| Chapter 7 | |
| Summary: | Moses finally had fully set up the tabernacle and anointed and sanctified it, as well as the altar and all of the utensils contained within the tabernacle. The leaders of the tribes of Israel - who helped Moses with the census - brought their offerings to the tabernacle. They brought six covered wagons drawn by twelve oxen - each tribe supplied one ox, and every pair of tribes contributed a wagon; and they brought them before the tabernacle. God told Moses to accept these gifts from the tribe leaders, use them in service for the tabernacle, and to give them to the Levites for whatever needs they have. Moses took the wagons and gave them to the Levites. He gave two wagons and four oxen to the Gershonites, four wagons and eight oxen to the Merarites, but gave none to the Kohathites - as their duties required them to carry their loads upon their shoulders. The leaders also brought dedication gifts for the altar on the day it was anointed, placing them before the altar. God told Moses to have the leaders give their offering on separate days for the dedication of the altar. Each of the twelve days, each leader brought:
For the animal sacrifices, 12 bulls, 12 rams, and 12 yearling lambs were brought for "burnt offerings"; 12 male goats were brought for "sin offerings"; and 24 young bulls, 60 rams, 60 male goats, and 60 yearling lambs were brought for "peace offerings". This totaled 252 slaughtered animals(!) When Moses went into the tabernacle, he heard the voice of God speaking to him from the "mercy place", over the ark of the covenant, between the two cherubims. |
| Thoughts: | This rather tedious chapter in the book of Numbers basically sees Moses anointing the altar in the tabernacle, and all twelve leaders of the tribes of Israel (Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali) bringing gifts of silver, gold, grain, incense, and plenty of animals to sacrifice for twelve consecutive days. Before they give these gifts, the tribes also give six covered wagons, each being drawn by a pair of oxen, to the tabernacle. God tells Moses to give them to the Levites to aid them in transporting the tabernacle, and while he gives two wagons to the Gershonites and four wagons to the Merarites, the Koathites get the shaft - as they are mandated to physically carry their loads on their shoulders. In this chapter, the name of each tribe is mentioned, as is the name of the leader, the leader's father (all of the same information provided in the census detailed in Numbers: Chapter 1), and for each tribe, the exact same list of items that each leader brought is written out verbatim twelve times - making it quite a headache to read. All in all, a grand total of 2,400 shekels of silver (about 36 pounds) and 120 shekels of gold (about 3 pounds) are given to the tabernacle, and 252 animals are sacrificed over the twelve days. It would seem that the priests probably ate pretty well over these twelve days, seeing as only Aaron, Eleazar, and Ithamar (and possibly Moses) along with their wives, children, and slaves would be allowed to eat the animal meat and the grains contained in the silver bowls and platters. The chapter closes out with Moses heading back into the tabernacle to speak to God, and he hears God's voice speaking to him from the "mercy place" above the ark of the covenant. |
Showing posts with label Simeon. Show all posts
Showing posts with label Simeon. Show all posts
Monday, August 10, 2009
NUMBERS: Chapter 7
Saturday, August 1, 2009
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:
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| 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:
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. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Friday, July 31, 2009
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:
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. | ||||||||||||||||||||||||||||||||||||||||||
Monday, March 16, 2009
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. | |
Sunday, March 15, 2009
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 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. | |
Friday, March 13, 2009
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. | |
Thursday, March 12, 2009
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:
| |
| 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. | |
Tuesday, March 10, 2009
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. | |
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