, and the camels were unloaded. Straw and fodder were brought for the camels, and water for him and his men to wash their feet. 33 Then food was set before him, but he said, “I will not eat until I have told you what I have to say.” a 22

That is, about 1/5 ounce or about 5.7 grams b 22 That is, about 4 ounces or about 115 grams

45 “Then tell us,” Laban said. 34 So he said, “I am Abraham’s servant. 35 The Lord has blessed my master abun dantly, and he has become wealthy. He has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 36 My master’s wife Sarah has borne him a son in her old age, and he has given him everything he owns. 37 And my master made me s wear an oath, and said, ‘You must not get a wife for my son from the daughters of the Canaanites, in w hose land I live, 38 but go to my father’s family and to my own clan, and get a wife for my son.’ 39 “Then I asked my master, ‘What if the woman will not come back with me?’ 40 “He replied, ‘The Lord, before whom I have w alked faithfully, will send his angel with you and make your journey a success, so that you can get a wife for my son from my own clan and from my father’s family. 41 You will be released from my oath if, when you go to my clan, they refuse to give her to you — then you will be released from my oath.’ 42 “When I came to the spring today, I said, ‘Lord, God of my master Abraham, if you will, p lease g rant success to the journey on which I have come. 43 See, I am standing be side this spring. If a young woman comes out to draw water and I say to her, “Please let me drink a little water from your jar,” 44 and if she says to me, “Drink, and I’ll draw water for your camels too,” let her be the one the Lord has chosen for my master’s son.’ 45 “Before I finished praying in my h eart, Rebekah came out, with her jar on her shoul der. She went down to the spring and drew water, and I said to her, ‘Please give me a drink.’ 46 “She quickly lowered her jar from her shoulder and said, ‘Drink, and I’ll water your camels too.’ So I drank, and she watered the camels also. 47 “I asked her, ‘Whose daughter are you?’ “She said, ‘The daughter of Bethuel son of Nahor, whom Milkah bore to him.’ “Then I put the ring in her nose and the bracelets on her arms, 48 and I bowed down 24:49 So I may know which way to turn. This Hebrew idiom means to look for another option. 24:58 Rebekah’s consent. Although ancient Near Eastern marriages were arranged by the family, some contracts— notably those of the Hurrians or Horites in Mesopotamia—

Genesis 24:61

and worshiped the Lord. I p raised the Lord, the God of my master Abraham, who had led me on the r ight road to get the granddaugh ter of my master’s brother for his son. 49 Now if you will show kindness and faithfulness to my master, tell me; and if not, tell me, so I may know which way to turn.” 50 Laban and Bethuel answered, “This is from the Lord; we can say nothing to you one way or the other. 51 Here is Rebekah; take her and go, and let her become the wife of your master’s son, as the Lord has directed.” 52 When Abra ham’s servant heard what they said, he b owed down to the g round be rought out fore the Lord. 53 Then the servant b gold and silver jewelry and articles of cloth ing and gave them to Rebekah; he also gave costly gifts to her brother and to her mother. 54 Then he and the men who were with him ate and drank and spent the night there. When they got up the next morning, he said, “Send me on my way to my master.” 55 But her brother and her mother replied, “Let the young woman remain with us ten days or so; then you a may go.” 56 But he said to them, “Do not detain me, now that the Lord has granted success to my journey. Send me on my way so I may go to my master.” 57 Then they said, “Let’s call the young woman and ask her a bout it.” 58 So they called Rebekah and a sked her, “Will you go with this man?” “I will go,” she said. 59 So they sent their sister Rebekah on her way, along with her n urse and Abraham’s servant and his men. 60 And they blessed Re bekah and said to her, “Our sister, may you increase to thousands upon thousands; may your offspring possess the cities of their enemies.” 61 Then

Rebekah and her attendants got ready and mounted the camels and went back with the man. So the servant took Re bekah and left. a 55 Or she

required the consent of the bride, as Abraham himself recognized (v. 8). 24:60 The blessing on Rebekah echoes God’s blessing on Abraham (Ge 22:17), emphasizing God’s covenant obligations from one generation to the next.

Genesis 24:62

62 Now

Isaac had come from Beer Lahai Roi, for he was living in the Negev. 63 He went out to the field one evening to meditate, a and as he looked up, he saw camels approaching. 64 Rebekah also looked up and saw I saac. She got down from her camel 65 and asked the servant, “Who is that man in the field com ing to meet us?” “He is my master,” the servant answered. So she took her veil and covered herself. 66 Then the servant told I saac all he had done. 67 Isaac brought her into the tent of his mother Sarah, and he married Rebekah. So she became his wife, and he loved her; and Isaac was comforted after his mother’s death.

The Death of Abraham

the field of E phron son of Zohar the Hittite, 10 the field Abraham had bought from the Hittites. b There Abraham was buried with his wife Sarah. 11 After Abraham’s death, God blessed his son Isaac, who then lived near Beer Lahai Roi.

Ishmael’s Sons

12 This is the account of the family line of Abraham’s son Ishmael, whom Sarah’s slave, Hagar the Egyptian, bore to Abraham. 13 T hese

are the n ames of the sons of Ishmael, listed in the order of their birth: Nebai oth the firstb orn of Ishm ae l, Ke dar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadad, Tema, Jetur, Naphish and Kedemah. 16 These were the sons of Ishma el, and these are the names of the twelve tribal rulers according to their settlements and camps. 17 Ishmael lived a hundred and thirty-seven years. He b reathed his last and died, and he was gathered to his people. 18 His descendants settled in the area from Havilah to Shur, near the eastern border of Egypt, as you go toward Ashur. And they lived in hostility toward c all the t ribes relat ed to them.

Abraham had taken another wife, whose name was Keturah. 2 She bore him Zimran, Jokshan, Medan, Midian, Ish bak and Shuah. 3 Jokshan was the father of Sheba and Dedan; the descendants of De dan were the Ashurites, the Letushites and the Leummites. 4 The sons of Midian were Ephah, Epher, Hanok, Abida and Eldaah. All these were descendants of Keturah. 5 Abraham left everything he owned to hile he was s till living, he gave Isaac. 6 But w gifts to the sons of his concubines and sent Jacob and Esau them away from his son Isaac to the land of 19 This is the account of the family line of the east. 7 Abraham lived a hundred and seventy- Abraham’s son Isaac. Abraham became the father of Isaac, 20 and reathed his last five years. 8 Then Abraham b and died at a good old age, an old man and Isaac was forty years old when he married full of y ears; and he was gathered to his peo Rebekah daughter of Bethuel the Aramean ple. 9 His sons Isaac and Ishmael buried him a 63 The meaning of the Hebrew for this word is uncertain. in the cave of Machpelah near Mamre, in b 10 Or the descendants of Heth c 18 Or lived to the east of 24:65 Veiling during the betrothal period was a Near Eastern custom. Unveiling came after marriage. 25:1 Abraham’s second family. At what point in his life Abraham married Keturah is not explicitly stated. The narrative reads naturally as if Abraham married Keturah after the death of Sarah. The fact that Keturah is here called a “wife” would seem to eliminate the possibility of her being merely a concubine to Abraham during his marriage to Sarah. The nearly 40 years between Sarah’s death and Abraham’s allowed plenty of time for the development of a second family. Abraham’s prolific second marriage reveals that God’s miraculous working in the birth of Isaac centered on Sarah. The sons of Keturah eventually inhabited the lands south and southeast of Canaan, but only Isaac received the promised blessing (v. 5). Keturah, however, is also identified as a concubine in one place (1Ch 1:32; see also Ge 25:6). Keturah may have been called a concubine because Abraham did not place her on the same footing with Sarah, the mother of Isaac. In any case, the fact that polygamy was outside of God’s order would be demonstrated in the

future; the descendants of Keturah, like those of Hagar, later proved troublesome to Israel (see chart, The Family Tree of Abraham). The Midianites oppressed Israel in the days of the judges and promoted Baal worship in Israel (v. 4; Jdg 6–8). The other sons are less known; Shuah was probably the tribe of Job’s friend Bildad (Job 2:11), and Sheba and Dedan are mentioned as traders with Tyre (Eze 27:20–22).

25:21 Rebekah’s children. The story has temporarily left Isaac to deal with his sons, demonstrating the certainty of the covenant fulfillment for the next generation. The barrenness of the matriarchs is a common theme in Genesis, revealing: 1) the effects of sin in the fallen world, which could have destroyed the godly line, 2) the need for God’s miraculous intervention to protect his people, and 3) God’s divine choice of both father and mother, which ran counter to the ancient Near Eastern practice of ascribing sole importance to the blood of the father.

Genesis 25:30

COOKING

WHAT’S FOR SUPPER? A wide assortment of clay pots was used for various cooking purposes—storage of water or food, meal preparation, or serving. Some women had the luxury of cooking on clay stoves—a fire burned within the plaster-covered “bricks,” and two or three openings on top of the oven provided “burners” on which to place pots. Bread, stew—generally made with vegetables, and sometimes seasoned with meat (Ge 25:29–34; 2Ki 4:38–41)—and drink were considered a complete meal. As one of the oldest “menus” provided in the Bible, Sarah served cakes made of fine meal, a “choice, tender calf,” butter and milk (Ge 18:6–8) to the divine messengers who visited her home. Family and guests generally dipped into large serving dishes with their fingers or with pieces of flat bread. Grinding grains and baking bread was a daily ritual. The dough was formed into flat cakes and baked on heated stones or in rounded, hive-shaped ovens located just outside a home or tent. In what is perhaps the world’s oldest cookbook—three clay tablets dating back some 4,000 years—a recipe for beef stew was found: “Take some meat. Prepare water, throw fat into it, then add . . , leek and garlic, all crushed together, and some plain shuhutinnu [probably onion].” One of the tablets has twenty-five recipes, including four vegetable dishes and twenty-one meat dishes (featuring deer, gazelle, lamb, pigeon and wild dove). See also notes on Hospitality (1Pe 4); Mealtime (Ps 104); Nutrition (Lev 11)

from Paddan Aram a and sister of Laban the Aramean. 21 Isaac prayed to the Lord on behalf of his wife, because she was childless. The Lord answered his p rayer, and his wife Rebekah became pregnant. 22 The babies jostled each other within her, and she said, “Why is this happening to me?” So she went to inquire of the Lord. 23 The Lord said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

to come out was red, and his whole body was like a hairy garment; so they named him Esau. b 26 After this, his brother came out, with his hand grasping Esau’s heel; so he was named Jacob. c Isaac was sixty y ears old when Rebekah gave birth to them. 27 The boys grew up, and Esau became a skillful hunter, a man of the open country, while Jacob was content to stay at home among the tents. 28 Isaac, who had a taste for wild game, l oved Esau, but Rebekah loved Ja cob. 29 Once when Ja cob was cooking some stew, Esau came in from the open country, famished. 30 He said to Jacob, “Quick, let me have some of that red stew! I’m famished!” (That is why he was also c alled Edom. d )

24 When the time came for her to give birth, there were twin boys in her womb. 25 The first

a 20 That is, Northwest Mesopotamia b 25

25:23 Two nations. Jacob fathered the Israelites; Esau, the Edomites, who lived south of the Dead Sea (Ge 36:9–43). The control of the Edomites by the Israelites reversed the ancient Near Eastern custom of giving preference to the older son (see Ro 9:10–13). David conquered the Edomites, and they re-

mained under Judean control for 130 years (2Sa 8:14). 25:26 The birth of Jacob. Rebekah had suffered 20 years of barrenness before the twins were born. Jacob’s name (Heb., lit. “heeler,” “heel-gripper,” or “one who supplants”) is a prophecy of the coming struggle between the two brothers.

Esau may mean hairy. c 26 Jacob means he grasps the heel, a Hebrew idiom d for he deceives. 30 Edom means red.

Genesis 25:31

31 Jacob

replied, “First sell me your birth right.” 32 “Look, I am about to die,” Esau said. “What good is the birthright to me?” 33 But Jacob said, “Swear to me first.” So he swore an oath to him, selling his birthright to Jacob. 34 Then Jacob gave Esau some b read and some lentil stew. He ate and d rank, and then got up and left. So Esau despised his birthright.

Isaac and Abimelek

Now there was a famine in the land — besides the prev ious fam ine in Abraham’s time — and Isaac went to Abimelek king of the Philistines in Ge rar. 2 The Lord appeared to Isaac and said, “Do not go down to E gypt; live in the land where I tell you to live. 3 Stay in this land for a w hile, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham. 4 I will make your descendants as numerous as the s tars in the sky and will give them all these lands, and through your offspring a all nations on e arth will be b lessed, b 5 because Abraham obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions.” 6 So Isaac stayed in Gerar. 7 When the men of that place asked him about his wife, he said, “She is my sister,” be cause he was afraid to say, “She is my wife.” He thought, “The men of this place might kill me on account of Rebekah, because she is beautiful.” 8 When Isaac had been there a long time, Abimelek king of the Philistines looked down from a window and saw Isaac caressing his wife Rebekah. 9 So Abimelek summoned Isaac and said, “She is really your wife! Why did you say, ‘She is my sister’?” 25:31 The birthright guaranteed not only a larger part of

the inheritance, but also headship of the family. Some ancient Near Eastern tribes allowed the selling of the birthright but invariably at a high price. The narrative emphasizes Esau’s greed; “let me have some” is literally “to swallow greedily” or gulp (v. 30), and the story ends with a comment on the motives of Esau, not Jacob. Jacob did not earn the birthright through righteousness but received it through God’s free favor. 26:4 God’s covenant. The repetition of the covenant blessings to Abraham takes the form of covenant renewal (see

Isaac answered him, “Because I t hought I might lose my life on account of her.” 10 Then Abimelek said, “What is this you have done to us? One of the men might well have slept with your wife, and you would have brought guilt upon us.” 11 So Abimelek gave orders to all the peo ple: “Anyone who harms this man or his wife shall surely be put to death.” 12 Isaac planted crops in that land and the same year reaped a hundredfold, because the Lord blessed him. 13 The man became rich, and his wealth continued to grow until he became very wealthy. 14 He had so many flocks and h erds and servants that the Phi ells that his listines envied him. 15 So all the w father’s servants had dug in the time of his father Abraham, the Philistines stopped up, filling them with earth. 16 Then Abim elek said to Isaac, “Move away from us; you have become too power ful for us.” 17 So Isaac m oved away from there and encamped in the Valley of Gerar, where he ells that had settled. 18 Isaac reopened the w been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died, and he gave them the same names his father had given them. 19 Isaac’s servants dug in the valley and discovered a well of fresh water there. 20 But the herders of Gerar quarreled with those of I saac and said, “The water is ours!” So he named the well Esek, c because they disput ed with him. 21 Then they dug another well, but they quarreled over that one also; so he named it Sitnah. d 22 He moved on from there and dug another well, and no one quarreled over it. He named it Rehoboth, e saying, “Now the Lord has given us room and we will flourish in the land.” a 4 Or seed b 4 Or and all nations on earth will use the

name of your offspring in blessings (see 48:20) c 20 Esek means dispute. d 21 Sitnah means opposition. e 22 Rehoboth means room.

charts, The Covenants of Genesis; The Covenants with Abraham and Jacob). God’s part is to preserve Isaac in time of famine (vv. 2–3). Isaac’s part is to keep Abraham’s threefold obedience: to his commandments, his decrees and his instructions (v. 5). 26:7 Isaac’s deception copied his father’s actions out of needless fear (see Ge 12:10–20; 20:1–18). God had promised to preserve him (vv. 2–5). Rebekah, like Sarah, apparently cooperated with her husband’s request, whether out of faith or indifference.

49 23 From there he went up to 24 That night the Lord appeared

Beersheba. to him and said, “I am the God of your father Abraham. Do not be a fraid, for I am with you; I will bless you and will increase the number of your descendants for the sake of my servant Abraham.” 25 Isaac built an altar there and called on the name of the Lord. There he pitched his tent, and there his servants dug a well. 26 Meanwhile, Abimelek had come to him from Gerar, with Ahuzzath his personal ad viser and Phicol the commander of his forc es. 27 Isaac asked them, “Why have you come to me, s ince you were hostile to me and sent me away?” 28 They answered, “We saw clearly that the Lord was with you; so we said, ‘There o ught to be a sworn agreement between us’ — be tween us and you. Let us make a treaty with you 29 that you will do us no harm, just as we did not harm you but always treated you well and sent you away peacefully. And now you are blessed by the Lord.” 30 Isaac then made a feast for them, and they ate and d rank. 31 Early the next morning the men swore an oath to each other. Then Isaac sent them on t heir way, and they went away peacefully. 32 That day I saac’s servants came and told him about the well they had dug. They said, “We’ve found water!” 33 He called it Shibah, a and to this day the name of the town has been Beersheba. b

Jacob Takes Esau’s Blessing

34 When Esau was forty years old, he mar ried Judith daughter of Beeri the Hittite, and also Basemath daughter of Elon the Hittite. 35 They were a s ource of g rief to Isaac and Re bekah. When Isaac was old and his eyes were so weak that he c ould no longer see, he called for Esau his older son and said to him, “My son.” “Here I am,” he answered. 2 Isaac said, “I am now an old man and don’t know the day of my d eath. 3 Now then, get your equipment — your quiver and

26:34 Esau’s foreign wives. The set-apart character of the

covenant line was marred by Esau. Both Isaac and Jacob, the covenant keepers, married within the chosen clan. At this

Genesis 27:20

bow — and go out to the open country to hunt some wild game for me. 4 Prepare me the kind of t asty food I like and b ring it to me to eat, so that I may give you my blessing before I die.” 5 Now Rebekah was listening as Isaac spoke to his son Esau. When Esau left for the open country to hunt game and bring it back, 6 Re bekah said to her son Jacob, “Look, I overheard your father say to your brother Esau, 7 ‘Bring me some game and prepare me some tasty food to eat, so that I may give you my blessing in the presence of the Lord before I die.’ 8 Now, my son, listen carefully and do what I tell you: 9 Go out to the flock and b ring me two choice young goats, so I can prepare some tasty food for your father, just the way he l ikes it. 10 Then take it to your father to eat, so that he may give you his blessing before he dies.” 11 Jacob said to Rebekah his mother, “But my brother Esau is a h airy man while I have smooth skin. 12 What if my father touches me? I would appear to be tricking him and would bring down a curse on myself rather than a blessing.” 13 His mother said to him, “My son, let the curse fall on me. Just do what I say; go and get them for me.” 14 So he went and got them and brought them to his mother, and she prepared some tasty food, just the way his father liked it. 15 Then Rebekah took the best c lothes of Esau her older son, which she had in the house, and put them on her younger son Jacob. 16 She also covered his h ands and the s mooth part of his neck with the goatskins. 17 Then she handed to her son Jacob the tasty food and the bread she had made. 18 He went to his father and said, “My fa ther.” “Yes, my son,” he answered. “Who is it?” 19 Jacob said to his father, “I am Esau your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may give me your blessing.” 20 Isaac asked his son, “How did you find it so quickly, my son?” a 33

Shibah can mean oath or seven. b 33 Beersheba can mean well of the oath and well of seven.

time the Hittites had settlements well into Canaan. 27:20 Jacob’s lie. While it was God’s will that Jacob be blessed, Jacob’s deception was not sanctioned by God. In his

Genesis 27:21

M A N I P U L AT I O N

CONTROL VS. TRUST Manipulation is rooted in pride and selfishness and involves viewing others as objects, not as individuals. It is an invasion of an individual’s dignity because it seeks to limit freedom through control. The tools of manipulation are position, power, deception, and distortion. The results, even if perceived as successful, are always a denigration of God’s best as the manipulative individual believes that she knows more than God. Scripture has many vivid examples of manipulation of people and situations. Sarah manipulated her husband Abraham and her servant Hagar in order to influence what God had promised (Ge 16:1–16). Rebekah manipulated her husband Isaac as well as her son Jacob in order to achieve her personal goal for her favorite son (Ge 27:1–29). In these instances—and countless others— manipulation brought more sorrow than joy (Ge 16:5; 27:42–43). Anytime a person focuses on self rather than God, the possibility of manipulation exists. Fundamentally, such an attitude shows a lack of trust in God and suggests the erroneous belief that since God is not doing the right thing, we must take matters into our own hands and attempt to control environment, circumstances, and people by whatever means available. Manipulation is ultimately rooted in a lack of trust in God and a negative self- image that manifests itself in a driving need to control. See also Ge 29:15–30; 38:1–30; 2Sa 11:1–17; Ac 5:1–11; notes on Codependency (Ge 27); Conflict (SS 5; Mt 18); Enabling (Mk 10); Family (1Sa 3); Favoritism (Pr 28); portrait of Rebekah (Ge 24)

lie Jacob used the phrase “the Lord your God” in recognition that the covenant blessing had not yet passed to him and that he had not yet committed himself totally to Yahweh. 27:27–29 The blessing. God overruled the sinfulness of all four participants—Isaac’s stubborn partiality, Esau’s reckless determination to go his own way, Rebekah’s deceit, and Jacob’s ambition—to bring about his ends. The blessing has three elements:

“The Lord your God gave me success,” he replied. 21 Then I saac said to Jacob, “Come near so I can t ouch you, my son, to know whether you really are my son Esau or not.” 22 Jacob went c lose to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23 He did not recognize him, for his hands were hairy like those of his brother Esau; so he proceeded to b less him. 24 “Are you really my son Esau?” he asked. “I am,” he replied. 25 Then he said, “My son, bring me some of your game to eat, so that I may give you my blessing.” Jacob brought it to him and he ate; and he brought some wine and he d rank. 26 Then his father Isaac said to him, “Come here, my son, and kiss me.” 27 So he went to him and k issed him. When Isaac caught the smell of his clothes, he blessed him and said, “Ah, the smell of my son is like the smell of a field that the Lord has blessed. 28 May God give you heaven’s dew and earth’s richness — an abundance of grain and new wine. 29 May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed.” 30 After Isaac finished blessing him, and Jacob had scarcely left his father’s presence, his brother Esau came in from hunting. 31 He too prepared some t asty food and b rought it to his father. Then he said to him, “My fa ther, please sit up and eat some of my game, so that you may give me your blessing.”

1) the promise of plenty, which assumed possession of the land (see Ge 22:17) and the blessing of fertility; 2) the promise of domination, echoing the promise to Abraham (Ge 17:8), with the addition that the recipient will rule over the rest of his family as well; 3) the contrasting blessing and cursing, which repeated God’s initial call to Abraham (Ge 12:3).

Genesis 27:41

CODEPENDENCY

A QUEST TO MEET NEEDS The term codependency with its diverse definitions was coined in the context of treating alcoholism. However, it has evolved to mean a compulsion to rescue or control others by fixing their problems. Generally codependency emanates from unmet or blocked God-given needs, such as love, acceptance, and security in primary relationships, as with parent, spouse, or child. More frequently codependency occurs in relationships with a dysfunctional person, resulting in a denial of the severity of the problem in the relationship, a heightened sense of responsibility, and an environment of controlling or being controlled by others. It nearly always produces a keen sense of guilt or shame, hurt, anger and loneliness in a complex and desperate quest to avoid abandonment. Ultimately, this need for acceptance can be filled by God alone. His unconditional love prepares the codependent to move toward complete healing. Healing from codependency requires confession to God that something or someone has been put in his place. You must then receive his forgiveness and grace (1Jn1:9–10), establish effective and appropriate boundaries, and acquire new means of communicating and relating. Counseling may be appropriate and effective in finding complete healing (Pr 11:14). See also Mt 20:20–28; notes on Alcoholism (Pr 20); Counseling (Pr 8); Family (1Sa 3); Guilt (2Co 7); portrait of Rebekah (Ge 24) 32 His father Isaac asked him, “Who are you?” “I am your son,” he answered, “your first born, Esau.” 33 Isaac trembled violently and said, “Who was it, then, that hunted game and b rought it to me? I ate it just before you came and I blessed him — and indeed he will be blessed!” 34 When Esau heard his father’s words, he burst out with a loud and bitter cry and said to his father, “Bless me — me too, my father!” 35 But he said, “Your brother came deceit fully and took your blessing.” 36 Esau said, “Isn’t he rightly n amed Ja cob a ? This is the second time he has taken advantage of me: He took my birthright, and now he’s taken my blessing!” Then he a sked, “Haven’t you reserved any blessing for me?” 37 Isaac answered Esau, “I have made him lord over you and have made all his relatives his servants, and I have sustained him with

g rain and new wine. So what can I possibly do for you, my son?” 38 Esau said to his father, “Do you have only one blessing, my father? Bless me too, my fa ther!” Then Esau wept aloud. 39 His father I saac answered him,

27:39–40 Esau’s blessing. Esau would share in the fertility of

27:41 The result of the deception. The unrighteous method

the land but would not reap its primary benefits. The land later occupied by the Edomites, between the Dead Sea and the Gulf of Aqaba, is partially barren with areas of great fertility. Isaac predicted that Esau’s descendants would live by war; his blessing was that the domination by Israel would have limited duration.

“Your dwelling will be away from the earth’s richness, away from the dew of heaven above. 40 You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck.” 41 Esau held a g rudge a gainst Jacob because of the blessing his father had given him. He said to himself, “The days of mourning for my father are near; then I will kill my broth er Jacob.” a 36

Jacob means he grasps the heel, a Hebrew idiom for he takes advantage of or he deceives.

used to assure the carrying out of God’s promise did not invalidate the promise, but it did result in family strife and separation.

Genesis 27:42

42 When

Rebekah was told what her old er son Esau had said, she sent for her youn ger son Jacob and said to him, “Your brother Esau is planning to avenge himself by kill ing you. 43 Now then, my son, do what I say: Flee at once to my brother Laban in Harran. 44 Stay with him for a while until your broth er’s fury subsides. 45 When your brother is no longer angry with you and forgets what you did to him, I’ll send word for you to come back from there. Why should I lose both of you in one day?” 46 Then Rebekah said to Isaac, “I’m dis gusted with living because of t hese Hittite women. If Jacob t akes a wife from a mong the women of this land, from Hittite women like these, my life will not be worth living.” So Isaac called for Jacob and blessed him. Then he commanded him: “Do not marry a Canaanite woman. 2 Go at once to Paddan Aram, a to the house of your moth er’s father Bethuel. Take a wife for yourself there, from among the daughters of Laban, your mother’s brother. 3 May God Almighty b bless you and make you fruitful and increase your numbers until you become a commu nity of peoples. 4 May he give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now reside as a foreigner, the land God gave to Abraham.” 5 Then I saac sent Ja cob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, who was the mother of Jacob and Esau. 6 Now Esau l earned that Isaac had b lessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, “Do not marry a Canaanite woman,” 7 and that Jacob had obeyed his father and mother and had

28:1–4 Jacob’s

blessing. Isaac confirmed the covenant blessing of Abraham in full knowledge of Jacob’s identity. The name God Almighty (Heb. El Shaddai, v. 3), was also used by God in assigning the covenant sign of circumcision (Ge 17, Circumcision). In the OT, the word rendered “community of peoples” (Heb. qahal, v. 3) is used of God’s congregation and later of the Jewish synagogue. This, along with Isaac’s order not to marry a Canaanite wife, emphasizes the set-apart character of God’s chosen people. 28:11–17 Jacob’s dream. The phrase “a certain place” may indicate that Jacob was seeking an encounter with God. God’s appearance to Jacob confirmed the covenant blessing already bestowed by Isaac. The encounter bears striking parallels to God’s covenant appearances to Abraham (Ge 12:7–8; 13:3–4).

gone to Paddan Aram. 8 Esau then realized how displeasing the Canaanite women were to his father I saac; 9 so he went to Ishmael and married Mahalath, the sister of Neba ioth and daughter of Ishmael son of Abra ham, in addition to the wives he already had.

Jacob’s Dream at Bethel

10 Jacob left Beersheba and set out for Har

lace, he ran. 11 When he r eached a certain p stopped for the night because the sun had set. Taking one of the s tones there, he put it un der his head and lay down to sleep. 12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13 There above it c stood the Lord, and he said: “I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the e arth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be b lessed through you and your off spring. d 15 I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.” 16 When Jacob awoke from his sleep, he thought, “Surely the Lord is in this p lace, and I was not a ware of it.” 17 He was a fraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.” 18 Early the next morning Jacob took the stone he had placed under his head and set a 2

That is, Northwest Mesopotamia; also in verses 5, 6 and 7

b 3 Hebrew El-Shaddai c 13 Or There beside him

d 14 Or will use your name and the name of your offspring in

blessings (see 48:20)

28:12 Jacob’s stairway. The stairway is visualized as a stair or ramp between heaven and earth. The word is unique in the OT, but other variations may mean “raised way” or “mound,” as in the ramped earth cast up against the walls of a besieged city. The angels represent God’s promised, constant, providential care over the earth (v. 15; see Zec 1:10). 28:17 The gate of heaven may intentionally contrast Jacob, to whom God voluntarily and graciously came, to the builders of Babel (Ge 11:1–9), seeking God in their own strength.

28:18 Jacob’s pillar. Throughout the OT, raised objects— stones, trees, altars, pillars—serve as memory aids, reminders of God’s covenant workings with his people (Ge 21:33; Dt 27:2–3). Anointing with oil symbolized consecration to God.

Genesis 29:7

PATRIARCHY IN THE BIBLE Patriarchy is a form of society in which the father functions as the authority figure of the family, tribe or clan. In such an arrangement, descent is reckoned through the male line. The term patriarch is derived from a Latin word for “father” combined with a Greek word for “rule.” Thus the patriarch was the “ruling father.” He might also serve as the priest of his household. The designation “patriarch” may refer to the fathers of the human race from Adam to Abraham. The three great fathers of the nation Israel (Abraham, Isaac and Jacob) also are called “patriarchs.” Finally, the term “patriarch” is applied to the heads of the twelve tribes of Israel who descended from Jacob. Biblical society was patriarchal in contrast to matriarchal, which describes a form of community organization in which the mother functions as the head of the family, clan or tribe. In Biblical genealogies, lineage is traced through the male. For this reason, females are mentioned only rarely in tracing family lineage (Ge 11:29; Nu 26:33). This makes the mention of four women in addition to Mary in the genealogy of Jesus Christ very significant (Mt 1:1–17). Tamar, the Canaanite daughter-in-law of Judah, bore him twins (Ge 38:1–30; Mt 1:3). Rahab of Jericho begot Boaz by Salmon (Jos 2:1–24; 6:17,22–25; Mt 1:5). Ruth was the Moabitess through whom Boaz begot Obed (Ru 4:13–17; Mt 1:5). Finally, “the wife of Uriah,” identified as the one by whom David begot Solomon, was Bathsheba (2Sa 11:1–4; 12:24–25; Mt 1:6). See also Ge 22:1–19; 50:24; Ex 3:6; notes on Authority (Jn 19); Fatherhood (Eph 5); Fatherhood of God (Ro 8); Feminism (Isa 5); Motherhood (1Sa 1; Isa 49; Eze 16)

well was large. 3 When all the flocks were gathered there, the shepherds would roll the stone away from the well’s m outh and water the s heep. Then they w ould return the s tone to its place over the mouth of the well. 4 Jacob asked the shepherds, “My brothers, where are you from?” “We’re from Harran,” they replied. 5 He said to them, “Do you know Laban, Nahor’s grandson?” “Yes, we know him,” they answered. 6 Then Jacob asked them, “Is he well?” “Yes, he is,” they said, “and here comes his Jacob Arrives in Paddan Aram daughter Rachel with the sheep.” Then Jacob continued on his journey 7 “Look,” he said, “the sun is s till high; it is and came to the land of the eastern not time for the flocks to be gathered. Water 2 peoples. There he saw a well in the open the sheep and take them back to pasture.” country, with three flocks of sheep lying a 19 Bethel means house of God. b 20,21 Or Since God . . . near it because the f locks were watered from father’s household, the Lord c 21,22 Or household, and the that well. The stone over the mouth of the Lord will be my God, 22then

it up as a pillar and p oured oil on top of it. c alled that p lace Bethel, a though the city used to be c alled Luz. 20 Then Jacob made a vow, saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and c lothes to wear 21 so that I re turn safely to my father’s household, then the Lord b will be my God 22 and c this s tone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.” 19 He

28:19 Bethel (Heb., lit. “house of God”; see Ge 12:8, note). The Canaanite name Luz applied both to this spot and to the general district where it was found (Jos 16:2). 28:20,22 Jacob’s vow. Like Abraham, Jacob responded to God’s presence with obedience (Ge 17:23–27). He recognized that, in return for God’s promised providential care, he was obligated to worship God alone (v. 15). He also followed the

example of his grandfather in pledging a tithe as an act of worship (see Ge 14:18, note). 29:3 The stone at the well. Ancient Near Eastern custom was to wait until all the local shepherds were present with their flocks before removing the stone seal on the well. This prevented any one herdsman from monopolizing the scarce water supply (v. 8).

Genesis 29:8

8 “We

c an’t,” they replied, “until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep.” 9 While he was still talking with them, Ra chel came with her father’s s heep, for she was a shepherd. 10 When Jacob saw Rachel daugh ter of his uncle Laban, and Laban’s sheep, he went over and r olled the s tone away from the mouth of the well and watered his uncle’s issed Rachel and began sheep. 11 Then Jacob k to weep aloud. 12 He had told Rachel that he was a relative of her father and a son of Re bekah. So she ran and told her father. 13 As soon as Laban heard the news a bout Jacob, his sister’s son, he hurried to meet him. He embraced him and k issed him and brought him to his home, and t here Jacob told him all these t hings. 14 Then Laban said to him, “You are my own flesh and blood.”

22 So

Laban brought together all the peo ple of the p lace and gave a f east. 23 But when evening came, he took his daughter Leah and brought her to Jacob, and Jacob made love to her. 24 And Laban gave his servant Zilpah to his daughter as her attendant. 25 When morning came, t here was Leah! So Jacob said to Laban, “What is this you have done to me? I served you for Rachel, didn’t I? Why have you deceived me?” 26 Laban replied, “It is not our custom here to give the younger daughter in marriage before the older one. 27 Finish this daugh ter’s bridal week; then we will give you the younger one also, in return for another seven years of work.” 28 And Jacob did so. He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife. 29 Laban gave his servant Bilhah to his daughter Rachel as her attendant. 30 Jacob made love to Rachel Jacob Marries Leah and Rachel also, and his love for Rachel was greater than After Jacob had stayed with him for a his love for Leah. And he worked for Laban whole month, 15 Laban said to him, “Just be another seven years. cause you are a relative of mine, should you work for me for nothing? Tell me what your Jacob’s Children 31 When the Lord saw that Leah was not wages should be.” 16 Now Laban had two daughters; the name loved, he enabled her to conceive, but Rachel of the older was Leah, and the name of the remained childless. 32 Leah became pregnant younger was Rachel. 17 Leah had weak a eyes, and gave b irth to a son. She named him Reu but Rachel had a lovely figure and was beau ben, b for she said, “It is because the Lord has tiful. 18 Jacob was in love with Rachel and seen my misery. Surely my husband will love said, “I’ll work for you seven years in return me now.” 33 She conceived a for your younger daughter Rachel.” gain, and when she gave 19 Laban said, “It’s better that I give her to birth to a son she said, “Because the Lord you than to some other man. Stay here with heard that I am not loved, he gave me this me.” 20 So Jacob s erved seven years to get Ra one too.” So she named him Simeo n. c 34 A gain she con chel, but they seemed like only a few days to ceived, and when she him because of his love for her. gave b irth to a son she said, “Now at last my 21 Then Jacob said to Laban, “Give me my a 17 Or delicate b 32 Reuben sounds like the Hebrew wife. My time is completed, and I want to for he has seen my misery; the name means see, a son. c 33 Simeon probably means one who hears. make love to her.” 29:17 Weak eyes may refer to lack of vision or physical unattractiveness. The former is more likely. The irony of the story lies in the deception of Jacob by his own eyes in the same way that the eyes of his blind father were deceived by Jacob’s trickery (vv. 23–35; Ge 27:18–29). Leah’s own weak vision would strengthen the irony. 29:18 Jacob’s service. Ancient Near Eastern custom demanded a bride-price (Heb. mohar) to be paid to the bride’s parents (see 1Ki 9, Dowry). Aramean records indicate that it was common for a groom to work off the price in labor. 29:23 The trickery of Leah’s substitution is an obvious judgment on Jacob for his own deceitfulness. Jacob, the younger brother, stole the older brother’s blessing; later, he received

the older sister rather than the younger. God, however, accomplished his purposes despite human failure. Leah became the mother of Levi and Judah, the tribes of Israel’s priests and kings, and ultimately the ancestress of Christ. 29:30 Rachel’s marriage. Jacob married both sisters the same week and served Laban for Rachel seven more years. Again, rupturing the Creator’s design for the one-man, one- woman union leads to strife and conflict. Mosaic Law later forbade the taking of living sisters as wives (Lev 18:18). 29:31 Leah’s sons. “Not loved” (lit. “hated” or “rejected”) reveals the immense contrast in Jacob’s feelings for his two wives. It may also imply sexual avoidance. Nevertheless, God had chosen Leah as he chose Jacob (see v. 23, note).

Genesis 30:6

Rachel :

J ACO B ’ S B E LO V E D W I F E

Rachel, whose name means “ewe,” was caring for her father’s sheep in Haran when she met an unexpected visitor, her cousin Jacob, who was looking for his family. After what seems to have been love at first sight (Ge 29:11–12), Jacob promised Rachel’s father Laban that he would work seven years to earn the right to marry the beautiful shepherdess (Ge 29:20). The wedding ceremony proceeded according to local tradition, allowing the men to celebrate, while keeping the bride out of sight until the groom entered her darkened tent. Only after it was too late did Jacob realize that Laban had deceived him. He had actually married Laban’s older daughter, Leah, whom he did not love. A week after his marriage to Leah, Jacob received Rachel as his wife. Rachel must have suffered agony. Seven years of anticipation were dashed by her father’s trickery. The rivalry and jealousy between Rachel and Leah, and perhaps a desire on Rachel’s part for retaliation against her father for his deception must have greatly strained the family. Furthermore, Rachel was unable to bear children (Ge 29:31), increasing her jealousy of Leah. She blamed her husband, then allowed her maid to bear children for her. Finally, Rachel became pregnant and gave birth to Joseph, who became Jacob’s favorite (Ge 30:22–24). In due time Jacob decided to return to his homeland. After Jacob’s departure, Laban found his household gods missing. Unknown to Jacob, Rachel had put the gods in her saddlebags, then seated herself on the camel. When Laban was given permission to search through their belongings, she pleaded weakness because of her menstrual cycle and did not dismount. Whatever a menstruating woman sat upon was later described as unclean (Lev 15). These small images were customarily kept in homes. Likely the images were indispensable evidence for a claim to the family inheritance, though some believe Rachel was a secret believer in pagan superstitions. If this were true, she would have believed the images would give them safety in their journey and prosperity in their new home. Rachel returned to her husband’s homeland, but sometime later when they were moving again, she became pregnant for the second time. The travel in hilly country would have been difficult under any circumstance. Approaching Ephrath (Bethlehem), Rachel went into hard labor and died during the birth of Benjamin. She was buried there in Bethlehem (Ge 35:19). Rachel, a woman greatly loved by her husband, gave the world outstanding sons, and despite her flaws, she stands as an honored daughter of Yahweh. See also Ge 29:26–30; 30:1–8,22–26; 31:4,14–19,34–35; 33:2,7; 35:16–20; Weddings (Jn 2); chart on The Family Tree of Abraham

usband will become attached to me, be h cause I have borne him three sons.” So he was named Levi. a 35 She conceived again, and when she gave birth to a son she said, “This time I will praise the Lord.” So she named him Judah. b Then she stopped having children. When Rachel saw that she was not bearing Jacob any children, she be came jealous of her sister. So she said to Ja cob, “Give me children, or I’ll die!” 2 Jacob became angry with her and said,

30:3 Bilhah’s children. Rachel followed the example of Sarah.

“Am I in the p lace of God, who has kept you from having children?” 3 Then she said, “Here is Bilhah, my ser vant. Sleep with her so that she can bear children for me and I too can build a family through her.” 4 So she gave him her servant Bilhah as a wife. Jacob s lept with her, 5 and she became pregnant and bore him a son. 6 Then Rachel a 34

Levi sounds like and may be derived from the Hebrew for attached. b 35 Judah sounds like and may be derived from the Hebrew for praise.

Genesis 30:7

said, “God has vindicated me; he has listened to my plea and given me a son.” Because of this she named him Dan. a 7 Rachel’s servant Bilhah conceived again and bore Jacob a second son. 8 Then Rachel said, “I have had a great struggle with my sister, and I have won.” So she named him Naphtali. b 9 When Leah saw that she had stopped hav ing children, she took her servant Zilpah and gave her to Jacob as a wife. 10 Leah’s servant Zil pah bore Jacob a son. 11 Then Leah said, “What amed him Gad. d good fortune!” c So she n 12 Leah’s servant Zilpah bore Jacob a sec ond son. 13 Then Leah said, “How happy I am! The women will call me happy.” So she named him Asher. e 14 During w heat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, “Please give me some of your son’s mandrakes.” 15 But she said to her, “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?” “Very well,” Rachel said, “he can s leep with you tonight in return for your s on’s mandrakes.” 16 So when Jacob came in from the fields that evening, Leah went out to meet him. “You must s leep with me,” she said. “I have hired you with my son’s mandrakes.” So he slept with her that night. 17 God listened to Leah, and she became pregnant and bore Jacob a fifth son. 18 Then Leah said, “God has rewarded me for giving my servant to my husband.” So she n amed him Issachar. f 19 Leah conceived a gain and bore Jacob a sixth son. 20 Then Leah said, “God has pre sented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” So she n amed him Zebulun. g 21 S ome time lat er she gave b irth to a daughter and named her Dinah. 30:14 Reuben’s mandrakes. The mandrake, related to the

potato, was thought to be both an aphrodisiac and a fertility aid. The story reveals the continuing tendency of this family to resort to magic and trickery rather than to God. God had the last word: Rachel remained barren; Leah gave up the mandrakes, but she conceived. 30:15 Leah’s heartache. Two meanings are possible. Either

22 Then

God remembered Rachel; he lis tened to her and enabled her to conceive. 23 She became pregnant and gave b irth to a son and said, “God has taken away my dis amed him Joseph, h and said, grace.” 24 She n “May the Lord add to me another son.”

Jacob’s Flocks Increase 25 After

Rachel gave birth to Joseph, Jacob said to Laban, “Send me on my way so I can go back to my own homeland. 26 Give me my wives and children, for whom I have served you, and I will be on my way. You know how much work I’ve done for you.” 27 But Laban said to him, “If I have found favor in your eyes, p lease stay. I have l earned by divination that the Lord has b lessed me because of you.” 28 He added, “Name your wages, and I will pay them.” 29 Jacob said to him, “You know how I have worked for you and how your livestock has fared under my care. 30 The little you had be fore I came has increased greatly, and the Lord has blessed you wherever I have been. But now, when may I do something for my own household?” 31 “What shall I give you?” he asked. “Don’t give me anything,” Jacob replied. “But if you will do this one thing for me, I will go on tending your f locks and watching over them: 32 Let me go through all your flocks to day and remove from them every speckled or spotted sheep, every dark-colored lamb and every spotted or speckled goat. They will be my wages. 33 And my honesty will testify for me in the future, whenever you check on the wages you have paid me. Any goat in my possession that is not speckled or spotted, or any lamb that is not dark-colored, will be considered stolen.” 34 “Agreed,” said Laban. “Let it be as you a 6

Dan here means he has vindicated. b 8 Naphtali means my struggle. c 11 Or “A troop is coming!” d 11 Gad can mean good fortune or a troop. e 13 Asher means happy. f 18 Issachar sounds like the Hebrew for reward. g 20 Zebulun probably means honor. h 24 Joseph means may he add.

Leah was accusing her sister of having usurped her position as firstborn and first wife—a wry reminder of Jacob’s own past— or else Jacob was denying Leah her marital rights. 30:22 God’s gracious exercise of covenant faithfulness. Rachel displayed trust in this faithfulness when she named her son “Joseph” (lit. “He will add”), looking forward to the birth of more children.

Genesis 30:43

Leah :

THE UNWANTED WIFE

Leah is described as having “delicate” or “weak” eyes (Ge 29:17), which could allude to poor eyesight or merely to a lack of sparkle. Through subterfuge, Leah, instead of the promised Rachel, became the wife of Jacob. Although Leah may have been at least a willing participant in this deception, she could have been merely an obedient daughter. Nevertheless, she obviously loved Jacob and was devoted to him throughout their marriage, though surely Leah’s soul must have shriveled to be the object of Jacob’s disappointment and scorn as well as the tool of her conniving father. Living with the constant comparison to her unusually beautiful sister, Leah was, nevertheless, not hidden from God’s caring eyes. In his omniscience, God allowed her to conceive even though her sister’s fertility was delayed. She had the honor of mothering Jacob’s oldest son, but she wrongly assumed that it would earn love from her husband (Ge 29:32). Leah faced her second childbirth realistically, but apparently deep desire gnawed at her (v. 33). When a third pregnancy came, she exclaimed, “Now at last my husband will become attached to me,” revealing an intense longing for love (v. 34). Leah began her marriage by focusing on what she lacked and being miserable, but she changed her heart and focus to what she had and determined to praise the Lord. Not until the birth of her fourth son, Judah, did this unwanted wife learn to trust Yahweh (“This time I will praise the Lord,” Ge 29:35). Tracing the messianic lineage, the world rejoices with Leah as her faithfulness was rewarded. “The Lion of the tribe of Judah,” Jesus the Messiah, came through her offspring Judah and the priesthood through her son Levi (see Rev 5:5). Leah personified for every woman the crucial need to live primarily for God and his glory. Though she may have been unattractive in appearance, unloved, unwanted, and even despised, God saw in her an inner beauty that equipped her to carry out his plan (Ge 29:31). She could not change Jacob, but she could change herself and recognize God’s hand in her life (Ge 30:13). Leah, for her part, did not let the attitudes of others distract her from the task God had given to her. See also Ge 29:16–17,31–35; 34:1; 35:23; Ru 4:11; notes on Bitterness (Heb 12); Pain (Job 7)

have said.” 35 That same day he removed all the male g oats that were streaked or spotted, and all the speckled or spotted female g oats (all that had white on them) and all the darkcolored lambs, and he p laced them in the care of his sons. 36 Then he put a three-day journey between himself and Jacob, while Jacob con tinued to tend the rest of Laban’s flocks. 37 Jacob, however, took fresh-cut branch es from poplar, almond and plane trees and made white stripes on them by peeling the bark and exposing the w hite inner wood of the branches. 38 Then he p laced the peeled branches in all the watering troughs, so that they w ould be directly in f ront of the f locks when they came to drink. When the flocks were in heat and came to d rink, 39 they mat

ed in front of the branches. And they bore young that were s treaked or speckled or spotted. 40 Jacob set a part the young of the flock by themselves, but made the rest face the streaked and dark-colored animals that belonged to Laban. Thus he made separate flocks for himself and did not put them with Laban’s animals. 41 Whenever the stronger females were in heat, Jacob would place the branches in the t roughs in f ront of the ani mals so they w ould mate near the branches, 42 but if the anim als were weak, he w ould not place them t here. So the weak animals went to Laban and the strong ones to Jacob. 43 In this way the man grew exceedingly prosper ous and came to own l arge flocks, and female and male servants, and camels and donkeys.

30:43 Jacob’s wealth. Over a six-year period Jacob built up

God’s blessing, not Jacob’s scheming, was responsible for Jacob’s prosperity (Ge 31:9–13).

a large flock (Ge 31:14). Despite the trickery and manipulation used by all members of this family, God remained in control.

Genesis 31:1

Jacob Flees From Laban

Jacob heard that Laban’s sons were saying, “Jacob has taken everything our father owned and has gained all this wealth from what belonged to our father.” 2 And Jacob noticed that Laban’s attitude to ward him was not what it had been. 3 Then the Lord said to Jacob, “Go back to the land of your fathers and to your relatives, and I will be with you.” 4 So Jacob sent word to Rachel and Leah to come out to the f ields w here his flocks were. 5 He said to them, “I see that your father’s at titude toward me is not what it was before, but the God of my father has been with me. 6 You know that I’ve worked for your father with all my strength, 7 yet your father has cheated me by changing my wages ten times. However, God has not allowed him to harm me. 8 If he said, ‘The speckled ones will be your wages,’ then all the flocks gave birth to speckled y oung; and if he said, ‘The s treaked ones will be your wages,’ then all the flocks bore streaked young. 9 So God has taken away your father’s livestock and has given them to me. 10 “In breeding season I once had a d ream in which I looked up and saw that the male goats mating with the flock were streaked, speckled or spotted. 11 The angel of God said to me in the d ream, ‘Jacob.’ I answered, ‘Here I am.’ 12 And he said, ‘Look up and see that all the male goats mating with the flock are streaked, speckled or spotted, for I have seen all that Laban has been doing to you. 13 I am the God of Bethel, where you anointed a pil lar and where you made a vow to me. Now leave this land at once and go back to your native land.’ ” 14 Then Rachel and Leah replied, “Do we still have any share in the inheritance of our father’s estate? 15 Does he not regard us as for eigners? Not only has he sold us, but he has 31:3 Jacob’s flight. God continued to direct his chosen back

to the land of promise. Isaac was driven back by conflicts over wells; Jacob, by Laban’s resentment. 31:14–16 Rachel and Leah respond. The response of Jacob’s wives confirmed God’s leading. An estrangement had developed because of Laban’s greed (vv. 14–16). “Foreigners” has a negative connotation, as in unwelcome foreigners (v. 15). “He sold us” implies that Laban had given up any claim to fatherly respect and status by treating his daughters as a means of profit. “Wealth” is a reference to the bride-price, part of which

used up what was paid for us. 16 Surely all the wealth that God took away from our father belongs to us and our children. So do what ever God has told you.” 17 Then Ja cob put his children and his rove all his live wives on camels, 18 and he d stock a head of him, along with all the goods he had accumulated in Paddan Aram, a to go to his father I saac in the land of Canaan. 19 When Laban had gone to shear his sheep, Rachel stole her father’s household gods. 20 Moreover, Jacob deceived Laban the Aramean by not telling him he was running away. 21 So he fled with all he had, c rossed the Euphrates River, and headed for the hill country of Gilead.

Laban Pursues Jacob 22 On

the third day Laban was told that Ja cob had fled. 23 Taking his relatives with him, he pursued Jacob for seven days and caught up with him in the hill country of Gilead. 24 Then God came to Laban the Aramean in a dream at night and said to him, “Be careful not to say anything to Jacob, either good or bad.” 25 Jacob had p itched his tent in the hill country of Gilead when Laban overtook him, and Laban and his relatives camped t here too. 26 T hen Lab an said to Jacob, “What have you done? You’ve deceived me, and you’ve carried off my daughters like captives in war. 27 Why did you run off se cretly and deceive me? Why d idn’t you tell me, so I could send you away with joy and singing to the music of timbrels and harps? 28 You didn’t even let me kiss my grandchil dren and my daughters goodbye. You have done a foolish t hing. 29 I have the power to harm you; but last night the God of your fa ther said to me, ‘Be careful not to say any thing to Jacob, either good or bad.’ 30 Now a 18 That is, Northwest Mesopotamia

was often given back to the bride; Laban neglected to do this for his daughters (see 1Ki 9, Dowry). 31:19 Household gods. Laban was an idolater and not a worshiper of Yahweh. These idols were “teraphim,” small household figurines possibly used for divination (Eze 21:21; Zec 10:2). The Nuzi tablets, which record contemporary law for the Mesopotamian Hurrians, connect ownership of the household idols with inheritance rights; Rachel’s motives may have been financial rather than religious (see Ge 29, Rachel).

Genesis 31:55

you have gone off because you l onged to re turn to your father’s household. But why did you s teal my gods?” 31 Jacob answered Laban, “I was a fraid, be cause I t hought you w ould take your daugh ters away from me by f orce. 32 But if you find anyone who has your gods, that person shall not live. In the presence of our relatives, see for yourself whether there is anything of yours here with me; and if so, take it.” Now Jacob did not know that Rachel had stolen the gods. 33 So Laban went into Jacob’s tent and into Leah’s tent and into the tent of the two fe male servants, but he found nothing. Af ter he came out of Leah’s tent, he entered Rachel’s tent. 34 Now Rachel had taken the household gods and put them inside her camel’s saddle and was sitting on them. La ban s earched through everything in the tent but found nothing. 35 Rachel said to her father, “Don’t be angry, my lord, that I cannot stand up in your pres ence; I’m having my period.” So he searched but could not find the household gods. 36 Jacob was angry and took Laban to task. “What is my crime?” he asked Laban. “How have I wronged you that you hunt me down? 37 Now that you have searched through all my goods, what have you f ound that belongs to your household? Put it here in f ront of your relatives and mine, and let them judge be tween the two of us. 38 “I have been with you for twenty y ears now. Your sheep and goats have not mis carried, nor have I eaten rams from your ring you animals torn flocks. 39 I did not b by wild b easts; I bore the loss myself. And you demanded payment from me for what ever was stolen by day or night. 40 This was my situation: The heat consumed me in the daytime and the cold at n ight, and s leep fled from my eyes. 41 It was like this for the twen ty years I was in your household. I w orked for you fourteen years for your two daugh ters and six y ears for your f locks, and you changed my wages ten t imes. 42 If the God of my father, the God of Abraham and the Fear of I saac, had not been with me, you w ould

surely have sent me away empty-hand ed. But God has seen my hardship and the toil of my hands, and last night he rebuked you.” 43 Laban answered Jacob, “The women are my daughters, the children are my children, and the flocks are my flocks. All you see is mine. Yet what can I do today about these daughters of mine, or about the children they have b orne? 44 Come now, let’s make a covenant, you and I, and let it serve as a wit ness between us.” 45 So Jacob took a s tone and set it up as a pillar. 46 He said to his relatives, “Gather some stones.” So they took s tones and p iled them in a heap, and they ate t here by the heap. 47 Laban called it Jegar Sahadutha, and Jacob called it Galeed. a 48 Laban said, “This heap is a witness be tween you and me today.” That is why it was called Galeed. 49 It was also called Miz pah, b because he said, “May the Lord keep watch between you and me when we are away from each other. 50 If you mistreat my daughters or if you take any w ives besides my daughters, even though no one is with us, remember that God is a witness between you and me.” 51 Laban also said to Jacob, “Here is this heap, and here is this pillar I have set up be tween you and me. 52 This heap is a witness, and this pillar is a witness, that I will not go past this heap to your side to harm you and that you will not go past this heap and pil lar to my side to harm me. 53 May the God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob took an oath in the name of the Fear of his father Isaac. 54 He offered a sacri fice there in the hill country and invited his relatives to a meal. After they had eaten, they spent the night there. 55 Early the next morning Laban kissed his grandchildren and his daughters and blessed them. Then he left and returned home. c

31:45 The pillar. The pillar acts as a reminder of the covenant

ed to the designation “Gilead” later assigned to the district. This spot became known as Mizpah (Heb., lit. “watchtower”), which conveys the same idea (Jos 11:3; Jdg 11:34).

between the two men (see Ge 28:18). The Aramean name Jegar Sahadutha (“Heap of Witness”) was given in Aramean by Laban and in Hebrew by Jacob. The name “Galeed” may be relat-

a 47

The Aramaic Jegar Sahadutha and the Hebrew Galeed both mean witness heap. b 49 Mizpah means watchtower. c 55 In Hebrew texts this verse (31:55) is numbered 32:1.

Genesis 32:1

Jacob Prepares to Meet Esau

Jacob also went on his way, and the angels of God met him. 2 When Jacob saw them, he said, “This is the camp of God!” So he named that place Mahanaim. b 3 Jacob sent messengers a head of him to his brother Esau in the land of Seir, the country of Edom. 4 He instructed them: “This is what you are to say to my lord Esau: ‘Your servant Jacob says, I have been staying with Laban and have remained there till now. 5 I have cattle and donkeys, sheep and goats, male and female servants. Now I am sending this message to my lord, that I may find favor in your eyes.’ ” 6 When the messengers returned to Jacob, they said, “We went to your brother Esau, and now he is coming to meet you, and four hundred men are with him.” 7 In great fear and distress Jacob divid ed the people who were with him into two groups, c and the flocks and herds and cam els as well. 8 He t hought, “If Esau c omes and attacks one group, d the group d that is left may escape.” 9 Then Jacob p rayed, “O God of my father Abraham, God of my father Isaac, Lord, you who said to me, ‘Go back to your coun try and your relatives, and I will make you prosper,’ 10 I am unworthy of all the kindness and faithfulness you have s hown your ser vant. I had only my staff when I crossed this Jordan, but now I have become two camps. 11 Save me, I pray, from the hand of my broth er Esau, for I am a fraid he will come and at tack me, and also the mothers with their children. 12 But you have said, ‘I will surely make you prosper and will make your de scendants like the sand of the sea, w hich cannot be counted.’ ” 13 He spent the night t here, and from what he had with him he selected a gift for his brother Esau: 14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 15 thirty female camels 32:2 Mahanaim (Heb., lit. “double camp”) is a reference

to Jacob’s own caravan and the company of God. The angels demonstrated God’s protection as Jacob advanced to meet Esau. Mahanaim later became an important fortress east of the Jordan River and probably north of the Jabbok River (2Sa  17:24–27). 32:22 The Jabbok River (Heb., lit. “wrestler”; see v. 24), modern Nahr ez Zerka, cuts through Gilead halfway between

with their y oung, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 16 He put them in the care of his ser vants, each herd by itself, and said to his ser vants, “Go ahead of me, and keep some space between the herds.” 17 H e instructe d the one in the lead: “When my brother Esau meets you and asks, ‘Who do you belong to, and w here are you going, and who owns all these animals in front of you?’ 18 then you are to say, ‘They belong to your servant Jacob. They are a gift sent to my lord Esau, and he is coming be hind us.’ ” 19 He also instructed the second, the t hird and all the others who followed the h erds: “You are to say the same t hing to Esau when you meet him. 20 And be sure to say, ‘Your servant Jacob is coming behind us.’ ” For he thought, “I will pacify him with t hese g ifts I am sending on a head; later, when I see him, perhaps he will receive me.” 21 So Jacob’s gifts went on ahead of him, but he himself spent the night in the camp.

Jacob Wrestles With God

22 That night Jacob got up and took his two

wives, his two female servants and his eleven sons and c rossed the ford of the Jabbok. 23 Af ter he had sent them a cross the s tream, he sent over all his possessions. 24 So Jacob was left alone, and a man wrestled with him till daybreak. 25 When the man saw that he c ould not overpower him, he t ouched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. 26 Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go un less you bless me.” 27 The man asked him, “What is your name?” “Jacob,” he answered. a In Hebrew texts 32:1-32 is numbered 32:2-33. b 2

Mahanaim means two camps. c 7 Or camps

d 8 Or camp

the Sea of Galilee and the Dead Sea and flows into the Jordan about 40 miles south of the Sea of Galilee. 32:24 Jacob’s encounter with God. The wrestling match with the One who revealed himself as God (v. 28) sums up Jacob’s lifelong attitude toward God. The ultimate power is confirmed as lying in God’s hands, not in Jacob’s strength or cunning (v. 25). Jacob’s defeat resulted in his blessing (v. 29).

Genesis 33:7

B L E N D E D FA M I LY

BUILDING A NEW HOME While the subject of blended families is not addressed specifically in Scripture, the Bible does give us some admonitions that seem relevant:

1) Build your new family on Christ. If mistakes were made in the past, seek the forgiveness of God and others and turn away from the past in order to move with joyful purpose to future opportunities. Recognize openly that each family member has a distinct and irreplaceable relationship with Christ and that together you are a “mini-version” of the body of Christ at work. Seek to understand and develop the unique spiritual gifts of each person in your new family. Pray together. Make Christ the focal point and supreme authority of your home. 2) Clearly delineate the lines of authority and responsibility. The more responsibility a parent has for a child, the greater the authority he or she must have. Discuss openly and candidly with your spouse the need for defining clearly the roles of both parents over each child in your blended family to maintain order in the household (1Co 14:40). 3) Foster communication. Heartfelt harmony, peace, and order require clear, direct and convincing communication. Provide a regular forum for airing grievances, sharing ideas and opinions, and making family decisions, showing appreciation for each person’s contribution (Eph 4:29–32). 4) Recognize and value your individual differences—even as you seek to blend together as a family. Allow each person the freedom to express his own personality, skills and abilities within the constraints of family rules (Ro 12:10–12). 5) Find and pursue mutually satisfying activities (Am 3:3).

See also Ge 29:15—33:17; notes on Divorce (Mt 19); Family (1Sa 3; Ps 78; 127); Marriage (Ge 2; 2Sa 6; Pr 5; Hos 2; Am 3; 2Co 13; Heb 12); Remarriage (Mt 5); Siblings (Ge 37); Stepparenthood (Ge 35) 28 Then

the man said, “Your name will no longer be Jacob, but Israel, a because you have struggled with God and with humans and have overcome.” 29 Jacob said, “Please tell me your name.” But he replied, “Why do you ask my name?” Then he blessed him there. 30 So Jacob called the place Peniel, b saying, “It is because I saw God face to face, and yet my life was spared.” 31 The sun rose above him as he passed Pe niel, c and he was limping because of his hip. 32 Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob’s hip was touched near the tendon.

Jacob Meets Esau

Jacob looked up and t here was Esau, coming with his four hundred men;

32:28 Israel (Heb., lit. “he contends with God”). Once broken

by God, Jacob ceased to become the supplanter and instead became the one for whom God himself would strive. 32:30 Peniel (Heb., lit. “face of God”). God actually with-

so he divided the children among Leah, Ra chel and the two female servants. 2 He put the female servants and their children in front, Leah and her children next, and Ra chel and Joseph in the rear. 3 He himself went on ahead and bowed down to the ground seven times as he approached his brother. 4 But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept. 5 Then Esau looked up and saw the women and children. “Who are these with you?” he asked. Jacob answered, “They are the children God has graciously given your servant.” 6 Then the female servants and their chil dren approached and bowed down. 7 Next, Leah and her children came and b owed a 28

Israel probably means he struggles with God. Peniel means face of God. c 31 Hebrew Penuel, a variant of Peniel

b 30

drew before dawn so that Jacob’s vision was incomplete. A full vision of God was incompatible with mortal limitations (Ex 33:20; Dt 34:10).

Genesis 33:8

down. Last of all came Joseph and Rachel, and they too b owed down. 8 Esau asked, “What’s the meaning of all these flocks and herds I met?” “To find favor in your eyes, my lord,” he said. 9 But Esau said, “I already have plenty, my brother. Keep what you have for yourself.” 10 “No, please!” said Jacob. “If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God, now that you have received me favor ably. 11 Please accept the present that was brought to you, for God has been gracious to me and I have all I need.” And because Jacob insisted, Esau accepted it. 12 Then Esau said, “Let us be on our way; I’ll accompany you.” 13 But Jacob said to him, “My lord knows that the children are tender and that I must care for the ewes and cows that are nurs ing their young. If they are driven hard just one day, all the animals will die. 14 So let my lord go on ahead of his servant, while I move along slowly at the pace of the flocks and herds before me and the pace of the children, until I come to my lord in Seir.” 15 Esau said, “Then let me l eave some of my men with you.” “But why do that?” Jacob a sked. “Just let me find favor in the eyes of my lord.” 16 So that day Esau started on his way back to Seir. 17 Jacob, however, went to Sukkoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Sukkoth. a 18 After Jacob came from Paddan Aram, b he arrived safely at the city of Shechem in Canaan and camped within sight of the city. 19 For a hundred pieces of silver, c he b ought from the sons of Hamor, the father of She chem, the plot of g round w here he p itched his tent. 20 There he set up an altar and c alled it El Elohe Israel. d 33:19 The sons of Hamor were the inhabitants of Shechem;

“children of” or “sons of” indicates membership in the tribe that Hamor founded. “The father of Shechem” may mean “the founder of Shechem.” Since Shechem was the name of both the city and the son of its prince, it appears that “Shechem” and “Hamor” were either titles or hereditary names. This was the second acquisition of Canaanite land by a patriarch (see Ge 23:4, note). 34:2 The rape of Dinah. The phrase “took her and raped her” conveys that apparently, kidnapping was also involved (v. 26). Although Shechem appeared in a more kindly light in

Dinah and the Shechemites

Now Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land. 2 When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and r aped her. 3 His heart was d rawn to Dinah daughter of Jacob; he loved the young woman and spoke tenderly to her. 4 And Shechem said to his father Ha mor, “Get me this girl as my wife.” 5 When Jacob heard that his daughter Di nah had been defiled, his sons were in the fields with his livestock; so he did nothing about it until they came home. 6 Then Shechem’s father Hamor went out to talk with Jacob. 7 Meanwhile, Jacob’s sons had come in from the fields as soon as they h eard what had happened. They were shocked and furious, because Shechem had done an outrageous thing in e Israel by sleep ing with Jacob’s daughter — a thing that should not be done. 8 But Hamor said to them, “My son She chem has his heart set on your daughter. Please give her to him as his wife. 9 Intermar ry with us; give us your daughters and take our daughters for yourselves. 10 You can settle among us; the land is open to you. Live in it, trade f in it, and acquire property in it.” 11 Then Shechem said to Dinah’s father and brothers, “Let me find favor in your eyes, and I will give you whatever you ask. 12 Make the price for the b ride and the gift I am to b ring as great as you like, and I’ll pay whatever you ask me. Only give me the young woman as my wife.” 13 Because their sister Dinah had been de filed, Jacob’s sons replied deceitfully as they a 17

Sukkoth means shelters. b 18 That is, Northwest Mesopotamia c 19 Hebrew hundred kesitahs; a kesitah was a unit of money of unknown weight and value. d 20 El Elohe Israel can mean El is the God of Israel or mighty is the God of Israel. e 7 Or against f 10 Or move about freely; also in verse 21

the rest of the story, the damage done by his violent act was irreversible (vv. 3,19; see Ge 34, Rape). “Hivites,” descendants of Canaan, were a loosely associated merchant tribe spread throughout Canaan (Ge 10:17). 34:7 The reference to Jacob’s family as Israel reveals an early nationalism. “Outrageous thing” refers to disgraceful acts of immorality often associated with Canaanite and non-Israelite practices (see 2Sa 13:12). The reaction of the brothers clearly shows that they were conscious of the family as a separate social unit.

Genesis 34:26

Dinah :

AN INNOCENT VICTIM

Dinah was the only daughter among twelve sons of Jacob. When her father, Jacob, finally settled for a while near the city of Shechem, she decided to go exploring, perhaps to find friends. In her youthful exuberance Dinah ignored the dangers of the pagan lifestyle of the young people of Shechem, although it was in direct opposition to her family traditions. She may have felt confident that she could take care of herself even in a strange country. What began as an excursion of curiosity ended in the tragedy of Dinah’s rape by the young prince of Shechem (Ge 34:2). Whatever the circumstances leading to this tragedy, Dinah surely did not expect or deserve this ultimate degradation. She would not only have to live with the trauma of rape, but she would have little chance for a happy marriage in the future. Shechem’s father Hamor approached Dinah’s father to request a marriage, which was the custom of the day. The prince wanted her so much that Hamor told Jacob to name the bride price (v. 12). Hamor also offered an alliance of their two peoples (something God had forbidden). Though Shechem’s initial act of rape was deplorable, he showed more integrity in his attempt to rectify the situation than did Dinah’s father and brothers. Through deceit they put the entire male population at a disadvantage, then slaughtered them. The result of Dinah’s visit to the city of Shechem was overwhelmingly tragic: she was raped; all the men of the town were murdered; wives and children of the townsmen were put in slavery; Jacob and his family were forced to flee their home; Dinah’s chances for a good marriage were gone; God’s name was dishonored among the idol worshipers. Even the simplest choices are often spiritual challenges in which our sisters and daughters must be cautioned that curiosity about the world can pull them into situations in which they suffer at the hands of the ungodly around them. Let parents as well be admonished to make their homes a shield and shelter for their children. See also notes on Adversity (Ac 5); Date Rape (2Sa 13); Rape (Ge 34); Siblings (Ge 37)

spoke to Shechem and his father Hamor. 14 They said to them, “We c an’t do such a thing; we can’t give our sister to a man who is not circumcised. That w ould be a disgrace to us. 15 We will enter into an agreement with you on one condition only: that you become like us by circumcising all your m ales. 16 Then we will give you our daughters and take your daughters for ourselves. We’ll settle among you and become one people with you. 17 But if you will not agree to be circumcised, w e’ll take our sister and go.” 18 Their proposal seemed good to Hamor and his son Shechem. 19 The young man, who was the most honored of all his father’s fam ily, lost no time in doing what they said, be cause he was delighted with Jacob’s daugh ter. 20 So Hamor and his son Shechem went to the gate of their city to speak to the men of

their city. 21 “These men are friendly toward us,” they said. “Let them live in our land and trade in it; the land has plenty of room for them. We can marr y their daughters and they can marry ours. 22 But the men will a gree to live with us as one people only on the con dition that our m ales be circumcised, as they themselves are. 23 Won’t their livestock, their property and all their other animals become ours? So let us agree to t heir terms, and they will settle among us.” 24 All the men who went out of the city gate agreed with Hamor and his son Shechem, and every male in the city was circumcised. 25 Three days later, while all of them were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, took their swords and attacked the unsuspecting city, killing every male. 26 They put Hamor and his son

34:17 Circumcision. The mere act would not have brought these Hivites into the line of promise. Hamor and Shechem presented it to the rest of the city as a commercial concession (v. 23). This was not the original design for the covenant sign,

which represented a special relationship to God (see Ge 17, Circumcision). 34:25 The massacre. The revenge was carried out by Dinah’s full brothers, the sons of Leah. The disabling pain of

Genesis 34:27

RAPE

THE ULTIMATE VIOLATION A woman who is raped may experience the same type of terror the Levite’s concubine must have felt (Jdg 19:23–26). Physical death is not inevitable in every case of rape, but almost any victim does feel as though a part of her has died. A rape victim may suffer for some time from nightmares, severe and lingering fears, and feelings of low self-worth. The victim of rape should be encouraged to recognize God’s promise never to leave or forsake her (Isa 41:10; Heb 13:5–6). A woman victimized by rape needs to seek comfort and healing from God, then from other believers (2Co 1:3–4). She must find a way of dealing with her anger toward her attacker. If she denies that anger, harbors it, or focuses on revenge, she is in danger of sinning herself (Heb 12:14–16). On the other hand, as she forgives the one who has wronged her, she will open herself to recovery and growth (Mt  6:14–15). The process of healing is not easy and takes time, but, as a rape victim learns to rely on God for strength as well as healing, she will also learn that her experience may be used for the Lord’s glory and honor, perhaps even by sharing the healing she has received from God with other victims. See also 2Sa 13:1–20; Mk 5:2, note; Gal 5:19–21; Eph 4:17–24; Col 3:5; 1Th 4:3–8; notes on Date Rape (2Sa 13); Healing (Ps 13; 133; Ecc 1; 2Co 5; Gal 6; Jas 5); Incest (Lev 18); Sexual Purity (1Co 7); portraits of Dinah (Ge 34); The Levite’s Defenseless Concubine (Jdg 19); Tamar (2Sa 13)

Shechem to the sword and took Dinah from Shechem’s house and left. 27 The sons of Ja cob came upon the dead bodies and looted the city w here a their sister had been de filed. 28 They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields. 29 They carried off all their wealth and all their women and children, taking as plunder everything in the houses. 30 Then Ja cob said to Simeon and Levi, “You have brought trouble on me by making me obnoxious to the Canaanites and Periz zites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.” 31 But they replied, “Should he have treated our sister like a prostitute?”

Jacob Returns to Bethel

Then God said to Jacob, “Go up to Bethel and settle there, and b uild an altar t here to God, who appeared to you when you were fleeing from your brother Esau.” 2 So Jacob said to his household and to all who were with him, “Get rid of the foreign gods you have with you, and purify your selves and c hange your c lothes. 3 Then come, let us go up to Bethel, where I will build an altar to God, who answered me in the day of my distress and who has been with me wher ever I have gone.” 4 So they gave Jacob all the foreign gods they had and the r ings in t heir ears, and Jacob buried them under the oak at Shechem. 5 Then they set out, and the terror of God fell on the towns all around them so that no one pursued them. a 27 Or because

the operation would have been at its height on the third day, making it quite possible for Simeon and Levi to act alone. The other brothers appear to have joined only in the looting (v. 27). 34:27–29 Looting the city. Jacob’s sons fell from their height of moral outrage and followed Canaanite custom themselves. Ancient Near Eastern military conquest typically included the claiming of the possessions and families of the defeated by the victors. In seizing the Hivite women, Jacob’s sons put themselves on the same level as the violent Shechem. 34:30 Jacob’s response centered not on his daughter’s honor or the morality of his sons’ revenge but on practical politics. Jacob’s comment reveals that the position of God’s chosen people within the land of promise was still precarious and that Jacob himself continued to be more concerned with pragmatic

survival than with spiritual issues. Though Dinah’s story ends here without resolution, we see from the laws of Deuteronomy 22 that God did not forget her story, as he made provision in the law for a woman so abused in Israel. 35:2 Covenant renewal. After the threat of assimilation by the Hivites, God called Jacob to Bethel to renew his covenant where the original covenant was confirmed (Ge 28:13–22). In preparation, Jacob ordered his household to rid themselves of all traces of pagan influence, such as the idols Rachel had stolen and any other idols acquired in Mesopotamia (Ge 31:19, note). The wearing of clean garments was symbolic of beginning a new way of life. Jacob buried these pagan objects to demonstrate the cleansing of his household (v. 4).

Genesis 35:12

S T E P PA R E N T H O O D

AN IMPORTANT INFLUENCE Although the Bible does not address stepparenting directly, sound Biblical principles that will ultimately bring blessings can be applied toward the responsible and godly parenting of a stepchild. A woman’s character is not determined by her circumstances. Rather the character of a woman will affect how she will respond within her circumstances—which may include stepparenting. A stepmother should begin preparation for her parenting task with the continuation of prayerful development of her own godly character. Clear examples of stepparenting as we experience it today are not found in the Bible. Most families in Bible times were what we today would call extended families—families in which several generations lived together, and the families of aunts and uncles were frequently as close as the next tent. In the New Testament, Joseph might be considered a stepparent as the legal father of Jesus, although his circumstances were quite unique. We can learn from Joseph three important qualities for godly stepparents: • he did what the Lord asked him to do (Mt 1:24); • he allowed others to give good things to the child in his care (Mt 2:11); and • he acted quickly to protect his child (Mt 2:14–15). Stepmothers today are wise to follow his example—seeking the Lord’s direction always in the relationship the Lord desires for them to have with their stepchildren, allowing others to provide blessings for the children, and providing protection from evil for the children. A stepmother can be an important influence for Christ in a child’s life by: • praying for her stepchild daily; • sharing the Word of God with her stepchild; and • including her stepchild in the fellowship of her church family. Above all, a stepmother is called upon to show “love in action” to her stepchildren—to give freely and generously to them. In order for that to be possible, a stepmother needs to ask the Holy Spirit to work in and through her, so that she might have the patience, tolerance, fortitude and courage it takes to give to a child who very often does not want to receive. A stepmother needs to remember always to allow the child’s affection for her own mother to flourish, being respectful of the relationship the child has with her mother if she is living or the memories of her life if she is dead. See also Ge 29–35; Pr 12:4; Mt 18:3, note; Eph 5:22,24,33; notes on Children (2Sa 21; Ps 128; Pr 22; Lk 15); Divorce (Mt 19); Family (Ge 32); Motherhood (1Sa 1; Isa 49; Eze 16); Parenthood (Pr 10); Remarriage (Mt 5)

6 Jacob and all the people with him came to Luz (that is, Bethel) in the land of Canaan. 7 There he built an altar, and he called the place El Bethel, a because it was t here that God revealed himself to him when he was fleeing from his brother. 8 Now Deborah, Rebekah’s nurse, died and was buried under the oak outside Bethel. So it was named Allon Bakuth. b 9 After Jacob returned from Paddan Aram, c God appeared to him again and blessed him. 10 God said to him, “Your name is Jacob, d but

you will no longer be c alled Jacob; your name amed him Israel. will be Israel. e ” So he n 11 And God said to him, “I am God Al mighty f; be fruitful and increase in number. A nation and a community of nations will come from you, and k ings will be among your descendants. 12 The land I gave to Abraham and I saac I also give to you, and I will give a 7

El Bethel means God of Bethel. b 8 Allon Bakuth means oak of weeping. c 9 That is, Northwest Mesopotamia; also in verse 26 d 10 Jacob means he grasps the heel, a Hebrew idiom for he deceives. e 10 Israel probably means he struggles with God. f 11 Hebrew El-Shaddai

Genesis 35:13

66 27 Jacob

this land to your descendants after you.” 13 Then God went up from him at the p lace where he had t alked with him. 14 Jacob set up a stone pillar at the place where God had talked with him, and he poured out a d rink offering on it; he also poured oil on it. 15 Jacob called the place where God had talked with him Bethel. a

came home to his father Isaac in Mamre, near Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed. 28 Isaac lived a hundred and eighty years. 29 Then he breathed his last and died and was gathered to his people, old and full of years. And his sons Esau and Jacob buried him.

The Deaths of Rachel and Isaac

16 Then they m oved on from Bethel. While

Esau’s Descendants

This is the account of the family line of Esau (that is, Edom).

they were still some distance from Ephrath, 2 Esau took his w ives from the wom Rachel began to give b irth and had g reat dif 17 en of Canaan: Adah daughter of Elon ficulty. And as she was having great diffi the Hittite, and Oholibamah daughter culty in childbirth, the midwife said to her, of Anah and granddaughter of Zibeon “Don’t despair, for you have another son.” 18 As she breathed her last — for she was dy the Hivite — 3 also Basemath daughter of Ishmael and sister of Nebaioth. ing — she named her son Ben-Oni. b But his 4 Adah bore Eliphaz to Esau, Base father named him Benjamin. c 19 So Rachel died and was buried on the math bore Reuel, 5 and Oholibamah bore 20 Jeush, Jalam and Korah. These were the way to Ephrath (that is, Bethlehem). Over her tomb Jacob set up a pillar, and to this day sons of Esau, who were born to him in that pillar marks Rachel’s tomb. Canaan. 21 Israel moved on a 6 Esau took his wives and sons and gain and p itched his 22 tent beyond Migdal Eder. While Israel was daughters and all the members of his living in that region, Reuben went in and household, as well as his livestock and slept with his father’s concubine Bilhah, and all his other animals and all the g oods Israel heard of it. he had acquired in Canaan, and moved to a land some distance from his broth Jacob had t welve sons: er Jacob. 7 Their possessions were too 23 The sons of Leah: great for them to remain together; the Reuben the firstborn of Jacob, land where they were staying c ould not Simeon, Levi, Judah, Issachar and support them both because of t heir live Zebulun. stock. 8 So Esau (that is, Edom) settled in 24 The sons of Rachel: the hill country of Seir. Joseph and Benjamin. 25 The sons of Rachel’s servant Bilhah: 9 This is the account of the family line of Dan and Naphtali. Esau the father of the Edomites in the hill 26 The sons of Leah’s servant Zilpah: country of Seir. Gad and Asher. These were the sons of Jacob, who were a 15 Bethel means house of God. b 18 Ben-Oni means son of my trouble. c 18 Benjamin means son of my right hand. born to him in Paddan Aram. 35:14 Jacob’s pillar was set where a memorial stone and an

altar already stood (Ge 28:22; 35:7). The introduction of the drink offering transformed the location from a memorial to a place of worship. Jacob here was fulfilling his own promise (Ge  28:20–22). 35:16 The death of Rachel. Jacob was traveling from Bethel, located to Jerusalem’s north, to Ephrath or Bethlehem (v. 19), located south of Jerusalem. Rachel’s death in childbirth was ironic, given her appeal to Jacob (Ge 30:1). The fact that Jacob changed the name of Rachel’s son was a reflection of the importance given a name in the ancient Near East; some thought that names helped to determine a child’s future (see Isa 45, Naming of Children). 36:2 Esau’s wives. Three wives are listed (vv. 2–3): Adah,

daughter of Elon the Hittite; Oholibamah, daughter of Anah; and Basemath, daughter of Ishmael. In another reference, Esau’s wives are named as Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite (Ge 26:34). Esau also married Mahalath, daughter of Ishmael (Ge 28:9). There are three possibilities for the differences in these accounts: 1) The wives have alternate names, as did Esau himself— “Edom” (Ge 25:30). 2) Esau had more than three wives, but the descendants of only these three wives are listed (vv. 2–3). 3) As the text has been passed from manuscript to manuscript over the years, there is also the possibility of an inadvertency in the process of copying.

67 10 These are the names of E sau’s sons: Elip haz, the son of E sau’s wife Adah, and Reuel, the son of Esau’s wife Bas emath. 11 The sons of Eliphaz: Teman, Omar, Zepho, Gatam and Ke naz. 12 Esau’s son Eliphaz also had a concu bine named Timna, who bore him Amalek. These were grandsons of Esau’s wife Adah. 13 The sons of Reuel: Nahath, Zerah, Shammah and Miz zah. These were grandsons of Esau’s wife Basemath. 14 The sons of Esau’s wife Oholibamah daughter of Anah and granddaughter of Zibeon, whom she bore to Esau: Jeush, Jalam and Korah. 15 These were the c hiefs a mong E sau’s de scendants: The sons of Eliphaz the firstborn of Esau: Chiefs Teman, Omar, Zepho, Kenaz, 16 Korah, a Gatam and Amalek. These were the c hiefs descended from Eli phaz in Edom; they were grandsons of Adah. 17 The sons of Esau’s son Reuel: Chiefs Nahath, Zerah, Shammah and Mizzah. T hese were the chiefs de scended from Reuel in Edom; they were grandsons of Esau’s wife Basemath. 18 The sons of Esau’s wife Oholibamah: Chiefs Jeush, Jalam and Korah. These were the c hiefs descended from Esau’s wife Oholibamah daughter of Anah. 19 These were the sons of Esau (that is, Edom), and t hese were t heir chiefs.

Genesis 36:39

24 The sons of Zibeon: Aiah and Anah. This is the Anah who discovered the hot springs c in the desert while he was grazing the don keys of his father Zibeo n. 25 The children of Anah: Dishon and Oholibamah daughter of Anah. 26 The sons of Dishon d: Hemdan, Eshban, Ithran and Keran. 27 The sons of Ezer: Bilhan, Zaavan and Akan. 28 The sons of Dishan: Uz and Aran. 29 These were the Horite chiefs: Lotan, Shobal, Zibeon, Anah, 30 Di shon, Ezer and Dishan. These were the Horite chiefs, according to their divisions, in the land of Seir.

The Rulers of Edom

31 These were the kings who reigned in Edom before any Israelite king reigned: 32 Bela son of Beor became king of Edom. His city was n amed Dinhabah. 33 When Bela died, Jobab son of Zerah from Bozrah succeeded him as king. 34 When Jobab died, Husham from the land of the Temanites succeeded him as king. 35 When Husham died, Hadad son of Be dad, who defeated Midian in the country of Moab, succeeded him as king. His city was n amed Avith. 36 When Hadad died, Samlah from Masre kah succeeded him as king. 37 When Samlah died, Shaul from Reho both on the river succeeded him as king. 38 20 These were the sons of Seir the Horite, When Shaul died, Baal-Hanan son of Akbor succeeded him as king. who were living in the region: 39 When Baal-Hanan son of Akbor died, 21 Lotan, Shobal, Zibeon, Anah, Di Hadad e succeeded him as king. His shon, Ezer and Dishan. These sons of city was n amed Pau, and his w ife’s Seir in Edom were Horite chiefs. a 16 Masoretic Text; Samaritan Pentateuch (also verse 11 and 22 The sons of Lotan: 1 Chron. 1:36) does not have Korah. b 22 Hebrew Hemam, a Hori and Homam. b Timna was Lo variant of Homam (see 1 Chron. 1:39) c 24 Vulgate; Syriac tan’s sister. discovered water; the meaning of the Hebrew for this word is uncertain. d 26 Hebrew Dishan, a variant of Dishon 23 The sons of Shobal: e 39 Many manuscripts of the Masoretic Text, Samaritan Alvan, Manahath, Ebal, Shepho and Pentateuch and Syriac (see also 1 Chron. 1:50); most Onam. manuscripts of the Masoretic Text Hadar

36:39 Baal-Hanan, meaning “Baal is gracious,” indicates worship of the Canaanite deity Baal among the Edomites.

Genesis 36:40

name was Mehetabel daughter of Ma tred, the daughter of Me-Zahab.

10 When

he told his father as well as his brothers, his father rebuked him and said, “What is this d ream you had? Will your 40 These were the c hiefs descended from mother and I and your brothers actually Esau, by name, according to their clans and come and bow down to the ground before regions: you?” 11 His brothers were jealous of him, but 41 Timna, Alvah, Jetheth, Oholibamah, his father kept the matter in mind. Elah, Pinon, 42 Kenaz, Teman, Mibzar, 43 Magdiel and Iram. T hese were the Joseph Sold by His Brothers chiefs of Edom, according to their 12 Now his brothers had gone to g raze their settlements in the land they occu fa t her’s flocks near Shechem, 13 and Israel pied. said to Joseph, “As you know, your brothers This is the family line of Esau, the father are grazing the flocks near Shechem. Come, of the Edomites. I am going to send you to them.” “Very well,” he replied. Joseph’s Dreams 14 So he said to him, “Go and see if all is Jacob lived in the land w here his fa well with your brothers and with the f locks, ther had s tayed, the land of Canaan. and bring word back to me.” Then he sent him off from the Valley of Hebron. 2 This is the account of Jacob’s family line. When Joseph arrived at Shechem, 15 a man Joseph, a young man of seventeen, was found him wandering a round in the fields tending the flocks with his brothers, the and asked him, “What are you looking for?” 16 He replied, “I’m looking for my brothers. sons of Bilhah and the sons of Zilpah, his father’s wives, and he b rought their father a Can you tell me where they are grazing t heir bad report about them. flocks?” 3 Now Israel loved Joseph more than any 17 “They have m oved on from here,” the of his other sons, because he had been born man answered. “I heard them say, ‘Let’s go to to him in his old age; and he made an or Dothan.’ ” nate a robe for him. 4 When his brothers saw So Joseph went after his brothers and that their father l oved him more than any of found them near Dothan. 18 But they saw him them, they hated him and c ould not s peak a in the distance, and before he r eached them, kind word to him. they plotted to kill him. 5 Joseph had a dream, and when he told it 19 “Here c omes that dreamer!” they said to to his brothers, they hated him all the more. each other. 20 “Come now, let’s kill him and 6 He said to them, “Listen to this dream I had: throw him into one of t hese cisterns and say 7 We were binding sheaves of g rain out in the that a ferocious anim al devoured him. Then field when suddenly my sheaf rose and stood we’ll see what c omes of his dreams.” 21 When Reuben h upright, while your sheaves gathered around eard this, he t ried to res mine and bowed down to it.” cue him from t heir h ands. “Let’s not take his 8 His brothers said to him, “Do you intend life,” he said. 22 “Don’t shed any blood. Throw to r eign over us? Will you actually rule us?” him into this cistern here in the wilderness, And they hated him all the more because of but d on’t lay a hand on him.” Reuben said his dream and what he had said. this to rescue him from them and take him 9 Then he had another dream, and he told back to his father. 23 So when Joseph came to his brothers, it to his brothers. “Listen,” he said, “I had an other d ream, and this time the sun and moon a 3 The meaning of the Hebrew for this word is uncertain; and eleven stars were bowing down to me.” also in verses 23 and 32.

37:2 The history of Jacob. This final genealogy (Heb. toledoth) introduces the last section of Genesis, the story of Joseph, and takes the godly line from its existence in a single family to its existence as a nation (Ge 47:27) in fulfillment of the first part of God’s promise to Abraham (Ge 12:1–3). 37:6 Joseph’s dreams. Throughout Genesis, dreams often

reveal God’s plans (see 15:1,12; 28:12). Joseph’s dreams placed him in the line of those chosen by God to receive blessing. 37:11 The response of the brothers. Although all of Jacob’s children are included in the covenant, Joseph was chosen for a special role. The hostility of his brothers is comparable to the hostility of Ishmael (Ge 21:8–9) and Esau (Ge 27:41).

Genesis 37:28

SIBLINGS

UNITY AND DIVERSITY The world is made up of the interweaving and intersecting between individuals and groups, which we call human relationships. Society exists as a result of these relationships. They provide companionship and communication, and through them we give and receive love and understanding. Through relationships we develop, grow, and learn, and from them we obtain self-esteem, identity and significance. All of Scripture involves relationships, both with God and with our fellow human beings. Some of the most challenging relationships are those within the family circle, especially among siblings. The Lord’s plan from the beginning has been for the family to be the foremost arena in which each of us develops identity, self-esteem, self-worth and a relationship with God. Our siblings play an important role in helping determine not only who we are but also who we become. Siblings provide one another with a unique opportunity to give and receive love as well as to develop tolerance, an appreciation for others, communication skills, an ability to forgive others, and an understanding of genuine companionship. Scripture offers these principles about sibling relationships:

1) We must allow a sibling freedom to develop his or her own traits and abilities and to pursue the unique call of God in life. Martha and Mary were very different in personality; yet each had a unique relationship with the Lord (Lk 10:38–42; Jn 11:20–44). 2) We are not to criticize our siblings in public, but we are to resolve our differences in the privacy of the family circle. Miriam paid a high price for publicly criticizing her brother’s choice of a wife (Nu  12:1–15). 3) We are to rejoice without jealousy or ill will when good things happen to our siblings (Lk 15:11–32). 4) We are to do our best always to introduce our brothers and sisters to the Lord and build up their faith, just as Andrew introduced Simon Peter to Jesus (Jn 1:40–42).

Because the way siblings relate to one another is largely based on the way they perceive their parents’ regard for them, a special burden rests on parents to treat all their children with equal love and value, just as our heavenly Father does. Yet, at the same time, each child must be nurtured according to his or her unique capabilities and attributes. Unity and diversity must be linked to togetherness and individuality and all within the framework of the family’s unified goals and direction. See also Ge 4:1–12; 21:8–14; 27:1–46; notes on Adolescence (Lk 2); Bitterness (Heb 12); Conflict: Resolution (Mt 18); Family (Ge 32; 1Sa 3; Ps 78; 127); Favoritism (Pr 28); Girlhood (Pr 1); Inheritance (Pr 13); Jealousy (SS 8)

they stripped him of his robe — the ornate robe he was wearing — 24 and they took him and t hrew him into the cistern. The cistern was empty; there was no water in it. 25 As they sat down to eat t heir meal, they looked up and saw a caravan of Ishmael ites coming from Gilead. T heir camels were loaded with spices, balm and myrrh, and they were on their way to take them down to Egypt. 37:28 Midianites is an overlapping term for Ishmaelites, who were the offspring of Ishmael. Midianites occupied land east

26 Judah said to his brothers, “What will we

gain if we kill our brother and cover up his blood? 27 Come, let’s sell him to the Ishmael ites and not lay our h ands on him; after all, he is our brother, our own flesh and blood.” His brothers agreed. 28 So when the Midianite merchants came by, his brothers p ulled Joseph up out of the cistern and sold him for twenty shekels a of a 28

That is, about 8 ounces or about 230 grams

of the Jordan, down into the Sinai peninsula. Twenty shekels of silver was two-thirds the value of an ordinary slave (Ex 21:32).

Genesis 37:29

silver to the Ishmaelites, who took him to Egypt. 29 When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes. 30 He went back to his brothers and said, “The boy isn’t t here! Where can I turn now?” 31 Then they got Joseph’s robe, slaughtered a goat and dipped the robe in the blood. 32 They took the ornate robe back to their fa ther and said, “We f ound this. Examine it to see whether it is your s on’s robe.” 33 He recognized it and said, “It is my s on’s robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces.” 34 Then Jacob tore his c lothes, put on sack cloth and mourned for his son many days. 35 All his sons and daughters came to comfort him, but he refused to be comforted. “No,” he said, “I will continue to mourn until I join my son in the grave.” So his father wept for him. 36 Meanwhile, the Midianites a sold Joseph in E gypt to Potiphar, one of Pharaoh’s offi cials, the captain of the guard.

Judah and Tamar

At that time, Judah left his brothers and went down to stay with a man of Adullam named Hirah. 2 There Judah met the daughter of a Canaanite man named Shua. He married her and made love to her; 3 she became pregnant and gave b irth to a son, who was named Er. 4 She conceived again and gave birth to a son and named him Onan. 5 She gave birth to still another son and n amed him Shelah. It was at Kezib that she gave birth to him. 6 Judah got a wife for Er, his firstborn, and her name was Tamar. 7 But Er, Judah’s first born, was wicked in the Lord’s s ight; so the Lord put him to death. 8 Then Judah said to Onan, “Sleep with your brother’s wife and fulfill your duty to 38:6 Tamar appears to have been a Canaanite. However, she, like the Moabitess Ruth, was an ancestress of Christ (Mt 1:3). God preserved his godly line despite Judah’s sin. 38:8 Onan’s duty. The custom of levirate marriage, later regulated, guaranteed the continuance of the older brother’s line (Dt 25:5–6, note). Onan’s children would have inherited Er’s name and property, perpetuating the name of his brother instead of his own, and thus displeasing Onan. Clearly, Onan’s coitus interruptus was a habitual practice; his sin lay not in the act itself but in his refusal to perform his brotherly duty (v. 9).

her as a brother-in-law to r aise up offspring for your brother.” 9 But Onan knew that the child would not be his; so whenever he s lept with his brother’s wife, he s pilled his semen on the ground to keep from providing off spring for his brother. 10 What he did was wicked in the Lord’s s ight; so the Lord put him to death also. 11 Judah then said to his daughter-in-law Tamar, “Live as a widow in your father’s household until my son Shelah g rows up.” For he thought, “He may die too, just like his brothers.” So Tamar went to live in her fa ther’s household. 12 After a long time Judah’s wife, the daugh ter of Shua, died. When Judah had recovered from his g rief, he went up to Timnah, to the men who were shearing his s heep, and his friend Hirah the Adullamite went with him. 13 When Ta mar was told, “Your fatherin-law is on his way to Timnah to shear his sheep,” 14 she took off her widow’s clothes, covered herself with a veil to disguise her self, and then sat down at the entrance to Enaim, w hich is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife. 15 When Judah saw her, he thought she was a prostitute, for she had covered her face. 16 Not realizing that she was his daughter-inlaw, he went over to her by the roadside and said, “Come now, let me s leep with you.” “And what will you give me to sleep with you?” she asked. 17 “I’ll send you a young goat from my flock,” he said. “Will you give me something as a pledge until you send it?” she asked. 18 He said, “What pledge should I give you?” “Your seal and its cord, and the staff in your hand,” she answered. So he gave them a 36

Samaritan Pentateuch, Septuagint, Vulgate and Syriac (see also verse 28); Masoretic Text Medanites

38:11 Judah had no intention of fulfilling his promise; he sent Tamar to her father’s house, though usually a widow remained with the family of her husband. 38:14 Tamar’s strategy. Tamar put on the dress of a cultic prostitute (vv. 21–22). Canaanite sheep-shearing festivals involved cultic worship and ritual prostitution as a magic aid to fertility. 38:18 Judah’s pledge. The seal was a cylindrical seal hung by a cord around the neck; its impression was the equivalent of a personal signature. Staffs were elaborately carved by their owners. Both items were instantly recognizable (vv. 25–26).

Genesis 38:27

Tamar :

DECEITFUL WIDOW

The men in Tamar’s life had failed her. Her place should have been secure as the matriarch of this prominent tribe. Instead, because of the sins of her husband, she was both childless and a widow. God had prepared for such situations by instituting the laws of levirate marriages (Dt 25:5–6, note), which assured a man’s lineage by having the brother of the deceased take the widow for his wife and produce children for his brother’s name. Judah, Tamar’s father-in-law, was responsible to see that this was done. He did attempt to accomplish this with Onan, but when this second son died because of deliberate sin (Ge 38:9–10), Judah seemed to have lost heart for the whole matter. Tamar was at her father-in-law’s mercy since she could not marry without his arranging it. In other words, she had no place inside the family and no place outside it. In addition, without heirs, the tribe of Judah now faced extinction. Unknown at the time was the importance of continuing Judah’s lineage. King David would come from this tribe, as well as Mary, the mother of Jesus, and Joseph, the husband of Mary (Mt 1:3; Lk 3:33). The lot of a widow in ancient times was a precarious one. Taking matters in her own hands, Tamar set out to right the wrong the men in her family had caused. During the festive time of sheep shearing, sympathetic magic was practiced by the Canaanites. When they wanted the gods to do something, they would enact the deed themselves, encouraging the gods to come through. Prostitution was their attempt to encourage the gods to give them a fertile year. Tamar knew Judah would be participating in this celebration. Disguising herself as a temple prostitute, heavily veiled as was customary of such women, she intercepted her father-in-law and became impregnated by him. The risk was great. For a widow to become pregnant usually meant the death sentence (see Ge 38:24). Scripture does not comment on her actions, but it does give her a prominent place in the genealogy of Christ. In Matthew 1, she is the first of only five women mentioned. Tamar’s actions were not only deceitful but a direct violation of God’s law. Nevertheless, God is able to bring about his purposes and execute his plans even when we fail. Tamar had a worthy goal, that is, to continue the line of Judah; but she did not trust God to fulfill his promises and decided to move ahead with her own plans. Even if our motivation is pure and our goal worthy, we do not please God by disobedience. See also Dt 25:5; Mt 1:3; notes on Inheritance (Pr 13); Widowhood (Ps 68; Jer 29)

to her and s lept with her, and she became pregnant by him. 19 After she left, she took off her veil and put on her widow’s c lothes again. 20 Meanwhile Judah sent the y oung goat by his f riend the Adullamite in order to get his pledge back from the woman, but he did not find her. 21 He asked the men who lived there, “Where is the shrine prostitute who was be side the road at Enaim?” “There hasn’t been any shrine prostitute here,” they said. 22 So he went back to Judah and said, “I didn’t find her. Besides, the men who lived there said, ‘There h asn’t been any s hrine prostitute here.’ ” 23 Then Judah said, “Let her keep what she has, or we will become a laughingstock. Af

ter all, I did send her this young goat, but you didn’t find her.” 24 About three months later Judah was told, “Your daughter-in-law Tamar is g uilty of prostitution, and as a result she is now pregnant.” Judah said, “Bring her out and have her burned to death!” 25 As she was being b rought out, she sent a message to her father-in-law. “I am pregnant by the man who owns these,” she said. And she added, “See if you recognize w hose seal and cord and staff these are.” 26 Judah recognized them and said, “She is more righteous than I, since I wouldn’t give her to my son Shelah.” And he did not s leep with her again. 27 W hen the time came for her to give

Genesis 38:28

birth, t here were twin boys in her womb. 28 As she was giving birth, one of them put out his hand; so the midwife took a scar let thread and tied it on his wrist and said, “This one came out first.” 29 But when he drew back his hand, his brother came out, and she said, “So this is how you have bro ken out!” And he was named Perez. a 30 Then his brother, who had the scarlet thread on his wrist, came out. And he was named Zerah. b

Joseph and Potiphar’s Wife

Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh’s officials, the captain of the guard, bought him from the Ishmaelites who had taken him there. 2 The Lord was with Jo seph so that he prospered, and he lived in the house of his Egyptian master. 3 When his master saw that the Lord was with him and that the Lord gave him success in everything he did, 4 Jo seph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care ev erything he owned. 5 From the time he put him in c harge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The bless ing of the Lord was on everything Potiphar had, both in the h ouse and in the f ield. 6 So Potiphar left everything he had in Joseph’s care; with Joseph in charge, he did not con cern himself with anything except the food he ate. Now Joseph was well-built and hand some, 7 and after a while his master’s wife took notice of Joseph and said, “Come to bed with me!” 8 But he re fused. “With me in charge,” he told her, “my master does not concern himself with anything in the h ouse; every thing he owns he has entrusted to my care. 9 No one is greater in this house than I am. 39:4 Attendant. Joseph became the superintendent of Poti phar’s estate, a position common in large Egyptian households. Potiphar concerned himself with nothing but his meals. Egyptians typically did not eat with Hebrews, probably for religious reasons (see Ge 43:32). 39:7 The temptation of Potiphar’s wife. Joseph’s reaction to the temptation of a foreign woman is presented in clear contrast to Judah’s conduct in the preceding chapter. Joseph,

My master has withheld nothing from me except you, because you are his wife. How then c ould I do such a wicked t hing and sin against God?” 10 And though she spoke to Jo seph day after day, he refused to go to bed with her or even be with her. 11 One day he went into the h ouse to attend to his duties, and none of the household ser vants was inside. 12 She caught him by his cloak and said, “Come to bed with me!” But he left his c loak in her hand and ran out of the house. 13 When she saw that he had left his cloak in her hand and had run out of the h ouse, 14 she called her household servants. “Look,” she said to them, “this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. 15 When he h eard me s cream for help, he left his cloak beside me and ran out of the house.” 16 She kept his c loak beside her until his master came home. 17 Then she told him this story: “That Hebrew slave you brought us came to me to make sport of me. 18 But as soon as I screamed for help, he left his cloak beside me and ran out of the house.” 19 When his mas ter h eard the stor y his wife told him, saying, “This is how your slave treated me,” he burned with anger. 20 Joseph’s master took him and put him in prison, the place where the king’s prisoners were con fined. But w hile Joseph was there in the prison, 21 the Lord was with him; he showed him kindness and granted him favor in the eyes of the prison warden. 22 So the warden put Jo seph in charge of all t hose held in the prison, and he was made responsible for all that was done there. 23 The warden paid no attention to anything under Joseph’s care, because the Lord was with Joseph and gave him success in whatever he did. a 29

Perez means breaking out. b 30 Zerah can mean scarlet or brightness.

the chosen one through whom Israel would be saved, held up God’s standards in the face of constant temptation (“day after day,” v. 10). 39:20 Imprisonment. The Egyptian penalty for attempted rape of a married woman was death. Joseph was only imprisoned, testifying to God’s sovereign plan. His rise further confirmed God’s watchful care (vv. 22–23).

The Cupbearer and the Baker

Some time later, the cupbearer and the baker of the king of Egypt offend ed their master, the king of Egypt. 2 Pharaoh was angry with his two officials, the c hief cupbearer and the chief baker, 3 and put them in custody in the house of the captain of the guard, in the same prison where Joseph was confined. 4 The captain of the guard assigned them to Joseph, and he attended them. After they had been in custody for some time, 5 each of the two men — the cupbear er and the baker of the king of Egypt, who were being held in prison — had a d ream the same night, and each dream had a meaning of its own. 6 When Jo seph came to them the next morning, he saw that they were dejected. 7 So he asked Pharaoh’s officials who were in cus tody with him in his master’s house, “Why do you look so sad today?” 8 “We both had dreams,” they answered, “but there is no one to interpret them.” Then Joseph said to them, “Do not in terpretations belong to God? Tell me your dreams.” 9 So the chief cupbearer told Joseph his dream. He said to him, “In my dream I saw a vine in front of me, 10 and on the vine were three branches. As soon as it budded, it blos somed, and its clusters ripened into grapes. 11 Pharaoh’s cup was in my hand, and I took the grapes, squeezed them into Pharaoh’s cup and put the cup in his hand.” 12 “This is what it means,” Joseph said to him. “The three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh’s cup in his hand, just as you used to do when you were his cupbearer. 14 But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15 I was forcibly carried off from the land of the He brews, and even here I have done nothing to deserve being put in a dungeon.” 40:1 Cupbearer and baker. “Cupbearer” is the same position

Nehemiah held under Artaxerxes (Ne 2:1). “Baker” is the superintendent of the bakery. Both were prestigious and responsible court positions. 40:5 These dreams reveal true events (Ge 37:7–9). The interpretation of dreams was an important part of Egyptian culture, and interpreters held a high position socially. Joseph’s

Genesis 41:8 16 When

the c hief baker saw that Joseph had given a favorable interpretation, he said to Joseph, “I too had a d ream: On my head were three baskets of b read. a 17 In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head.” 18 “This is what it m eans,” Joseph said. “The t hree baskets are t hree days. 19 Within three days Pharaoh will lift off your head and impale your body on a pole. And the birds will eat away your flesh.” 20 Now the t hird day was Pharaoh’s birth day, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the c hief baker in the presence of his of ficials: 21 He restored the c hief cupbearer to his position, so that he once a gain put the cup into Pharaoh’s hand — 22 but he impaled the chief baker, just as Joseph had said to them in his interpretation. 23 The chief cupbearer, however, did not remember Joseph; he forgot him.

Pharaoh’s Dreams

When two full years had p assed, Pharaoh had a d ream: He was stand ing by the Nile, 2 when out of the river there came up seven cows, s leek and fat, and they grazed among the reeds. 3 After them, seven other cows, ugly and g aunt, came up out of the Nile and s tood beside those on the riv erbank. 4 And the cows that were ugly and gaunt ate up the seven s leek, fat cows. Then Pharaoh woke up. 5 He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk. 6 After them, seven other heads of grain sprouted — thin and s corched by the east wind. 7 The thin heads of grain swallowed up the seven healthy, full h eads. Then Pharaoh woke up; it had been a dream. 8 In the morning his mind was troubled, so he sent for all the magicians and wise men of a 16 Or three wicker baskets

response placed his God above the gods of the land who gave dream interpretations to their devotees (v. 8). The accuracy of Joseph’s interpretations confirmed the superiority of his God. 40:19 To be hanged on a tree was reprehensible both in Hebrew and Egyptian cultures (Dt 21:22–23). The Egyptian rite of mummification arose from the immense importance of the dead body in the Egyptian religion.

Genesis 41:9

gypt. Pharaoh told them his d E reams, but no one could interpret them for him. 9 Then the chief cupbearer said to Pharaoh, “Today I am reminded of my shortcomings. 10 Pharaoh was once angry with his servants, and he imprisoned me and the c hief baker in the house of the captain of the guard. 11 Each of us had a dream the same night, and each dream had a meaning of its own. 12 Now a young Hebrew was there with us, a servant of the captain of the g uard. We told him our dreams, and he interpreted them for us, giv ing each man the interpretation of his d ream. 13 And things turned out exactly as he inter preted them to us: I was restored to my posi tion, and the other man was impaled.” 14 So Pharaoh sent for Joseph, and he was quickly b rought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh. 15 Pharaoh said to Joseph, “I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.” 16 “I cannot do it,” Joseph replied to Phar aoh, “but God will give Pharaoh the answer he desires.” 17 Then Phar aoh said to Joseph, “In my dream I was standing on the bank of the Nile, 18 when out of the river there came up seven cows, fat and sleek, and they g razed among the reeds. 19 After them, seven oth er cows came up — scrawny and very ugly and lean. I had never seen such ugly cows in all the land of E gypt. 20 The lean, ugly cows ate up the seven fat cows that came up f irst. 21 But even after they ate them, no one c ould tell that they had done so; they l ooked just as ugly as before. Then I woke up. 22 “In my dream I saw seven heads of grain, full and good, growing on a single s talk. 23 After them, seven other heads sprouted — withered and thin and s corched by the east eads of g rain swallowed wind. 24 The thin h up the seven good heads. I told this to the magicians, but none of them could explain it to me.” 25 Then Joseph said to Pharaoh, “The

reams of Pharaoh are one and the same. d God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good heads of grain are seven years; it is one and the same dream. 27 The seven lean, ugly cows that came up af terward are seven y ears, and so are the sev en worthless heads of g rain scorched by the east wind: They are seven y ears of famine. 28 “It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 29 Sev en y ears of g reat abundance are coming throughout the land of E gypt, 30 but seven years of famine will follow them. Then all the abundance in E gypt will be forgotten, and the famine will ravage the land. 31 The abun dance in the land will not be remembered, because the famine that follows it will be so severe. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon. 33 “And now let Pharaoh look for a discern ing and wise man and put him in charge of the land of Egypt. 34 Let Pharaoh appoint commissioners over the land to take a f ifth of the harvest of E gypt during the seven years of abundance. 35 They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. 36 This food should be held in reserve for the country, to be used during the seven y ears of famine that will come upon E gypt, so that the country may not be ruined by the fam ine.” 37 The plan seemed good to Pharaoh and to all his officials. 38 So Pharaoh asked them, “Can we find anyone like this man, one in whom is the spirit of God a ?” 39 Then Pharaoh said to Joseph, “Since God has made all this k nown to you, t here is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the t hrone will I be greater than you.”

41:16 God’s answer. Joseph’s interpretation showed the superiority of his God over the gods of the magicians and wise men. Such a showdown was repeated by Moses and Aaron (Ex 7–10). The Hebrew word for peace (shalom) is used as an idiom meaning “the correct answer.”

41:33 Joseph’s advice. Egyptian cities contained granaries for the storing of grain-taxes and the provision of the army. The supervisor of these granaries held one of the highest ranks in Egypt. Joseph recommended that an already-existing position be filled by a capable man endowed with emergency powers.

a 38 Or of the gods

Joseph in Charge of Egypt 41 So

Pharaoh said to Joseph, “I here by put you in charge of the whole land of Egypt.” 42 Then Pharaoh took his signet ring from his finger and put it on Joseph’s fin ger. He dressed him in robes of fine linen and put a gold c hain a round his neck. 43 He had him ride in a chariot as his second-incommand, a and people shouted before him, “Make way b !” Thus he put him in charge of the whole land of Egypt. 44 Then Pharaoh said to Joseph, “I am Phar aoh, but without your word no one will lift hand or foot in all Egypt.” 45 Pharaoh gave Jo seph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, c to be his wife. And Joseph went throughout the land of Egypt. 46 Joseph was thirty years old when he en tered the service of Pharaoh king of E gypt. And Joseph went out from Pharaoh’s pres ence and traveled throughout Egypt. 47 Dur ing the seven y ears of abundance the land produced plentifully. 48 Joseph collected all the food produced in t hose seven y ears of abundance in Egypt and stored it in the cit ies. In each city he put the food g rown in the fields surrounding it. 49 Joseph stored up huge quantities of g rain, like the sand of the sea; it was so much that he s topped keeping records because it was beyond measure. 50 Before the y ears of famine came, two sons were born to Joseph by Asen ath daugh ter of Potiphera, priest of On. 51 Joseph named his firstborn Manasseh d and said, “It is be cause God has made me forget all my trouble and all my father’s household.” 52 The second son he named Ephraim e and said, “It is be cause God has made me fruitful in the land of my suffering.” 53 The seven years of abundance in Egypt came to an end, 54 and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the 41:42 Joseph’s position. Joseph appeared to have been ap-

pointed vizier or governor. The signet ring carried Pharaoh’s deputized authority. “Fine linen” is an Egyptian loan-word for court dress. The gold chain was a reward for services already rendered, that is, the interpretation of the dream. Being “second in command” confirmed that Joseph was subordinate only to Pharaoh (v. 43).

41:45 Joseph’s new name indicated that Pharaoh had made

him an Egyptian citizen. The meaning of the name is uncertain,

Genesis 42:9

hole land of Egypt there was food. 55 When w all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, “Go to Joseph and do what he tells you.” 56 When the famine had s pread over the whole country, Joseph opened all the store houses and sold grain to the Egyptians, for the famine was severe throughout Egypt. 57 And all the world came to Egypt to buy grain from Joseph, because the famine was severe everywhere.

Joseph’s Brothers Go to Egypt

When Jacob learned that t here was grain in E gypt, he said to his sons, “Why do you just keep looking at each oth eard that there er?” 2 He continued, “I have h is g rain in E gypt. Go down there and buy some for us, so that we may live and not die.” 3 Then ten of Joseph’s brothers went down to buy g rain from E gypt. 4 But Jacob did not send Benjamin, Joseph’s brother, with the others, because he was a fraid that harm might come to him. 5 So Israel’s sons were among those who went to buy g rain, for there was famine in the land of Canaan also. 6 Now Joseph was the governor of the land, the person who sold g rain to all its people. So when Joseph’s brothers arrived, they bowed down to him with t heir faces to the ground. 7 As soon as Joseph saw his brothers, he recognized them, but he pretended to be a stranger and spoke harshly to them. “Where do you come from?” he asked. “From the land of Canaan,” they replied, “to buy food.” 8 Although Joseph recognized his broth ers, they did not recognize him. 9 Then he re membered his dreams about them and said a 43 Or in the chariot of his second-in-command ; or in his

second chariot b 43 Or Bow down c 45 That is, Heliopolis; also in verse 50 d 51 Manasseh sounds like and may be derived from the Hebrew for forget. e 52 Ephraim sounds like the Hebrew for twice fruitful.

but a likely translation is “the god speaks and he lives.”

41:50 Joseph’s sons. Joseph’s marriage to an Egyptian is

presented without comment; the names of Joseph’s sons are Hebrew, suggesting that his wife may have taken his faith. 42:7 Joseph’s greeting. Joseph’s actions toward his brothers were intended to determine whether their characters had changed (Ge 42–45). 42:9 Spies. Egypt was prone to invasion from Canaan, and its northeastern borders were heavily fortified. “To see where our

Genesis 42:10

to them, “You are spies! You have come to see where our land is unprotected.” 10 “No, my lord,” they answered. “Your ser vants have come to buy food. 11 We are all the sons of one man. Your servants are honest men, not spies.” 12 “No!” he said to them. “You have come to see where our land is unprotected.” 13 But they replied, “Your servants were twelve brothers, the sons of one man, who lives in the land of Canaan. The youngest is now with our father, and one is no more.” 14 Joseph said to them, “It is just as I told you: You are spies! 15 And this is how you will be tested: As surely as Pharaoh l ives, you will not leave this p lace unless your youngest brother comes here. 16 Send one of your num ber to get your brother; the rest of you will be kept in prison, so that your words may be tested to see if you are telling the t ruth. If you are not, then as surely as Pharaoh lives, you are spies!” 17 And he put them all in cus tody for t hree days. 18 On the third day, Joseph said to them, “Do this and you will live, for I fear God: 19 If you are honest men, let one of your brothers stay here in prison, while the rest of you go and take grain back for your starving house ring your youngest holds. 20 But you must b brother to me, so that your words may be verified and that you may not die.” This they proceeded to do. 21 They said to one another, “Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we w ould not listen; that’s why this distress has come on us.” 22 Reuben replied, “Didn’t I tell you not to sin a gainst the boy? But you w ouldn’t lis ten! Now we must give an accounting for his blood.” 23 They did not realize that Joseph could understand them, since he was using an interpreter. 24 He turned away from them and began to weep, but then came back and s poke to them again. He had Simeon taken from them and bound before their eyes. 25 Joseph gave orders to fill t heir bags with grain, to put each man’s silver back in his

sack, and to give them provisions for their journey. After this was done for them, 26 they loaded their g rain on t heir donkeys and left. 27 At the place where they stopped for the night one of them o pened his sack to get feed for his donkey, and he saw his silver in the mouth of his sack. 28 “My silver has been re turned,” he said to his brothers. “Here it is in my sack.” Their hearts sank and they t urned to each other trembling and said, “What is this that God has done to us?” 29 When they came to their father Jacob in the land of Canaan, they told him all that had happened to them. They said, 30 “The man who is lord over the land spoke harshly to us and treated us as though we were spying on the land. 31 But we said to him, ‘We are hon est men; we are not spies. 32 We were twelve brothers, sons of one father. One is no more, and the youngest is now with our father in Canaan.’ 33 “Then the man who is lord over the land said to us, ‘This is how I will know wheth er you are honest men: L eave one of your brothers here with me, and take food for your starving households and go. 34 But bring your youngest brother to me so I will know that you are not s pies but honest men. Then I will give your brother back to you, and you can trade a in the land.’ ” 35 As they were emptying their sacks, there in each man’s sack was his pouch of silver! When they and t heir father saw the money pouches, they were frightened. 36 Their fa ther Jacob said to them, “You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin. Everything is against me!” 37 Then Reuben said to his father, “You may put both of my sons to death if I do not bring him back to you. Entrust him to my care, and I will bring him back.” 38 But Jacob said, “My son will not go down there with you; his brother is dead and he is the only one left. If harm c omes to him on the journey you are taking, you will b ring my gray head down to the g rave in sorrow.”

land is unprotected” is translated from an idiom meaning “to pry into private affairs.” 42:16 As surely as Pharaoh lives. This oath was the Egyptian equivalent to the Hebrew “As God lives” (1Ki 17:1).

42:18 For I fear God. This was Joseph’s assurance that, even

a 34 Or move about freely

as an Egyptian, he would not act with complete injustice due to his respect for higher powers.

The Second Journey to Egypt

Now the famine was still severe in the land. 2 So when they had eaten all the grain they had b rought from E gypt, their fa ther said to them, “Go back and buy us a little more food.” 3 But Judah said to him, “The man w arned us solemnly, ‘You will not see my face again unless your brother is with you.’ 4 If you will send our brother along with us, we will go down and buy food for you. 5 But if you will not send him, we will not go down, because the man said to us, ‘You will not see my face again unless your brother is with you.’ ” 6 Is rael a sked, “Why did you bring this trouble on me by telling the man you had another brother?” 7 They replied, “The man questioned us closely about ourselves and our family. ‘Is your father s till living?’ he asked us. ‘Do you have another brother?’ We simply answered his questions. How were we to know he would say, ‘Bring your brother down here’?” 8 Then Judah said to Israel his father, “Send the boy along with me and we will go at once, so that we and you and our children may live and not die. 9 I myself will guarantee his safe ty; you can hold me personally responsible for him. If I do not b ring him back to you and set him here before you, I will bear the b lame before you all my life. 10 As it is, if we had not delayed, we c ould have gone and returned twice.” 11 Then their father Israel said to them, “If it must be, then do this: Put some of the best products of the land in your bags and take them down to the man as a gift — a lit tle balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. 12 Take double the amount of silver with you, for you must return the silver that was put back into the mouths of your s acks. Perhaps it was a mistake. 13 Take your brother also and go back to the man at once. 14 And may God Almighty a grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved.” 43:11 The giving of a present was an ancient Near Eastern custom for approaching someone of rank. Balm, a resin used for healing wounds, was extracted from a tree that grew in Gilead. “Honey” is probably grape juice boiled down to a syrup, a delicacy like the nuts. “Myrrh” was prized in Egypt for its

Genesis 43:29 15 So the men took the g ifts and double the

amount of silver, and Benjamin also. They hurried down to Egypt and presented them selves to Joseph. 16 When Joseph saw Benja min with them, he said to the steward of his house, “Take these men to my house, slaugh ter an animal and prepare a meal; they are to eat with me at noon.” 17 The man did as Joseph told him and took the men to Joseph’s house. 18 Now the men were frightened when they were taken to his house. They thought, “We were brought here because of the silver that was put back into our sacks the first time. He wants to attack us and overpower us and s eize us as s laves and take our donkeys.” 19 So they went up to Joseph’s steward and spoke to him at the entrance to the h ouse. 20 “We beg your pardon, our lord,” they said, “we came down here the f irst time to buy food. 21 But at the place where we s topped for the night we opened our sacks and each of us found his silver — the exact weight — in the mouth of his sack. So we have brought it back with us. 22 We have also brought ad ditional silver with us to buy food. We d on’t know who put our silver in our sacks.” 23 “It’s all right,” he said. “Don’t be afraid. Your God, the God of your father, has given you treasure in your sacks; I received your silver.” Then he b rought Simeo n out to them. 24 The steward took the men into Joseph’s house, gave them water to wash their feet and provided fodder for their donkeys. 25 They prepared t heir gifts for Joseph’s arriv al at noon, because they had heard that they were to eat there. 26 When Joseph came home, they present ed to him the gifts they had brought into the house, and they b owed down before him to the ground. 27 He asked them how they were, and then he said, “How is your aged father you told me a bout? Is he still living?” 28 They replied, “Your servant our father is still alive and well.” And they bowed down, prostrating themselves before him. 29 As he l ooked a bout and saw his brother a 14 Hebrew El-Shaddai

use in embalming (see chart, The Herbs of the Bible). 43:14 God Almighty (Heb. El Shaddai ) is the name used for God as he resolves difficulties or dangers for his covenant people (see Ge 17:1, note).

Genesis 43:30

Benjamin, his own mother’s son, he asked, “Is this your youngest brother, the one you told me about?” And he said, “God be gra cious to you, my son.” 30 Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there. 31 After he had w ashed his face, he came out and, controlling himself, said, “Serve the food.” 32 They served him by himself, the broth ers by themselves, and the Egyptians who ate with him by themselves, because Egyp tians could not eat with Hebrews, for that is detestable to Egyptians. 33 The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonish ment. 34 When portions were s erved to them from Joseph’s table, Benjamin’s portion was five t imes as much as anyone else’s. So they feasted and drank freely with him.

A Silver Cup in a Sack

Now Joseph gave these instructions to the steward of his h ouse: “Fill the men’s s acks with as much food as they can carry, and put each man’s silver in the mouth of his sack. 2 Then put my cup, the silver one, in the m outh of the youngest o ne’s sack, along with the silver for his grain.” And he did as Joseph said. 3 As morning dawned, the men were sent on their way with their donkeys. 4 They had not gone far from the city when Joseph said to his steward, “Go after those men at once, and when you catch up with them, say to them, ‘Why have you repaid good with evil? 5 Isn’t this the cup my master d rinks from and also uses for divination? This is a wick ed thing you have done.’ ” 6 When he c aught up with them, he re peated these words to them. 7 But they said to him, “Why does my lord say such things? 43:32 A place apart. Egyptians did not eat with Hebrews for cultic reasons. The presence of the foreigners would defile the food ritually. The word “detestable” often implies something forbidden on religious grounds. 43:34 Benjamin’s portion. The double portion was an ancient Near Eastern custom for honoring a particular guest. 44:2 The silver cup. Divination with a cup was widely practiced in Egypt (v. 5). The water was disturbed by a small coin or a drop of oil, and the resulting patterns were read and interpreted. The penalty for the theft of an object of divination

Far be it from your servants to do anything like that! 8 We even b rought back to you from the land of Canaan the silver we found inside the mouths of our sacks. So why would we steal silver or gold from your master’s h ouse? 9 If any of your servants is f ound to have it, he will die; and the rest of us will become my lord’s slaves.” 10 “Very well, then,” he said, “let it be as you say. Whoever is f ound to have it will be come my slave; the rest of you will be free from blame.” 11 Each of them quickly lowered his sack to the ground and o pened it. 12 Then the steward proceeded to s earch, beginning with the old est and ending with the youngest. And the cup was f ound in Benjamin’s sack. 13 At this, they tore t heir clothes. Then they all loaded their donkeys and returned to the city. 14 Joseph was still in the h ouse when Judah and his brothers came in, and they threw themselves to the ground before him. 15 Jo seph said to them, “What is this you have done? Don’t you know that a man like me can find things out by divin ation?” 16 “What can we say to my lord?” Judah re plied. “What can we say? How can we p rove our innocence? God has uncovered your ser vants’ g uilt. We are now my lord’s s laves — we ourselves and the one who was found to have the cup.” 17 But Joseph said, “Far be it from me to do such a thing! Only the man who was f ound to have the cup will become my s lave. The rest of you, go back to your father in peace.” 18 Then Judah went up to him and said: “Pardon your servant, my lord, let me speak a word to my lord. Do not be angry with your servant, though you are e qual to Phar aoh himself. 19 My lord a sked his servants, ‘Do you have a father or a brother?’ 20 And we answered, ‘We have an aged father, and there is a y oung son born to him in his old age. His brother is dead, and he is the only was death (v. 9). The placement of the cup in Benjamin’s sack was designed to test the brothers’ attitude toward Benjamin as the child of Rachel. 44:16 Judah’s answer. Judah attributed the finding of the cup, like the money, to a divine force he could not understand. The word “guilt” is ironic, considering the greater guilt of the sin against Joseph. Judah’s plea revealed a change in character from the greed and callousness displayed earlier (vv. 18–34; see also Ge 37).

79 one of his mother’s sons left, and his father loves him.’ 21 “Then you said to your servants, ‘Bring him down to me so I can see him for myself.’ 22 And we said to my lord, ‘The boy cannot leave his father; if he leaves him, his father will die.’ 23 But you told your servants, ‘Un less your youngest brother c omes down with you, you will not see my face again.’ 24 When we went back to your servant my father, we told him what my lord had said. 25 “Then our father said, ‘Go back and buy a little more food.’ 26 But we said, ‘We can not go down. Only if our youngest brother is with us will we go. We cannot see the man’s face unless our youngest brother is with us.’ 27 “Your servant my father said to us, ‘You know that my wife bore me two sons. 28 One of them went away from me, and I said, “He has surely been torn to pieces.” And I have not seen him s ince. 29 If you take this one from me too and harm c omes to him, you will bring my gray head down to the g rave in misery.’ 30 “So now, if the boy is not with us when I go back to your servant my father, and if my father, w hose life is closely b ound up with the b oy’s life, 31 sees that the boy isn’t there, he will die. Your servants will bring the gray head of our father down to the grave in sor row. 32 Your servant guaranteed the boy’s safety to my father. I said, ‘If I do not bring him back to you, I will bear the b lame before you, my father, all my life!’ 33 “Now then, p lease let your servant re main here as my lord’s s lave in p lace of the boy, and let the boy return with his brothers. 34 How can I go back to my father if the boy is not with me? No! Do not let me see the mis ery that w ould come on my father.”

Joseph Makes Himself Known

Then Joseph c ould no longer con trol himself before all his attendants, and he c ried out, “Have everyone leave my presence!” So t here was no one with Joseph when he made himself known to his broth 45:5 God’s

overruling sovereignty was recognized by Joseph. Despite the sins of his people, the God of the covenant sovereignly acted to carry out his plan. Joseph’s slavery was used for the preservation of the covenant line (v. 7). 45:8 Father to Pharaoh. The Egyptian title meant “advisor”

Genesis 45:16

ers. 2 And he wept so loudly that the Egyp tians h eard him, and Pharaoh’s household heard about it. 3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence. 4 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for sell ing me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will be no plow ing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on e arth and to save your l ives by a g reat deliverance. a 8 “So then, it was not you who sent me here, but God. He made me father to Phar aoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all E gypt. Come down to me; d on’t delay. 10 You shall live in the region of Goshen and be near me — you, your children and grandchildren, your f locks and herds, and all you have. 11 I will provide for you there, because five years of famine are s till to come. Otherwise you and your household and all who belong to you will become destitute.’ 12 “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my fa ther down here quickly.” 14 T hen he threw his arms a round his brother Benjamin and wept, and Benjamin embraced him, weeping. 15 And he kissed all his brothers and wept over them. Afterward his brothers talked with him. 16 When the news reached Pharaoh’s pal ace that Joseph’s brothers had come, Pharaoh a 7 Or save you as a great band of survivors

or “administrator” and was regularly given to the vizier or governor. 45:10 Goshen, later known as “Rameses,” occupied the northeastern portion of the Nile delta (Ge 47:11). It was choice, well-irrigated land. “Near me” alludes to proximity to Tanis, the royal seat.

Genesis 45:17

and all his officials were pleased. 17 Pharaoh said to Joseph, “Tell your brothers, ‘Do this: Load your animals and return to the land of ring your father and your Canaan, 18 and b families back to me. I will give you the best of the land of E gypt and you can enjoy the fat of the land.’ 19 “You are also directed to tell them, ‘Do this: Take some carts from Egypt for your children and your wives, and get your father and come. 20 Never mind about your belong ings, because the best of all Egypt will be yours.’ ” 21 So the sons of Israel did this. Joseph gave them c arts, as Pharaoh had commanded, and he also gave them provisions for their jour ney. 22 To each of them he gave new clothing, but to Benjamin he gave three hundred shek els a of silver and five sets of clothes. 23 And this is what he sent to his father: ten donkeys loaded with the best t hings of Egypt, and ten female donkeys loaded with grain and bread and other provisions for his journey. 24 Then he sent his brothers away, and as they were leaving he said to them, “Don’t quarrel on the way!” 25 So they went up out of Egypt and came to t heir father Jacob in the land of Canaan. 26 They told him, “Joseph is still alive! In fact, he is ruler of all Egypt.” Jacob was stunned; he did not believe them. 27 But when they told him everything Joseph had said to them, and when he saw the c arts Joseph had sent to car ry him back, the spirit of their father Jacob revived. 28 And Israel said, “I’m convinced! My son Joseph is still alive. I will go and see him before I die.”

Jacob

offered sacrifices to the God of his father Isaac. 2 And God spoke to Israel in a vision at night and said, “Jacob! Jacob!” “Here I am,” he replied. 3 “I am God, the God of your father,” he said. “Do not be afraid to go down to Egypt, for I will make you into a great nation t here. 4 I will go down to Egypt with you, and I will surely bring you back a gain. And Joseph’s own hand will c lose your eyes.” 5 Then Jacob left Beersheba, and Israel’s sons took t heir father Jacob and t heir chil dren and their wives in the carts that Phar aoh had sent to transport him. 6 So Jacob and all his offspring went to Egypt, taking with them their livestock and the possessions they had acquired in Canaan. 7 Jacob brought with him to E gypt his sons and grandsons and his daughters and granddaughters — all his offspring. 8 These are the names of the sons of Isra el (Jacob and his descendants) who went to Egypt:

Reuben the firstborn of Jacob. 9 The sons of Reuben: Hanok, Pallu, Hezron and Karmi. 10 The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul the son of a Canaanite woman. 11 The sons of Levi: Gershon, Kohath and Merari. 12 The sons of Judah: Er, Onan, Shelah, Perez and Zerah (but Er and Onan had died in the land of Canaan). The sons of Perez: Goes to Egypt So Israel set out with all that was his, Hezron and Hamul. and when he reached Beersheba, he a 22 That is, about 7 1/2 pounds or about 3.5 kilograms

46:1 Jacob’s journey began at Hebron and continued south about 20 miles to Beersheba. God had confirmed the covenant to Isaac at Beersheba, making it an important place of worship (Ge 26:23–25). Israel’s sacrifices were a request for divine guidance. 46:3 God guided Jacob into Egypt. Earlier, God had forbidden Isaac to enter that country (Ge 26:1–5) during a similar famine. God now planned to build a nation by isolating the Israelites within Egypt, among people who would not approve of intermarriage. In Canaan, Israel was in danger of being assimilated by the native Canaanites (Ge 34:8–10). The promise shifted from the nation (“I will surely bring you back again”) to Jacob himself (v. 4). The last phrase confirmed that Joseph would be the one to close Jacob’s eyes after death; that is,

there would be no more separation between them. 46:8 The household of Jacob. The list of those who accompanied Jacob to Egypt is grouped into 70, probably for mnemonic reasons (v. 27). The total count of persons listed is 71, including Dinah, who is not included in the count of 33 (v. 15). Er and Onan were buried in Canaan (v. 12); Joseph, Manasseh and Ephraim were already in Egypt. This reduces the number to 66 (v. 26). The narrator then re-adds Jacob, Joseph, Manasseh and Ephraim to make 70. Rather than the actual number in Jacob’s household, this number reflects only those who are actual legal ancestors of the nation of Israel. The number 70 also signified that the complete tribe had journeyed to Egypt and served as a reminder that God had done a complete work in preparing Israel for their task as God’s people.

81 13 The sons of Issachar: Tola, Puah, a Jashub b and Shimron. 14 The sons of Zebulun: Sered, Elon and Jahleel. 15 These were the sons Leah bore to Jacob in Paddan Aram, c besides his daughter Di nah. T hese sons and daughters of his were thirty-three in all. 16 The sons of Gad: Zephon, d Haggi, Shuni, Ezbon, Eri, Arodi and Areli. 17 The sons of Asher: Imnah, Ishvah, Ishvi and Beriah. Their sister was Serah. The sons of Beriah: Heber and Malkiel. 18 These were the children born to Jacob by Zilpah, whom Laban had given to his daugh ter Leah — sixteen in all. 19 The sons of Jacob’s wife Rachel: Joseph and Benjamin. 20 In Egypt, Ma nasseh and Ephraim were born to Jo seph by Asenath daughter of Potiph era, priest of On. e 21 The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. 22 These were the sons of Rachel who were born to Jacob — fourteen in all. 23 The son of Dan: Hushim. 24 The sons of Naphtali: Jahziel, Guni, Jezer and Shillem. 25 These were the sons born to Jacob by Bil hah, whom Laban had given to his daughter Rachel — seven in all. 26 All

those who went to Egypt with Ja cob — those who were his direct descen dants, not counting his sons’ w ives — num bered sixty-six persons. 27 With the two sons f who had been born to Joseph in Egypt, the members of Jacob’s family, which went to Egypt, were seventy g in all. 28 Now

Jacob sent Judah a head of him to

46:21 Benjamin had ten sons, confirming his mature age.

Comparison with Numbers 26:38–40 and 1 Chronicles 7:6–12 suggests that grandsons have been added. 46:34 Detestable. The Egyptians had an aversion to the occupation of shepherding. Joseph wanted to emphasize their nationality and profession so that Pharaoh would not keep

Genesis 47:4

Joseph to get directions to Goshen. When they arrived in the region of Goshen, 29 Jo seph had his chariot made ready and went to Goshen to meet his father Israel. As soon as Joseph appeared before him, he t hrew his arms a round his father h and wept for a long time. 30 Israel said to Joseph, “Now I am r eady to die, s ince I have seen for myself that you are still alive.” 31 Then Joseph said to his brothers and to his father’s household, “I will go up and speak to Pharaoh and will say to him, ‘My brothers and my father’s household, who were living in the land of Canaan, have come to me. 32 The men are shepherds; they tend livestock, and they have brought along their flocks and herds and everything they own.’ 33 When Pharaoh calls you in and asks, ‘What is your occupation?’ 34 you should answer, ‘Your servants have tended livestock from our boyhood on, just as our fathers did.’ Then you will be allowed to settle in the re gion of Goshen, for all shepherds are detest able to the Egyptians.” Joseph went and told Pharaoh, “My father and brothers, with t heir f locks and h erds and everything they own, have come from the land of Canaan and are now in Goshen.” 2 He c hose five of his brothers and presented them before Pharaoh. 3 Phar aoh asked the brothers, “What is your occupation?” “Your servants are shepherds,” they re plied to Pharaoh, “just as our fathers were.” 4 They also said to him, “We have come to live here for a while, because the famine is severe in Canaan and your servants’ flocks have no pasture. So now, please let your servants set tle in Goshen.”

a 13

Samaritan Pentateuch and Syriac (see also 1 Chron. 7:1); Masoretic Text Puvah b 13 Samaritan Pentateuch and some Septuagint manuscripts (see also Num. 26:24 and 1 Chron. 7:1); Masoretic Text Iob c 15 That is, Northwest Mesopotamia d 16 Samaritan Pentateuch and Septuagint (see also Num. 26:15); Masoretic Text Ziphion e 20 That is, Heliopolis f 27 Hebrew; Septuagint the nine children g 27 Hebrew (see also Exodus 1:5 and note); Septuagint (see also Acts 7:14) seventy-five h 29 Hebrew around him

them in the city; he implied that their presence there would be disturbing to Egyptians. Goshen was both fertile and politically sensitive, being located close to the border. Joseph’s maneuver guaranteed that Pharaoh would not object to his family’s settling there (Ge 47:6; see also Ge 43:32, note).

Genesis 47:5

5 Pharaoh said to Joseph, “Your father and

your brothers have come to you, 6 and the land of Egypt is before you; settle your fa ther and your brothers in the best part of the land. Let them live in Goshen. And if you know of any among them with special ability, put them in charge of my own live stock.” 7 Then Joseph brought his father Jacob in and presented him before Pharaoh. After Ja cob blessed a Pharaoh, 8 Pharaoh asked him, “How old are you?” 9 And Jacob said to Pharaoh, “The years of my pilgrimage are a hundred and thirty. My years have been few and difficult, and they do not e qual the y ears of the pilgrimage of my fathers.” 10 Then Jacob blessed b Pharaoh and went out from his presence. 11 So Joseph settled his father and his brothers in Egypt and gave them property in the best part of the land, the district of Ram eses, as Pharaoh directed. 12 Joseph also pro vided his father and his brothers and all his father’s household with food, according to the number of t heir children.

Joseph and the Famine

13 There was no food, however, in the whole region because the famine was severe; both Egypt and Canaan wasted away because of the famine. 14 Joseph collected all the money that was to be f ound in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh’s palace. 15 When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, “Give us food. Why should we die before your eyes? Our money is all gone.” 16 “Then bring your livestock,” said Joseph. “I will sell you food in exchange for your live stock, since your money is gone.” 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their s heep and goats, their cattle and don keys. And he b rought them t hrough that year with food in exchange for all their livestock. 18 When that year was over, they came to him the following year and said, “We can not hide from our lord the fact that since our money is gone and our livestock belongs to you, t here is nothing left for our lord except our bodies and our land. 19 Why should we perish before your eyes — we and our land

as well? Buy us and our land in exchange for food, and we with our land will be in bond age to Pharaoh. Give us seed so that we may live and not die, and that the land may not become desolate.” 20 So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too se vere for them. The land became Pharaoh’s, 21 and Joseph reduced the people to servi gypt to the other. tude, c from one end of E 22 However, he did not buy the land of the priests, because they received a regular al lotment from Pharaoh and had food enough from the allotment Pharaoh gave them. That is why they did not sell t heir land. 23 Joseph said to the people, “Now that I have b ought you and your land today for Pharaoh, here is seed for you so you can plant the ground. 24 But when the crop comes in, give a fifth of it to Pharaoh. The other four- fifths you may keep as seed for the f ields and as food for yourselves and your households and your children.” 25 “You have saved our lives,” they said. “May we find favor in the eyes of our lord; we will be in bondage to Pharaoh.” 26 So Joseph established it as a law concern ing land in Egypt — still in f orce today — that a fifth of the produce belongs to Pharaoh. It was only the land of the p riests that did not become Pharaoh’s. 27 Now the Israelites settled in E gypt in the region of Goshen. They acquired property there and were fruitful and increased greatly in number. 28 Jacob lived in Egypt seventeen years, and the years of his life were a hundred and fortyseven. 29 When the time drew near for Israel to die, he c alled for his son Joseph and said to him, “If I have f ound favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, 30 but when I rest with my fathers, carry me out of Egypt and bury me where they are buried.” “I will do as you say,” he said. 31 “Swear to me,” he said. Then Jo seph swore to him, and Israel worshiped as he leaned on the top of his staff. d a 7 Or greeted b 10 Or said farewell to c 21 Samaritan Pentateuch and Septuagint (see also Vulgate); Masoretic Text and he moved the people into the cities d 31 Or Israel bowed down at the head of his bed

Manasseh and Ephraim

Some time later Joseph was told, “Your father is ill.” So he took his two sons Manasseh and Ephraim a long with him. 2 When Jacob was told, “Your son Joseph has come to you,” Israel rallied his s trength and sat up on the bed. 3 Jacob said to Joseph, “God Almighty a ap peared to me at Luz in the land of Canaan, and there he blessed me 4 and said to me, ‘I am going to make you fruitful and increase your numbers. I will make you a communi ty of peoples, and I will give this land as an everlasting possession to your descendants after you.’ 5 “Now then, your two sons born to you in Egypt before I came to you here will be reck oned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the n ames of t heir brothers. 7 As I was returning from Paddan, b to my sorrow Rachel died in the land of Ca naan while we were s till on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath” (that is, Bethle hem). 8 When Israel saw the sons of Joseph, he asked, “Who are these?” 9 “They are the sons God has given me here,” Joseph said to his father. Then Israel said, “Bring them to me so I may b less them.” 10 Now Israel’s eyes were failing because of old age, and he could hardly see. So Joseph brought his sons c lose to him, and his father kissed them and embraced them. 11 Israel said to Joseph, “I never expected to see your face a gain, and now God has al lowed me to see your children too.” 12 Then Joseph removed them from Isra el’s k nees and b owed down with his face to the ground. 13 And Joseph took both of them, Ephraim on his right toward Israel’s left hand and Manasseh on his left toward Israel’s right hand, and b rought them c lose to him. 14 But Israel r eached out his r ight hand and 48:22 Joseph’s portion. This verse is obscure in meaning.

“Ridge” (lit. “shoulder” or “mountain ridge”) seems to refer to some specific area Jacob is deeding to Joseph—possibly Shechem (Heb., lit. “shoulder”). However, Jacob did not par-

Genesis 48:22

put it on Ephraim’s head, though he was the younger, and crossing his arms, he put his left hand on Manasseh’s head, even t hough Manasseh was the firstborn. 15 Then he b lessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm — may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.” 17 When

Joseph saw his father placing his r ight hand on Ephraim’s head he was dis pleased; so he took hold of his father’s hand to move it from Ephraim’s head to Manas seh’s head. 18 Joseph said to him, “No, my fa ther, this one is the firstborn; put your r ight hand on his head.” 19 But his father refused and said, “I know, my son, I know. He too will become a people, and he too will become g reat. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations.” 20 He blessed them that day and said, “In your c name will Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’ ” So he put Ephraim a head of Manasseh. 21 Then Israel said to Joseph, “I am about to die, but God will be with you d and take you d back to the land of your d fathers. 22 And to you I give one more ridge of land e than to your brothers, the ridge I took from the Am orites with my s word and my bow.” a 3 Hebrew El-Shaddai b 7

That is, Northwest Mesopotamia c 20 The Hebrew is singular. d 21 The Hebrew is plural. e 22 The Hebrew for ridge of land is identical with the place name Shechem.

ticipate in the taking of Shechem (Ge 34). Either he is speaking of the actions of his sons, or this refers to an unrecorded incident in Canaan.

Genesis 49:1

Jacob Blesses His Sons

until he to whom it belongs d shall come Then Jacob c alled for his sons and and the obedience of the nations shall be his. said: “Gather around so I can tell you 11 H e will tether his donkey to a vine, what will happen to you in days to come. his colt to the choicest branch; he will wash his garments in wine, 2 “Assemble and listen, sons of Jacob; his robes in the blood of grapes. listen to your father Israel. 12 His eyes will be darker than wine, 3 “Reuben, you are my firstborn, his teeth whiter than milk. e my might, the first sign of my 13 “Zebulun will live by the seashore strength, and become a haven for ships; excelling in honor, excelling in power. his border will extend toward Sidon. 4 Turbulent as the waters, you will no longer excel, 14 “Issachar is a rawboned f donkey for you went up onto your father’s bed, lying down among the sheep pens. g onto my couch and defiled it. 15 When he sees how good is his resting

5 “Simeon and Levi are brothers — their swords a are weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. 8 “Judah, b your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. 9 You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness — who dares to rouse him? 10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, c

49:1 Jacob’s last oracles. Genesis ends as it began, with

blessings, curses and predictions for the future of the chosen seed (see Ge 3:16–19). Jacob’s last words are echoed by Moses (see Dt 33). “In days to come” is a general phrase, meaning the time for occupation of the promised land. 49:3 The land allotted to Reuben east of the Dead Sea came under continual encroachment from Moab. The tribe of Reuben never gained real power or influence in the tribal confederacy and was condemned by Deborah as weak and irresolute during times of crisis (Jdg 5:15–16). 49:5 Simeon and Levi were condemned for the massacre of Shechem (Ge 34:25–31). Jacob’s words recall the actions of Lamech (Ge 4:23–24), emphasizing the violence and wickedness of the action. While the tribe of Simeon was later swallowed by Judah (Jos 19:2–9), Levi experienced reprieve and

place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor.

16 “Dan h will provide justice for his people as one of the tribes of Israel. 17 Dan will be a snake by the roadside, a viper along the path, that bites the horse’s heels so that its rider tumbles backward. 18 “I look for your deliverance, Lord. 19 “Gad i will be attacked by a band of raiders, but he will attack them at their heels. a 5

The meaning of the Hebrew for this word is uncertain. Judah sounds like and may be derived from the Hebrew for praise. c 10 Or from his descendants d 10 Or to whom tribute belongs; the meaning of the Hebrew for this phrase is uncertain. e 12 Or will be dull from wine, / his teeth white from milk f 14 Or strong g 14 Or the campfires; or the saddlebags h 16 Dan here means he provides justice. i 19 Gad sounds like the Hebrew for attack and also for band of raiders. b 8

was given priestly duties because the people demonstrated their faithfulness to God (Ex 32:25–29). 49:9–10 Judah is given pre-eminence among his brothers until the coming of the Messiah (v. 10). “The scepter” or “ruler’s staff” can also be rendered “commander.” “From between his feet” refers to procreation; Judah would continually produce leaders. The Hebrew word for “Shiloh,” interpreted here as “Judah” is a difficult word, not found elsewhere as a title of the Messiah. It has been interpreted both as a reference to the place Shiloh (although the city has no particular messianic function) and as a verb form meaning “until he comes to whom it [namely, the scepter] belongs.” 49:16–17 Dan. The comparison with the snake pictures Dan’s force and strength in contrast to its small size. The imagery is negative; Dan was treacherous and idolatrous (Jdg 18).

85 20 “Asher’s food will be rich; he will provide delicacies fit for a king. 21 “Naphtali is a doe set free that bears beautiful fawns. a 22 “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. b 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed c limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father’s God, who helps you, because of the Almighty, d who blesses you with blessings of the skies above, blessings of the deep springs below, blessings of the breast and womb. 26 Your father’s blessings are greater than the blessings of the ancient mountains, e the bounty of the age-old hills. than Let all these rest on the head of Joseph, on the brow of the prince among f his brothers. 27 “Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” 28 All

t hese are the t welve t ribes of Isra el, and this is what their father said to them when he blessed them, giving each the bless ing appropriate to him.

The Death of Jacob 29 Then

he gave them t hese instructions: “I am about to be gathered to my people. Bury me with my fathers in the cave in the field of E phron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought along with the field as a burial place from E phron the Hittite. 49:22 Joseph’s blessings fell upon his sons, Ephraim and Manasseh (Ge 48:13). The blessing recognized the faithfulness of the covenant God by using the name Shaddai (Heb., lit. “Mighty One,” v. 24; see Ge 17:1, note). The emphasis on nature reveals God’s superiority over the nature gods of Egypt and Canaan (vv. 25–26).

Genesis 50:10

31 There

Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. 32 The field and the cave in it were bought from the Hittites. g ” 33 When Jacob had finished giving instruc tions to his sons, he drew his feet up into the bed, b reathed his last and was gathered to his people. Joseph threw himself on his father and wept over him and kissed him. 2 Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him, 3 taking a full for ty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days. 4 When the days of mourning had passed, Joseph said to Pharaoh’s court, “If I have found favor in your eyes, speak to Pharaoh for me. Tell him, 5 ‘My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Ca naan.” Now let me go up and bury my father; then I will return.’ ” 6 Pharaoh said, “Go up and bury your fa ther, as he made you s wear to do.” 7 So Joseph went up to bury his father. All Pharaoh’s officials accompanied him — the dignitaries of his court and all the dignitaries of Egypt — 8 besides all the members of Jo seph’s household and his brothers and those belonging to his father’s household. Only their children and their flocks and herds were left in Goshen. 9 Chariots and horse men h also went up with him. It was a very large company. 10 When they r eached the threshing f loor of Atad, near the Jordan, they lamented loud ly and bitterly; and there Joseph observed a seven-day period of mourning for his father.

a 21 Or free; / he utters beautiful words b 22 Or Joseph

is a wild colt, / a wild colt near a spring, / a wild donkey on a terraced hill c 23,24 Or archers will attack . . . will shoot . . . will remain . . . will stay d 25 Hebrew Shaddai e 26 Or of my progenitors, / as great as f 26 Or of the one separated from g 32 Or the descendants of Heth h 9 Or charioteers

49:27 Benjamin. Although a small tribe, Benjamin gave Israel its first king, Saul (1Sa 9:1–2). Benjamites were fierce fighters (Jdg  19–21). 50:3 Seventy days is only two days short of the mourning period for a pharaoh and probably was done out of respect for Joseph.

Genesis 50:11

11 When

the Canaanites who lived t here saw the mourning at the threshing floor of Atad, they said, “The Egyptians are holding a sol emn cerem ony of mourning.” That is why that p lace near the Jordan is c alled Abel Miz raim. a 12 So Jacob’s sons did as he had command ed them: 13 They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had b ought a long with the field as a burial p lace from E phron the Hittite. 14 After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father.

Joseph Reassures His Brothers

15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?” 16 So they sent word to Joseph, saying, “Your father left these instructions before he died: 17 ‘This is what you are to say to Joseph: I ask you to for give your brothers the sins and the wrongs they committed in treating you so badly.’ Now p lease forgive the sins of the servants of the God of your father.” When their mes sage came to him, Joseph wept. 18 H is brothers then came and threw

50:25 Joseph’s request. Genesis ends with Israel’s isolation in Egypt, where God could purify and build up his people. Joseph’s request indicated his faith that Israel would eventually

themselves down before him. “We are your slaves,” they said. 19 But Joseph said to them, “Don’t be afraid. Am I in the p lace of God? 20 You in tended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. 21 So then, don’t be afraid. I will provide for you and your chil dren.” And he reassured them and spoke kindly to them.

The Death of Joseph 22 Joseph

stayed in Egypt, along with all his father’s family. He lived a hundred and ten years 23 and saw the t hird generation of Ephraim’s children. Also the children of Ma kir son of Manasseh were placed at b irth on Joseph’s knees. b 24 Then Joseph said to his brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.” 25 And Joseph made the Isra elites swear an oath and said, “God will sure ly come to your aid, and then you must carry my bones up from this place.” 26 So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt. a 11

b 23

Abel Mizraim means mourning of the Egyptians. That is, were counted as his

occupy the land of promise. The request was fulfilled by Moses (Ex 13:19).

AUTHOR Although no one knows who wrote the book of Esther, it was apparently written by a Jew who was familiar with Susa, the royal palace, and Persian customs. The Jewish Talmud attributes Esther to the “men of the Great Synagogue,” anonymous teachers who lived in the period between the last prophets and the earliest rabbinic scholars. Early church fathers, such as Clement of Alexandria, as well as Jewish authorities like Josephus, ascribed the book to Mordecai.

DATE The date of the book’s composition is also unknown. The events described in the story occurred during the reign of the Persian king Xerxes, whose name was rendered in Greek histories as Xerxes and who reigned 486–465 BC. Although some scholars date its composition as late as the first century BC, there is evidence to indicate the book was written shortly after the events it narrates and before the Persian Empire fell to Alexander the Great in 331 BC. The Hebrew of Esther is similar to that of the books of Chronicles and Daniel, which suggests that these three books were composed during the same period (see chart, Timeline for Ezra, Nehemiah and Esther). The author’s knowledge of Persian court life and customs and the book’s linguistic evidence point to the late fifth century BC.

BACKGROUND

Setting The story of Esther occurs during the Achaemenid period of Biblical history (559–330 BC) in the court of the Persian king Xerxes who ruled Persia from 486–465 BC. This places the events of the story at least fifty years after the decree of Cyrus (538 BC), which announced that the exiled Jews could return to Jerusalem, and about twenty-five years before Ezra’s return to Jerusalem. Esther and Mordecai were living in the royal city of Susa (Heb. Shushan). Susa had been an important political, cultural and religious center for centuries. At the time of Esther, the city was one of the capital cities of a vast empire stretching from what is now India in the east to Turkey and Ethiopia in the west. The ruins of Susa are in Iran near its border with Iraq.

Purpose As traditionally understood, the purpose of the book is to explain the origin of the Jewish holiday of Purim as a celebration of deliverance. From the Second Temple Period until now, the Megillat Esther (Heb., lit. “scroll of Esther”) in its entirety is read in the assemblies of the Jews as the central rite of the observance of Purim. Although women are normally exempt from mandatory attendance at worship, they are required to be present for the reading of Esther. The story has provided encouragement and hope for the Jews, who from that day until this, like Esther and Mordecai, have lived far from Jerusalem. The story of Esther is similar to that of Joseph in the court of the Egyptian pharaoh (see Ge 37–50) and of Daniel in the court at Babylon (see Da 1–2). Each of these stories is about a Jew who was delivered from a death plot and rose to a high position in a pagan government. The book as Christian Scripture is part of God’s saving work in history that culminated in the coming of Jesus the Messiah. It reminds Christians that God is never absent, even though those living in a world hostile to the Christian faith may not always be aware of his presence.

Audience The events recorded concern the well-being of the Jews in Persia. Certainly Jews were the original audience, but whether the book was written for the Jews living in Persia or for Jews facing a similar situation elsewhere at another time is uncertain. The book has long been included in the canon of Scripture for both Jews and Christians. Its message is relevant to readers in every generation.

Literary Characteristics The book of Esther is a prose account of an event in the life of the Jewish people who lived under Persian rule. The opening words of the book (Heb. wyhy, lit. “This is what happened”) are also used to open the historical books of Joshua, Judges, and Samuel. The reference to “the book of the annals of the kings of Media and Persia” implies that additional historical information about Mordecai was once available (Est 10:2). Such features suggest that the author intended the story to be taken as history. Irony and humor are literary features appropriately used to dramatize historical events.

THEMES A most conspicuous feature of the book of Esther is the complete absence of any mention of God, the temple, Jerusalem. or the law. In this sense, it appears to be a completely secular book, which relates its story on the purely human plane of history. Nevertheless, this book is about God’s chosen people, and it appears in both the Jewish and Christian canon of Scripture. Therefore, the book must be understood in the canonical context of redemptive history.

The major theme of the book is God’s sovereign power to work, even through pagans, in order to preserve and deliver his people. The enemies of God’s people, portrayed possibly as Amalekites in the book of Esther, cannot prevail over his purposes, even when God himself seems strangely absent (see Est 3:1). The name of the holiday, Purim (or the Festival of Lots), which celebrates this great deliverance, commemorates the theme that the destiny of God’s people will not be determined by anything other than the purposes of God himself.

OUTLINE

I. The Ascension of Esther to the Throne of Persia (1:1—2:18) A. A banquet given by the king (1:1–22) 1. Queen Vashti’s scandal (1:1–12) 2. Queen Vashti’s dethronement (1:13–22) B. The selection of a new queen (2:1–18) 1. The search for candidates (2:1–8) 2. The choosing of Esther (2:9–18)

II. The Conflict Between Mordecai and Haman (2:19—3:6) A. An assassination attempt foiled by Mordecai (2:19–23) B. Mordecai’s refusal to bow to Haman (3:1–6) III. Haman’s Evil Plan to Annihilate the Jews (3:7—7:6) A. Haman’s plot to destroy the Jews (3:7–15) B. Mordecai’s appeal to Esther for help (4:1—5:8) 1. Queen Esther’s plan (4:1–17) 2. Queen Esther’s banquet (5:1–8) C. Haman’s plot to kill Mordecai (5:9–14) D. The king’s honoring of Mordecai (6:1–14) E. Queen Esther’s revelation of Haman’s plot (7:1–6) IV. The Reversal of Haman’s Plot (7:7—9:17) A. The death of Haman (7:7–10) B. Queen Esther’s saving of the Jews (8:1—9:4) 1. A new decree (8:1–14) 2. The rejoicing of the Jews (8:15—9:4) C. The Jews’ destruction of their enemies (9:5–17) V. The Origin of Purim (9:18—10:3) A. The establishment of the Feast of Purim (9:18–28) B. The decree of Queen Esther (9:29–32) C. The advancement of Mordeai (10:1–3)

Esther 1:1

708

Queen Vashti Deposed

This is what happened during the time of Xerxes, a the Xerxes who r uled over 1 27 provinces stretching from India to Cush b: 2 At that time King Xerxes reigned from his roy al throne in the citadel of Susa, 3 and in the third year of his reign he gave a banquet for all his nobles and officials. The military lead ers of Persia and Media, the princes, and the nobles of the provinces were present. 4 For a full 180 days he displayed the vast wealth of his kingdom and the splendor and glory of his majesty. 5 When these days were over, the king gave a banquet, lasting seven days, in the enclosed garden of the king’s palace, for all the people from the least to the greatest who were in the citadel of Susa. 6 The garden had hangings of white and blue linen, fastened with c ords of w hite linen and purple material to silver r ings on mar ble pillars. There were couches of gold and silver on a mosaic pavement of porphyr y, marble, mother-of-pearl and other costly stones. 7 Wine was s erved in goblets of gold, 1:1 In Greek histories, this king was known as Xerxes I (reign-

ing 486–465 BC). 1:2 Susa had long been an important center of culture, religion, and politics. Darius (522–486 BC) chose Susa as his political and administrative capital. For Susa, see Nehemiah 1:1, note. 1:3 Cyrus, whose mother was a Mede and father a Persian, united the Median and Persian empires into one. Median customs were adopted by the Persian court, and Medes held prominent positions in the empire. At the time of Xerxes, Persia was dominant and therefore named first (cf. to Est 10:2). The joint Persian-Median Empire lasted until 330 BC when Alexander the Great marched eastward. Ancient Persia was centered in the area known today as Iraq and Iran. The area known as ancient Media covers what is now the northwest part of Iran, Azerbaijan, Ardelan in northwestern Iraq, and parts of Kurdistan. 1:5 Lavish banquets were given on many occasions (see Est 2:18). The date of this banquet (483/482 BC) and its length suggest the occasion may have been a war council to plan the ill-fated campaigns against Greece (482–479 BC). 1:6 The palace at Susa was built by Darius I, Xerxes’ father. Archaeologists have found in its dedication inscription (housed at the Louvre in Paris), a confirmation of its lavish appointments and ornamentation. Excavation has determined that the king received visitors in a large hall separated from the king’s private living quarters by a courtyard. The hall contained 36 columns and was flanked on three sides by porticoes, each having two rows of six columns. The remains of colorfully glazed decorative brick, which formed large mosaics of human figures, winged lions and bulls, sphinxes and winged sun disks, have also been unearthed at Susa. The foundation charter describes the materials used to build the royal compound (cedar, gold, ivory, lapis lazuli, turquoise and marble) as tribute coming from all parts of the Persian Empire.

each one different from the other, and the royal wine was abundant, in keeping with the king’s liberality. 8 By the k ing’s command each guest was allowed to drink with no restrictions, for the king instructed all the wine stewards to s erve each man what he wished. 9 Queen Vashti also gave a banquet for the women in the royal palace of King Xerxes. 10 On the sev enth day, when King Xer xes was in high spirits from wine, he com manded the seven eunuchs who served him — Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar and Karkas — 11 to bring before him Queen Vashti, wearing her roy al c rown, in order to display her beauty to the people and nobles, for she was lovely to look at. 12 But when the attendants delivered the king’s command, Queen Vashti refused to come. Then the king became furious and burned with anger. 13 Since it was customary for the king to consult experts in matters of law and j ustice, a 1 Hebrew Ahasuerus; here and throughout Esther b 1

That is, the upper Nile region

1:9 Greek historians record that Amestris was the name of

Xerxes’ wife. Some have attempted to identify this name as the Greek spelling of Vashti (or even of Esther). Others believe Amestris was neither Vashti nor Esther and that Xerxes had more than one woman who was referred to as his “wife.” 1:10 Eunuchs were castrated men employed to guard the harem. Because the legitimacy of the king’s offspring was of paramount importance, no men except eunuchs were permitted contact with the harem. 1:11 The Targum Rishon (a translation, with commentary, of the OT into Aramaic) includes the word “naked” in its translation of v. 11. The traditional Jewish reading of this story was that Xerxes commanded Vashti to parade naked around his drunken party. Vashti refused this humiliating request. Her act is interpreted by some as more than a queen’s rebellion against her king (v. 16). The king’s advisers surmised that Vashti’s refusal could well influence the way other women in the kingdom responded to their husbands, bringing widespread upheaval and discord in homes throughout the land (vv. 17–18). 1:12 Herodotus, a Greek historian of the Persian period, writes in less than flattering terms about Xerxes as a very impatient, easily angered ruler who had a widespread reputation as a voracious womanizer. The characterization of Xerxes in the book of Esther is consistent with that (see v. 12; Est 2:1,4; 7:7). 1:13–14 The “experts” were official advisers found in all the courts of the ancient Near East. “Understood the times” is a phrase used to suggest that the wise men could determine by divination and astrology the most opportune time for action (see Isa 47:13; Da 2:27; 5:15). Both Herodotus and Ezr 7:14 record that seven men formed the council of the king’s closest advisers. Lesser officials, such as Haman, also had wise men to advise them (see Est 6:13).

709

Esther 1:22 A ra l Sea

PERSIAN EMPIRE

Ox Ca sp

B lac k Sea

ian

Athens

PERSIA

Sardis

Byblos Tyre Joppa

terranean Sea

Damascus

Jerusalem Pelusium

Nineveh Ecbatana Behistun

Ashur

Arabi an De ser t

Sippar Babylon

Susa

Pasargadae Persepolis Pe

Memphis

N ile R.

300 km.

R Eu

Aleppo

Sais

SALAMIS ISLAND

T i g ri Harran

Medi

Thermopylae

Red Sea

Aswan (Elephantine)

300 miles

he spoke with the wise men who under stood the times 14 and were clos C U eSstH to the king — Karshena, Shethar, Admatha, Tar shish, Meres, Marsena and Memukan, the seven nobles of Persia and Media who had special access to the king and were highest in the kingdom. 15 “According to law, what must be done to Q ueen Vashti?” he asked. “She has not obeyed the command of King Xerxes that the eunuchs have taken to her.” 16 Then Memukan replied in the presence of the king and the nobles, “Queen Vashti has done wrong, not only against the king but also a gainst all the nobles and the peo ples of all the provinces of King Xerxes. 17 For the queen’s conduct will become known to all the women, and so they will despise their husbands and say, ‘King Xerxes commanded Queen Vashti to be brought before him, but she would not come.’ 18 This very day the Per sian and Median women of the nobility who

have heard about the queen’s conduct will respond to all the king’s nobles in the same way. There will be no end of disrespect and discord. 19 “Therefore, if it pleases the king, let him issue a royal decree and let it be written in the laws of Persia and Media, which cannot be repealed, that Vashti is never again to en ter the presence of King Xerxes. Also let the king give her royal position to someone else who is better than she. 20 Then when the king’s edict is proclaimed throughout all his vast realm, all the women will respect t heir husbands, from the l east to the greatest.” 21 The king and his nobles were p leased with this advice, so the king did as Memukan proposed. 22 He sent dispatches to all parts of the kingdom, to each province in its own script and to each people in their own lan guage, proclaiming that every man should be ruler over his own household, using his native tongue.

1:22 Many languages were spoken such as Old Persian, Elamite, and Babylonian dialects, as well as Assyrian, Arabic, and Indo-European dialects. Aramaic was the lingua franca used for trade and diplomacy across the empire. Inscriptions

from the reign of Xerxes are mostly trilingual, in Old Persian, Babylonian (Akkadian), and Elamite. Throughout the empire there was an excellent postal system using horses and riders in relays (see Est 8:10).

710

Esther 2:1

Vashti :

DEPOSED QUEEN

The pride and splendor of the Medo-Persian Empire were on display for 180 days before all of King Xerxes’ officials and allies. Building support for his coming Greek campaign (482–479 BC), the king climaxed his lavish celebration with a seven-day banquet for citizens of Susa, the site of his royal palace. Persian monarchs insisted upon deference. Not even the queen was allowed into the throne room unless summoned. To be called by the king was a rigid order, not an invitation. On the final day of the feast such a bid was issued for Queen Vashti, who refused to come. She was hosting her own feast for the women of the palace when she was called to appear before the men. Her action could have been a response to the Near Eastern custom that dictated that women, including the queen, be excluded from such revelry. Some historians believe she feared the gawking of a crowd of drunken officials and commoners; others suggest that she was pregnant at the time. Vashti’s decision to disobey the order of Xerxes, probably assuming he would forgive her later, was a serious miscalculation. The sovereign had announced her arrival in front of his guests, making her refusal equally public, and the king was humiliated in the presence of his subjects. The king and his counselors realized immediately that disastrous repercussions could occur in every household, as other wives might follow the queen’s precedent. The king acted upon the advice of his officials, whereas Vashti herself had apparently unwisely made the decision to defy her husband and king. A decree was sent out, and Vashti was eventually replaced by Queen Esther. The two queens, one a Gentile and the other a Jewess, demonstrate diverse and antithetical responses. Unlike Esther, who courageously yet humbly disobeyed the king by appearing unsummoned, Vashti defiantly disregarded his command with no recorded apology or explanation. Esther acted in the best interests of her people whose lives were in her hands and at the request of her foster parent. Vashti apparently acted in her own interest and without counsel or petition of anyone. Yet each is used sovereignly to accomplish God’s purposes. Vashti lives in history as the queen who was deposed for daring to challenge her husband as well as the irrevocable royal law of the Medes and Persians. See also notes on Influence (Est 4); Submission (1Pe 3)

Esther Made Queen

women into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch, who is in charge of the women; and let beauty treatments be given to them. 4 Then let the young woman who pleases the king be q ueen instead of Vashti.” This advice appealed to the king, and he fol lowed it. 5 Now t here was in the citadel of Susa a

2:3 Fathers may not have brought their daughters voluntarily

the reign of Xerxes, an official from Susa named Marduka, who may be this same Mordecai, is mentioned. This first mention of the “Jews” in the book links this story to the history of Israel. The term “Jew” was used of the Israelites from the time of the exile (see Jos, Terminology for the Land and People of God). The identification of Mordecai as a descendant of Kish, a Benjamite, reminds those familiar with the Bible of Israel’s first king, Saul, who was also introduced as a Benjamite and the son of Kish (1Sa 9:1; 14:51). If Kish in both books refers to the same person, then it is being used

Later when King Xerxes’ fury had subsid ed, he remembered Vashti and what she had done and what he had decreed about her. 2 Then the king’s personal attendants proposed, “Let a s earch be made for beauti ful y oung virgins for the king. 3 Let the king appoint commissioners in every province of his realm to bring all these beautiful young

to the palace (v. 2). Historical sources attest that the harems of two other Persian kings, Darius II and Artaxerxes II, were replenished by a mass gathering of virgins from throughout the empire. 2:5 Mordecai (lit. “man of Marduk”) is the Hebrew form of his Babylonian name, which contained the name of Marduk, the state god of Babylon. A common practice during the Diaspora was to give an individual both a Babylonian and Hebrew name (see Da 1:6–7). In an undated document, possibly from

711 Jew of the t ribe of Benjamin, named Morde cai son of Jair, the son of Shimei, the son of Kish, 6 who had been carried into exile from Jerusalem by Nebuchadnezzar king of Bab ylon, among t hose taken captive with Jehoi achin a king of Judah. 7 Mordecai had a cousin named Hadassah, whom he had b rought up because she had neither father nor mother. This young woman, who was also k nown as Esther, had a lovely figure and was beautiful. Mordecai had taken her as his own daughter when her father and mother died. 8 When the k ing’s order and e dict had been proclaimed, many young women were brought to the citadel of Susa and put un der the care of Hegai. Esther also was taken to the k ing’s palace and entrusted to Hegai, who had charge of the harem. 9 She pleased him and won his favor. Immediately he pro vided her with her beauty treatments and special food. He assigned to her seven female attendants selected from the king’s palace and moved her and her attendants into the best p lace in the harem. 10 Esther had not revealed her nationality and family background, because Mordecai had forbidden her to do so. 11 Every day he walked back and forth near the courtyard of the harem to find out how Esther was and what was happening to her. 12 Before a young woman’s turn came to go in to King Xerxes, she had to complete t welve months of beauty treatments prescribed for the women, six months with oil of myrrh and six with perfumes and cosmetics. 13 And this is how she would go to the king: Any thing she wanted was given her to take with her from the harem to the king’s palace. 14 In the evening she would go there and in the morning return to another part of the as an ancestral family name. Otherwise, there may have been two men named Kish, one the father of Saul, the other a more recent ancestor of Mordecai. This genealogy sets the stage for the conflict that is to arise between Mordecai and Haman (see Est 3:1, note).

2:6 For Jehoiachin, see 2 Kings 24:6–17; chart, The Kings with Two Names.

2:7 Hadassah, meaning “myrtle,” is Esther’s Hebrew name.

The myrtle plant was used metaphorically in the OT to symbolize the Lord’s forgiveness and acceptance of his people (see Isa 55:13). Her Babylonian name Esther (lit. “star”) may be a form of the name Ishtar, the Babylonian goddess of love and war.

2:13 “Anything she wanted” may have been clothing and jew-

Esther 2:14

B E A U T Y P R E PA R AT I O N S

ESTHER’S MAKEOVER The meaning of the phrase “anything she wanted was given her” is uncertain (Est 2:13). Clothing and jewelry, which possibly the young woman was allowed to keep as a “wedding” gift from the king, may have been provided. The ancient beauty process referred to as “six months . . . with perfumes” has been illuminated by the archaeological find of a cosmetic burner from this period (Est 2:12). During the Persian period and even among some Arabian tribes in this century, women would build a small charcoal fire in a pit in the floor. A fragrant oil, such as that from sandalwood, cloves, myrrh or rose, would be placed in the cosmetic burner and heated in the fire. The woman would crouch naked over the burner with her robe draped over her head and body to form a tent. As she perspired, her open pores absorbed the fragrance of the oil. By the time the fire burned out, her skin and clothing would be thoroughly perfumed. Aromatic oils and spices were Persia’s major export. See also article, What They Left Behind; notes on Jewelry (Ex 28); Clothing (Eze 16); Cosmetics (Ex 30)

harem to the care of Shaashgaz, the k ing’s eunuch who was in charge of the concu bines. She would not return to the king un less he was pleased with her and summoned her by name. a 6 Hebrew Jeconiah, a variant of Jehoiachin

elry, which the young women in this process may have been allowed to keep as a “wedding” gift from the king. 2:14 The two different parts of the harem mentioned are the “best place in the harem” (v. 9) and the concubines’ part of the harem. The virgins were kept in the first area of the harem. After a woman had sexual relations with the king, she was moved to the second area of the harem where the king’s offspring were reared. From this area she would never depart—even to other areas of the palace—unless the king summoned her to his presence by name (see 2Sa 20:3). Both parts were securely guarded by eunuchs. The king’s living quarters in the royal palace were separate from the harem but were within the same heavily guarded royal compound.

Esther 2:15

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ADOPTION

CHOSEN CHILDREN In the process of adoption, an individual—whether relative or not—assumes parental responsibility for the child of another, as Mordecai adopted his young relative Esther after the death of her parents. Joseph adopted Jesus to be recognized as his own son in the eyes of God and man. This gave all legal inheritance rights traceable through Joseph to Jesus (Mt 1:1–25), assigning to him legal claim to the Davidic throne. Spiritually, we are the children of God by adoption just as Jesus was the child of Joseph by adoption. This process of adoption gives to the one adopted full family standing and rights (Ro 8:15–17). This transaction is a divinely authorized, God-blessed and legally binding means for adding to the family unit and passing on the family inheritance (Gal 4:5; Eph 1:5). Though the Bible does not present explicit legal process or rights and responsibilities demanded for adoption, Old Testament examples are found (Esther’s adoption by Mordecai, Est 2:15; Moses by Pharaoh’s daughter, Ex 2:10) in addition to the use of the adoption motif in explaining God’s relationship to his people Israel (Dt 14:2). In the New Testament, adoption describes the believer’s relationship with the Lord (Gal 4:3–7; Eph 1:1–6). When a woman accepts Jesus as Savior, the Holy Spirit completes a transaction of adoption on her behalf. She becomes God’s daughter and he, her Abba (Aramaic) or “Daddy.” As God’s adopted daughters, we will inherit a perfect home with him, and in the meantime we have immediate access to him for comfort, direction and provision. He adopted us with pleasure and will never revoke our adoption. See also Mt 18:3, note; Ro 9:4; notes on Children (2Sa 21; Ps 128; Pr 22; Lk 15); Family (Ge 32; 1Sa 3; Ps 78; 127); Parenthood (Pr 10); Salvation (Eph 2)

15 When the turn came for Es ther (the young woman Mordecai had adopted, the daughter of his uncle Abihail) to go to the king, she a sked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested. And Esther won the favor of everyone who saw her. 16 She was taken to King Xerxes in the royal residence in the t enth month, the month of Tebeth, in the seventh year of his reign. 17 Now the king was attracted to Esther more than to any of the other women, and she won his favor and approval more than

the virgins were assembled a sec ond time, Mordecai was sitting at the king’s gate. 20 But Esther had kept secret her famil y background and nationality just as Mordecai

2:15 Abihail (Heb., lit. “my father is might”), Esther’s father, is mentioned twice (v. 15; Est 9:29). 2:16 The month of Tebeth corresponds to December– January in the modern calendar (see chart, The Jewish Sacred Calendar). The “seventh year of his reign” would be December, 480 BC, or January, 479 BC or some four years after Vashti was deposed (see Est 1:3). The king was occupied during these years by his disastrous war with Greece (482–479 BC). 2:17 The favor and approval Esther received from the king hinted at the influential role she would play. According to the Jewish Talmud, Esther was one of the four most beautiful women who ever lived, along with Rahab, Sarah, and Abigail.

Evidently, the king had no desire to look further for a queen after he had seen Esther. 2:18 A holiday implies more than release from work. It may include the freeing of slaves, the forgiving of debt and the r emission of tribute or military service (see also Est 1:5, note). 2:20 Esther continued to listen to and be obedient to Mordecai even as the queen. For Esther to obey Mordecai’s instruction to conceal her identity as a Jew, she would have had to eat, dress and live in ways that probably would have violated Jewish ceremonial law. Interestingly, the Septuagint (LXX) adds a statement that Mordecai told Esther “to fear God and

any of the other virgins. So he set a royal c rown on her head and made her q ueen in stead of Vashti. 18 And the king gave a g reat banquet, Esther’s banquet, for all his no bles and officials. He proclaimed a holiday throughout the provinces and distributed gifts with royal liberality.

Mordecai Uncovers a Conspiracy 19 When

713 had told her to do, for she continued to fol low Mordecai’s instructions as she had done when he was bringing her up. 21 During the time Mordecai was sitting at the king’s gate, Bigthana a and Teresh, two of the k ing’s officers who guarded the doorway, became angry and conspired to assassinate King Xerxes. 22 But Mordecai found out about the plot and told Queen Esther, who in turn reported it to the king, giving credit to Mor decai. 23 And when the report was investi gated and found to be true, the two officials were impaled on p oles. All this was recorded in the book of the annals in the presence of the king.

Haman’s Plot to Destroy the Jews

After these events, King Xerxes honored Haman son of Hammedatha, the Agag ite, elevating him and giving him a seat of honor higher than that of all the other no bles. 2 All the royal officials at the k ing’s gate knelt down and paid honor to Haman, for the king had commanded this concerning him. But Mordecai would not k neel down or pay him honor. 3 Then the royal officials at the k ing’s gate asked Mordecai, “Why do you disobey the king’s command?” 4 Day after day they spoke to him but he refused to comply. Therefore

to perform his commandments.” The Bible does not evaluate or commend her behavior in the Persian court in a direct way. 2:21 Mordecai sat at the king’s gate. This phrase does not refer to a leisurely pastime but means Mordecai had gained an official position within the court of the king. Much administrative and judicial business was conducted in the gate, which was a large building forming the entrance to the royal compound (see Est 4:6, note). Mordecai’s position gave him access to much of the royal compound but not to the harem or the palace. 3:1 Haman was associated with Agag, king of the Amalekites, whom Saul (a son of Kish, like Mordecai) had failed to kill when he defied God’s command more than 500 years before (v. 1; Est 8:3,5; 9:24; see 1Sa 15:1–9). The Amalekites were a nomadic people of the southern desert region who frequently raided the Israelites. They had a long history of animosity with Israel, which began when they were the first nation to war with Israel after the exodus. (Ex 17:8–16; see also Dt 25:17–19). The name “Amalekite” came to refer to any indistinct group of Israel’s enemies. The conflict between Mordecai and Haman is portrayed as a continuation of the conflict between Israel and the Amalekites. 3:2 The custom of kneeling down and paying homage to those ranking members of the court was common and widespread (see 1Sa 24:8; 2Sa 14:4; 1Ki 1:16). Mordecai’s refusal may have been on the grounds that such an act would be considered idolatry (v. 4), or he, as a Jew, may have refused to bow to

Esther 3:9

they told Haman about it to see whether Mordecai’s behavior would be tolerated, for he had told them he was a Jew. 5 When Haman saw that Mordecai would not k neel down or pay him honor, he was enraged. 6 Yet having learned who Morde cai’s people were, he s corned the idea of kill ing only Mordecai. Instead Haman looked for a way to destroy all Mordecai’s people, the Jews, throughout the w hole kingdom of Xerxes. 7 In the t welfth year of King Xerxes, in the first month, the month of Nisan, the pur (that is, the lot) was cast in the presence of Haman to select a day and month. And the lot fell on b the twelfth month, the month of Adar. 8 Then Haman said to King Xerxes, “There is a certain people dispersed among the peo ples in all the provinces of your kingdom who keep themselves separate. Their customs are different from those of all other people, and they do not obey the king’s laws; it is not in the k ing’s best interest to tolerate them. 9 If it pleases the king, let a decree be issued to destroy them, and I will give ten thousand talents c of silver to the king’s administrators for the royal treasury.” a 21 Hebrew Bigthan, a variant of Bigthana b 7 Septuagint;

Hebrew does not have And the lot fell on. c 9 That is, about 375 tons or about 340 metric tons

Haman, the Agagite (Amalekite), because the Amalekites were long-standing enemies of the Israelites. 3:7 The months of the Jewish calendar were renamed sometime during the exile (see chart, The Jewish Sacred Calendar). Nisan, formerly Abib, was the month in which the Lord brought Israel out of Egypt and in which all subsequent generations of Jews have celebrated Passover (Dt 16:1). While the Jews celebrated their deliverance from Egypt, Haman was casting the “lot” to determine when they would be destroyed. The appointed date would be March or April 474 BC a month before the next celebration of Passover. Esther had been queen about five years (see Est 2:16). Pur is the singular form of an Akkadian word that was adopted into the Hebrew language referring to a little cube made of clay or glass with an inscription or dots on each side of the cube. The purim (Heb. plural of pur) were used throughout the ancient Near East to solicit decisions from the gods. This practice was also used by the Israelites (see Jos 18:6; Pr 16:33). The celebration of that deliverance was named “Purim” (lit. “lots”) to commemorate God’s sovereignty over the gods of the oppressors (see chart, The Festival of Purim). A roll of the dice had no power to determine the destiny of God’s people. 3:9 Ten thousand talents of silver is an enormous amount— over two tons! The total income of the Persian Empire under Xerxes’ father Darius was 14,560 talents. Haman offered to increase the king’s treasury by about two-thirds the national income, presumably by plundering the wealth of the Jews (see Est 4:7, note).

Esther 3:10

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10 So the king took his signet ring from his

finger and gave it to Haman son of Hamme datha, the Agagite, the enem y of the Jews. 11 “Keep the money,” the king said to Haman, “and do with the people as you please.” 12 Then on the thirteenth day of the first month the royal secretaries were summoned. They wrote out in the script of each province and in the language of each people all Ha man’s orders to the k ing’s satraps, the gover nors of the various provinces and the nobles of the various peoples. T hese were written in the name of King Xerxes himself and sealed with his own ring. 13 Dispatches were sent by couriers to all the k ing’s provinces with the order to destroy, kill and annihilate all the Jews — young and old, women and chil dren — on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods. 14 A copy of the text of the e dict was to be issued as law in every province and made known to the people of every nationality so they would be ready for that day. 15 The couriers went out, spurred on by the king’s command, and the e dict was issued in the citadel of Susa. The king and Haman sat down to d rink, but the city of Susa was be wildered.

3 In every province to which the edict and or

When Mordecai learned of all that had been done, he tore his clothes, put on sackcloth and ashes, and went out into the city, wailing loudly and bitterly. 2 But he went only as far as the king’s gate, because no one clothed in sackcloth was allowed to enter it.

der of the king came, t here was g reat mourn ing among the Jews, with fasting, weeping and wailing. Many lay in sackcloth and ashes. 4 When Esther’s eunuchs and female at tendants came and told her a bout Mordecai, she was in great distress. She sent clothes for him to put on instead of his sackcloth, but he would not accept them. 5 Then Esther summoned Hathak, one of the king’s eu nuchs assigned to attend her, and ordered him to find out what was troubling Morde cai and why. 6 So Hathak went out to Mordecai in the open square of the city in f ront of the king’s gate. 7 Mordecai told him everything that had happened to him, including the exact amount of money Haman had promised to pay into the royal treasury for the destruc tion of the Jews. 8 He also gave him a copy of the text of the e dict for t heir annihilation, which had been published in Susa, to show to Esther and explain it to her, and he told him to instruct her to go into the king’s pres ence to beg for mercy and plead with him for her people. 9 Hathak went back and reported to Esther what Mordecai had said. 10 Then she instruct ed him to say to Mordecai, 11 “All the king’s of ficials and the people of the royal provinces know that for any man or woman who ap proaches the king in the inner court without being summoned the king has but one law: that they be put to death unless the king ex tends the gold scepter to them and s pares their lives. But thirty days have p assed s ince I was c alled to go to the king.”

3:10 The king’s signet ring was the symbol of full executive power. Its imprint was the equivalent of a legally binding signature. By giving Haman his signet ring, the king was giving him the authority to issue a decree in the king’s name (see Est 8:8). 3:12 The governing hierarchy of the Persian Empire was well organized. “Satraps,” a Hebrew spelling of a Persian title, were rulers of large regions. “Governors” ruled over provinces within satrapies. Under Persian rule, Nehemiah was the governor of Judah (Ne 5:14). “Nobles” were local authorities. The decree with the king’s seal was sent to all levels of the Persian government. 3:15 Herodotus, a Greek historian of the Persian period, explained that Persian kings customarily deliberated weighty matters of state while inebriated. When the “king and Haman sat down to drink,” they were not necessarily celebrating but more probably were confirming deliberations on the matter. 4:1–3 Sackcloth and ashes were an almost universal sign

of grief in the ancient Near East throughout the OT period (see 1Ki 21:27; Da 9:3; Jnh 3:6; Mt 11:21). Although Mordecai had access to the royal compound, he could not enter while so attired. 4:6 Archaeologists have uncovered the king’s gate—a large building, 131 by 92 feet, with a central room 69 feet square. The discovery that the gate opened onto a city square corroborates the accuracy of details such as that given in this verse. 4:7 Mordecai had heard of Haman’s offer to increase the royal treasury enormously at the expense of the Jews; he apparently had not heard that the king refused the money (Est 3:11). Before marrying Esther, Xerxes had fought and lost a costly war with Greece (482–479 BC). Perhaps Mordecai reasoned that the fate of the Jews was sealed because Haman had made an offer the king could not afford to refuse (see Est 3:9, note). 4:11 The law that no one, not even his family, could approach the king unsummoned was a defense against assassination. Anyone wishing to see the king was expected to send

Mordecai Persuades Esther to Help

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Esther 4:14

Esther :

A COURAGEOUS QUEEN

How could a modern-day woman imagine the fear and insecurity that would plague Queen Esther, who was chosen solely on the basis of her beauty and appeal to the king? She was no princess with the clout of her father’s kingdom to enhance her position in the court. When she was not summoned for thirty days, she did not know if the king had found someone more pleasing or if she was merely losing her influence. As a displaced, orphaned Jewess, Esther had been reared by Mordecai, an older relative. Whether at his bidding, by force of evil officials or by her own choice, she had entered the beauty contest and won. Now Mordecai’s sources informed Esther that the Jewish people were scheduled for extinction by the wicked Haman, a self-promoter who had elevated himself to vice-regent, second only to the monarch, King Xerxes. Faced with a desperate challenge to survival, Esther pondered Mordecai’s question: “Who knows but that you have come to your royal position for such a time as this?” (Est 4:14). Three principles are embodied in his advice:

1) No place of privilege can ever exempt a person from responsibility to respond to God’s call. 2) Although a situation may look hopeless, God is never helpless. 3) A God-given opportunity is an individual’s received privilege.

Courageously Esther formulated her plan, even if it meant dying in the effort. In the court she had been taught to prepare herself physically, but she had also learned to prepare herself spiritually, as was evidenced by her fasting (Est 4:16; 9:31). According to Near Eastern tradition, with patience the queen invited Xerxes and Haman to a pair of banquets. Then, seizing the right moment, she presented her case, not questioning the king’s justice or righteousness but humbly asking for mercy for herself and her people. Divine guidance seemingly directed Esther’s thoughts, words and actions. She had won the respect and the ear of her royal husband. In response, he assigned to her the task of rewriting the law (see Est 9:29), and she became quite properly the heroine of her people. To every woman she is a reminder of God’s sovereignty. God used her beauty, her intelligence and perhaps even her respectful attitude toward her husband, as well as her remarkable, fearless faith to accomplish his will. Through her obedience, Esther became a true “star” (the meaning of her Persian name) in the kingdom. See also notes on Heroines (Heb 11); Influence (Est 4); Submission (1Pe 3); chart on Esther: A Leader of the Jews

12 When

Esther’s w ords were reported to Mordecai, 13 he sent back this answer: “Do not think that because you are in the king’s house you alone of all the Jews will escape. 14 For if you remain silent at this time, relief

and deliverance for the Jews will arise from another place, but you and your father’s fam ily will perish. And who knows but that you have come to your royal position for such a time as this?”

a message requesting an audience. A carved relief excavated from the royal city of Persepolis shows Darius I seated on his throne with the royal scepter in his right hand and Crown Prince Xerxes standing behind him. The royal bodyguards, complete with ax, sword and bow, flank the throne. Because she had not been summoned by the king for 30 days, Esther was not expecting an opportunity to speak with him in the near future. Esther believed that she had to violate court protocol at the risk of her life because of the urgency of her mission (v. 16). 4:12–16 These verses most clearly express the book’s

theme: God works through human decisions (see Mt 26:24; Ac 2:23 for NT expressions of the concurrence of God’s sovereignty and human responsibility). 4:14 Mordecai’s belief that the Jews would be delivered is rooted in the promises of God to preserve Israel while in exile (see Jer 29:1–14). Mordecai’s remark, implying the improbability of an unknown Jewess becoming the wife of the Persian king, designates Esther herself as the means of their deliverance. Mordecai’s remark is a veiled reference to God’s providential work in orchestrating life’s circumstances.

Esther 4:15

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INFLUENCE

MAKING YOUR MARK Women in Bible times are often thought of as being weak pawns in the world of mighty men. A careful study of the Bible, however, reveals women of enormous influence over their families, communities, and nations. • Queen Esther was used of God to accomplish his purpose. She offered a moving petition for the lives of her people, swayed a king’s opinion, and was given the authority and resources to devise a strategy for saving her people (Est 8:7–12). • Deborah judged all of Israel and led a general into a victorious battle (Jdg 4:4–24). • Jochebed cleverly defied the evil ruling of the pharaoh and put together a creative plan to save the life of her son, who eventually led his people out of slavery (Ex 2:1–10). • Rahab offered shelter to two spies, saving her family from the invaders who destroyed all others in her city. Ultimately, she committed herself to Yahweh, the God of Israel (Jos 2:12–14; 6:22–25). • Abigail worked creatively to circumvent her husband’s foolishness and in so doing saved her family and servants from certain death, putting herself into a position of great influence (1Sa  25:3–42). • Huldah, wife of the keeper of the king’s wardrobe, boldly spoke as a prophet of the Lord to her people (2Ki 22:14–20). The same kind of influence is evident today among women all over the world who use their gifts and talents to lead movements, rear families, and nurture the body of Christ. Women have a real ability to impact society in their homes and in their professional lives by practicing the same sacrificial attitude of these women whose testimonies are found in Scripture. The issue is not whether women have influence but whether they will choose to use their influence for evil or good, to extend God’s kingdom on the earth or attempt to destroy it. See also Ru 3:10–11; Pr 11:16; 31:10–31; Mt 15:21–28; 26:6–13; 1Pe 3:15–17; notes on Feminine Leadership (1Sa 25); Intuition (Heb 5); Motherhood (1Sa 1; Isa 49; Eze 16); Women’s Ministries (Jn 4; Ac 2; 1Co 11; Eph 2; 1Ti 3; Titus 2); portraits of Abigail (1Sa 25); Deborah (Jdg 4); Esther (Est 2); Huldah (2Ki 22); Jochebed (Ex 6); Rahab (Jos 2)

15 Then Esther sent this reply to Mordecai: 16 “Go, gather together all the Jews who are in

Susa, and fast for me. Do not eat or d rink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is a gainst the law. And if I perish, I perish.” 17 So Mordecai went away and carried out all of Esther’s instructions.

4:16 Fasting was closely associated with prayer (Ezr 8:23;

Ne 1:4; Da 9:3; see Mt 6:16–18, note). The omission of any mention of prayer at this point is so conspicuous in its absence that the author, for whatever reason, may well have deliberately chosen to avoid all explicitly religious language. 5:1 Greek historians described the royal robes of the Persian king. The outer robe was dyed with Phoenician purple and embroidered with gold in patterns of fighting hawks or

Esther’s Request to the King

On the t hird day Esther put on her royal robes and s tood in the inner court of the palace, in front of the king’s hall. The king was sitting on his royal throne in the hall, ueen facing the entrance. 2 When he saw Q Esther standing in the c ourt, he was pleased with her and held out to her the gold scepter

serpents. White or crimson trousers edged with purple were worn under the robe. Gold jeweled earrings, bracelets and a filigree collar adorned the king. The king’s sword, with a sheath reportedly made of a single precious stone, was supported by a belt made of gold. Bright color, precious gems and abundant gold made the royal dress a glittering splendor. The queen’s royal robes were no doubt commensurate with the riches of her position.

717 that was in his hand. So Esther approached and t ouched the tip of the scepter. 3 Then the king a sked, “What is it, Q ueen Esther? What is your request? Even up to half the kingdom, it will be given you.” 4 “If it pleases the king,” replied Esther, “let the king, together with Haman, come today to a banquet I have prepared for him.” 5 “Bring Haman at once,” the king said, “so that we may do what Esther asks.” So the king and Haman went to the ban quet Esther had prepared. 6 As they were drinking wine, the king a gain a sked Esther, “Now what is your petition? It will be given you. And what is your request? Even up to half the kingdom, it will be granted.” 7 Esther replied, “My petition and my re quest is this: 8 If the king regards me with favor and if it pleases the king to grant my petition and fulfill my request, let the king and Haman come tomorrow to the banquet I will prepare for them. Then I will answer the king’s question.”

Haman’s Rage Against Mordecai 9 Haman

went out that day happy and in high spirits. But when he saw Mordecai at the king’s gate and observed that he neither rose nor showed fear in his presence, he was filled with rage against Mordecai. 10 Nevertheless, Haman restrained himself and went home. Calling together his friends and Zeresh, his wife, 11 Haman boasted to them about his vast wealth, his many sons, and all the ways the king had honored him and how he had elevated him a bove the other nobles and of ficials. 12 “And t hat’s not all,” Haman added. “I’m the only person Queen Esther invited to accompany the king to the banquet she gave. And she has invited me along with the king 5:3 The phrase up to half the kingdom was a court idiom used

by kings in the ancient Near East to indicate their generous disposition toward the person in view. It was probably not to be understood as a literal offer of half the riches or the power of the kingdom (v. 6; Est 7:2; see Mk 6:23). 5:14 In the Persian culture “a pole” would have been used to impale Mordecai for public display. The great height (about 75 feet), which is often taken as an exaggeration, may have been intended to assure that all in Susa would have a good view of Haman’s revenge on Mordecai (see Est 9:13–14, note). Haman’s wife Zeresh gave him advice similar to that given when Jezebel suggested to Ahab that he kill Naboth and seize his vineyard (1Ki 21). To readers familiar with that story, Zeresh’s advice hints at a disastrous outcome. 6:1 The Greek historians reported that by law Persian offi-

Esther 6:8

tomorrow. 13 But all this gives me no satisfac tion as long as I see that Jew Mordecai sitting at the king’s gate.” 14 His wife Zeresh and all his friends said to him, “Have a pole set up, reaching to a height of fifty cubits, a and ask the king in the morn ing to have Mordecai impaled on it. Then go with the king to the banquet and enjoy your self.” This suggestion delighted Haman, and he had the pole set up.

Mordecai Honored

That night the king could not sleep; so he ordered the book of the chronicles, the record of his r eign, to be b rought in and read to him. 2 It was found recorded there that Mordecai had exposed Bigthana and Teresh, two of the king’s officers who guarded the doorway, who had conspired to assassinate King Xerxes. 3 “What honor and recognition has Morde cai received for this?” the king asked. “Nothing has been done for him,” his at tendants answered. 4 The king said, “Who is in the court?” Now Haman had just entered the outer c ourt of the palace to speak to the king about impaling Mordecai on the pole he had set up for him. 5 H is attend ants answered, “Ham an is standing in the court.” “Bring him in,” the king ordered. 6 When Haman entered, the king asked him, “What should be done for the man the king delights to honor?” Now Haman thought to himself, “Who is there that the king would rather honor than me?” 7 So he answered the king, “For the man the king delights to honor, 8 have them bring a royal robe the king has worn and a a 14

That is, about 75 feet or about 23 meters

cials kept archives of royal records which contained a detailed account of the business of the Persian kings. This “book of the annals of the king” (see Est 2:23) was written on scrolls of leather or papyrus and was carefully filed in the royal archives (see Ezr 6:1–4; Est 10:2). It was a point of honor to Persian kings, as well as good politics, to reward amply anyone whose loyal action benefited the king. As much as five years had passed between the time when Mordecai had thwarted the assassination plot and when the king realized no reward had been given (Est 2:19–23). Fortunately, the king was disposed to reward Mordecai on the same day that Haman was preparing to kill him. This verse is the narrative center of the book, after which the plot turns to the Jews’ favor. 6:8 A royal robe. It was a great honor to wear the king’s robe in ancient times, for it symbolized special favor (see 1Sa 18:4).

Esther 6:9

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orse the king has ridden, one with a royal h crest p laced on its head. 9 Then let the robe and h orse be entrusted to one of the k ing’s most noble princes. Let them robe the man the king delights to honor, and lead him on the horse through the city s treets, proclaim ing before him, ‘This is what is done for the man the king delights to honor!’ ” 10 “Go at once,” the king commanded Ha man. “Get the robe and the horse and do just as you have suggested for Mordecai the Jew, who sits at the king’s gate. Do not neglect anything you have recommended.” 11 So Haman got the robe and the horse. He robed Mordecai, and led him on horseback through the city streets, proclaiming before him, “This is what is done for the man the king delights to honor!” 12 A fter ward Mord ecai ret urned to the king’s gate. But Haman rushed home, with his head covered in g rief, 13 and told Zeresh his wife and all his friends everything that had happened to him. His advisers and his wife Zeresh said to him, “Since Mordecai, before whom your downfall has started, is of Jewish origin, you cannot stand against him — you will surely come to ruin!” 14 While they were s till talk ing with him, the king’s eunuchs arrived and hurried Haman away to the banquet Esther had prepared.

Haman Impaled

So the king and Haman went to Q ueen Esther’s banquet, 2 and as they were drinking wine on the second day, the king again a sked, “Queen Esther, what is your pe tition? It will be given you. What is your re quest? Even up to half the kingdom, it will be granted.”

What is here called the “royal crest” on the king’s horse is seen in the reliefs excavated from the palace in Persepolis. The horse’s mane was arranged in a top-knot between his ears. 6:13 Invincibility of the Jews. The remark made by Haman’s wife, Zeresh, and his wise men about the invincibility of the Jews and Haman’s certain defeat hints at the reversal of fortune that is about to occur. Haman, the Agagite, was an Amalekite against whom stood a long tradition of Biblical curses. At the beginning of the conflict between Israel and the Amalekites, the Lord swore that he would be at war with every generation of Amalekites (Ex 17:16). Because Haman, an Amalekite, was warring against the Jews, as had his ancestors, he could expect nothing but defeat. 7:2 See Est 5:3, note. 7:8 A violation of harem protocol. It was a Persian custom to

3 Then

Queen Esther answered, “If I have found favor with you, Your Majesty, and if it pleases you, g rant me my life — this is my petition. And spare my people — this is my request. 4 For I and my people have been sold to be destroyed, killed and annihilated. If we had merely been sold as male and female slaves, I would have kept quiet, because no such distress would justify disturbing the king. a ” 5 King Xerxes asked Queen Esther, “Who is he? Where is he — the man who has dared to do such a thing?” 6 Esther said, “An adversary and enemy! This vile Haman!” Then Haman was terrified before the king and queen. 7 The king got up in a rage, left his wine and went out into the palace garden. But Haman, realizing that the king had al ready decided his fate, s tayed behind to beg Queen Esther for his life. 8 Just as the king returned from the palace garden to the banquet hall, Haman was fall ing on the couch where Esther was reclining. The king exclaimed, “Will he even mo lest the queen while she is with me in the house?” As soon as the word left the king’s mouth, they covered Haman’s face. 9 Then Harbona, one of the eunuchs attending the king, said, “A pole reaching to a height of fifty cubits b stands by Haman’s house. He had it set up for Mordecai, who spoke up to help the king.” The king said, “Impale him on it!” 10 So they impaled Haman on the pole he had set up for Mordecai. Then the k ing’s fury sub sided. a 4 Or quiet, but the compensation our adversary offers

cannot be compared with the loss the king would suffer That is, about 75 feet or about 23 meters

b 9

recline during a meal. Had Haman followed harem protocol, he would have left Esther’s presence with the king. Although it was a common Near Eastern gesture of contrition to seize the feet or even kiss them, such behavior was completely inappropriate with a woman of the harem, much less the queen herself! So strict was harem protocol that the king’s interpretation of Haman’s behavior would have probably been the same even if Haman had merely knelt before Esther with no physical contact. 7:9–10 Not only had Haman plotted against the queen’s people and assaulted the queen, but he had also planned to murder Mordecai, who had previously foiled an assassination plot against the king. The king therefore saw Haman as a traitor. Haman’s execution on the very gallows he had prepared for Mordecai is another of the book’s ironic reversals of fortune.

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Esther: A Leader of the Jews EARLY YEARS

Her Hebrew name was Hadassah (lit. “myrtle”), but she was known by her Persian name Esther (lit. “star”). Her family was carried into captivity and chose to remain in Susa. She was reared by her close relative (possibly cousin) Mordecai in Persia as part of a minority race (Est 2:5–7).

FAMILY STATUS

She was the orphaned daughter of Abihail of the tribe of Benjamin. Her close relative Mordecai was her guardian (Est 2:7,15).

LEADERSHIP TRAINING

She was reared in the home of Mordecai, who sat within the king’s gate, having at least an understanding of court life and probably some official responsibilities (Est 2:21–23). She disciplined herself to be obedient to authorities in her life (Est 2:8–9,20).

GOD’S CALL

The words of Mordecai, “who knows but that you have come to your royal position for such a time as this,” presented her call (Est 4:13–14).

GOD’S PROMISES

God’s timing was perfect (Est 4:14). God’s providence, which uses his people to accomplish his purposes, was certain (Est 4:14–15). God’s provision, including service, was not without cost (Est 4:16).

GOD’S INSTRUCTION

Mordecai delivered God’s instruction (Est 2:22; 4:8–14).

THE PEOPLE’S AFFIRMATION

Esther’s leadership was followed by palace staff (Est 4:5–9). Mordecai respected and responded to Esther (Est 4:17).

ESTHER’S LEADERSHIP

She accepted God’s will (Est 4:16). She was confident of God’s providence (Est 4:17). She was active in mobilizing her staff and others for “fasting”; prayer and fasting were usually done in concert in times of grief or anguish (Est 4:15–16; see also 2Sa 12:16–17; Ezr 8:23). She set an example of fasting herself (Est 4:16). She presented herself in humility and obedience (Est 5:1—6:14). She used creativity of effort and talent in her task (Est 5:3—6:14). She considered timing in her plan (Est 6:1–14). Her influence reflected extraordinary power and authority for a woman in Esther’s historical setting; it traveled far and wide; it continued unto the generations after her death (Est 9:32). She wrote a decree that was entered in official records with full authority (Est 9:29,32).

OBSERVATIONS

She was courageous and self-sacrificing (Est 4:14,16). She was clever (Est 5:3–4; 8:3). She was used of God to save her people.

The King’s Edict in Behalf of the Jews

That same day King Xerxes gave Q ueen Esther the estate of Haman, the enem y of the Jews. And Mordecai came into the presence of the king, for Esther had told how he was related to her. 2 The king took off his signet ring, w hich he had reclaimed from Haman, and presented it to Mordecai. And Esther appointed him over Haman’s estate.

3 Esther again pleaded with the king, fall ing at his feet and weeping. She b egged him to put an end to the evil plan of Haman the Agagite, w hich he had devised a gainst the Jews. 4 Then the king extended the gold scep ter to Esther and she a rose and s tood before him. 5 “If it pleases the king,” she said, “and if he regards me with favor and thinks it the right

8:1 The house of Haman. Herodotus and Josephus both recorded that the property of a traitor became the property of the king. Xerxes gave the confiscated property to Esther as restitution for the offense against her. 8:2 Mordecai’s promotion. Not only is Mordecai’s life spared from Haman’s murderous attempts, but Mordecai is also pro-

moted as Haman’s successor in the court. Haman’s attempt to kill Mordecai leads only to Mordecai’s exaltation and Haman’s own destruction. Clearly this reversal is meant as a warning to the enemies of God’s people and as an encouragement to those on whom God’s promised protection rests. 8:4 See Est 4:11, note.

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Esther 8:6

t hing to do, and if he is p leased with me, let an order be written overruling the dispatches that Haman son of Hammedatha, the Agag ite, devised and w rote to destroy the Jews in all the king’s provinces. 6 For how can I bear to see disaster fall on my people? How can I bear to see the destruction of my family?” 7 King Xerxes replied to Queen Esther and to Mordecai the Jew, “Because Haman at tacked the Jews, I have given his estate to Es ther, and they have impaled him on the pole he set up. 8 Now write another decree in the king’s name in behalf of the Jews as seems best to you, and seal it with the king’s sig net ring — for no document written in the king’s name and sealed with his ring can be revoked.” GOD UNDERSTANDS OUR QUESTIONING, BUT IF OUR QUESTIONS KEEP US FROM TRUSTING HIS GOODNESS AND WISDOM, THEN WE HAVE FORFEITED HIS PROMISED BLESSEDNESS AND PEACE.

Verna Birkey 9 At

once the royal secretaries were sum moned — on the twenty-third day of the third month, the month of Sivan. They wrote out all Mordecai’s orders to the Jews, and to the satraps, governors and nobles of the 127 provinces stretching from India to Cush. a These orders were written in the script of each province and the language of each people and also to the Jews in t heir own script and language. 10 Mordecai wrote in the name of King Xerxes, s ealed the dispatches with the k ing’s signet ring, and sent them by mounted couriers, who rode fast horses es pecially bred for the king. 11 The king’s e dict granted the Jews in every 8:9 The twenty-third day of the third month. The month of

Sivan corresponds with mid-May to mid-June on the modern calendar (see chart, The Jewish Sacred Calendar). The Jewish Festival of Pentecost (or Weeks), which, according to later Jewish tradition, celebrated the giving of the law at Sinai, was celebrated in Sivan. This festival was primarily a harvest celebration. Two months and ten days after issuing his decree, Haman was dead and his decree was counteracted. But the appointed day of confrontation was still nine months away. 8:10 See Est 1:22, note.

city the r ight to assemble and protect them selves; to destroy, kill and annihilate the armed men of any nationality or province who m ight attack them and t heir women and children, b and to plunder the property of their enemies. 12 The day appointed for the Jews to do this in all the provinces of King Xerxes was the thirteenth day of the t welfth m onth, the month of Adar. 13 A copy of the text of the e dict was to be issued as law in every province and made known to the people of every nationali ty so that the Jews w ould be r eady on that day to avenge themselves on their enemies. 14 The couriers, riding the royal horses, went out, spurred on by the king’s com mand, and the edict was issued in the citadel of Susa.

The Triumph of the Jews

15 When Mordecai left the king’s presence, he was wearing royal garments of blue and white, a large crown of gold and a purple robe of fine linen. And the city of Susa held a joyous celebration. 16 For the Jews it was a time of happiness and joy, gladness and hon or. 17 In every province and in every city to which the edict of the king came, there was joy and gladness a mong the Jews, with feast ing and celeb rating. And many people of oth er nationalities became Jews because fear of the Jews had seized them. On the thirteenth day of the twelfth month, the month of Adar, the edict commanded by the king was to be carried out. On this day the enem ies of the Jews had hoped to overpower them, but now the ta bles were turned and the Jews got the upper hand over those who hated them. 2 The Jews assembled in t heir cities in all the provinc es of King Xerxes to attack those determined to destroy them. No one could stand a gainst

a 9

That is, the upper Nile region b 11 Or province, together with their women and children, who might attack them;

8:11 Mordecai counteracts Haman’s decree. Mordecai’s de-

cree protecting the Jews only gave them legal permission to defend themselves in the event that anyone should still wish to act upon Haman’s edict of extermination. The fact that hostilities did occur and that so many people were killed indicates that many among the population wished to harm the Jews. 8:12 Thirteenth day of the twelfth month. The month of Adar corresponds to February–March (see chart, The Jewish Sacred Calendar).

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them, because the people of all the oth er nationalities were afraid of them. 3 And all the nobles of the provinces, the satraps, the governors and the king’s administrators helped the Jews, because fear of Mordecai had s eized them. 4 Mordecai was prominent in the palace; his reputation spread through out the provinces, and he became more and more powerful. 5 The Jews s truck down all their enemies with the sword, killing and destroying them, and they did what they pleased to those who hated them. 6 In the citadel of Susa, the Jews killed and destroyed five hundred men. 7 They also killed Parshandatha, Dalphon, Aspatha, 8 Poratha, Adalia, Aridatha, 9 Par mashta, Arisai, Aridai and Vaizatha, 10 the ten sons of Haman son of Hammedatha, the enemy of the Jews. But they did not lay their hands on the plunder. 11 The number of t hose k illed in the citadel of Susa was reported to the king that same day. 12 The king said to Queen Esther, “The Jews have killed and destroyed five hundred men and the ten sons of Haman in the cita del of Susa. What have they done in the rest of the k ing’s provinces? Now what is your petition? It will be given you. What is your request? It will also be granted.” 13 “If it pleases the king,” Esther answered, “give the Jews in Susa permission to carry out this day’s edict tomorrow also, and let Haman’s ten sons be impaled on poles.” 14 So the king com manded that this be done. An e dict was issued in Susa, and they impaled the ten sons of Haman. 15 The Jews in Susa came together on the fourteenth day

of the month of Adar, and they put to d eath in Susa three hundred men, but they did not lay their hands on the plunder. 16 Meanwhile, the remainder of the Jews who were in the king’s provinces also as sembled to protect themselves and get relief from their enemies. They killed seventy-five thousand of them but did not lay their h ands on the plunder. 17 This happened on the thir teenth day of the m onth of Adar, and on the fourteenth they rested and made it a day of feasting and joy. 18 The Jews in Susa, however, had assem bled on the thirteenth and fourteenth, and then on the fifteenth they rested and made it a day of feasting and joy. 19 That is why rural Jews — those living in villages — observe the fourteenth of the month of Adar as a day of joy and feasting, a day for giving presents to each other.

9:5–10 The Jews defeated their enemies. This incident is the antithesis of Saul’s disobedience to God. Saul failed to kill the Amalekites and took forbidden plunder (1Sa 15:1–23). He consequently lost the throne. The Jews took no plunder (Est 9:10). After this incident, Mordecai ascends to a position of leadership second only to the king himself (Est 10:3). 9:13–14 Haman’s ten sons had been killed (v. 10). The request that they “be impaled on poles” would be understood as a request that their dead bodies be impaled for public viewing. The public humiliation of a dead enemy was a common practice in the ancient Near East (see 1Sa 31:8–13). 9:18–19 Two days of celebration. Both the Jews “living in villages” and the Jews in Susa celebrated after the hostilities ceased. The Jews “living in villages” celebrated after one day of hostilities; the Jews in Susa after two days. Therefore, the village Jews celebrated on the fourteenth day of Adar and the Jews in Susa on the fifteenth day. In subsequent celebrations of Purim, both days were days of celebration (vv. 21–22). Purim is now observed on the fifteenth of Adar in Jerusalem and on

the fourteenth by Jews living elsewhere (see charts, The Jewish Sacred Calendar; The Festival of Purim). 9:21 The celebration of Purim (or the Festival of Lots) falls in late February or early March. It continues to be celebrated by the Jews with the reading of Esther in the synagogue accompanied by noisemakers and booing whenever Haman’s name is read. It is the first Jewish festival to be observed without mention in the Torah (see charts, The Festivals of the Lord; The Festival of Purim). The holiday is observed with masquerading, feasting, and games, similar to the carnival celebration preceding the Lenten season. The Jewish Talmud prescribes festive drinking on Purim until one cannot distinguish between “Haman be cursed!” and “Mordecai be blessed!” 9:23–24 Haman, “the Agagite, the enemy of all the Jews,” believed he could secure success for his plot by casting the lots. Purim celebrates the power of God working in history to preserve his people and to deliver them from destruction (Pr  21:30–31).

Purim Established 20 Mordecai

recorded these events, and he sent letters to all the Jews throughout the provinces of King Xerxes, near and far, 21 to have them celebrate annually the fourteenth and fifteenth days of the m onth of Adar 22 as the time when the Jews got relief from their enemies, and as the m onth when t heir sor row was turned into joy and t heir mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor. 23 So the Jews agreed to continue the celebration they had begun, doing what

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Esther 9:24

TheFestival Feast ofofPurim The Purim NAME

Purim (Heb. pur, lit. “the lot”)

REFERENCE

Est 9:16–32

TIME

The fourteenth day of Adar (Feb.–Mar.) by those in villages and unwalled towns and on the fifteenth day by those in fortified cities.

PURPOSE

(1) To commemorate the deliverance of the Jews from genocide through the efforts of Esther. (2) To rejoice together and distribute food and presents.

Mordecai had written to them. 24 For Haman son of Hammedatha, the Agagite, the en emy of all the Jews, had plotted against the Jews to destroy them and had cast the pur (that is, the lot) for their ruin and destruc tion. 25 But when the plot came to the king’s attention, a he issued written orders that the evil scheme Haman had devised against the Jews should come back onto his own head, and that he and his sons s hould be impaled on poles. 26 (Therefore t hese days were called Purim, from the word pur.) Because of ev erything written in this letter and because of what they had seen and what had happened to them, 27 the Jews took it on themselves to establish the custom that they and their descendants and all who join them s hould without fail observe these two days every year, in the way prescribed and at the time appointed. 28 These days should be remem bered and observed in every generation by every family, and in every province and in every city. And these days of Purim should never fail to be celebrated by the Jews — nor should the memor y of these days die out a mong their descendants. 29 So Queen Esther, daughter of Abihail, along with Mordecai the Jew, wrote with full 9:31 The fast of Esther is observed by Jews today on the

thirteenth of Adar in preparation for the Festival of Purim (see chart, The Festival of Purim). 9:32 The holiday is permanently established. Queen Esther institutionalized the celebration of Purim under Persian law. The phrase “it was written down in the records” indicates that Esther’s decree establishing a permanent observance of Purim throughout the empire was filed in the royal archives (see Est 6:1, note). 10:1 Replenishing the royal coffers. Xerxes fought and lost

authority to confirm this second letter con cerning Purim. 30 And Mordecai sent letters to all the Jews in the 127 provinces of Xerxes’ kingdom — words of goodwill and assur ance — 31 to establish t hese days of Purim at their designated times, as Mordecai the Jew and Q ueen Esther had decreed for them, and as they had established for themselves and their descendants in regard to t heir t imes of fasting and lamentation. 32 Esther’s decree confirmed these regulations about Purim, and it was written down in the records.

The Greatness of Mordecai

King Xerxes imposed tribute through out the empire, to its distant shores. 2 And all his acts of power and m ight, to gether with a full account of the greatness of Mordecai, whom the king had promoted, are they not written in the book of the annals of the kings of Media and Persia? 3 Mordecai the Jew was second in rank to King Xerxes, pre eminent among the Jews, and held in high esteem by his many fellow Jews, because he worked for the good of his people and s poke up for the welfare of all the Jews. a 25 Or when Esther came before the king

a costly war with Greece in 479 BC. The imposition of “tribute” was a system of taxation, and perhaps forced labor, which would restore the depleted royal treasury. 10:3 The rise of Mordecai, a Jew, to the second highest position in a pagan court is a reminder of Daniel in Babylon and of Joseph in Pharaoh’s Egyptian court much earlier in Israel’s history. Mordecai joined these heroes of Israel’s history as another example of how God’s people lived victoriously even when scattered among the nations.