DEUTERONOMY: Chapter 33

Chapter 33
Summary:	Moses, "the man of God", gave the people of Israel a blessing before his death: "The Lord came from Mount Sinai, and rose up from Mount Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints - from his right hand went a fiery law for them. "He loved his people; all of his saints are in his hand, following in his footsteps, every one of them receiving his words. Moses commanded us a law, an inheritance for the congregation of Jacob. He was king in Jeshurun*, when the leaders of the people and of the tribes of Israel were gathered together. "Let the tribe of Reuben live, and not die; and let his men not be few." He then blessed the tribe of Judah, saying: "Hear, Lord, the voice of Judah, and bring him unto his people - let his hands be sufficient for him, and help defend him from his enemies." Of the Levites, Moses said: "Let the Thummim and the Urim be with these holy ones, whom you tested at Massah, and with whom you strove against at the waters of Meribah. They spared not even their father, mother, siblings, nor their children; instead, they kept their word and your covenant. They shall teach Jacob your judgments, and your law to Israel. They shall place incense before you and burnt animal sacrifices upon your altar. Lord, bless them, their skills, and the work of their hands. Smite through the loins those who rise against them, and do not allow those who hate them to rise again." Of Benjamin he said: "The beloved of the Lord shall dwell in safety by him; and the Lord shall cover them all day long, and they shall dwell between his shoulders." Of Joseph he said: "May the Lord bless their land, from the precious dew from the sky, to the deep waters beneath; for the precious fruits brought forth by the sun, and for the precious things put forth by the moon; for the choice materials of the ancient mountains, and for the precious things of the lasting hills; for the precious things of the earth and its fulness; and for the good will of the Lord who dwelt in the burning bush - let the blessing come upon the head of Joseph, the crown upon his head that separated him from his brothers. His glory is like a firstborn bull, and his horns are like the horns of unicorns - with them he shall gore his enemies to the end of the earth - they are the tens of thousands of Ephraim, and the thousands of Manasseh." Of Zebulun and Issachar he said: "Rejoice, Zebulun, in your going out, and you Issachar, in your tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness - for they shall feast upon the abundance of the seas, and of the treasures hidden in the sand." Of Gad he said: Blessed be he that enlarges Gad's land - he dwells there like a lion, and tears the arm with the crown of his head. He chose the best land for himself, because he was seated as the lawgiver. He lead the people and executed the justice of the Lord, and his judgments with Israel." Of Dan he said: "Dan is a lion's cub - he shall leap from Bashan." Of Naphtali he said: Naphtali is satisfied with his favor and blessing from the Lord. They will possess the land in the south west." Of Asher he said: Let Asher be blessed with many children and be favored by the other tribes, and let him dip his feet in oil. "The bolts of your gates shall be of iron and brass; and your strength shall equal your days. "There is none like the God of Jeshurun*, who descends from the heaven to help you from his majesty in the sky. The eternal God is your refuge, underneath his everlasting arms. He shall thrust out your enemies before you and shall say 'Destroy them.' "Israel shall dwell safely alone - the fountain of Jacob shall prosper in a land of corn and wine; and the heavens will drop dew. You should be happy, Israel, for who else is like you? People saved by the Lord, by the shield of his help and the sword of his excellency. Your enemies will be found to be wrong, and you shall tread upon their highest places"
Notes:	1.)As noted in the previous chapter, "Jeshurun" is an alternate poetic equivalent for "Israel". It can mean the people of Israel (as it is used here), the land of Israel, or as an alternate name for Jacob/Israel.
Thoughts:	This chapter sort of reads out like a will for the twelve (or thirteen, depending on how you're counting) tribes of Israel, with Moses giving each of them a final blessing before he prepares to die. Some of the tribes, such as Reuben, who gets the first blessing, are short and to the point - he blesses the tribe of Reuben "to live, and not die" and for their numbers to not be few; and the blessing which follows that for the tribe of Judah goes similarly - to bless their handiwork and to help defend them from their enemies. Whereas Moses rambles on much longer with his blessing for other more important tribes like the tribe of Levi. When giving his blessing for the tribe of Levi, Moses again mentions the Thummim and the Urim - two stones that basically serve as a sort of Magic 8-ball to answer "yes" or "no" questions, that we first encountered in Leviticus: Chapter 8. I've discussed my numerous problems with these Magic 8-Ball stones in my commentary for both Leviticus: Chapter 8 and Numbers: Chapter 27, so I don't feel that I need to go into further detail here. Continuing on with his blessing for the Levites, he references God "testing them" at Massah (which the name is said to mean "tempting God to kill us all") when the Israelites were whining for water and almost stoned Moses to death until he drew water from a rock, and the second time that they complained about not having any water where Moses struck the rock like he had done before instead of "speaking to it". He then commends the Levites for not even sparing their own families - parents, siblings, and children - when they were ordered to slaughter them to prove their allegiance to God. He states that they are the ones chosen to teach the people God's laws and judgments, burn incense, and sacrifice animals upon the altar of the sanctuary. He asks God to bless them in their works and deeds, and to "smite through the loins" anyone who opposes the Levites, and to ensure that such people aren't allowed to "rise again". Although Moses states that the tribe of Benjamin is "beloved" to God, they only get a short blessing asking God to keep them safe. Next Moses blesses the "half tribes" of Ephraim and Manasseh under the blanket of the single tribe of Joseph. Because the Levites are included in these blessings, the half tribes must be counted as the single tribe of Joseph to preserve the bible's obsession with the significance of number twelve. When the tribe of Levi is omitted from a count or census, such as when they are prohibited from possessing land in Canaan, the "half tribes" are treated separately as if they were "full tribes". Moses asks God to bless the land of the two "half tribes", as well as everything contained and that grows within it. One odd thing Moses mentions in his list of things are "precious things put forth by the moon", which the only possible thing that I'm aware of that this might be would be mushrooms. This is interesting in light of the role that hallucinogenic mushrooms have played in many early religions - some have even theorized that manna may actually have been describing psilocybe mushrooms. The use of hallucinogenic mushrooms by the Israelites could certainly better explain some of the more bizarre occurrences such as God's appearance as a burning bush (which is also coincidentally mentioned in this blessing) or the intense fear of the Israelites due to God's appearance as a smoking, lightning encrusted, mountain top. Moses asks that the tribes of Joseph are blessed due to the "crown" that separates them from the other eleven tribes, reasoning that the glory of Joseph is like a firstborn bull, and that his "horns are like those of a unicorn(!)" that will gore the enemies of Israel to the ends of the earth, for there are tens of thousands of people belonging to the tribe of Ephraim (32,500 according to the census taken in Numbers: 26), and thousands of people belonging to the tribe of Manasseh (52,700 according to the census taken in Numbers: 26). Even though the tribe of Manasseh outnumbers the tribe of Ephraim in the previous census, Moses seems to imply the opposite here. The tribes of Zebulun and Issachar get a combined blessing, where Moses asks God to bless them in their outdoor activities of camping and hunting. For the tribe of Gad, Moses asks God to enlarge their land, and states that they had picked out the best land for themselves since they were "seated as the lawgiver", meaning that they had been selected to enforce criminal punishments. The tribe of Dan gets the briefest blessing with Moses simply stating that they are "a lion's cub - and [they] shall leap from Bashan". The tribe of Naphtali gets the most boring blessing stating that they're basically happy with what they've got and will inhabit the south west portion of the "promised land". Finally, Moses blesses the tribe of Asher by asking God for them to be blessed with fertility, to be favored by the other tribes, and for them to wash their feet in oil. Moses then states that the defense of the Israelites shall be strong, and that their strength will last through their lifetimes. He adds that God will help them in battle, bringing their enemies before them to destroy. Moses states that they will be safe and unbothered in their dwellings, and will prosper in crops. He finishes off stating that the enemies of Israel will be proven wrong, and that the Israelites will dominate over them.

NUMBERS: Chapter 4

Chapter 4
Summary:	God spoke with Moses and Aaron, telling them to take a census of the males thirty to fifty years of age, in the Kohath clan of the tribe of Levi, that are able to work in the tabernacle. When the Israeli camp is traveling, Aaron and his sons shall remove the veil from the tabernacle and cover the ark of the covenant with it. Upon the veil, they shall cover it with badger's skins, shall spread over it a blue cloth, and put the carrying poles into the rings of the ark. A blue cloth shall be spread upon the table on which the bread is displayed, and the dishes, spoons, bowls, cups, and the bread shall be placed upon it. A scarlet cloth is then to cover the table, and badger's skin upon the cloth, while the carrying poles are affixed to the table. Next the lampstand, lamps, sconces, trays, and the reservoir of olive oil shall be covered with a blue cloth. These objects are to be covered again with badger's skins, and the bundle to be placed upon a carrying frame. They must then spread a blue cloth over the gold altar, cover it with badger's skins, and insert the carrying poles into the altar. The remaining utensils are to be wrapped in blue cloth, covered in badger's skin, and placed on a carrying frame. The ashes are to be removed from the altar, and a purple cloth it to spread upon the altar. All of the altar's utensils - the censers, fleshhooks, shovels, basins, and containers - are to be placed upon the purple cloth and covered in badger's skin, and the carrying poles are to be placed into the altar. When Aaron and his sons have finished packing up the tabernacle, the clan of Kohath shall carry the items to wherever the camp is traveling to - but they are not to touch any of the "holy items", "lest they die" (they will be put to death). The moving of the items will be the duty of the Kohathites. Aaron's son Eleazar will be responsible for the oil for the lamps, the incense, the daily grain offering, the anointing oil, and is to supervise all of the tabernacle and everything it contains. God then tells Aaron and Moses not to cut off the families of the Kohathites from amongst the Levites. In order to prevent God from having to kill the Kohathites for entering the tabernacle, Aaron and his sons will have to go in with them and point out which items the Kohathites need to carry. The Kohathites are not to touch any of the items directly - they are to only use the carrying poles - "lest they die" (God will kill them for touching anything directly). God then tells Moses to take census of the Gershonites, aged thirty to fifty who are eligible for working in the tabernacle. The Gershonites are to carry the curtains of the tabernacle, the tabernacle itself with its covering, the badger skin roofing, the entrance curtain, the drapes covering the courtyard fencing, the courtyard entrance curtain, the altar, the ropes, and all the instruments of their service. The Gershonites are to be appointed to their tasks by Aaron and his sons, but will be directly supervised by Aaron's son Ithamar. God then tells Moses to take census of the Merarites, aged thirty to fifty who are eligible for working in the tabernacle. The Merarites are to carry the frames, bars, posts, cords, of both the tabernacle and the courtyard fencing, along with all of the tools necessary for their use and repair. Each man shall be assigned to his task by name, and shall also be supervised by Ithamar. Moses and Aaron, along with the leaders of the tribes, took a census of the Kohathites of all of the men thirty to sixty, who were eligible for work in the tabernacle arriving at a total of 2,750. The same was done for the Gershonites, who totaled 2,630; and for the tribe of Merari, who totalled 3,200. The grand total of Levites eligible for working in the tabernacle was 8,580.
Thoughts:	This chapter basically expands upon the previous chapter's division of responsibilities for the Levite tribe of Kohath, Gershon, and Merari. Among the men of the tribes aged thirty to fifty, they are assigned to the lucky job of hauling the tabernacle through the desert as the people of Israel move about through the desert towards the "promised land". The Kohathites have the most dangerous job of moving the ark of the covenant, along with many of the "sacred holy objects" in the tabernacle. Ordinarily, this shouldn't be too dangerous, but when God adds the threat of death for anyone aside from Aaron and his sons entering the tabernacle or merely touching any of these objects by any means aside from the carrying poles, what was once a simple moving job now carries deadly risks. Because God seems not to be interested in intentions, the lives of children or mentally incompetent people are in grave danger if perhaps they unwittingly might brush up against any of these items. Even though only men of the ages of thirty to fifty are eligible to do these jobs, the possibility of a child or mentally incompetent adult family member straying into the area could end the lives of innocent people despite their ignorance. Basically Aaron and his sons have to pack up the items themselves - with virtually everything having to be covered in first a blue cloth (except for a scarlet cloth is to be used to cover the table, and a purple cloth for covering the altar) and then some badger's skin - and then accompany and supervise the Kohathites in moving the items to ensure their safety against God's death threats. Aaron's son Eleazar is the head supervisor of the Kohathites responsibilities. Next up, the Gershonites are assigned to packing up and moving the drapery, the tabernacle itself, the altar, and some ropes; while the Merarites are assigned to carry the frames, posts, cords, and courtyard fencing. Both groups are to be supervised by Aaron's other son, Ithamar. The final tallies of numbers are somewhat interesting when we take into context the amount of men eligible - aged thirty to fifty - versus the grand total of males aged one month or older from the previous chapter. Below is a table illustrating the grand total of males from Numbers: Chapter 3, versus the number eligible males age 30 to 50 listed in this chapter: Tribe: Population: Eligible for work: Percentage: Kohath 8,600 2,750 Approx 32% Gershon 7,500 2,630 Approx 35% Merari 6,200 3,200 Approx 52% Interesting of note is that the tribe of Merari has the lowest population of males one month and older (6,200), yet has the highest amount of eligible workers (3,200) and the highest percentage of eligible workers amongst its population (about 52%); whereas both the Koathites and the Gershonites seem to have similar statistics (about 33-35% of their populations are eligible for work). Once again, as with Moses' previous census counts, the abundance of round numbers puts the accuracy of these census counts into question as well.

NUMBERS: Chapters 2 & 3

Chapter 2
Summary:	God gives further instructions to Moses and Aaron about how to organize the tribes of Israel. Every tribe will have their own tent area with the flag of their tribal ensign to denote them, and all encircling the tabernacle. The locations of the tribes campsites were as follows: Location Tribe Leader Census East Judah Nahshon (son of Amminadab) 74,600 Issachar Nethanel (son of Zuar) 54,400 Zebulun Eliab (son of Helon) 57,400 Total: 186,400 South Reuben Elizur (son of Shedeur) 46,500 Simeon Shelumi-el (son of Zuri-shaddai) 59,300 Gad Eliasaph (son of Deuel) 45,650 Total: 151,450 West Ephraim Elishama (son of Ammihud) 40,500 Manasseh Gamaliel (son of Pedahzur) 32,200 Benjamin Abidan (son of Gideoni) 35,400 Total: 108,100 North Dan Ahiezer (son of Ammishaddai) 62,700 Asher Pagiel (son of Ochran) 41,500 Naphtali Ahira (son of Enan) 53,400 Total: 157,600 The total amount of troops on the East (Judah's side) of the camp was 186,400; and these tribes led the way whenever the Israelis traveled. The total amount of troops on the South (Reuben's side) of the camp was 151,450; and these tribes were next in line whenever the Israelis traveled. The Levites and the tabernacle were next in line whenever the Israelis traveled. The total amount of troops on the West (Ephraim's side) of the camp was 108,100; and these tribes followed the tabernacle whenever the Israelis traveled. The total amount of troops on the North (Dan's side) of the camp was 157,600; and these tribes brought up the rear whenever the Israelis traveled. In total, the armies totaled 603,550 - not counting the Levites, who were exempted by God's commandment to Moses. When traveling, each tribe stayed under their own flag, as each was separate from the others in camp.
Thoughts:	A rather tedious chapter to read, this chapter basically arranges the tribes of Israel in their positions in camp, as well as their marching order when traveling. Obviously by the arrangement of the troops we can discern that the Israelis were most likely traveling primarily towards the east as the heaviest amount of troops are flanked there, and they are first in the marching order. As God had apparently decimated the Egyptian army, little threat appears to be coming from the west so the thinnest of the herd is stationed there.
Chapter 3
Summary:	At the time of God speaking to Moses, the ancestry of Aaron and Moses were as follows: The names of Aaron's sons were Nadab (the eldest), Abihu, Eleazar, and Ithamar. All were anointed as priests and consecrated to minister at the tabernacle. Nadab and Abihu however "died before God"* when they offered "strange fire" before God in the wilderness of Sinai, neither had any children. Eleazar and Ithamar were left to minister under their father Aaron. God then tells Moses to bring the tribe of Levi out to Aaron so that they may minister under him. The Levites are to follow Aaron's instructions and to perform the services of the tabernacle on behalf of the people of Israel. They are to be in charge of all the furnishings and maintainance in the tabernacle. Only Aaron and his sons however may carry out the duties of the priesthood, anyone else will shall be put to death. God explains that he has taken claim over the Levites in substitution of taking the lives of all of the firstborn sons among the people of Israel, and therefore the Levites will "belong to" God. God continues to explain that since the day he killed all of the firstborn in the land of Egypt, all of the firstborn males - both man and animal - belong to God. God continues speaking to Moses in the wilderness of Sinai, telling him now to take a census of all of the male Levites aged a month old or older, noting their clans and their leaders. As Moses did this, God assigned each clan a specific responsibility to care for the tabernacle: Levi's son: Clans: Leader: Census: Located: Gershon Libni Shime-i Elisaph (son of Lael) 7,500 West side Responsibilities: Care of the tabernacle's coverings, entry drapes, drapes covering the fence surrounding the courtyard, entrance screen in the courtyard, the altar, and all the ropes used to tie the tabernacle together. Kohath Amram Izhar Hebron Uzziel Elizaphan (son of Uzziel) 8,600 South side Responsibilities:Care of the ark of the covenant, table, lampstand, altars, utensils, the veil, and any repairs or maintenance of those items. Merari Mahli Mushi Zuriel (son of Abihail) 6,200 North side Responsibilities:Care of the tabernacle's frames; posts, the bases for the posts, and all of the equipment needed for their use; the posts around the courtyard and their bases, pegs, and ropes. The East side of the tabernacle was reserved for the tents of Moses, Aaron, and his sons Eleazar and Ithamar, who had the final responsibility for the tabernacle itself on behalf of the people of Israel. Anyone who was not a Levite but came into the tabernacle shall be put to death. The number of Levites one month and older counted in the census was 22,000*. God then tells Moses to take a census of all the firstborn males, one month and older, amongst the entire population of the people of Israel, and to register each name. God says that he will claim the Levites instead of the firstborn, and will take the Levites'cattle instead of the firstborn among the cattle belonging to the children of Israel. Moses did as God commanded, and in his census counted 22,273 firstborn males one month or older amongst the people of Israel. God tells Moses that he is now claiming the Levites instead of the firstborn counted in Moses' census, as well as the cattle belonging to the Levites instead of the people of Israel's cattle. However, God says further that the people of Israel will have to make up the difference of the "273 extra men" by having the people Israel pay five shekels (a shekel being worth twenty gerahs) for each of the 273 "extra men". The resulting money is to be given to Aaron and his sons. Moses took the "redemption money" for the 273 men that were "over" the population of the Levites - 1,365 shekels - and gave it to Aaron and his sons as God commanded.
Notes:	1.) God intentionally killed both Nadab and Abihu by immolation for using the wrong fire to light incense in Leviticus Chapter 10. 2.) Using the figures given, the total number would actually be 22,300 (or 22,304 - if Moses, Aaron, Eleazar, and Ithamar were to be counted) not simply 22,000. 3.) Again, the math here appears faulty as the number of Levites given as 22,000 does not correspond with the actual count of 22,300 by adding up the numbers given for the individual tribes of Levi - which would be 22,304 if we counted Moses, Aaron, Eleazar, and Ithamar. The count of the Levites would actually be 27 (or 31) more than the amount of firstborn males - not 273 less.
Thoughts:	The chapter begins by listing the names of Aarons sons and once again glossing over with misleading phrasing, the violent deaths of Nadab and Abihu - whom God barbequed for not using the right fire to light incense. Again, the problem here is in the wording which seems to appear as if Nadab and Abihu died under mysterious circumstances, when in Leviticus Chapter 10 we see that it is clearly God's wrath at his instructions not being followed precisely which lead him to immolate both Nadab and Abihu - and threatened the surviving members of Aarons family not to grieve over their deaths. I commented upon this questionable wording at greater lengths in my thoughts about Leviticus: Chapter 16. It is also mentioned that neither Nadab or Abihu had any children, which left only their father and two brothers (Eleazar and Ithamar) to carry on the priesthood. God now shows favoritism towards the tribe of Levi within his broader favoritism towards the people of Israel. He tells Moses that the Levites are to be given special tasks to care for the tabernacle and has Moses take a census of all of the tribes of Levi. He then divides them up by their tribes and places their campsites to the west, north, and south of the tabernacle giving each group a special task to care for a particular section of the tabernacle. God makes it clear that only a Levite is to attend to the tabernacle and that anyone else will be put to death. Again, God doles out death threats for the "wrong group of people" touching his church in a tent. Regardless of whether one's intent is noble, if you're not of the right bloodline God commands that you be put to death for going near his tent. If one were to assume that the events depicted in Exodus, Leviticus, and Numbers truly occured, it would be a reasonable suspicion to think that perhaps the reason for this extreme punishment for the "crime" of the wrong people coming near the tabernacle, would more likely be apt that the Levites might simply have something to hide. Much like I alluded to in my thoughts about Exodus: Chapter 19 it's not unreasonable to suspect that perhaps Moses and Aaron were hoaxing the Israelis with "the man behind the curtain" routine - especially when we factor in how greatly the Levites - and moreover the families of Moses and Aaron - benefit from "mandatory sacrifices" of livestock, food, wine, and money from the rest of the people of Israel. Back to the chapter, God explains that the Levites "belong to him" and that he is taking them in exchange for the lives of the firstborn sons of Israel - whom he claims to own by default ever since he decided to slay all of the firstborn in the land of Egypt in Exodus: Chapter 12. God now has Moses take a census of all the males one month and older, among the Levites and to note the names of the their clans and the leaders of those clans. Each clan would be camped on a different side of the tabernacle and given a specific responsibility in caring for the tabernacle. God places the 7,500 Gershonites on the west side of the tabernacle, entrusting them with taking care of the drapes, screens, and ropes; places the 8,600 Kohathites on the south side of the tabernacle, entrusting them with the care of the ark, the table, lamps, altars, utensils, and the veil; and places the 6,200 Merarites on the North side of the tabernacle, entrusting them with the care of the tabernacle's frames and posts. Meanwhile, Moses, Aaron, Eleazar, and Ithamar take to camping at the east side of the tabernacle. Furthering our suspicion of the "man behind the curtain" theory, among the Levites, only Aaron's family is allowed to perform any priestly duties - the punishment of course, is death. If we do the math here, we have 7,500 + 8,600 + 6,200 which equals 22,300. However, God and/or Moses rounds this down to the nearest thousand and comes up with a figure of 22,000. Why this is important will soon be apparent. God now has Moses take a census of all of the firstborn males one month and older, amongst all of the people of Israel and comes up with a result of 22,273. Because God is exchanging his claim upon the 22,273 firstborn Israelis with the entire tribe of Levi, he want this exchange to be "fair and balanced" - however, instead of using the actual calculation of the amount of the Levites - 22,300 (7,500 + 8,600 + 6,200) - he uses the amount rounded down to the nearest thousand, 22,000, and makes the people of Israel pay a tax of five shekels for the "273 men" over the 22,000 estimate - which of course, goes into the pockets of Aaron and his sons(!) Aaron, Eleazar, and Ithamar pocket a cool 1,365 shekels due to God's and/or Moses' bad math! The all powerful supreme being of the universe can supposedly create the earth and all the life upon it in seven days, commit mass genocide by means of a world wide flood, but he just can't handle simple fourth grade arithmatic - either that or our "benevolent" deity Yahweh likes to cheat people out of their money on faulty premises.

NUMBERS: Chapter 1

Chapter 1
Summary:	God speaks to Moses in the wilderness of Sinai, on the first day of the second month*, in the second year after leaving their slavery in Egypt. He tells Moses, that along with his brother Aaron, he is to take a census of all of the men twenty years old and up who are fit to go to war, and to make note of their tribes and families, as well as the leaders of each tribe. The following table shows the tribes of Israel, their leaders, and the number of men twenty years and older fit for war counted in the census: Tribe Leader Total Men Reuben Elizur (son of Shedeur) 46,500 Simeon Shelumi-el (son of Zuri-shaddai) 59,300 Judah Nahshon (son of Amminadab) 74,600 Issachar Nethanel (son of Zuar) 54,400 Zebulun Eliab (son of Helon) 57,400 Ephraim (son of Joseph) Elishama (son of Ammihud) 40,500 Manasseh (son of Joseph) Gamaliel (son of Pedahzur) 32,200 Benjamin Abidan (son of Gideoni) 35,400 Dan Ahiezer (son of Ammishaddai) 62,700 Asher Pagiel (son of Ochran) 41,500 Gad Eliasaph (son of Deuel) 45,650 Naphtali Ahira (son of Enan) 53,400 Grand Total: 603,550* God, however, exempts the Levites from the military draft and tells Moses that their numbers are not to be counted in the census. God explains to Moses that the Levites are appointed to work in the tabernacle, everything it contains, and to care for its transportation. The Levites are to camp around the tabernacle, and wherever it is moved, the Levites are to tear it down and set it back up again. Anyone else touching the tabernacle is to be put to death. Every tribe of Israel is to have its own camp, but the Levite camp surrounding the tabernacle shall serve as a barrier separating the tabernacle - and God's wrath - from the people of Israel. The people of Israel did as God had commanded to Moses.
Notes:	1.) Approximately April 15th by our modern calendar. 2.) This total number of eligible men is exactly the same number as taken in a previous census, as stated in Exodus: Chapter 38, which took place prior to the building of the tabernacle.
Thoughts:	The first chapter of the book of Numbers takes place approximately two years after the Exodus from Egypt in the middle of April. God tells Moses that him and Aaron are to take a census of all the tribes of Israel to prepare for a military draft of all men over the age of twenty. The first strange thing we notice is that the Levites are curiously absent from the list, yet the tribe of Joseph is split into two (by his sons Ephraim and Manasseh) in order to preserve the number of tribes to twelve. Much like the number seven (which is peppered throughout the book of Leviticus), the number twelve also holds mystical significance throughout the bible (most notably as the number of apostles that Jesus takes). A common theory as to the significance of the number twelve (as well as the superstition as to why the number thirteen is considered unlucky) is that it correlates to how people began to count. It is thought that man initially counted on his fingers (totaling ten digits) and then adding their two feet thereby "running out of numbers". Also, many biblical myths also seem to be borrow heavily from astrology, which separated the astrological signs into twelve signs - which also contributed to our modern calendar. Regardless of what the truth may be, the number twelve tends to be mystically revered much in the same way as the number seven. The chapter continues on to list the twelve tribes, their leaders (as well as the names of their fathers), and conveniently round numbers. It begs the question as to what real purpose the census has if its accuracy isn't a concern and that it's simply an estimate. Surely we're not meant to believe that twelve tribes of people somehow managed to have completely round and even numbers of draftable men? However, even more puzzling is the grand total of men listed - 603,550. If that number sounds familiar, it's because it's the exact same number we were given in Exodus: Chapter 38 when a census was taken prior to the building of the tabernacle. This earlier census was taken to impose a tax upon the men of Israel in order to raise money to build the tabernacle. It is believed by biblical scholars that the tabernacle was built about a year prior to the events here in the first chapter of Numbers, so it should be expected that a census taken the following year would report a similar number, but there are many problems as to why this number shouldn't be exactly the same. It doesn't make sense that the earlier census figures would only include men twenty years of age and up that were fit to serve in the military when the sole purpose of that census was simply to raise money - I'm sure that the money of disabled, crippled, or old men would probably have been collected for the tabernacle construction. Even if the prior census was only counting the number of military fit men, what would be the purpose of having another census a year later unless there were either many nineteen year olds running around or many deaths of military age men? Did Moses accidentally throw out the results of last year's census? Honestly, it seems far more plausible that this number was just thrown into "Exodus: Chapter 38" either after it was arrived upon here (to show some sort of connection) or it is simply a made up number that has some other sort of significance. I could find this more acceptable if we were just given a vague number like we were given in Exodus: Chapter 12 of "over 600,000 men", but when we're making a point to just throw random numbers around for each of the "twelve tribes" in order to reach the specific "grand total" number of 603,550, the accuracy and credibility of the bible comes into serious question - if you weren't already tipped off by 900+ year old people running around and talking snakes. Absent from our list of tribes of course is the Levites - Aaron and Moses' tribe - who are apparently exempt from military duty as they'll be too busy moving the tabernacle around and slaughtering animals to be bothered with helping to invade other civilizations - and apparently in our earlier census, also couldn't be bothered to help pay for the building of the tabernacle either. God obviously favors the Levites and entrusts them with caring for and moving the tabernacle as the camp moves along in the desert towards the "promised land". He tells Moses that only the Levites are to move and care for the tabernacle, and that anybody else who comes near it is to be put to death. If there was ever a good reason for stoning someone to death, I fail to see how touching or helping to move a "church in a tent" would qualify. To further the point of his favoritism, God explains that the Levites will also have to camp outside and around the tabernacle - effectively forming a barrier of sorts to protect the rest of the common folk from "God's wrath". This is basically God saying that the Levites are protecting the people from God having to come down and slaughter them all.

EXODUS: Chapters 1 & 2

Chapter 1
Summary:	Chapter one of the book of Exodus begins by recounting the sons of Jacob/Israel who traveled to Egypt with him: Reuben Simeon Levi Judah Issachar Zebelun Benjamin Dan Naphtali Gad Asher It mentions again the count of seventy descendants of Jacob who traveled with him to Egypt. In due time, Joseph and his brothers had died, ending that generation. Meanwhile their descendants increased in numbers rapidly causing a population explosion filling the land of Goshen. Around 400 years after Joseph's death, a new Pharaoh came to the throne of Egypt who felt no further obligation towards the descendants of Joseph. He felt that the Israelis were becoming a dangerous threat to Egypt and could become allies to warring nations to escape the country. The Egyptians decided to enslave the Israelis, putting brutal taskmasters over them in order to wear them down. Under heavy burdens they were forced into building the market cities of Pithom and Ramses. However, it appeared that the more the Egyptians mistreated and oppressed them, the more the Israelis seemed to multiply. The Egyptians became alarmed and worked them harder still, until finally the Pharaoh commanded the Hebrew midwives (Shiphrah and Puah) to kill all the male Hebrew children* as they were born, but the midwives - fearing God - didn't obey. When the Pharaoh summoned them demanding to know why they had disobeyed, the midwives explaine that the Hebrew women have babies so quickly - unlike the Egyptian women, they add - that they were unable to get there on time. God then blessed the midwives, and in turn gave them children of their own. The Pharaoh then commanded all of his people to throw the newborn Hebrew boys into the Nile River, sparring the female children.
Notes:	1.) Considering that polygamy is accepted and sometimes encouraged, it would seem to have made more sense to kill the female children instead.
Thoughts:	The opening chapter of Exodus basically explains that Jacob's/Israel's descendants have multiplied rapidly causing a tremendous population boom in the city of Goshen for the next 400 years or so. By this time a new Pharaoh is appointed who sees no need to further uphold the obligations his predecessor had with Joseph. Hereby the story capitalizes on the shady portrayals of the Egyptians in the book of Genesis and elevating their status of evil and tyrannical. The new Pharaoh enslaves the Hebrew people fearing that they would align themselves with the enemy if war were to break out in Egypt. To his dismay, the Israelis population continued to grow the more they were oppressed by the Egyptian slave masters. So the Pharaoh takes the measure to decree that every newborn male Hebrew child is to be killed at birth. As noted above in my footnotes, it's a bit perplexing why the males are chosen, considering that Hebrew customs allow and even encourage polygamy giving the existing and surviving Hebrew males more women to impregnate. The Hebrew midwives refuse to comply, and God blesses them for their actions allowing them to carry children themselves. Finally, the Pharaoh tells his people to just throw all the Hebrew male children into the Nile River, hoping to stop the population boom.
Chapter 2
Summary:	The chapter introduces us to a couple who descended from the tribe of Levi and gave birth to a son who is described as being unusually beautiful. The mother decides to hide him at home for about three months, before realizing that she could no longer hide him any longer. She then makes a small boat from papyrus reeds, waterproofing it with tar, placed the baby in it, and laid it amongst the reeds along the river's edge. The baby's sister watched from a distance to see what would happen. One of the Pharaoh's daughters, a princess, came down to bathe in the river and spied the boat amongst the reeds. She sent one of her maids to retrieve it, and the princess opened the basket to reveal a crying baby. Touched, she realized that he must be a Hebrew child that someone had attempted to save. The baby's sister approached the princess and asked her if she should go find a Hebrew woman to nurse the baby for her. The princess replied affirmatively and the girl went off to get her mother. The princess instructed the baby's mother to take him home and nurse him, and she would be paid well. When the child was older, his mother returned him to the princess and he became her son. The princess named him Moses (meaning "to draw out" - as he was drawn out of the water). When Moses became an adult, he went out to visit his fellow Hebrews and witnessed the terrible conditions they lived under. During his visit he witnessed an Egyptian knock a Hebrew to the ground. When Moses was sure that no-one was watching him, he slew the Egyptian and hid his body in the sand. The next day he approached two Hebrews that were fighting and asked the aggressor how he could hit a fellow Hebrew like that? The man asked Moses what kind of authority he was, and whether Moses would slay him the same as the Egyptian the day before. When Moses realized that his deed was known he became frightened. When word got back to the Pharaoh, he sent an order for Moses' arrest and execution, forcing Moses to flee to the land of Midian. As he sat beside the well one day in Midian, seven girls came to draw water for their flocks before being chased away by some shepherds. Moses then came to their aid and helped them water their flocks. When the girls returned home, their father was surprised to see them home so quickly. They told them how Moses had rescued them from the shepherds and helped them water their flocks. Their father Reuel invited Moses to supper, and afterward to come live with them. Reuel gave Moses one of his daughters, Zipporah, as his wife. Together they had a child named Gershom (meaning "foreigner"). Several years later, the Pharaoh had died, and the Israelis were still burdened by their slavery. They wept before God, who heard their cries from heaven, remembering his promise to Abraham, Isaac, and Jacob to return their descendants to the land of Canaan. Looking down upon them, he realized that the time had come for their rescue.
Thoughts:	It is here that we are introduced to Moses, a Hebrew infant from the tribe of Levi who is sent sailing in a reed boat by his mother in order to save him from his death. Moses' stories are of particular note, as it is believed that the first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) are supposedly authored by him. The Pharaoh's daughter finds Moses floating along the river's edge and adopts him. Unbeknown to the princess who finds him, the baby's sister had been watching over his nautical journey and suggests her that her mother can nurse the baby for her. Moses' mother returns the child when he is old enough and Moses goes to live with the Pharaoh's daughter. We now pick back up into the story finding Moses as an adult wanting to visit his fellow Hebrews. Upon seeing an Egyptian strike and knock a Hebrew to the ground, he decides to retaliate with murder. Word gets out about Moses' killing and a death sentence is placed on his head. He skips town and heads to the land of Midia where he stumbles upon seven (there's that number again) girls unsuccessfully trying to procure water from a well while being chased off by some shepherds. Moses gives them a hand, in gratitude the girls' father invites him to stay with them. The number seven, as I have mentioned before (specifically in my commentary on Genesis: Chapter 46) holds a mystical significance and is not surprising to see it's appearance here. When we consider that Moses is alleged to have written this passage, it's peculiar as to why he would specify the exact number of girls (which happen to be the mystical number of seven) instead of a generic term of "a couple of girls", "a group of girls", or something to that effect. While it's possible we could take this as just a simple observation, it's peculiar to see the number seven make another appearance. The girls' father Reuel, then gives Moses his daughter Zipporah as a wife, and she bears him a child named Gershom - meaning Foreigner, alluding to his own status as a stranger in a foreign land. A couple of years later, the Pharaoh has now died while the Israelis continue to suffer under oppressive slavery. God decides now is the opportune time to lead the descendants of Abraham, Isaac, and Jacob back to their promised land in Canaan. Also interesting of note is the parallels between another Semitic legend King Sargon of Akkad. An Assyrian text from the 7th century B.C.E. that purports to be his autobiography - placing that around the 2300 B.C.E., is written: My mother was a high priestess, my father I knew not. The brothers of my father loved the hills. My city is Azupiranu, which is situated on the banks of the Euphrates. My high priestess mother conceived me, in secret she bore me. She set me in a basket of rushes, with bitumen she sealed my lid. She cast me into the river which rose over me. The river bore me up and carried me to Akki, the drawer of water. Akki, the drawer of water, took me as his son and reared me. Akki, the drawer of water, appointed me as his gardener. While I was a gardener, Ishtar granted me her love, and for four and […] years I exercised kingship If the dating is accurate, this predates the events as described in Exodus. It's certainly worth thinking about in terms of the way religion and mythology borrow from each other.

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 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 34 & 35

Chapter 34
Summary:	Leah's daughter* Dinah went out to visit some of the neighborhood girls. When Shechem, son of King Hamor the Hivite, saw Dinah he decides to rape her. He fell deeply in love with her afterward and tried to win her affection. Shechem then pleaded with his father King Hamor to help him acquire Dinah's hand in marriage*. Word soon reached Jacob*, but since his sons were out in the fields working, he did nothing until their return. Meanwhile King Hamor went to speak with Jacob, arriving just as Jacob's sons returned from the fields. Hamor told Jacob that Shechem was in love with Dinah and asked for Jacob's permission for them to marry. He continued on to invite Jacob's family to live amongst them and intermarry their sons and daughters between them. Shechem then addressed Jacob and his sons, begging them to let him marry Dinah, offering to pay whatever dowry they requested. The brothers then lied to Hamor and Shechem telling them that due to family customs - that Shechem was not circumcised - they could not allow their sister to marry Shechem, however if King Hamor would get every male in his kingdom circumcised, that they would happily intermarry and become one people. King Hamor and his son Shechem wasted no time in convincing the men of the kingdom to undergo circumcision, and soon after had the entire male population circumcised. However, three days later when the men's wounds were sore and sensitive to every move they made, Jacob's sons Simeon and Levi entered the city and slaughtered every man there, including Hamor and Shechem. They rescued Dinah from Shechem's house and later all of Jacob's sons returned to the city to plunder it in retaliation for their sister's dishonor. They confiscated everything and took the women and children as their slaves. Jacob then scolded Levi and Simeon denouncing their actions and exclaiming that they themselves were too few to fight off the Canaanites and Perizzites seeking revenge. Levi and Simeon questioned their father's scolding by claiming that Dinah was treated as a prostitute.
Notes:	1.) Interesting to note that Dinah is mentioned as lineage from Leah, instead of Jacob (Israel). 2.) Unlike Jacob and Leah's technical non-consensual sex that married them, Shechem's raping Dinah did not consummate a marriage for some reason. 3.) Still yet to be referred to as Israel since being renamed in Chapter 32.
Thoughts:	What constitutes marriage in biblical times can be difficult to follow. Jacob had non-consensual sex with Leah (he thought he was sleeping with Rachel) and was then considered married back in Chapter 29. Perhaps because Jacob's dowry was paid in full (by working for his Uncle Laban for seven years) a rape is not considered to have happened, and probably even more so that women raping men probably "didn't count" as rape either - such as Lot's daughters and their misadventures with their father in Chapter 19. However, we see that - at least according to Jacob's sons - raping a girl entitles the victim's family to slaughter an entire city, plunder the wealth, and to enslave the surviving women and children. God doles out no punishment to Simeon or Levi, nor towards Jacob (who has still yet to be called by his new name of Israel), even though Jacob seems a bit angry with his sons for endangering them to the rest of the Canaanite and Perizzite people.
Chapter 35
Summary:	God tells Jacob to move on and settle in Bethel, and to also build an altar to worship "the God that appeared to (him)" when he fled from Esau. Jacob instructed all those in his household to destroy their idols that they had brought with them, and to wash themselves and put on fresh clothes. They gave all of their idols and earrings to Jacob, who buried them beneath an oak tree near Shechem. As they started off again, the terror of God was upon all the cities they journeyed through, and they were not attacked. Finally they arrived in Luz (also called Bethel) in Canaan. Jacob erected an altar and named it "The altar to the God of Bethel". Soon after, Rebekah's old nurse Deborah died and was buried beneath the oak tree in the valley below Bethel, which has been since called "The Oak of Weeping". Upon Jacob's arrival at Bethel, God appeared to him once again and blessed him. He tells Jacob that he will no longer be called Jacob* (meaning "Grabber") but Israel (meaning "One who prevails from God"). God repeats his vows to Jacob to make him a great nation with many descendants, with many kings amongst those descendants. He continues on to tell Jacob/Israel that he will pass on the land to him that he had given to Abraham and Isaac as well. Jacob builds a stone pillar at the place where God appeared to him, pours wine over it as an offering to God, and then anoints it with olive oil. Leaving Bethel, Jacob and his household traveled on toward Ephrath (later Bethlehem), but Rachel's pains of childbirth began before they got there. After a difficult delivery she delivered a son, and with her dying breath named him "Ben-oni" (meaning "Son of my sorrow"); but his father called him "Benjamin" (meaning "Son of my right hand"). Rachel was then buried near the road to Ephrath, and Jacob set up a monument of stones upon her grave. Israel/Jacob journeyed on and camped beyond the Tower of Eder. While he was there, his son Reuben slept with Bilhah (Rachel's slave, and his father's concubine), and someone later told Israel about it. For good measure and a recap, the chapter lists the twelve sons of Israel: Sons of Leah: Reuben Simeon Levi Judah Issachar Zebulun Sons of Rachel: Joseph Bejamin Sons of Bilhah (Rachel's slave): Dan Naphtali Sons of Zilpah (Leah's slave): Gad Asher Jacob/Israel came at last to Isaac, his father, at Mamre in Kiriath-arba (later called Hebron), where Abraham had also once lived. Isaac died soon afterwards at the ripe old age of 180*, and his sons Esau and Jacob buried him.
Notes:	1.) It is unclear as to why this has to be repeated again, as it is certainly clear that Jacob recognized the Man from Chapter 32 as God, as he names the place where they wrestle "Peniel" (meaning "The Face of God"). 2.) This is not a typo. The bible lists Isaac's actual age at death as 180 years old.
Thoughts:	Another chapter that seems to be a bit disorganized and messy. There's a lot of confusing interchangeable names (Bethel and Luz are the same town, as are Jacob and Israel the same person), a list thrown towards the end of the chapter (which lists the names of the sons that we should already know had we've been reading since Chapter 29 with the birth of Leah's first four sons), God giving Jacob his new name of Israel for the second time, and the mention of Rebekah's slave Deborah's death (to whom we were never introduced) for seemingly little reason. Rachel dies during childbirth bearing Jacob's/Israel's final son Benjamin (who also got a second name from his dying mom, "Ben-oni" - but apparently Jacob/Israel didn't care enough for it, renaming him "Benjamin") while Reuben (Jacob's/Israel's oldest son) gets it on with Rachel's slave-girl Bilhah. Isaac finally kicks the bucket at a nice round age of 180 and is buried by Jacob/Israel and his brother Esau.

GENESIS: Chapters 28 & 29

Chapter 28
Summary:	Isaac called for Jacob, and blessed him. Isaac tells him not to marry one of the local Canaanite girls, but instead to go at once to Paddan-aram, to the house of his grandfather (Rebekah's father, Bethuel). He tells Jacob to marry one of his cousins - one of Uncle Laban's daughters - and sends him away to Paddan-aram. Meanwhile Esau finds out that Isaac has sent Jacob to Paddan-aram to find a wife and also (finally) realizes that his father despises the local Canaanite girls. So Esau heads out to the lands of his Uncle Ishmael and marries two additional wives from there, one wife being Mahalath, the sister of Nebaioth, daughter of Ishmael. Jacob leaves Beer-sheba and begins his journey to Haran. When he stops to rest that night and laid down to sleep, he dreams of a giant staircase* reaching from earth to heaven and sees many angels climbing and descending. At the top of the stairs stood God who gives Jacob his usual speech: this land is yours, you will have many descendants, you will be blessed by me, etc. - he caps it off telling Jacob that he will be with him wherever he goes, protecting him until God has finished giving Jacob everything he has promised. Jacob wakes up terrified thinking he has stumbled upon God's home and that this land is the entrance to heaven. He sets a stone (that he had previously used as a headrest during his dream) upright as a memorial pillar and poured olive oil over it. He named the place Bethel (meaning "House of God") which was previously known as Luz. Jacob declares that if God will in fact help him, then he will in turn choose Yahweh* as his god and will return to this very spot to worship him and will give 10 percent of everything he receives back to God.
Notes:	1.) Or "Jacob's Ladder" of which this chapter serves as the inspiration for the name. 2.) Yahweh (or Jehovah) is the name of God.
Thoughts:	Isaac once again reminds his sons that the Canaanite girls are the lowest form of scum as he sends Jacob off to find himself a cousin(!) / wife. Esau begins to think that maybe his dad might be right about his bigotry, yet instead of leaving his wives for new ones, he just adds a few more wives to his collection - including his cousin Mahalath, the daughter of his uncle Ishmael. Meanwhile Jacob has a dream about God and wakes up thinking that the village he is in is God's home. How or why he comes to this conclusion is a bit unclear and seems a bit silly to think of this little village in the middle of nowhere as something to the effect of God's summer home when he's vacationing away from heaven. I guess even mighty, angered, jealous dieties need a vacation once in a while.
Chapter 29
Summary:	Jacob traveled on and finally arrived in land of the east. He saw in the distance three flocks of sheep waiting to be watered. As he approached the shepherds, he asked them where they lived, to which they told him they lived in Haran. He continued to ask them if they knew Laban, the son of Nahor, to which the shepherds replied that they did, and that Laban was well and prosperous. He then asked the shepherds why they hadn't yet removed the rock covering the well so that they could water their sheep. The shepherds told him that they only remove the rock once all the flocks of sheep have arrived at the well. As Jacob was chatting away with the shepherds, the shepherds pointed out that the shepherdess that had just now arrived at the well was Laban's daughter Rachel. As he felt he was now entitled to do so (as Rachel was his cousin, and Rachel's sheep belonged to his uncle) he removed the rock covering the well and watered the sheep. He kissed Rachel and explained that he was her cousin and the son of Rebekah, her father Laban's sister. She ran home and told her father, and in turn Laban rushed out to greet Jacob and brought him home. After Jacob had been there for about a month, Laban offered to pay him for the work he was doing around the household. It states that Laban had two daughter: Leah, the eldest, who apparently had lovely eyes; and Rachel, the younger, who is described as "shapely". As Jacob had pretty much fallen in love with his cousin Rachel, he tells his uncle Laban that he will work for him for seven years in exchange for Rachel's hand in marriage. Uncle Laban agrees, stating that he'd rather give his daughter away to Jacob rather than someone outside the family. Jacob worked off his seven years (which to him seemed like mere moments, due to his love for Rachel) and asked for Rachel's hand in marriage so that he could sleep with her. Uncle Laban holds a big feast for Jacob, and after the party was over it was dark out. He then lead his daughter Leah into Jacob's room and they slept together. When Jacob woke up in the morning to find Leah in his bed he confronts his uncle Laban about the trickery. Uncle Laban explains that it goes against their customs to marry off a younger daughter ahead of an older one, but tells Jacob that he can have Rachel as well - if he works for him yet another seven years. Jacob works for his uncle another seven years and finally gets Rachel. Laban gives Rachel a slave named Bilhah to be her maid, just as he had given Leah a slave named Zilpah seven years prior to be Leah's maid. Jacob finally gets to bed Rachel and he comes to the conclusion that he loves Rachel far more than Leah. However, since Jacob was slighting Leah, God let Leah bear children while making Rachel barren. Leah becomes pregnant and gives birth to a son named Reuben (meaning "God has noticed my trouble"). She becomes pregnant again, naming her second son Simeon (meaning "God heard". She has a third son whom she names Levi (meaning "Attachment"), and a fourth and final son which she named Judah (meaning "Praise").
Thoughts:	Here we find Jacob finding and falling in love with his shapely cousin Rachel and working for his Uncle Laban in order to buy her hand in marriage. However, Uncle Laban being the crafty individual pulls the ol' switcheroo and sends his daughter Leah in to sleep with Jacob instead. It appears that the way marriage and virginity was looked at in the bible is the old slogan: "You break it, you buy it". It's interesting to note that there isn't any special ceremony for marriage, you simply sleep with a young lady and presto, she's your wife! Anyways, Jacob's obviously a bit steamed about the prank his trickster Uncle Laban just played on him, but Laban cons Jacob into another seven years of labor - giving him Rachel for real this time, no tricks, no fooling. Jacob now having the girl of his dreams as wife #2 obviously begins to favor her more, but God shows pity upon Leah by making her the sole baby making machine, leaving Rachel barren. God doesn't seem to be concerned that Jacob never really wanted to marry Leah and was only legally bound to her due to his prankster Uncle tricking Jacob into sleeping with her. Apparently God agrees with the mantra "you break it, you buy it" concerning Leah's virginity, and isn't too pleased when Jacob shows favoritism towards Rachel seven years later. He apparently thinks that having Leah bear a bunch of the children, while making Rachel barren, will make Jacob respect her a little more.