PENTATEUCH: A Recap

The Pentateuch (or the Jewish "Torah") refers to the first five books of the bible which primarily tell the story of Moses - the exception of which being the first book, the book of Genesis, which deals with the creation myth, the great flood myth, and sets the foundation for the story of Abraham and his descendants - primarily his grandson Jacob (later renamed Israel) and his twelve sons becoming the "Twelve Tribes of Israel". All five books are also generally accredited to be authored by Moses according to most Abrahamic faiths, despite Moses' death and burial being described within the last chapter of the last book, Deuteronomy.

The book of Genesis is filled with a lot of outlandish and seemingly ridiculous claims (such as "light", "daytime", and "nighttime" being created prior to the creation of the sun; a talking snake that tricks the world's first woman into eating the "forbidden fruit"; the life spans of many people being over 800 to 900 years old; and a 500 year old man who manages to track down and stuff at least one pair of each "kind" of animal onto a wooden boat to survive for nine months while a global flood kills all life upon the earth); lots of stories that are presented as either "good" or "moral" despite being blatantly appalling (such as God committing mass genocide upon the earth with a global flood; a man described as "righteous" who offers up his two virgin daughters to an angry mob for them to be raped; the same "righteous" man allows his daughters to get him drunk after which he proceeds to have sex with them, impregnating them both; and God telling Abraham to commit human sacrifice with his son Isaac, with God stopping him just short of Abe plunging the knife into the boy's chest - just so he could "test" Abraham's loyalty). However, the overall theme of the book is to establish a lineage for the people of Israel for whom the authors intended to appear noble and righteous, which in contrast to modern standards of decency and morality, fails miserably.

The next important theme of the book of Genesis is establishing God's promise to Abraham to build his family into a "great nation", by "promising" him a piece of land that sadly enough people are still fighting over today. The piece of land that God "gives" to Abraham happens to already be occupied by other "heathen nations", so in turn this will justify the forcible taking of this land from people that God doesn't show favor towards. What this actually does is justify stereotyping as well as cultural and ethnic elitism, where ethnicity and a person's culture defines their worth. Despite that the authors attempt to address this very problem with the story of Abraham questioning God's plan to destroy the city of Sodom should there any righteous people found within the city, the problem is that within the real world there aren't such cases of absolutes which are rampant throughout the bible - every enemy nation of the Israelites is treated as if it were "100% wicked" just like we're supposed to believe that the inhabitants of the city of Sodom were. This doesn't even begin to cover other aspects of the problem such as the slaughter of infants, and as we will later see, even animals and livestock belonging to "heathen nations" are to be destroyed for being "defiled".

The book of Exodus introduces us to the character Moses. While briefly telling the story of his birth where he avoids a law of infanticide placed upon male Hebrew infants and how he is then raised by Egyptian royalty, the story then picks up in his adult life where he is appalled by the treatment of Hebrew slaves by the Egyptian people. Upon witnessing an Egyptian soldier strike a Hebrew slave, Moses murders the soldier, hides his body in the sand, and then flees Egypt fearing prosecution for his crime. While he's on the run God appears to Moses in the form of a burning bush and tells him that he's been appointed to lead the Hebrew people out of their slavery in Egypt and into the "promised land". Arming Moses - as well as his brother Aaron, who's been chosen to speak for the Israelites - with a bunch of magic tricks, God guides them as they free the Hebrew people from their slavery in Egypt and then trek across the desert for the next forty years where most of the original generation die off - or are killed by the numerous plagues God thrusts upon them for mostly trivial things like whining about not having enough water to drink.

The underlying theme of the book of Exodus is to demoralize believers into believing that although they are God's chosen people, they are actually unworthy of being so; they are in fact stubborn, disobedient, and whiny and they need the church to lead them. It would be easy to develop an ego in conjunction with the cultural and ethnic elitism that the Pentateuch promotes, so therefore the solution is to crush the individual's self-worth. Beginning with Moses' brother Aaron - the head priest - constructing a golden calf for the Israelites to worship after Moses seemingly went missing atop Mount Sinai for forty days while chatting with God, we begin to see two issues emerge.

The first issue we see is that "holy men" aren't held to the same standards as others. Aaron breaks the second commandment while 3,000 other Israelites are slaughtered; Moses, breaks the eighth commandment ("thou shalt not kill (murder)") without any repercussions; both of Moses' siblings (Aaron and Miriam) complain about Moses breaking one of God's laws, yet God only punishes Miriam (who is stricken with leprosy), absolving Aaron, possibly either because he was a priest, male, or both.

The second issue however is probably the most touted "sin" in the Pentateuch, as well as the first two of the "ten commandments", that a person is not to worship other gods, nor create a "religious idol". These commandments are reinforced more so than any of the other eight (including the commandment to observe the sabbath, which is also repeated many times throughout the Pentateuch) with the punishments being excessively violent and extreme - where in cases where an entire city worships other gods, God commands that every living breathing thing, including livestock, are to be killed and the city is to be burnt to the ground, never to be rebuilt. Why such an excessively violent response, and why is it so overstressed the importance of never seeking after other gods? The most likely explanation is that the supernatural events as depicted in the bible simply either did not happen as the bible depicts them, or that they were not widely witnessed as the bible suggests.

Think about it carefully. If the Israelites did in fact witness all of these spectacular "miracles", plagues, and had seen various masses of people die believing that they were smote by God's wrath, what real motivation would they have to worship "false gods" or idols, which apparently wouldn't display any such supernatural ability? Why was it such a rampant problem of people constantly worshiping "false gods" when there were all these "miraculous" supernatural events caused by God occurring all around them? The simplest explanation is obviously that they either did not witness anything supernatural, or that the story of the exodus was heavily embellished, if not completely fictitious, to begin with. If the Israelites didn't actually witness any supernatural occurrences, or "miracles", then it would put their god belief on a level playing field with any other - simply being a matter of faith, not reason.

When you're dealing with faith based beliefs rather than beliefs based upon evidence, reason, or even personal experience, it is then easy to see why there would be so much concern about the exposure to other faith based belief systems. Both religions would be on an equal footing in regards to what reasoning (or lack thereof) there was to believe. One of the key components to controlling the thoughts of others is to limit their information to the outside world. Even today groups like Amway, Alcoholics Anonymous, and various political groups discourage their members from exposure to any mainstream media that is critical toward the group.

Often times in conjunction with limiting the exposure to the outside world, another tactic of controlling the thoughts of others is to undermine the credibility of or to silence those outside of or those who oppose the group. In the book of Exodus, Moses gives blessings to those who showed no mercy toward their siblings, children, and neighbors by slaughtering them by the thousands, simply because they had worshiped Aaron's golden calf. Later on, after the Israelites sacrificed to other gods at Baal Peor, Moses ordered the leaders of the tribes who worshiped the other gods killed, and their corpses hung up "against the sun". In the same chapter, Moses orders the genocide of the Midianites for tempting the Israelites into worshiping other gods, and when the Israelites slaughter the Midianite men, Moses becomes enraged when he discovers that the women and children were captured and spared. He orders that they should all be killed - except for any girls who are still virgins, whom the soldiers may "keep for themselves".

Although there are several scattered narrative stories in the books of Leviticus, Numbers, and Deuteronomy, overall the main objective of these last three books are to detail the various laws and commandments that the Israelites are to follow - and the deadly punishments that accompany them.

The most common punishment for breaking God's commandments is death by stoning - a brutal method of capital punishment where the condemned is repeatedly hit with stones until they die. Among the "sins" God deems worthy of such a brutal death:

• worshiping other gods, or enticing others to do so
• cursing your mother and/or father
• homosexuality
• bestiality (both the offender and the animal)
• any man who sleeps with a married or engaged woman
• any married or engaged woman who sleeps with a man who is not her husband, or husband to be
• any woman who is raped in a city if she doesn't scream loud enough
• practicing magic or witchcraft, or being a spiritual medium
• doing any work on the sabbath
• blasphemy. or cursing the name of God
• a man who has sex with his either his mother, his daughter in law, or his father's wife
• being a rebellious child
• a wife who's virginity prior to marriage is questioned and whose father cannot provide bloody bedsheets as evidence
• false prophets

Moses attempts to justify these extreme, brutal, violent, and fatal punishments for these predominately non-violent offenses by insisting that such excessive punishments will instill fear into the Israelites, thereby discouraging them from committing such "crimes" in the first place. This is further compounded by some of the ridiculous methods of determining guilt for such "crimes" (such as bloody bedsheets being a "proof" of virginity; or defending your home against an intruder being considered a murder, determined by whether it occurred during the daytime or not).

Again, it begs the question as to why such a seemingly trivial "crime" of worshiping other gods requires such a violent and fatal punishment, and why was it apparently such a widespread concern during an age when God supposedly displayed his supernatural powers regularly.

If the supernatural events described in the Pentateuch didn't actually occur as described the answer becomes simple and obvious - since belief in a god couldn't be backed with reason or evidence, the next best course of action would be to coerce belief and obedience using fear, intimidation, violence, and brutal public execution. Once obedience is secured to a god who apparently only speaks through a select few people, and only "directly" to one person, it begins to make sense why "ordinary people" are also threatened with death for approaching the mountain where Moses apparently communicated with God and prevented from touching or entering the tabernacle to begin with, while those who are in the "inner circle" (the ruling priests and the tribe of Levi) become the sole beneficiaries of the various mandatory animal sacrifices and tithes (religious taxes) imposed upon the "ordinary people".

When the Pentateuch is read without the blinders of automatically believing in its veracity just "because it's the bible", it's quite easy to see that quite simply these books serve as a justification for the Israelites sense of elitism and entitlement over other cultures, and as a set of laws to prevent critical thought which would crumble the foundation of faith-based government. The Pentateuch basically says that their god told them that they're the best, that they're descended from a righteous lineage, and therefore they have every right to kill and slaughter any nation who stands in their way in their quest to conquer the land of Canaan - because their god said so.

LEVITICUS: An Apologist Rebuttal

In Leviticus: Chapter 10 we read about an utterly violent, brutal, and savage death by immolation dealt out by God to Aaron's two sons Nadab and Abihu. I mentioned in my "thoughts" section, that I was curious as to what the traditional apologist standpoint was on this issue, and I consulted the Christian apologist website GotQuestions.org to see what their stance on the matter was. I wasn't very surprised to see that they favor the old "times were different back then" line, but I can't justify this stance at all. Due to the scope of their explanation, I have chosen to address it in its own post rather than to have written a lengthy rebuttal in the midst of my thoughts on Leviticus: Chapter 10.

I will address the entire argument as presented here at: http://www.gotquestions.org/SAB/SAB-CS-Leviticus.html, point by point:

Leviticus is a popular book for skeptics to quote when attacking the Bible.

Already GotQuestions.org is resorting to weasel words defining skepticism as an "attack". Skepticism in it's ordinary meaning refers to:

• an attitude of doubt or a disposition to incredulity either in general or toward a particular object
• the doctrine that true knowledge or knowledge in a particular area is uncertain; or
• the method of suspended judgment, systematic doubt, or criticism that is characteristic of skeptics (Merriam–Webster).

You can assert that something is true, for example, that every house on your street had an igloo in its back yard last July. The skeptical response that the temperature in July would make it unlikely to maintain an igloo is not an "attack" it is an observation, as it does not rule out the possibility of a counter explanation - like perhaps, that everyone in the neighborhood had installed refrigeration units in their back yards.

The use of the word "attack" is to bait the reader into feeling that questioning a claim in the bible is an "attack".

The lengthy lists of rules and regulations are much easier to misrepresent than other sections of Biblical text, especially when separated from scriptural and historical context.

First off, I find this a bit coincidental that many religious people also heatedly debate the "rules and regulations" from the book of Leviticus (as well as Exodus, Deuteronomy, and Numbers) to defend their stances on issues such as homosexuality, slavery, and misogyny. Secondly there is very little historical evidence or reference for the book of Leviticus outside of the bible itself.

There is no question that some of what is described in Leviticus would be considered harsh by the standards of modern society. There is, however, a proper perspective with which to examine these descriptions.

I have always had a problem with these kinds of arguments to defend the wrongs of the past. Most often this argument comes up in the defense of human injustices such as slavery. Quite often an apologist will say something to the effect of that slavery was condonable back in biblical times because it was somehow different than the more modern slavery of African Americans in the American south 150 years ago. However, the bible makes it very clear that only the "slavery" of Hebrew males - as a payment of debt - was looked at differently (Exodus: Chapter 22) than the injustices we think of when dealing with African American slavery. The bible condones beating slaves - as long as they don't die for a couple of days - stating that slaves are considered "property", and that any spouse a slave takes while serving as a slave themselves is doomed to a lifetime of slavery.

No matter how you try to justify it, dehumanizing and oppressing other people has never been humane by any stretch. Beating another person for whatever reason besides reasonable self defense is also inexcusable no matter what justification you try to apply. Just because these activities were viewed as acceptable in the past does not mean they were right by any means.

A biblically-based, historically informed approach to understanding the book of Leviticus provides insights on the meaning and purpose behind it.

The skepticism in question - of analyzing particular quotes - is also "biblically based", and furthermore a differing of opinion on meaning does not change the basis. Again, "historically" there is no evidence to support the claim of millions of Hebrew slaves escaping from Egypt and wandering the desert for forty years outside of biblical texts, so the "history" angle is rather moot in this regard. Most biblical scholars view the books of Leviticus and Exodus as either non-historical or greatly exaggerated, and more of a collection of parables and metaphorical lessons.

It is important to remember that much of Leviticus is God’s response to sin. God has the sovereign authority to impose laws, as well as consequences for those who violate them.

As for the book of Leviticus, I am not arguing what exactly God is punishing, but the cruel and over excessive methods he chooses to punish people with. Setting two young men on fire for making a simple mistake of using the wrong flame to light incense with is beyond excessive - it's cruel, sadistic, and unnecessary. Even if God feels he must kill someone for making a very human error, why couldn't he spare the two young men with less excruciating deaths? Why must he threaten the surviving family members with death themselves if they even dare to show any grief or mourn?

There is no argument to defend the sadistic death of immolation when God is allegedly endowed with the powers to kill people in far more humane methods - even a quick, yet massive, fatal heart attack would surely be far less traumatic than immolation.

One cannot reject this out of hand without rejecting the entire idea of law and order.

GotQuestions.org completely misses the entire point here and tries to insinuate that someone who opposes condemning someone to die in the electric chair is opposing the death penalty outright. This is a typical apologist tactic of trying to paint the only options as being only either black or white.

Just as modern laws prohibit certain actions, and assign penalties to violators, so did the laws described in Leviticus.

However "modern laws" take into account the circumstances surrounding the violation. Two people can break the same law and get served vastly different penalties. A shoplifter without a criminal record probably won't serve any jail time and might not even be arrested, whereas a first time shoplifter that does have a criminal record is more likely to get a more severe punishment. Police officers often get much lighter punishments if they commit a crime versus a regular citizen.

God’s overall purpose in creating these laws was to set the Israelites apart from the other nations around them.

So God is trying to prove that one group of people are superior to the rest? Placing a value upon people by birthright sounds akin to me like what the nations of Germany and Italy tried to assert in the 1930's.

God made it clear that He expected obedience to His authority; those who violated the laws had every reason to expect a strong response.

Actually, according to Leviticus: Chapter 4 not everyone who violates a law might realize what they have done. Chapter 4 is all about unintentional and accidental "sins", and Leviticus: Chapter 5 even makes it clear that someone is still guilty even if they don't realize it.

Historical perspective is especially important when reading Leviticus. Modern society enjoys a level of technological and social stability that ancient peoples did not. Actions that have little effect on modern society might have been dangerously harmful in millennia past.

This doesn't justify setting two young men on fire for using the wrong flame to ignite incense, and further threatening their surviving family not to mourn lest they be killed themselves.

In the days of the ancient Israelites, the survival of your family depended on all of the families around you working towards the same goals, by the same rules, and without undermining the system.

When you have a magical being that provides you with food and water in the desert, protects you from invading armies by raising magical staffs, and threatens you with death for a myriad of trivial "crimes", your survival would be more apt to depend on not angering him by something like using the wrong flame to light his incense than it really had to do with the actual laws themselves.

Adultery was not merely a moral problem in that day. Undermining the family threatened the safety and welfare of the entire culture.

How does adultery - as it is defined in the book of Exodus - threaten the safety and welfare of the entire culture? Men of these days were polygamists, had slave girls in their concubines, and were expected to take their brothers wives as their own if they died without bearing children? Why is death the appropriate punishment and not perhaps being exiled?

Modern critics would do well to note the concept of martial law. When the stability of modern life is interrupted by disaster, it is necessary to take a much harsher stance towards lesser offenses, for the sake of preserving the society.

Such as setting people on fire for using the wrong flame to light incense, stoning people for working on Saturdays, and having to slaughter a bunch of animals if you accidentally touched an insect.

Once again, GotQuestions.org is missing the point.

Ancient peoples lived under these conditions almost constantly.

The Israelis in the book of Leviticus had more to fear from angering their deity and getting set on fire than from actually endangering their society by breaking one of God's laws.

The laws of Leviticus were not especially cruel for their time;

Setting two young men on fire and forcing their father and brothers not to grieve under the threat of their own deaths is "not especially cruel"? Perhaps we must have very strong disagreements on what constitutes cruelty.

Even barring the punishment of death itself as a factor, there are far less cruel ways to execute people - even in ancient times - than by immolation and stoning.

in fact, the emphasis on truth, order, and evidence set the Israelites ahead of their more volatile neighbors.

Evidence? Obviously, we must have missed the section of Exodus: Chapter 22 where a man who defends his home against a burglar in the daytime is automatically presumed to be a murderer; or Exodus: Chapter 21 where a person who's innocent of the accusation of murder will have to rely on God to hide him in order to avoid a stoning. Evidence plays no role in either of those laws.

In a general sense, objections to capital punishment are objections to the death penalty itself.

Again, this is complete nonsense. One can be opposed to capital punishment via the electric chair and still be in favor for the death penalty by other means.

God, being the author and creator of life, has the sovereign right to determine what happens to that life.

Not necessarily. If you or I create something, we are not automatically entitled to destroy it by any means that we see fit. I can build my own house, but that doesn't mean that I'm legally entitled to set it on fire - that is arson.

One’s opinion about the death penalty will determine whether or not these punishments are considered “cruel” or not. “Cruel” is a subjective term that, in reality, has nothing to do with whether or not these punishments were “justified” or not.

While the concept of cruelty is indeed subjective, we can reasonably consider an action cruel when the one committing the act has other less painful methods at their disposal and/or has the ability to minimize the suffering of the offender, or in the case of Aaron and his surviving sons - innocent bystanders. God clearly has other execution methods he could have doled out rather than immolation, and denying grief to the immediate family is a sure sign of a lack of compassion.

The ancient Israelites would probably react to these claims of “cruelty” in the same way modern Americans would if someone claimed that placing thieves in a cage (jail) was “cruel.”

There is a lot less permanent consequences from jailing someone than setting people on fire or stoning them. I think even the "Ancient Israelis" would choose "life in a cage" rather than to die by stoning or immolation.

Leviticus 8:24; 14:14; 14:17; 14:25 - "Use of blood, animal sacrifice in rituals"

This is an example of how cultural changes affect our opinion of cruelty. In our modern society, many people feel that it is “cruel” to even keep animals as pets, use them for food, or for clothing. The luxuries of modern farming, synthetic fibers, and so forth were not available to the ancient Israelites. The use of animals for food and as sacrificial offerings was a common and unremarkable part of ancient society. One might as well expect a culture two thousand years from now to think of us as cruel for ever eating an animal in the first place. The “cruelty” of these passages is entirely a question of subjective preference.

The problem with this argument is that the animals in question are not being slaughtered primarily for food and clothing, they were being used as "substitute" scapegoats for the mistakes of people. Most of the parts of the animals that are brutally slaughtered in Leviticus are simply burned on the altar because God finds it "pleasing". The animal skins and meat are not being given to the poor, most of it is burned and discarded, and what little God allows to be used for food or clothing, is strictly for priests. Commoners get a stoning if they consume any of these animal sacrifices, and even the priests themselves will be excommunicated if they eat in the wrong location.

Leviticus 10:1-2 - "Nadab and Abihu"

The event described here is straightforward: two men did something explicitly forbidden by God, and were punished by God for it. See above regarding the rule of law.

Once again, GotQuestions.org completely misses the point. It is unclear whether Nadab and Abihu's "crime" was an honest mistake, carelessness, or intentional. Regardless of that setting them on fire is far too excessive, as is forbidding their immediate family to grieve over their losses.

Leviticus 20:9 - "Death penalty for cursing one’s father and mother"

The Hebrew word qalal is translated here as “curses”. In context, it implies a severe hatred accompanied by an insult to someone’s reputation. The word is similar in meaning, therefore, to “blasphemy”. God had given a clear and direct commandment to honor parents, not to curse them. As with other offenses, this extreme level of rebellion represented a direct threat to the stability of Israelite culture. The harsh response was in response to the harshness of the offense and its potential social harm.

Completely left out of context is what the parent may have done to cause the child's scorn. Parents who abuse their children physically, mentally, sexually, or emotionally don't deserve a mandatory respect from their children simply by their biological linkage.

Leviticus 20:12-16 - "Death penalty for sins of incest, sodomy, bestiality"

See above about cultural stability and God’s purpose for the law. These kinds of actions were allowed, and even encouraged, by some surrounding nations. Much of this was because of their worship of false gods.

Once again, GotQuestions.org stoops to "weasel wording". "By some surrounding nations"? Which surrounding nations? What did they "encourage"? Incest? Bestiality? Sodomy? Aside from the biblical cities of Sodom and Gomorrah (which no evidence for their existence exists outside of biblical texts) I'm not aware of any religions in the bronze age that encouraged bestiality or sodomy, nor any that encouraged incest to a significant degree aside from what was acceptable to the Israelis (Abraham and Sarah were half siblings; Jacob and his wives Leah and Rachel were first cousins; Lot's daughters who had sex and were impregnated by their father; etc.)

The assertion of "false gods" is also laughable as deities are not a provable concept, and thus there's no way of determining which gods are "real", "false", or "imagined" outside of personal faith.

God made it clear that these actions were not only immoral, but abhorrent. There was to be no mixing of immoral pagan practices with God’s commandments.

Much of the bible is borrowed from earlier pagan religions, numerology, and astrology. Even our modern Christian holidays - including Christmas and Easter - are clearly littered with pagan practices: Christmas trees, Easter eggs, fertility (Easter), and winter solstice (Christmas) amongst them.

These kinds of sins also created the kind of dangerous instability that threatened Israelite culture.

I fail to see the "danger" this poses, and again this sounds more like elitism and fascism in its wording here.

Leviticus 20:27 - "Death penalty for 'mediums' and 'wizards'"

See above about the purpose for the law. Such actions were a form of idolatry, specifically prohibited by God’s law.

Again, refer to my answer above as well.

Leviticus 21:9 - "Death penalty for daughters of priests engaging in prostitution"

See above about the purpose for the law. Temple prostitution was a common element in false religions.

Weasel wording again. Please state sources to back up your claim if prostitution being a "common element" of "false" religions.

Prostitution was already prohibited; this law made it clear that the families of religious leaders could not expect special exemptions. They would be held to the same or higher standards than the people, helping to prevent the kind of abuse of power common in ancient theocracies.

Except for Judah's story in Genesis: Chapter 38 where Tamar escapes being set on fire from prostitution simply because she's carrying her father-in-law's baby.

Leviticus 24:14, 16, 23 - "Death penalty for blasphemy"

See above about the purpose for the law.

See above to why this is ridiculous.

Leviticus 26:16, 22 - "Punishments from God for disobedience"

See above about the purpose for the law. This part of Leviticus extends the responsibility for obedience to the entire nation, as well as the individual person. As with other aspects of the law, God has given his commandments, and is now giving the penalties for violating them. As with many of the points above, one has to objectively examine the text; part of this is recognition that severe punishments are not necessarily wrong.

Again, severe punishments are wrong when there are more humane ways to go about it. Even if we stick with capital punishment, there is a major difference between the methodology of lethal injection verses setting someone on fire.

Concluding thoughts about Leviticus:

The Skeptic’s Annotated Bible considers all of the above “cruel”. Christians should be willing to admit that much of what appears above is harsh and restrictive. However, the basic concept of law is one that even the skeptic has to accept. If societies have the right to determine laws and punishments, then so does God. It is also important to remember the context of these laws. They were given specifically to the Israelites, during the “Old Covenant”, not to modern believers, who live under the “New Covenant”. Once Christ accomplished His work on the cross, He fulfilled the law and most of what is listed above ceased to be in force.

God was teaching and molding His people with these laws. He wanted to send a clear message that He would punish sin. He expected His people to be separate from the wicked cultures they were surrounded by. Many laws of Leviticus also taught lessons about God’s charity, love, and justness. The fact that the punishments for violating these laws are severe is uncomfortable to modern readers; still, God is well within His authority to set down both rules and consequences for violating them.

Once again, GotQuestions.org completely misses the point and tries to excuse God's extreme methods - that even Moses himself questioned as evil in Exodus: Chapter 32.

In western society we cringe and condemn the Islamic world for their brutal versions of capital punishment, more on the grounds of the methodology of stoning and decapitations, sometimes more than the crime that was committed. In many ways these lame apologetic excuses for condoning setting people on fire and stoning them for working on Saturdays are no more or less any different than what countries in the Middle East are doing to people nowadays for being gay, for women not covering their faces in public, or having sex out of wedlock and therefore "shaming" their families.

Regardless of the time period or the conditions of "ancient Israel" you simply cannot condone needless suffering and pain for trivial offenses such as using the wrong flame to light incense.

GENESIS: A Recap

The book of Genesis may in fact be one of the most crucial and hotly debated books in the entire bible. The entire "creationist" and "intelligent design" movements hinge on the events portrayed here as the core of their thinking. To them, not only are the first two chapters of God's actual creation of prime importance, but so are the ridiculously long life spans of the characters in the book, as well as the Noah's Ark story in Chapter 6 through Chapter 9.

In their views the events in the book of Genesis took place only 6,000 years ago (making that the age of the earth) while clinging to ridiculous theories, such as mankind and dinosaurs living side by side (as in "The Flintstones"). They come up with absurd theories that the levels of solar radiation were so vastly different 6,000 years ago, which accounts for human beings living well into the 800 to 900 year old life spans.

The danger in these modes of thinking is that these people believe that the book of Genesis is infallibly true and contradicts natural science including the Big Bang Theory and the Theory of Evolution; hence the attempt at hijacking our education system to teach their religious doctrine. Now regardless of where you stand on religious belief, the bible is *not* by any means a science book, and "creationism" and/or "intelligent design" is *not* a scientific theory and therefore does not belong in our public school systems - which are not meant for the promotion of religion.

Science is based on the study of the world around us and the gathering of information that supports claims that can be demonstrated and tested to produce results. While it is certainly true that science can sometimes be wrong, and has been wrong in the past, scientific theories have been disproved and overwritten by better research and investigation not dogmatic interpretations that refuse to budge from one group's interpretation of the bible's creation myth.

The difference is clear compared to the attitudes of religious theorists of the past, such as those in the 17th century who finally had to admit that the Earth was not the center of our universe, and that the sun does not revolve around our planet. They realized that they were not having to admit that the bible was wrong, only that the human interpretation of it was flawed.

Regardless of your personal views on religion, it has no place in our classrooms. If it is your choice to teach and supplement your children's education with and about religion, then there are plenty of options for you with Sunday Schools and Private Religious schooling.

As we have read together over the fifty chapters of the book of Genesis, here is my summary and interpretation of this book of the Old Testament:

• God creates the earth, in the darkness, out of a shapeless mass in the sky. God creates:
  • Light, before the creation of the sun, hereby necessitating some other source of light that he worked by. For the sake of simplicity and modern understanding, I had dubbed this "God's Flashlight". He also defines "daytime" and "nighttime" without yet creating the sun which provides us with the amounts of these times, from the span of time it takes the Earth to revolve and face towards or away from the light of the sun.
  • God separates the water vapors to create the skies and the waters, hereby requiring "God's Flashlight" (or perhaps some other source?) to also provide enough heat for the waters to remain in liquid form and not to be a massive ice block.
  • God makes land masses emerge from the seas, and creates a bunch of plant life, once again necessitating "God's Flashlight" to provide similar qualities of the sun, needed to sustain this form of life.
  • Now God finally creates the sun - as well as the moon - and defines them as big lights in the sky. The stars, which are obviously much bigger than the moon, and some even larger than the sun are created almost as an after thought.
  • God creates the fish and the birds and lets them procreate.
  • God creates the rest of the animals, and finally man (and later woman).
• God creates a garden for man to tend and places a magical tree with magical fruit in the center. Telling Adam (the first man) and his wife Eve, not to eat the magical fruit, telling them that they will die if they do so.
• A talking snake tells Eve that God is pulling their leg about the whole bit about dying from eating the magical fruit, and explains that eating the fruit will make her and her husband more "Godlike", allowing them to discern right from wrong. Eve eats the magical fruit and then gives a bite to Adam, and they immediately become shameful of their nudity, trying to cover themselves with fig leaves.
• God finds out about them eating the fruit and being tricked by the talking snake and kicks them out of the garden. He curses the woman most severely bestowing upon her the curse of menstruation and painful child birth, curses the snake to crawl around on his belly and become the enemy of all human females, and finally curses the man to have to struggle to grow food from the land. However, due to the fact that they are now allowed to feel shame for their nudity, God throws them a couple animal skins as a parting gift, and puts some angels on duty to guard the entrance to the garden with a big flaming sword.
• Adam and Eve's children Cain and Abel grow up to become a farmer and a shepherd, respectively. When the boys share their spoils with God, God shows favoritism towards Abel's lamb chops, which makes Cain envious. In retaliation, Cain murders his brother.
• God makes Cain an outcast, but puts a mark upon him to ensure that nobody tries to kill him in retaliation. Eve has another "good son" that she names Seth.
• Cain and Seth live to ripe old ages of over 900 years old and spawn a slew of children and descendants.
• God deems Seth's great-great-great-great-great-great-grandson Noah at the age of 500 to be the only righteous human being on the planet. He sees everyone else as evil and wicked and decides to see if anything will change over the next 120 years.
• When nothing changes, he tells Noah of his great plan to kill everyone and everything with a mass genocidal flood, and tells him to get started on building a giant boat.
• When Noah finishes building his boat, God tells him to scour the Earth and grab a pair of every animal on the planet - along with a few more to use in animal sacrifices - and load them all up in the boat with him. He lets him take his wife, his sons, and his daughter-in-laws on the boat ride with him.
• God gives Noah a seven day heads up before the genocidal flood to make his final preparations. When they all board the boat with a pair of every animal in the world, he makes it rain for 40 days straight, lets the water cover the Earth for roughly five months and effectively kills every animal, plant, child, infant, and adult human save for Noah and his crew and the animals aboard.
• After 9 and a half months aboard the boat, God tells Noah and his crew to let the animals loose, leave the boat, and start populating the world again. Noah's first act when he hits dry land is animal sacrifice.
• Noah, gets hammered one night passing out naked in his tent and gets mad at his son Ham for seeing him naked. He curses Ham's son Canaan, hoping that the kid will serve the rest of his life as slaves to his uncles - thus identifying the Canaanites as terrible evil people.
• A while later a bunch of people who settled near Babylon started getting pretty smart and crafty and start building a giant tower reaching to the heavens. God gets ticked off about this and gives all of these people a slew of different languages so that they won't be able to communicate with each other and stop doing things like building silly towers to heaven and progressing their knowledge.
• Noah's son Shem spawns a great-great-great-great-great-great-great-grandson named Abram, whom God now tells that he's been selected as his chosen one.
• Abram marries his half-sister, but isn't able to have children with her, so she allows him to sleep with her slave.
• The slave girl gets pregnant and becomes arrogant, so Abram's wife Sarai beats the hell out of her. God tells the slave girl to go back home and behave, apparently condoning the beating she received. She gives birth to a son named Ismael.
• Meanwhile, Abram's nephew Lot is across town is living in Sin-City in a city called Sodom. God sends a bunch of angels down there to check out the town. Lot invites them to stay with him for the night, but when the townspeople find out they surround Lot's house, demanding that they bring out his house guests as they were in the mood for raping them. When Lot tries to offer up his nice young virgin daughters for them to rape instead, the towns people refuse and start busting down the doors to get at the guests inside. The angels help Lot, his wife, and two daughters escape, but tells them to run and not look back at the destruction. When Lot's wife does just that, God turns her into a pillar of salt.
• Meanwhile Lot's daughters decide that if their dad won't let them get married, that they'll get him drunk and force him to have sex with them instead. They both manage to somehow get pregnant with their father's kids after two nights of boozing their dad up.
• God renames Abram to Abraham in his old age, and tells him that him and his half-sister Sarah (also renamed from Sarai) will finally have a child together at their ages of 100 and 90 respectively
• Sarah catches Ishmael teasing her son Isaac and tells Abraham to throw both Ishmael and his mother out on the street. Although reluctant, Abraham does so when God tells him that his wife is right.
• God decides to try a little test out on Abraham, and asks him to instead of performing an animal sacrifice, to try doing a human sacrifice with Abraham's son Isaac. When Abraham goes through with it, God tells him that he was only kidding and just wanted to see how loyal Abraham was to him.
• When Sarah dies, Abraham buys a family plot in the land of Canaan, complete with a cave, to be used as a cemetery for all of his descendants.
• Abraham now hooks up his son Isaac with Isaac's cousin Rebekah, sending one of his slaves to travel out to Iraq to go pick her up and bring her back to Canaan.
• Isaac has twin sons named Esau (the older one) and Jacob (the younger). Esau grows up to be a hunter, and Jacob is more of a homebody.
• While coming home from an unsuccessful hunt, Esau, feeling starved trades away his birthright to Jacob for a bowl of soup.
• With Isaac on his death bed, Jacob and his mom come up with a scheme to trick Isaac into giving his death bed blessing to Jacob instead of Esau. Somehow it works, and Esau swears revenge. Jacob's mother sends him away via the guise of finding a wife back in her hometown.
• Jacob goes to stay with his Uncle Laban and falls in love with his cousin Rachel. He works out a deal with his Uncle Laban to work for seven years on his farm in order to pay the dowry for her hand in marriage. However on the wedding night Uncle Laban swaps out Rachel for his older daughter Leah. Jacob sleeps with her and gets stuck with being her husband. He works for another seven years in another attempt to get to marry Rachel, which works this time.
• A rivalry and baby-making competition arises between the sisters Leah and Rachel, which also involves throwing their slaves in the mix for Jacob to sleep with as well.
• When one of Jacob's daughters gets raped, her brothers decide that the best way to deal with it is to slaughter the entire town, taking the women and children as slaves.
• The youngest son, Joseph is a tattle-tale and becomes hated by his brothers. He has a penchant for interpreting dreams and his brothers hate him for that too. They hatch a plot to kill Joseph, but instead sell him into slavery where he winds up in Egypt.
• Jacob manages to have another child with Rachel, but she dies during child birth and he buries her on the side of the road leading to Bethlehem.
• Joseph meanwhile manages to win the good favor of the Egyptian Pharaoh by interpreting his dreams and predicts a seven year famine ahead. When he comes up with a plan to survive the famine, the Pharaoh makes him the governor of Egypt and a wealthy celebrity in town.
• Affected by the famine, Jacob sends his sons to Egypt to buy some food. They are unaware that it is their brother Joseph who's selling the food there - as he is dressed as an Egyptian and speaks the language, but Joseph recognizes his brothers. He messes with their heads, insisting that they are spies, and demands to meet their youngest brother - who didn't travel with them to buy the food.
• When Joseph finally sees the brothers return with his youngest brother Benjamin, he reveals who he is and insists that his family all moves to Egypt to live.
• When the family moves to Egypt, Jacob dies not long after, but angers Joseph by giving his better blessings to Joseph's younger son instead of the older son.
• When Jacob dies, his family brings his body back to Canaan to bury him in the cave that Abraham bought long ago for the family.
• Before Joseph dies he makes his brothers promise that their descendants are to take his body with them when they leave Egypt and return to Canaan. His body is put into a coffin in Egypt in the meantime

GENESIS: Chapters 49 & 50

Chapter 49
Summary:	Jacob/Israel called together all of his sons, explaining what would happen to them in the days to come. To Reuben, Jacob says that although he is the oldest son, and at the head of the list in rank and honor, he is unruly and will therefore be demoted in rank due to Reuben having slept with Bilhah*. He then speaks of Simeon and Levi, stating that they are two of a kind and are both evil men. He states that they are men of violence, citing their murdering and animal cruelty. Therefore, Jacob curses that their descendants will be scattered throughout the land of Israel, that they will not receive land as their brothers so. To Judah, he tells that his brothers will praise him, he will destroy his enemies, and that his father's sons shall bow before him. To Zebelun, he says he will dwell on the shore and will be a harbor with borders extending to Sidon. To Issachar, he calls a strong beast of burden. He appreciates the countryside and willingly goes to task, serving his masters with vigor. To Dan, he claims he shall govern like the other tribes of Israel, but compares him to a snake biting at the heels of horses to dismount a rider. He then predicts that a marauding group will stomp Gad, but that he shall rob and pursue them. He says of Asher, that he shall produce rich foods, fit for a king. He compares Naphtali to a deer on the loose, producing offspring. About Joseph, he states that despite having been severely injured by those who have persecuted him, their weapons were shattered by God. He then blesses Joseph again in the name of God. He compares Benjamin to a wolf that prowls and hunts in the morning, dividing his spoils by nightfall. Finishing his blessings to his twelve sons, he informs them that his death is at hand. He insists that he must be buried in Canaan, in the cave in the field of Mach-Pelah. Stating that Abraham and Sarah; Isaac and Rebekah; as well as his own wife Leah are all buried there. Jacob/Israel laid back in bed and took his final breath and died.
Notes:	1.) This occurs at the end of Chapter 35.
Thoughts:	There's not really much to comment on in Jacob's/Israel's deathbed vigil to his sons. He condemns Reuben, Simeon, and Levi for their acts and makes vague and often strange prophecies about the rest, barring Joseph - who gets his utmost blessing. One interesting note however, is that we find out that Leah was buried in the family cave in Canaan, as opposed to Rachel who got buried near the side of the road going to Bethlehem. It would appear that although you could have many wives, you could only take one (possibly only your first) into the family cemetery. It's rather interesting that Rachel, being the one that Jacob/Israel was truly in love with gets buried by the side of the road, while Leah got the honor of being interred in the family plot.
Chapter 50
Summary:	Joseph threw himself over his father's body, wept, and kissed him. He then had his palace morticians embalm his father's body, which took forty days to complete. A period of national mourning commenced for seventy days after. When the period of mourning was over, Joseph requested to speak to the Pharaoh, asking for permission to go bury his father in Canaan, assuring the Pharaoh that he would return promptly to Egypt afterward. The Pharaoh agreed, and sent along a great number of his staff to accompany Joseph and his family, with the exception of the younger children, to Canaan. When they arrived at Atad (meaning "Threshing Place of Brambles"), beyond the Jordan River, they held a great yet somber funeral service, with a seven day period of lamentation for Joseph's father. The local Canaanite residents named the place Abel-mizraim (meaning "Egyptian Mourners"). His sons now did as Israel/Jacob had commanded them, and carried his body into the land of Canaan burying him in the cave of Mach-pelah. Joseph then returned to Egypt with his brothers, who now became frightened that with their father now gone, that Joseph would seek vengeance upon them for all the evil they had done to him long ago. The brothers decided to send Joseph a message claiming that their father had requested that he forgive his brothers for all the evil they had done to him. When Joseph read the message, he broke down in tears. His brothers then came and bowed low before him informing him that they were slaves to Joseph. Joseph, however, told them not to fear him, and explained again that God had turned what they had meant as an act of evil into an act of good. He continued by saying that God had given him this high position to save the lives of many people, and reassured them that he would in turn take care of his brothers and their families. So Joseph, his brothers, and their families continued to live in Egypt. Joseph lived to the age of 110, surviving to see the children of his son Ephraim, and the children of Machir, the son of Manasseh. Before his death, he told his brothers that he was near the end of his life, but that God would surely come and bring them out of Egypt and back to the land promised to Abraham, Isaac, and Jacob. He then made his brothers promise that they would take his body with them when they returned to Canaan. Joseph died at the age of 110, was embalmed, and his body laid to rest in a coffin in Egypt.
Thoughts:	Just as we wrapped up the story of Jacob/Israel, we now spend the rest of the chapter finishing off Joseph's story as well. After burying their father in Canaan, Joseph's brothers now become fearful that perhaps their father was the only lynch pin keeping Joseph from seeking revenge upon them for that whole business of attempting to kill him and then selling him off in slavery all those years ago. They decide to make up a last request from their father telling Joseph to forgive them in their father's name, but Joseph upon reading it still can't understand his brothers' hang up. He tells his brothers once again, that the whole being sold into Egyptian slavery business turned out to be a good thing after all, telling them to look at all the power he managed to assume, and with that power he saved a whole bunch of people - including his family, who surely would have starved during the famine. So life goes on, until Joseph starts nearing the age of 110 and realizes he's not as fortunate as his 900 year old ancestors, and even missing the mark set by his father who lived to age 147. He tells his brothers (whom we shall remember are all significantly older than him, except for Benjamin) about his last wishes, to be brought back to Canaan when the people of Israel return there, and they see to it that he is embalmed after his death, where Joseph's remains sit and wait resting in an Egyptian coffin until that fateful day.

GENESIS: Chapters 47 & 48

Chapter 47
Summary:	Upon the arrival of his family, Joseph went to see the Pharaoh to inform him that his family had arrived with their flocks and herds, and wished to settle in the land of Goshen. He took five of his brothers and presented them to the Pharaoh. The Pharaoh asked the brothers as to what their occupations were, to which the brothers replied that they were shepherds. They further explained that due to the famine, there were no pastures left in Canaan, and they requested of the Pharaoh to allow them to live in Goshen. The pharaoh agreed, and added that if any of Joseph's brothers were capable, to put them in charge of the Pharaoh's flocks as well. Joseph then brought his father Jacob before the Pharaoh, and then Jacob blessed the Pharaoh. Asking how old he was, Jacob replied to the Pharaoh that he was 130, but not nearly as old as some of his ancestors. Then Jacob blessed the Pharaoh again before he left. Joseph then assigned the best land of Egypt - the land of Rameses - to his father and brothers, as the Pharaoh had commanded. Joseph furnished food to them according to the number of dependants. The famine grew worse and all the people of Egypt and Canaan began to starve. Joseph collected all the money in Egypt and Canaan in exchange for grain and brought the money to the Pharaoh's treasure houses. When the people ran out of money, they came again to Joseph begging for food. Joseph told the people that he would take their livestock in trade for food. Soon all the horses, flocks, herds, and donkeys belonged to the Pharaoh. The next year the people returned once again begging for food, having nothing to offer but their land and themselves. So Joseph bought all the land of Egypt for the Pharaoh and all the people became serfs. The only land that wasn't purchased was that of the priests, for they were assigned food from the Pharaoh and therefore didn't need to sell. Joseph gave grain to the people and told them to sow the land. He explained that when they harvest the land, one fifth of the crops will belong to the Pharaoh. Joseph made it a law that the Pharaoh's tax would be 20% of all crops, except those grown on the land owned by the temples. Israel/Jacob lived in the land of Goshen and soon the people of Israel began to prosper, and there became a population explosion among them. Jacob/Israel would live for another 17 years after his arrival in Egypt, making him 147 at the time of his death. As his death grew closer, he made Joseph swear to him that he would not be buried in Egypt, but that he would instead be taken back to be buried with his ancestors.
Thoughts:	Joseph takes his brothers and his father up to see the Pharaoh and to plead their case to be allowed to live and work in Egypt. The Pharaoh pretty much feels that any family of Joseph is a-okay in his books and lets them settle in Goshen. When Joseph brings his dad to see the Pharaoh, he blesses him, and tells him about his relatively old age - which he notes is peanuts compared to some of his 900 year old ancestors - and blesses the Pharaoh once again before he leaves. Of note once again, Jacob/Israel is mostly referred to as Jacob in this chapter with the exception of two mentions in the final paragraphs. As the famine worsens, the people of Egypt begin to trade first their livestock, and then their land and freedom in exchange for food, effectively becoming serfs and the Pharaoh owning all of the livestock and land throughout Egypt - except for the priests, as religion always seems to get a free pass from having to pay their own way. It's noted that the priests are getting free food from the Pharaoh, and are exempt from paying taxes on their land as well. Some things never change, I guess... Anyways, Jacob/Israel has a last request to make to his son Joseph, that upon his death he makes Joseph promise to bury him in the cave near Ephron's field at Mach-pelah - the one that Abraham bought all those years ago. The thing that strikes me as odd about this request is that he really didn't seem to mind burying his beloved wife Rachel by the side of the road she died giving birth to Benjamin on.
Chapter 48
Summary:	Word came to Joseph that his father's health was failing, so he took his two sons, Manasseh and Ephraim with him to visit him. When Jacob/Israel heard that Joseph had arrived he mustered his strength to sit up in bed and greet him. He tells Joseph that God had blessed him at Luz in Canaan, giving the land to him and his descendants. He continues on telling Joseph that he is adopting his sons Ephraim and Manasseh as his own, meaning that they will inherit from Jacob/Israel just the same as Reuben and Simeon will. He adds that any other children Joseph has will be his own, and will have to inherit Ephraim's and Manasseh's portions from Joseph. Israel/Jacob then looks over at the two boys asking Joseph if they are indeed his sons. After Joseph confirms that they are his sons, Israel/Jacob tells Joseph to bring them closer so that he can bless them. Joseph takes the boys by their hands and bows low before his father, leading the boys to their grandfather's knees - Ephraim at Israel's left hand; Manasseh at Israel's right. Israel however, crosses his hands as he lay them across the boys heads, placing his right hand on the head of Ephraim, the younger boy, and his left upon Manasseh. He begins blessing Joseph, but has upset him when he sees that Israel's right hand was placed upon Ephraim's head. He tells his father that he's got the wrong hands upon the wrong child and tries to lift Israel's right hand off of Ephraim, but Israel refused, stating that he knew what he was doing. He explained that although Manasseh would become a great nation, his younger brother Ephraim would become even greater. He then blesses the boys and tells Joseph that he's about to die. He continues to tell him that God will be with Joseph, and that Joseph will inherit the land of Shekem - that Israel himself had taken from the Amorites with his sword and with his bow.
Thoughts:	Even in his last few chapters, the Jacob/Israel swap continues as he lay on his death bed. The news of Israel's fading health reaches his son Joseph, who takes his two sons down to see their grandfather. Israel then adopts the boys as full fledged sons, explaining that they will inherit the same amount as Reuben and Simeon, and offers to bless them. However, grandpa put his right hand on the younger boy Ephraim, instead of the older boy Manasseh to Joseph's displeasure. The significance of this is fueled by the superstition that the right hand is more pure and virtuous than the evil left hand. In the ancient Hebrew beliefs, the hand symbolized power and custody, where the left hand was used to shame society and was a metaphor for natural evil, and to invoke punishment from the gods. In many languages the term "right" (including English) is synonymous with justice and being correct and due to the overwhelming prevalence of right handed people, was considered the "proper hand". Even more interesting is that the latin root for "left" is "sinister". Therefore, fueled by the superstition of the day, Joseph is horrified to see that the "right handed" blessing was being bestowed upon Ephraim, his younger son, while Manasseh, the older child gets the "left handed" inferior blessing. Today, we can see that this is all just nonsense and superstition, but even as recently as within the past 50 years, left handed Catholic school children were forcefully made to write and eat with their right hands based on their superstitious beliefs. Even today, in some religious cultures (such as in the Arab world) it is customary to shake hands with the right, and considered rude and insulting to offer out your left hand.

GENESIS: Chapters 45 & 46

Chapter 45
Summary:	Joseph couldn't keep his deception going any longer and ordered his servants out of the room. He wept aloud and his sobs were heard throughout the palace, and the news quickly carried to the Pharaoh's palace. He tells his brothers that he is Joseph and asks his brother's if his father is still alive*. His brothers just stared in stunned silence. Joseph asks them to come closer and again tells them that he is their brother Joseph, whom they sold into slavery - which he tells them not to be angry at themselves for, as he tells them that God had planned for him all along to venture into Egypt, sending him ahead to preserve their lives from the famine. He further explains that he has been made into a counselor to the Pharaoh, and manages the entire nation of Egypt. Joseph then tells his brothers to return to their father and tell him that he, his son Joseph, is alive and well in Egypt and tells them to bring their father and their children back to Egypt and live in the city of Goshen. He explains that there is still five years of famine to be had and that Joseph will take care of them in Goshen. Weeping with joy he embraces his brothers - and the news soon reached the Pharaoh that Joseph's brothers had come, who was pleased to hear the news, as were the Pharaoh's officials. The Pharaoh told Joseph to have his brothers return to Canaan to get their families and that he would assign to them the best land in Egypt for them to live in. The Pharaoh then gave Joseph a fleet of wagons for the brothers to use to move their families to Egypt. Joseph prepared the wagons with provisions, gave them to his brothers along with new clothes - but to Benjamin, he also gave him three hundred pieces of silver and five sets of clothes. He sent along with them ten donkey loads of goods, along with ten donkeys loaded with grain and all sorts of other foods for his father to eat along his journey. Sending his brothers off, he shouted after them to not quarrel along their journey. They returned again to Canaan and to their father Jacob*/Israel telling him that Joseph is alive and ruling Egypt. Although Jacob/Israel at first refuses to believe it, somehow seeing the loaded wagons convinces him that his sons are telling the truth about Joseph. He states that he will go and see his son before he dies.
Notes:	1.) Despite having asked this just yesterday in Chapter 44 to his brothers before the feast. His brothers couldn't possibly have answered any differently. 2.) Again, Israel is referred to by his old name of Jacob again.
Thoughts:	Joseph finally comes clean to his brothers, tells them not to feel badly about how they had sold him into slavery, and credits his good fortune to God's will. He tells his brothers to fetch their father and their families to come live in Egypt where he can better look after them during the famine. Word gets back to the Pharaoh that Joseph's brothers had arrived in Egypt and the Pharaoh (despite being noted in the previous chapter that Egyptians despise Hebrews) is happy to have Joseph's family come and live amongst them in Egypt. He gives Joseph a slew of wagons to give to his brothers to help them move and tells him that they can live in the choicest pieces of land in Egypt. As Joseph sets them off with supplies for their journey, he once again shows favoritism towards Benjamin, giving him a bunch of money and four extra sets of clothes more than the rest of his siblings. The extreme lengths that Joseph takes with giving Benjamin more than his brothers just seems to come off a bit silly in the story. It also seems like there may be some numerological significance with the number five as mentioned with Joseph's dinner portions being five times that of his brothers, and now being given five sets of clothes. Again the chapter reverts back to Israel's original name of Jacob which adds to the confusion of identifying them as one and the same. It also makes one question whether the whole "Israel" name change is going to stick or not. Jacob/Israel has a hard time buying his son's story that Joseph is alive and ruling Egypt, but for some inexplicable reason is convinced when he sees all the goodies they brought with them from Egypt. The chapter ends foreshadowing that Jacob/Israel is not far from death and that his story in the book of Genesis is coming to a close.
Chapter 46
Summary:	Israel sets off with all his possessions and came to Beer-sheba where he sacrifices animals to God. During the night God speaks to him in a vision, calling out "Jacob! Jacob!" As his typical introduction God announces that he is God, the god of Jacob's/Israel's father Isaac. He tells Jacob/Israel not to be afraid to travel to Egypt, reminding him once again that he will make him a great nation there, and that he will bring his descendants back from there, but tells Jacob/Israel that he will die there with Joseph at his side. So Jacob leaves Beer-sheeba, with his sons bringing him to Egypt, along with their families, in the wagons the Pharaoh had given them. The chapter now gives another listing of Jacob's/Israel's family that traveled with him to Egypt: Reuben and his sons: Hanoch Pallu Hezron Carmi Simeon and his sons: Jemuel Jamin Ohad Jachin Zohar Shaul* Levi and his sons: Gershon Kohath Merari Judah and his sons: Er* Onan* Shelah Perez and his sons: Hezron Hamul Zerah Issachar and his sons: Tola Puva Job Shimron Zebulun and his sons: Sered Elon Jahleel It's noted that the sum of the descendants born to Jacob and Leah total 33. Jacob's children from the slave-girl Zilpah also traveled with him to Egypt and are listed as follows: Gad and his sons: Ziphion Haggi Shuni Ezbon Eri Arodi Areli Asher and his children: son Imnah son Ishva son Ishvi son Beriah, and his sons: Heber Malchiel daughter Serah (sister of Beriah) For good measure, the chapter lists Joseph and Benjamin's sons: Joseph and his sons: Manasseh Ephraim Benjamin and his sons: Bela Becher Ashbel Gera Naaman Ehi Rosh Muppim Huppim Ard Finally the chapter also lists the seven descendant's of Rachel's slave-girl Bilhah: Dan and his son: Hushim Naphtali and his sons: Jahzeel Guni Jezer Shillem The total number of descendants going to Egypt (not counting wives) being 66. With Joseph's two sons included, Jacob's household totaled 70. Back to our story, Jacob sends Judah on ahead to tell Joseph that they were on their way, set to arrive in Goshen. Joseph jumped into his chariot and met his father in Goshen, and they embraced and wept together. Israel*/Jacob tells Joseph that he can now die peacefully, as he has finally seen his son Joseph alive and well. Joseph then tells his brothers and their families that he will tell the Pharaoh that they have arrived safely. He also instructs them to tell the Pharaoh that they are all shepherds, and that have been shepherds since their youth, and that their family has been shepherding for generations. He explains to them when the Pharaoh hears this, he will let them live in Goshen. The chapter finishes by noting that shepherds were hated in other parts of Egypt.
Notes:	1.) Despite the fact that God himself renamed Jacob to Israel - stating the he "will no longer be called Jacob" in both Chapter 32 (while wrestling with the strange Man) and in Chapter 35 when he appears to him at Bethel - he reverts back to calling him Jacob again here. 2.) For some reason the chapter notes that Shaul's mother was a girl from Canaan. 3.) The chapter inexplicably lists Er and Onan, and then goes on to explain that they both died back in Canaan. 4.) Inexplicably, the chapter - which has been using the name of Jacob thus far - instead uses the name Israel here.
Thoughts:	The first thing that springs to mind when reading this chapter is the flip-flopping between the names Jacob and Israel throughout. He is referred as Israel curiously only at the beginning and end of the chapter, with the rest referring to him by Jacob. Even more curious is that God calls out to him addressing him as Jacob. This is strange as it was God who changed his name to Israel (twice), and even stating that he "will no longer be known as Jacob" (both times). God also gets a bit morbid by telling Jacob/Israel that he will die in Egypt, even going so far as to tell him that he will die by Joseph's side. Most people generally don't want to know when and where they're going to die, and probably more so, details about their death. The chapter continues on giving us yet another long series of lists of Jacob's descendants, initially under the premise of stating everybody that is traveling to Egypt from Canaan, but curiously also includes Judah's sons Er and Onan - whom God killed way back in Chapter 38 which occurs roughly around the same time that Joseph was sold as a slave to the Ishmaelite traders. The interesting thing to note, however, with these lists is the numbers they produce. The descendants of Jacob and Leah total 33 (not including their daughter Dinah, but including Er and Onan); the descendants of Jacob and Zilpah total 16; the descendants of Jacob and Rachel total 14; the descendants of Jacob and Bilhah total 7. Combined this count makes 70. Now, taking out Joseph and his sons (who are already in Egypt), Er and Onan (who were killed), and now counting Jacob we have 66 descendants traveling to Egypt. I don't think these numbers are accidental or coincidental, I suspect that they were picked intentionally. I don't know a lot about numerology to explain the entire significance, but the number seven has been considered mystical and magical far predating Judeo-Christianity. There are seven days of the week, seven phases of the moon, the creation story took place over seven days, the seven years of harvest vs the seven years of famine, we will see later on that there are seven deadly sins, etc. Here we have 70 descendants: 7 descendants hailing from Jacob and Bilhah; 14 descendants (14 is a pair of sevens) from Jacob and Rachel; 16 descendants (1+6=7) from Jacob and Zilpah; leaving us with 33 (another notable number) to contend with from Leah, which is exactly half of the total descendants traveling to Egypt - 66. Perhaps I wouldn't make a big deal out of this issue so much if the chapter itself wasn't stressing these numbers in the first place, which is drawing attention to their significance. Moving along, the chapter finally closes out with Israel/Jacob (being referred to as Israel again) finally at peace with dying now that he has laid eyes once again on his son Joseph seeing him alive. The last thing we're treated to is an odd instruction by Joseph to his family to explain to the Pharaoh their professions in Shepherding to ensure that the Pharaoh lets them settle in Goshen - as it's mentioned that shepherds are despised and hated in other parts of Egypt(?). So far we've come to learn the the Egyptians hate shepherds and Hebrews, so I'm pretty sure Hebrew Shepherds would aspire even more hatred.

GENESIS: Chapters 43 & 44

Chapter 43
Summary:	The famine kept on and the grain that Israel's/Jacob's family had gotten from Egypt was nearly gone. Israel told his sons to return to Egypt to buy more grain. Judah reminded his father that they couldn't return to Egypt without Benjamin, to which Israel replied by asking why they ever even mentioned having another brother. Judah tells him that they had no choice and that the man specifically asked about their family*, and that they couldn't have guessed that the man would ask them to send Benjamin. Israel tells his sons that if they have to bring Benjamin, then they should at least present the man with the finest gifts they could afford, and bring twice the amount of money to pay the man back for the last bags of grain. The brothers then headed off to Egypt with Benjamin, the gifts, and with double the amount of money. When they appeared before Joseph with Benjamin, Joseph told the manager of his household to take the brothers to his palace and prepare a big feast. When the brothers saw where they were being taken, they became very frightened that they would be taken as slaves. As they arrived at the entrance to the palace, they explained to the household manager about finding the money at the tops of their sacks from the last time they bought grain, and offered to repay Joseph. The household manager told them not to worry, adding that their god must have put it there, as they had collected the brothers money all right. Then he released Simeon and brought him out to his brothers. Then the brothers were given water to soak their feet and their donkeys were fed. The brothers then got their presents ready for Joseph's arrival, and when Joseph arrived at noon the brothers gave him the presents while bowing low before him. Joseph then asked the brothers about their father, whether he was still alive and in good health, to which the brothers replied that he was alive and well. Looking at his brother Benjamin, Joseph then asked the brothers if this was indeed Benjamin, to which his brothers confirmed that he was. Joseph, overcome with love for his brother made a hasty exit and wept in his bedroom chamber. He then washed his face and came out with his emotions under control. As they began their meal, Joseph ate by himself while his brothers were served at a separate table. The Egyptians sat at yet another table, as they despise Hebrews and never eat with them. Joseph had told each brother where to sit and had arranged them sitting from oldest to youngest much to the amazement of the brothers. He gave the largest servings to Benjamin - five times as much as the others - and kept the wine flowing freely during the meal.
Notes:	1.) We have to assume that either Judah is lying or that the author was asleep at the wheel. Judah's explanation to his father contradicts the way the story occurs in Chapter 42.
Thoughts:	Faced with starvation (rather than concern for getting their brother Simeon out of an Egyptian prison) Israel finally allows his sons to take Benjamin to Egypt with them while they attempt to buy more food. Israel also decides that a little bribery would probably help their cause as well, and sends them along with a bunch of gifts, as well as double the money they would need, in order to pay back Joseph for the money they found at the top of their grain sacks the last time. When they appear before Joseph, Joe gets all teary eyed at the sight of his full blooded younger brother (Benjamin and Joseph share the same mother, and are the only sons Israel had with Rachel) and has to excuse himself to have a good cry in his bedroom. While the brothers were initially on edge as they arrived at the palace, thinking that they were about to begin lives in slavery, Joseph tells them that they are here for a feast. The chapter takes a slight dig at vilifying the Egyptians some more by mentioning their antisemitic views of not sitting down to eat with Hebrew people. This mention here seems out of place and somewhat derails the story, but should be expected as the bible misses little opportunity to vilify the Egyptians. As they are served their meals, Joseph shows obvious favoritism towards Benjamin giving him five times(!) as much food as the rest, which seems a bit excessive unless he gave the rest of his brothers Weight Watchers sized portions.
Chapter 44
Summary:	When Joseph's brothers were done with their meals and ready to leave, Joseph ordered his servants to fill each of the brothers' grain sacks with as much grain as they could carry, and to once again put the money they had paid at the top of their sacks. In addition, he had his servants place Joseph's own silver cup at the top of Benjamin's sack. The brothers were up at dawn the next day and went on their way with their loaded up donkeys. However, when they were barely out of the city, Joseph told his head servant to follow after them and confront them about why they had "stolen" Joseph's silver drinking cup when Joseph had been so kind to them. When the servant caught up to the brothers and told them what Joseph had instructed him to, the brothers replied in disbelief, stating that if the silver cup was found on any of them, let that brother be killed and the rest would serve in slavery forever. The servant replied instead that if one of them was caught with the cup, then that brother would serve as a slave and the others could go free. The servant searched each brother's sack, going from oldest to youngest, finally finding the cup in Benjamin's sack. They ripped their clothing in despair, loaded the donkeys again and returned to the city to plead with Joseph. Joseph was still home when Judah and his brothers arrived, and they fell to the ground before him. Joseph asked them what was the meaning of stealing his silver drinking cup, to which Judah pleaded their innocence and explained that they had all returned to serve as Joseph's slaves. Joseph repeated that only the man who stole the cup would serve as a slave, and that the rest of the brothers could return home to their father. Judah then recaps the events of the last two chapters to Joseph, and further explains that Benjamin is special to their father as the last remaining son from his mother, and that their father would die from sorrow if anything happened to Benjamin. Judah continues to explain that his father had entrusted him personally with Benjamin's safety and offers himself to serve as a slave in place of Benjamin.
Thoughts:	Joseph once again sets his brothers up by putting their money back into the top of their grain sacks, but this time ups the ante by stashing his silver cup in Benjamin's sack to frame him as a thief. He sends his servants to go catch the brothers, and more specifically to "catch the thief" amongst them. Interestingly, the servant is able to remember the ages of all eleven brothers as it's mentioned that he checks the bags of each of them from oldest to youngest. It begs the question as to how much the servant(s) were told about Joseph's plans, as the bible fails to mention specifically how much or how little the servants knew about Joseph's schemes towards his brothers. It's just odd that the servant would be able to memorize the exact sequence of the brothers' ages after seeing them only twice, once the entire group the night prior, and ten of the brothers, presumably months prior, where their ages weren't explicitly mentioned or given in the chapter. Another interesting thing to note is how Judah pretty much takes over as the spokesman of the brothers, where prior the brothers' words were generalized as coming from all of them. After Benjamin is taken back as a slave to Joseph's palace, Judah bears the responsibility (after recapping the last two chapters at length) and offers to serve in slavery in his brother's place.

GENESIS: Chapters 41 & 42

Chapter 41
Summary:	One night two years later, the Pharaoh dreamed that he was standing on the Nile when suddenly seven sleek, fat cows emerged from the river and began grazing on the grass nearby. A second set of seven cows, these being skinny and emaciated, emerged from the river and ate the seven fat cows. The Pharaoh woke up, but he drifted back to sleep having a second dream. This time he dreamed of seven heads of grain on one stalk, with every kernel being well formed and plump. Suddenly seven more kernels appeared on the stalk, but these were shriveled by the eastern winds. Finally the shriveled kernels swallowed the plump kernels before the Pharaoh once again woke up. The next morning, as the Pharaoh pondered about the dreams meaning he summoned all the magicians and sages of Egypt to interpret his dreams to no avail. Finally the Pharaoh's wine taster spoke up about Joseph and told him about the dreams that he and the baker had, and how Joseph had predicted their futures with perfect accuracy. The Pharaoh sent for Joseph at once, who was rushed out of prison, washed, shaved, and given a fresh set of clothes before appearing before the Pharaoh. The Pharaoh asks Joseph if he can interpret the dreams that his sages and magicians could not, and Joseph tells him that although he alone cannot, God can interpret his dreams. The Pharaoh then repeats his dreams to Joseph. Joseph tells him that both dreams meant the same thing: that God was telling him what he is planning to do in the land of Egypt. He explains that the seven fat cows and well-formed heads of grain meant that seven years of prosperity lay ahead, and that the seven skinny cows and withered heads of grain signified a famine would follow for the next seven years. He further explains that the double dream gives double impact and will surely happen as God decreed it. Joseph then suggests to the Pharaoh that he find the wisest man in Egypt and place him in charge of administration of Egypt's farming, and to appoint officials to collect a fifth of all the crops to store away for the seven years of famine. Pharaoh was impressed by his interpretation and his suggestions, and noted that since God has revealed the meaning of these dreams to Joseph, that he must be the wisest man in Egypt. He then appoints Joseph to become the administrator of the land, only to be outranked by the Pharaoh himself. The Pharaoh placed his own signet ring on Joseph's finger and dressed him in lavish clothing to signify his authority. He also gives to Joseph a chariot and a wife - a girl named Asenath, daughter of Potiphera, priest of Heliopolis - making Joseph famous throughout Egypt at the age of 30. Just as Joseph had predicted, the next seven years yielded a crop surplus that Joseph stored in the granaries over various cities throughout Egypt. Over the next seven years the granaries were either full overflowing. Before the arrival of the first year of the famine, two sons were born to Joseph by Asenath. He named his oldest son Manasseh (meaning "Made to Forget*") and the youngest was named Ephraim (meaning "Fruitful"). As the years of famine began, just as Joseph had predicted, people began to starve. They pleaded with the Pharaoh for food, and the Pharaoh sent them to Joseph, who sold grain to the Egyptians and to travelers from other lands who came to Egypt in search of food.
Notes:	1.) Alluding to God making up to him the anguish suffered in his youth.
Thoughts:	Joseph's dream interpretations come to his own rescue from prison when the wine taster finally remembers about Joseph in the Pharaoh's time of need. Much like I wrote about in my thoughts about Chapter 40 the fortune telling aspect of dreams makes little sense in regards to what we know about dream states today. Even with our knowledge aside and for the sake of argument allowing supernatural elements to explain things, the notion that dreams can or are predicting the future - or God's will - still makes little sense at all. What is actually being implied here in this chapter? That all dreams are prophetic (which we know is not true), that God can choose to reveal prophecies through dreams, that God feels the need to reveal prophecies to select people or to everyone? Why does God need to communicate messages in the forms of riddled symbolism and metaphor (recall that this is not limited to just the Egyptians, Joseph had these riddled dreams as a child as well), when at other times he appears to people in dreams giving clear and concise messages (such as to Laban in Chapter 31)? Also, quite frankly, these riddled dreams aren't very impressive in their terms of difficulty to discern, which makes it very hard to swallow that no-one in Egypt could have guessed the same - or at least similar - answer that Joseph provided. Nowadays we have all sorts of unqualified "professional psychics", mystics, and mentalists who literally have boatloads of guesses and hunches to what people's dreams may mean and often try their hands predicting the future with comical results. I find it difficult to believe that with the tendency of human nature to clamor towards fame that nobody in Egypt could take a stab as to what the Pharaoh's dream meant. So, Joseph becomes a wealthy celebrity around Egypt and immediately becomes the Pharaoh's second in command (even before waiting around to see if Joseph's prophecies come true or not) and is entrusted with the country's agriculture stock. He's given a wife and a fancy ride and manages to have two sons before the famine comes, only to now become richer from selling the grain he stocked to not only the citizens of Egypt, but to those traveling from other nearby countries.
Chapter 42
Summary:	When Jacob*/Israel heard that there was grain available in Egypt he sends his ten oldest sons there to buy some. Jacob however, wouldn't let his youngest son Benjamin join his brothers out of fear that something might happen to him, as like had happened to Benjamin's older brother Joseph. As Joseph was governor of all Egypt, and in charge of selling the grain, it was to him that his brothers came and bowed low before him. Joseph recognized them immediately but pretended as though he didn't. As Joseph asks them where they are from he remembers the dreams from his childhood, but he accuses his brothers before him of being spies, charging that they came to judge how destitute the land of Egypt had become during the famine. The brothers swore their innocence, further explaining that they were of 12 brothers from Canaan, that their youngest brother was staying behind with their father, and that another of their brothers had died. Joseph continued to feign disbelief in their story and told them that he needed proof to verify their story. He told the brothers that they could confirm their story by bringing their younger brother before him, but that he would allow only one of them to retrieve him while the other nine brothers would be kept in prison. Before a choice was to be made, he threw all ten of them into prison for three days. After three days in prison, Joseph tells them that he will take a chance on assuming them as honorable, by allowing them all to leave except one, and that the rest may go home with grain for their families. However, he insists that they must still bring their youngest brother before him if they wish to be spared. Speaking amongst themselves the brothers began blaming themselves for their situation on account for what they had done to Joseph years ago. Reuben chimed in claiming that he had insisted all along that killing Joseph was a bad idea, believing that they were now all going to die on account of it. The brothers were unaware that Joseph was able to understand them as they spoke as he had been speaking to them through an interpreter. Joseph left the room to weep in private, and upon his return he selected Simeon to remain in prison while he released the rest of his brothers. Joseph then ordered his servants to fill the men's grain sacks with grain and secretly told his servants to also put each brother's payment at the top of his sack. The brothers loaded up their donkeys with the grain sacks and headed back home. When they stopped for the night, one of the brothers* opened his sack to get some grain to feed the donkeys and spotted his money at the top of the sack. Trembling they wondered aloud what was it that God was doing to them. When they returned to Canaan they told their story to their father Jacob, and as they emptied their sacks they all discovered their money at the top of each bag. Fear engulfed them as well as their father. Jacob cried that he had been bereaved of his children, stating the loss of Joseph, Simeon not coming back, and now losing Benjamin too. Reuben offered to Jacob permission to kill his two sons if he doesn't bring Benjamin back, but Jacob refuses to let Benjamin go, stating that without Joseph, Benjamin alone is the only child left from his mother (Rachel), and that if anything should happen to Benjamin, Jacob would die.
Notes:	1.) Israel is inexplicably referred to again by his former name of Jacob in this chapter. 2.) It is not specified as to which brother.
Thoughts:	We begin chapter 42 with a strange reversion back to Israel's birth name of Jacob for reasons that aren't clear. As the famine affects Jacob's family, he sends his sons to Egypt where there is a surplus of grain to purchase. Out of fear of losing him, Jacob does not allow Benjamin to accompany his brothers to Egypt. When the brothers arrive, they're unaware that they're attempting to buy grain from their long lost and forgotten brother Joseph, however Joseph recalls them instantly. Joseph then begins messing with his brothers' heads by accusing them of being spies, locking them in jail for three days, insisting that they bring up Benjamin from Canaan to prove(?) that their story about being brothers is true(?), and by secretly giving their money back to them - filling them with terror that they may now be accused of being thieves as well as spies if they return. It's difficult to understand how - for the sake of logic - that bringing Benjamin up from Canaan would prove anything, and why the brothers didn't think of possibly bringing one of their sons to pose as Benjamin. In the context of the story we know why Joseph wants them to bring Benjamin and why the brothers are frightened at the prospect of having to do so, but the whole plot doesn't seem to make sense out of just using a bit of logic and common sense. How would they suspect that Joseph would be able to see past the rouse of bringing up one of Jacob's grandsons instead of Benjamin, or how Benjamin's presence proves that they aren't spies. Anyways, upon freaking his whole family out by placing their money into their grain sacks, Jacob doesn't seem to be willing to budge on letting Benjamin travel out to Egypt, so I guess Simeon can rot in jail for all Jacob cares.