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#thebookofexodus 
#exoduschapter14 
#kjv 
#kingjamesversion 
 
EXODUS 14 – THE CROSSING OF THE RED SEA 
 
(1-4) God draws Pharaoh to come out against Israel. 
 
 (5-9) Pharaoh decides to force Israel back to Egypt. 
 
(10-12) The response of the children of Israel 
 
(13-14) Moses responds with great courage. 
 
 (15-18) God’s instructions to Moses: stop praying and start doing. 
 
 
(19-20) God neutralizes the Egyptian army with the fire 
 
(21-22) The waters of the Red Sea are parted, and the children of Israel cross over safely on dry ground. 
 
 (23-28) God troubles the Egyptian army, and they are drowned. 
 
(29-31) another act of redemption on Israel’s behalf. 
 
But the children of Israel had walked

#thebookofexodus
#exoduschapter14
#kjv
#kingjamesversion

EXODUS 14 – THE CROSSING OF THE RED SEA

(1-4) God draws Pharaoh to come out against Israel.

 (5-9) Pharaoh decides to force Israel back to Egypt.

(10-12) The response of the children of Israel

(13-14) Moses responds with great courage.

 (15-18) God’s instructions to Moses: stop praying and start doing.


(19-20) God neutralizes the Egyptian army with the fire

(21-22) The waters of the Red Sea are parted, and the children of Israel cross over safely on dry ground.

 (23-28) God troubles the Egyptian army, and they are drowned.

(29-31) another act of redemption on Israel’s behalf.

But the children of Israel had walked

Exodus 14:1-31 #thebible

#thebookofexodus 
#holybible 
#exoduschapter 
(1-4) The warning of the second plague 
 
 (5-7) God brings frogs upon the land through Moses and Aaron and the magicians of Egypt do the same 
 
(8-15) Pharaoh asks Moses for help 
(16-17) God tells Moses to initiate the plague of lice. 
 
(18-19) The magicians of Egypt are unable to duplicate this plague. 
 
 
(20-23) Moses warns Pharaoh of a plague of flies. 
 
(24) The plague of flies comes. 
 
(25-27) Pharaoh tries to compromise with Moses. 
 
(28-32) Pharaoh’s false repentance

#thebookofexodus
#holybible
#exoduschapter
(1-4) The warning of the second plague

 (5-7) God brings frogs upon the land through Moses and Aaron and the magicians of Egypt do the same

(8-15) Pharaoh asks Moses for help
(16-17) God tells Moses to initiate the plague of lice.

(18-19) The magicians of Egypt are unable to duplicate this plague.


(20-23) Moses warns Pharaoh of a plague of flies.

(24) The plague of flies comes.

(25-27) Pharaoh tries to compromise with Moses.

(28-32) Pharaoh’s false repentance

Exodus 8:1-32 #thebible

#thebookofexodus 
#holybible 
#Godsword 
 
EXODUS 7:1-25 
 
(1-2)The re-affirmation of the work of Moses and Aaron. 
 
So the LORD said to Moses: “See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet. You shall speak all that I command you. And Aaron your brother shall speak to Pharaoh to send the children of Israel out of his land.” 
 
 (3)God promises to harden Pharaoh’s heart. 
 
“And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.” 
 
(4-7) Why God will harden Pharaoh’s heart. 
 
“But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the children of Israel from among them.” Then Moses and Aaron did so; just as the LORD commanded them, so they did. And Moses was eighty years old and Aaron eighty-three years old when they spoke to Pharaoh. 
 
(8-10) Moses and Aaron appear before Pharaoh again. 
 
Then the LORD spoke to Moses and Aaron, saying, “When Pharaoh speaks to you, saying, ‘Show a miracle for yourselves,’ then you shall say to Aaron, ‘Take your rod and cast it before Pharaoh, and let it become a serpent.’” So Moses and Aaron went in to Pharaoh, and they did so, just as the LORD commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 
 
(11-13) Pharaoh’s magicians imitate the miracle of Aaron’s rod. 
 
But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments. For every man threw down his rod, and they became serpents. But Aaron’s rod swallowed up their rods. And Pharaoh’s heart grew hard, and he did not heed them, as the LORD had said. 
 
(14-18) God sends Moses to warn Pharaoh about the coming of the first plague. 
 
So the LORD said to Moses: “Pharaoh’s heart is hard; he refuses to let the people go. Go to Pharaoh in the morning, when he goes out to the water, and you shall stand by the river’s bank to meet him; and the rod which was turned to a serpent you shall take in your hand. And you shall say to him, ‘The LORD God of the Hebrews has sent me to you, saying, “Let My people go, that they may serve Me in the wilderness”; but indeed, until now you would not hear! Thus says the LORD: “By this you shall know that I am the LORD. Behold, I will strike the waters which are in the river with the rod that is in my hand, and they shall be turned to blood. And the fish that are in the river shall die, the river shall stink, and the Egyptians will loathe to drink the water of the river.”’” 
 
(19-21) The first plague comes upon Egypt: The Nile turns to blood. 
 
Then the LORD spoke to Moses, “Say to Aaron, ‘Take your rod and stretch out your hand over the waters of Egypt, over their streams, over their rivers, over their ponds, and over all their pools of water, that they may become blood. And there shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone.’” And Moses and Aaron did so, just as the LORD commanded. So he lifted up the rod and struck the waters that were in the river, in the sight of Pharaoh and in the sight of his servants. And all the waters that were in the river were turned to blood. The fish that were in the river died, the river stank, and the Egyptians could not drink the water of the river. So there was blood throughout all the land of Egypt. 
 
(22-25) The magicians of Egypt copy the miracle. 
 
Then the magicians of Egypt did so with their enchantments; and Pharaoh’s heart grew hard, and he did not heed them, as the LORD had said. And Pharaoh turned and went into his house. Neither was his heart moved by this. So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river. And seven days passed after the LORD had struck the river

#thebookofexodus
#holybible
#Godsword

EXODUS 7:1-25

(1-2)The re-affirmation of the work of Moses and Aaron.

So the LORD said to Moses: “See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet. You shall speak all that I command you. And Aaron your brother shall speak to Pharaoh to send the children of Israel out of his land.”

 (3)God promises to harden Pharaoh’s heart.

“And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.”

(4-7) Why God will harden Pharaoh’s heart.

“But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the children of Israel from among them.” Then Moses and Aaron did so; just as the LORD commanded them, so they did. And Moses was eighty years old and Aaron eighty-three years old whe

Exodus 7:1-25 #thebible

God renews his promise. (1-9) Moses and Aaron again sent to Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30) 
 
( Exodus 6:1-9) 
We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence, and go comfortless. 
 
(Exodus 6:10-13) 
The faith of Moses was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. When Moses repeats his baffled arguments, he is argued with no longer, but God gives him and Aaron a charge, both to the children of Israel, and to Pharaoh. God's authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, Philippians 2:14. 
 
( Exodus 6:14-30) 
Moses and Aaron were Israelites; raised up unto them of their brethren, as Christ also should be, who was to be the Prophet and Priest, the Redeemer and Lawgiver of the people of Israel. Moses returns to his narrative, and repeats the charge God had given him to deliver his message to Pharaoh, and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as Moses seems to do here."Uncircumcised," is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal heart and depraved nature of fallen man are wholly unsuited to the services of God, and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the Lord. We never can trust ourselves too little, or our God too much. I can do nothing by myself, said the apostle, but I can do all things through Christ which strengtheneth me

God renews his promise. (1-9) Moses and Aaron again sent to Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30)

( Exodus 6:1-9)
We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not h

Exodus 6:1-30

God gives Moses power to work miracles. (1-9) Moses is loth to be sent, Aaron is to assist him. (10-17) Moses leaves Midian, God's message to Pharaoh. (18-23) God's displeasure against Moses, Aaron meets him, The people believe them. (24-31) 
( Exodus 4:1-9) 
Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body. 
( Exodus 4:10-17) 
Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail. 
( Exodus 4:18-23) 
After God had appeared in the bush, he often spake to Moses. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites; and now God, in the way of righteous judgment, hardens his heart against the teaching of the miracles, and the terror of the plagues. But whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. He must demand a discharge for Israel, Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. 
 
( Exodus 4:24-31) 
God met Moses in anger. The Lord threatened him with death or sent sickness upon him, as the punishment of his having neglected to circumcise his son. When God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily. This is the voice of every rod; it calls us to return to Him that smites us. God sent Aaron to meet Moses. The more they saw of God's bringing them together, the more pleasant their interview was. The elders of Israel met them in faith, and were ready to obey them. It often happens, that less difficulty is found than was expected, in such undertakings as are according to the will of God, and for his glory. Let us but arise and try at our proper work, the Lord will be with us and prosper us. If Israel welcomed the tidings of their deliverance, and worshipped the Lord, how should we welcome the glad tidings of redemption, embrace it in faith, and adore the Redeemer

God gives Moses power to work miracles. (1-9) Moses is loth to be sent, Aaron is to assist him. (10-17) Moses leaves Midian, God's message to Pharaoh. (18-23) God's displeasure against Moses, Aaron meets him, The people believe them. (24-31)
( Exodus 4:1-9)
Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.
( Exodus 4:10-17)
Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and u

Exodus 4: 1-31 #thebible

This chapter provides one of Scripture's most famous encounters: Moses and the burning bush. This chapter can be divided into four sections, as God calls Moses to a position of leadership and vows to bring judgment on Egypt for their treatment of Israel. 
 
First, Moses served as a shepherd of his father-in-law's sheep. He was with the sheep on the west side of the Sinai wilderness at a place called Horeb, later associated with Mount Sinai, which would later be called the mountain of God (Exodus 24:13). While there, the Lord appears to Moses in a burning bush (Exodus 3:1–8). The text notes "the angel of the LORD" appeared in the flames of a bush with fire that would not extinguish. Moses was curious about this fire so turned to see it. The Lord spoke to Moses from the bush, and Moses answered. Moses is told to remove his sandals because he is standing on holy ground. God reveals Himself as the same God as his father and of Abraham, Isaac, and Jacob. Moses feared greatly and hid his face from God. God also expressed to Moses that He had seen the affliction of the Israelites in Egypt and came so that He could deliver them from Egypt and bring them to what later became known as the Promised Land. 
 
The second section (Exodus 3:9–15) includes the first calling of Moses to deliver Israel from Egypt. God had heard the cry of the Israelites and called Moses for the task. Moses presents his first excuse to not be the one God sends, claiming, "Who am I…?" (Exodus 3:11). God promises to be with him and that he would serve the Lord at this same mountain. Moses then makes another excuse, saying the people will ask about God's name. It is in God's response to Moses that we find the closest thing to a personal name used by God in the Bible (Exodus 3:13–14). Moses asks the name of God and is told, "I AM WHO I AM" (Exodus 3:14). He claims to be the self-existent one, as well as the God of Abraham, Isaac, and Jacob (Exodus 3:6, 15, 16). 
 
This same passage connects God's use of the "I AM" terminology to the Hebrew word YHWH, which is sometimes transliterated as Yahweh or Jehovah. Most often, this is seen in English translations using small capitals: "The LORD." 
 
The third section (3:16–19) consists of God's message to the elders of Israel, including instructions for their appeal to Pharaoh. Moses was to appear to the elders of Israel, telling them they would leave slavery and travel to a new land. They would then tell Pharaoh to let them go, but would be denied until God "compelled" him (Exodus 3:19). 
 
The fourth section (Exodus 3:20–22) assures Moses of Israel's upcoming deliverance. The Lord promises to judge Egypt and perform signs. When the people leave, they would plunder the Egyptians. In fact, God is specific regarding the taking of silver and gold jewelry and clothing. These items would then be placed on the Israelites' own children as a sign of victory over the Egyptians. 
 
All of these predictions would come true as promised in chapter 3. However, Moses continued to object, offering further doubts throughout chapter 4 until the Lord convinces him to obey His calling. Egyptian slavery would end through many signs and wonders, the people would leave Egypt, would plunder the Egyptians, worship God at Mount Sinai, and eventually enter a new land as their own nation

This chapter provides one of Scripture's most famous encounters: Moses and the burning bush. This chapter can be divided into four sections, as God calls Moses to a position of leadership and vows to bring judgment on Egypt for their treatment of Israel.

First, Moses served as a shepherd of his father-in-law's sheep. He was with the sheep on the west side of the Sinai wilderness at a place called Horeb, later associated with Mount Sinai, which would later be called the mountain of God (Exodus 24:13). While there, the Lord appears to Moses in a burning bush (Exodus 3:1–8). The text notes "the angel of the LORD" appeared in the flames of a bush with fire that would not extinguish. Moses was curious about this fire so turned to see it. The Lord spoke to Moses from the bush, and Moses answered. Moses is told to remove his sandals because he is standing on holy ground. God reveals Himself as the same God as his father and of Abraham, Isaac, and Jacob. Moses feared greatly and hid his face 

Exodus 3:1-22 #thebible

Exodus 1 consists of four main sections. The first section describes the context of the children of Israel after the death of Joseph. The twelve sons become twelve tribes, expanding from seventy people and Joseph's family already in Egypt to becoming "fruitful and increased greatly" (Exodus 1:7). The land was "filled" with the Jewish people. The Lord had blessed Abraham's line with many descendants just as He had promised (Genesis 12:1–3). 
 
This time period is approximately 400 years after the events at the end of Genesis. During this time, Egypt would have been perhaps the most powerful world kingdom, especially in the area of Middle East and North Africa. Pharaoh and his people lived with great wealth, power, and military strength compared to the surrounding nations. 
 
In the second section, covering verses 8 through 14, the new Pharaoh of Egypt seeks to oppress the strengthening Jewish nation. This king of Egypt is contrasted with the earlier Pharaoh in Genesis who knew Joseph and had appointed him to leadership in Egypt. This new Pharaoh feared the large population of Jews would rebel against them in war, taking over the land of Egypt. He sets taskmasters over them and treats them as chattel slaves. They are given "heavy burdens" (Exodus 1:11). The Jews are noted as building the cities of Pithom and Raamses. Their work included brickmaking and all kinds of fieldwork (Exodus 1:14). Yet the more they are oppressed, the more the people multiply. 
 
The third section consists of Exodus 1:15–21. Here, the Jewish midwives Shiphrah and Puah are commanded to throw every newborn Jewish son into the Nile. Pharaoh's goal was to stop the rapid population growth of the Jews that threatened the Egyptians. However, the midwives fear God and refuse to obey his command. 
 
When Pharaoh confronts the two women, they lie, claiming the Jewish women gave birth to the children before their arrival. Therefore, they did not know about many of the males that had been born. God would bless their desire to protect the Jewish children and provide the midwives with families of their own (Exodus 1:20–21). 
 
The final section of the chapter is really only the last verse (Exodus 1:22). Pharaoh repeats his command, not only to the midwives, but also to all of his people, to cast every newborn Jewish male into the Nile River. He no longer relied on the midwives to carry out his command, but required all of his subjects to enforce this evil law. The entire Jewish nation was in turmoil. How would they survive this wicked ruler? This fearsome context prepares the reader for the next chapter in which Moses will be born, facing death from the start of his life.

Exodus 1 consists of four main sections. The first section describes the context of the children of Israel after the death of Joseph. The twelve sons become twelve tribes, expanding from seventy people and Joseph's family already in Egypt to becoming "fruitful and increased greatly" (Exodus 1:7). The land was "filled" with the Jewish people. The Lord had blessed Abraham's line with many descendants just as He had promised (Genesis 12:1–3).

This time period is approximately 400 years after the events at the end of Genesis. During this time, Egypt would have been perhaps the most powerful world kingdom, especially in the area of Middle East and North Africa. Pharaoh and his people lived with great wealth, power, and military strength compared to the surrounding nations.

In the second section, covering verses 8 through 14, the new Pharaoh of Egypt seeks to oppress the strengthening Jewish nation. This king of Egypt is contrasted with the earlier Pharaoh in Genesis who knew Joseph and ha

Exodus 1:1-22 #thebible

Immediately following Jacob's death (Genesis 49:33), Joseph weeps openly and falls on his father's body, kissing his face. This death hits him hard. After ordering Jacob's body to be embalmed—likely meaning mummified—by the Egyptian doctors, Joseph will set about obeying his father's final wish to be buried in Canaan (Genesis 49:29–32). First, however, the state of Egypt observes an official 70–day period of mourning. This is an extraordinary gesture towards a man otherwise unconnected to that culture (Genesis 50:1–3). 
 
Though Joseph has been invested with incredible authority (Genesis 41:44), he is still technically a slave to the ruler of Egypt. This king, known by the title Pharaoh, must be consulted if Joseph is to leave the country. He asks through a messenger, possibly because those in mourning were not allowed to physically see the Pharaoh. Not only does Pharaoh agree to allow Joseph and his brothers to leave for the burial, he sends a huge delegation of Egyptian servants and dignitaries along to honor Jacob. In addition, Pharaoh sends horsemen and chariots. As with Jacob's mourning period, this is an extravagant affair (Genesis 50:4–9). 
 
Along the way, the massive funeral procession stops at a field. There, they spend seven days in traditional ritual mourning rites. Since most of the party are Egyptians, the local Canaanites wonder what has happened. The event is so noteworthy that the Canaanites rename the field. This is a play on words, since the Hebrew terms for "mourning" and "meadow" are almost identical. "Abel-Mizraim" means "meadow of the Egyptians," but sounds much like "mourning of the Egyptians," as well. After this, Joseph and his brothers complete their quest to bury Jacob with his fathers and then return to Egypt (Genesis 50:10–14). 
 
Now that Jacob is gone, Joseph's brothers are overwhelmed with guilt and fear. They are concerned that Joseph was only holding back his rage against them for the sake of Jacob. Many years ago, they had jealously sold Joseph into slavery (Genesis 37:26–28). As it happened, Joseph survived, became a powerful man in Egypt, and rescued his own estranged family from starvation (Genesis 47:11–13). The brothers have already acknowledged their guilt (Genesis 42:21–22), but fear Joseph's vengeance. They send him a message, supposedly from Jacob, pleading with him to be forgiving. They then come to Joseph, in person, and grovel at his feet (Genesis 50:15–18). 
 
Joseph's response is one of the pivotal verses in Scripture. First, he weeps, either at the thought of their unneeded fear, or as he recalls all he has been through. Joseph does not mince words, clearly stating that what his brothers did was evil, and intentionally so. However, Joseph is just as blunt about God's ability to use his own suffering for a greater purpose. Joseph suffered as a wretched slave for thirteen years (Genesis 37:2, 41:46), but this put him in a position of immense prestige and comfort (Genesis 41:50–52). It also allowed him to save many lives, including those of his own family. Those hard thirteen years would lead to eighty years of incredible prosperity (Genesis 50:22). Joseph reassures his brothers that he has no intention of seeking revenge, and plans to continue protecting his extended family (Genesis 50:19–21). 
 
The rest of Joseph's life story is summarized by a few verses explaining his good fortune. He senses his impending death at 110 years old. He has lived long enough to see his great-great-grandchildren. As Jacob did, Joseph makes Israel's "sons"—most likely, the living heads of their tribes—swear to take his body from Egypt someday. This will be accomplished by Moses, centuries in the future (Exodus 13:19). When Joseph dies, he is also embalmed, but his remains are kept in a coffin in the possession of Israel (Genesis 50:22

Immediately following Jacob's death (Genesis 49:33), Joseph weeps openly and falls on his father's body, kissing his face. This death hits him hard. After ordering Jacob's body to be embalmed—likely meaning mummified—by the Egyptian doctors, Joseph will set about obeying his father's final wish to be buried in Canaan (Genesis 49:29–32). First, however, the state of Egypt observes an official 70–day period of mourning. This is an extraordinary gesture towards a man otherwise unconnected to that culture (Genesis 50:1–3).

Though Joseph has been invested with incredible authority (Genesis 41:44), he is still technically a slave to the ruler of Egypt. This king, known by the title Pharaoh, must be consulted if Joseph is to leave the country. He asks through a messenger, possibly because those in mourning were not allowed to physically see the Pharaoh. Not only does Pharaoh agree to allow Joseph and his brothers to leave for the burial, he sends a huge delegation of Egyptian servants and di

Genesis 50:1-22 #thebible

Before he dies, Jacob urgently seeks to complete two important pieces of business with his twelve sons. First, he wishes to give a prophetic message appropriate to each. While these are titled "blessings," not all are positive. These are presented more as predictions than bestowing favors. Second, he wants to command them to bury his body in Canaan and not in Egypt. 
 
The predictions given here are in a style often termed a "prophetic oracle." Using poetic language and metaphors, Jacob will reveal a small part of the future of each son's descendants. Each son's family will become one of the tribes of Israel. This oracle will serve many purposes for the people of Israel. During the centuries of slavery in Egypt (Exodus 1:7–14), Jacob's deathbed oracle will point to a future when they take possession of the Promised Land of Canaan. Afterwards, it will serve as a reminder. God's plan has been in place since the beginning, and He is faithful to bless His people (Genesis 49:1–2). 
 
Jacob fathered twelve sons with four women: his wives Leah and Rachel, and their servants Bilhah and Zilpah (Genesis 35:23–26). In this passage, only the first four and last two sons are addressed in exact accordance with birth order. However, there is still an arrangement to Jacob's speech. The first six sons addressed—Reuben, Simeon, Levi, Judah, Zebulun, and Issachar—are the naturally-born sons of Leah. The next four—Dan, Gad, Asher, and Naphtali—are sons carried through surrogacy by Rachel and Leah's servants. The last two—Joseph and Benjamin—are the naturally-born sons of Jacob's dearest wife, Rachel. 
 
The first three predictions from Jacob are harsh. He holds Reuben, Simeon, and Levi accountable for sins committed decades earlier. The tribes descended from them will be less esteemed, as a result. Reuben is vilified for sleeping with his father's concubine (Genesis 35:22). This causes him to lose his esteemed position as the firstborn. His tribe will be noted for indecisiveness. Simeon and Levi are closely linked in their violent, vengeful personalities, for which both are condemned. The most notable evidence of this was their deceptive and sadistic response to the rape of their sister, Dinah (Genesis 34:1–2, 13–15, 25–29). Neither tribe will come to possess much of the Promised Land; the tribe of Levi will become priests with no established territory of their own (Genesis 49:3–7). 
 
In contrast, Judah's tribe will become great. This fourth son of Jacob will be the ancestor of most of Israel's kings and rulers. In fact, the kingship will remain with Judah forever. Much later in history, Jesus, the Messiah, descended from Judah and King David, will also be known as the Lion of Judah. Part of Jacob's prediction is a prophecy about Messiah and the everlasting nature of His rule (Genesis 49:8–12). 
 
Brief mentions are made of the futures of the tribes of Zebulun, Issachar, Dan, Gad, Asher, and Naphtali. Zebulun will be associated, in some way, with sea trading. Issachar will be known for hard work and possibly enslavement. Dan is cryptically described as a lurking serpent, possibly a reference to military skill. The oracle about Gad uses rhyming Hebrew words to imply conflict. Asher's prediction involves food. Naphtali is associated with independence and beauty. In the middle of these prophecies, Jacob exclaims his desire to see God's salvation (Genesis 49:13–21). 
 
Jacob saves his greatest blessing for Joseph and the people to come from him. Having already given the family blessing to Joseph's two sons (Genesis 48:5–6), Jacob now includes Joseph specifically. His people will be fruitful and fight off their attackers in the strength of the Mighty One of Jacob. Notable Old Testament warriors such as Joshua, Gideon, and Deborah will be from the tribes of Ephraim and Manasseh. Further, all the material blessings of the earth will come to them (Genesis 49:22–26). 
 
The final prediction is for Jacob's youngest son, Benjamin. His people are compared to a voracious, vicious predator. The Benjaminites would be known for their military accomplishments. They would also be associated with a horrific incident (Judges 19:25–27) which sparked a civil war (Judges 20). The first king of Israel, Saul, would be from this tribe, and his rule would be marked by a predatory, violent streak. After the extensive praise given to Joseph, this brief remark seems anticlimactic (Genesis 49:27). 
 
In the moments before he dies, Jacob urgently commands his sons not to bury him in Egypt. Rather, they are to take his remains to the family burial cave. This location near Mamre was purchased by Abraham, one of the few spots in Canaan owned outright by God's people. Buried there are Abraham and Sarah, Isaac and Rebekah, and Jacob's first wife Leah. His sons must bury him there alongside them (Genesis 49:28–32). 
 
With his business finished, Jacob dies (Genesis 49:33)

Before he dies, Jacob urgently seeks to complete two important pieces of business with his twelve sons. First, he wishes to give a prophetic message appropriate to each. While these are titled "blessings," not all are positive. These are presented more as predictions than bestowing favors. Second, he wants to command them to bury his body in Canaan and not in Egypt.

The predictions given here are in a style often termed a "prophetic oracle." Using poetic language and metaphors, Jacob will reveal a small part of the future of each son's descendants. Each son's family will become one of the tribes of Israel. This oracle will serve many purposes for the people of Israel. During the centuries of slavery in Egypt (Exodus 1:7–14), Jacob's deathbed oracle will point to a future when they take possession of the Promised Land of Canaan. Afterwards, it will serve as a reminder. God's plan has been in place since the beginning, and He is faithful to bless His people (Genesis 49:1–2).

Jacob fath

Genesis 49:1-33 #thebible

The last several chapters explained how Joseph, Jacob's son by Rachel (Genesis 46:19), came to bring his family to live in Egypt. Genesis 47 begins with Joseph's family appearing before Pharaoh at court in a formal audience. Joseph selects five of his brothers to represent the family. When Pharaoh asks them their occupations, they reply as Joseph had coached them. They describe themselves as lifelong shepherds, and they formally ask Pharaoh that they be allowed to settle in the fertile region of Goshen. This is an interesting choice, as Joseph has noted that Egyptians generally look down on herdsmen (Genesis 46:34). His motives may be both practical and spiritual. By making it clear that the entire family is involved in shepherding, he lessens suspicion from Egyptians that these immigrants will displace them from work. Spiritually, living somewhere separate from most other Egyptians would help to preserve Israel's commitment to God (Genesis 47:1–4). 
 
Instead of answering the brothers directly, Pharaoh addresses Joseph, granting him the authority to grant his brothers' request. This is both an honor to Joseph and an act of wisdom by Egypt's ruler. This establishes that Jacob's family is there under Joseph's care—Joseph is their patron, not the Pharaoh himself. Pharaoh does, however, command Joseph to settle his family in Goshen and to put some of them in charge of managing his own livestock (Genesis 47:5–6). 
 
Next, Pharaoh receives Joseph's aged father Jacob. Jacob, who may have needed assistance to stand before Pharaoh, blesses him. Pharaoh asks Jacob's age, and Jacob describes his 130 years as a sojourner as "few and evil." Despite his bleak attitude, Jacob's conversation with Pharaoh is relatively casual and mutually respectful. Jacob's blessing on Pharaoh is well-received and would have been deeply appreciated (Genesis 47:7–10). 
 
Joseph has received from Pharaoh the exact outcome he desired. He settles his family securely and with Pharaoh's full blessing in the land of Goshen. There, he begins to provide to them a regular allotment of food for each person. This will be a crucial part of Israel's stability and prosperity, which will only grow in the coming centuries (Exodus 1:5–7). This is a confirmation of Joseph's prior understanding (Genesis 45:5–8) that God was responsible for the events of his life (Genesis 47:11–12). 
 
Meanwhile, the intense regional famine continues. Joseph, on Pharaoh's behalf, has been selling food to the people of Egypt and Canaan during that time (Genesis 41:55–57). Soon, however, the people run out of money. Joseph does not plan to starve them if they can't pay. Rather, Joseph offers to provide food for another year in exchange for livestock owned by the people. With no other option, the people agree to sell their cattle and other animals to Joseph in exchange for food. This might have been something like a mortgage, where the people physically kept the animals, but they were ultimately owned and controlled by Pharaoh's household (Genesis 47:13–17). 
 
When the next year arrives, the people return to Joseph fully aware they have nothing to trade for food. Their only remaining possessions are their land and themselves. To survive, the people propose to offer up those very things. Joseph, representing Pharaoh, agrees. Joseph explains to the people that their servanthood will work much like a permanent mortgage. This form of indentured servitude was extremely common in the ancient world, and was fundamentally different from the harsh slavery experienced later by Israel (Exodus 1:8–14). The Egyptians will continue to work as they have done, paying to Pharaoh twenty percent of each year's harvest from this point on. They will keep eighty percent for themselves. The people are grateful to Joseph for saving their lives, even at the cost of their full freedom (Genesis 47:18–22). 
 
Unlike everyday Egyptians, Jacob's family continues to grow and prosper. Since they are provided with food from Joseph, they can hold on to their cash, livestock, and even the land they now own in Egypt. As most citizens lose what they own, the growing number of Israelites prosper and continue to add to their numbers, providing more evidence of the blessing of God (Genesis 47:23–27). 
 
Despite his pessimism, Jacob lives another seventeen years in Egypt, under the care and protection of his son. As time passes, Jacob eventually prepares for his own death. He asks Joseph to swear to take his body back to Canaan. This involves an ancient custom implying that the promise was being made not only to Jacob, but to all his descendants. His desire is to be buried with the bodies of Abraham and Isaac. Joseph, who will make good on his promise (Genesis 50:12–14), agrees to follow his father's wishes (Genesis 47:28–31)

The last several chapters explained how Joseph, Jacob's son by Rachel (Genesis 46:19), came to bring his family to live in Egypt. Genesis 47 begins with Joseph's family appearing before Pharaoh at court in a formal audience. Joseph selects five of his brothers to represent the family. When Pharaoh asks them their occupations, they reply as Joseph had coached them. They describe themselves as lifelong shepherds, and they formally ask Pharaoh that they be allowed to settle in the fertile region of Goshen. This is an interesting choice, as Joseph has noted that Egyptians generally look down on herdsmen (Genesis 46:34). His motives may be both practical and spiritual. By making it clear that the entire family is involved in shepherding, he lessens suspicion from Egyptians that these immigrants will displace them from work. Spiritually, living somewhere separate from most other Egyptians would help to preserve Israel's commitment to God (Genesis 47:1–4).

Instead of answering the brothers d

Genesis 47:1-31 #thebible

Genesis 46 can be divided into three sections: Jacob's final encounter with the Lord, a count of all of Jacob's descendants at or around this time, and Jacob's reunion with his son Joseph in the land of Egypt. 
 
Jacob and his large family set out with all they own for the land of Egypt. As wealthy people, they would be driving many sheep and cattle, as well as bringing all the wives, children, and goods in wagons provided by the Egyptian Pharaoh. Before leaving the Promised Land of Canaan, however, Jacob stops at Beersheba to offer sacrifices to God. In response, God speaks to Jacob, referred to in this passage using his God-given name of Israel (Genesis 35:10). God tells Jacob that he should not be afraid to move his family to Egypt. God promises to continue to be with him and to make a great nation of Israel even within Egypt. Finally, God sweetly tells Jacob that his once long-lost son, Joseph, will be the one to close his eyes in death (Genesis 46:1–4). 
 
This blessing from God finalizes Jacob's move out of Canaan, beginning the family's slow march into Egypt (Genesis 46:5–7). 
 
Next, Genesis pauses the narrative to report a count of all the descendants of Jacob around the time of their move to Egypt. The sons and grandsons, as well as two women, are listed according to each of Jacob's four wives. The count reveals sixty-six named descendants who entered with Jacob into Egypt. This brings the total of official Israelites, including Jacob, Joseph, and Joseph's two sons, to seventy. In the Old Testament, seventy is sometimes associated with completeness (Exodus 24:9; Jeremiah 29:10; Daniel 9:24). To reach this number, some scholars believe that some descendants, such as the children of Benjamin, were counted "early," to include the entire second generation after Jacob (Genesis 46:8–27). 
 
Genesis then resumes the active part of the story, as Jacob and his family arrive in Egypt in the region of Goshen. This was likely in a fertile area along the Nile River. Or, at least, it would be once the terrible famine was over (Genesis 41:29–30). Joseph mounts his chariot and meets them there. He has not seen his father in more than twenty years, and the reunion is every bit as emotional as one might expect. Joseph embraces his father and sobs for a long period of time. Jacob reports that after seeing Joseph alive again, he is now ready to die (Genesis 46:28–30). 
 
Finally, Joseph begins prepping his brothers for an audience with Pharaoh. He tells them how to answer Pharaoh's question about their occupation. Joseph urges them to say they are lifelong shepherds and herdsman, as were their fathers. In one sense, this is likely meant to reassure other Egyptians that these newcomers were not going to take resources from the local culture. They were more than capable of providing for themselves—once the famine was over. Interestingly, Joseph states that Egyptians have some special dislike for shepherds. Although it is not revealed why shepherds are so detested, the result is that foreigners in Egypt are often given the role of herdsmen. This might have been Joseph's way of ensuring that his people would be tolerated, but not fully absorbed, into the pagan Egyptian society (Genesis 46:31–34).

Genesis 46 can be divided into three sections: Jacob's final encounter with the Lord, a count of all of Jacob's descendants at or around this time, and Jacob's reunion with his son Joseph in the land of Egypt.

Jacob and his large family set out with all they own for the land of Egypt. As wealthy people, they would be driving many sheep and cattle, as well as bringing all the wives, children, and goods in wagons provided by the Egyptian Pharaoh. Before leaving the Promised Land of Canaan, however, Jacob stops at Beersheba to offer sacrifices to God. In response, God speaks to Jacob, referred to in this passage using his God-given name of Israel (Genesis 35:10). God tells Jacob that he should not be afraid to move his family to Egypt. God promises to continue to be with him and to make a great nation of Israel even within Egypt. Finally, God sweetly tells Jacob that his once long-lost son, Joseph, will be the one to close his eyes in death (Genesis 46:1–4).

This blessing from God final

Genesis 46: 1-34 #thebible

Genesis 45 is a chapter filled with revelations. It begins with Joseph revealing his identity to his terrified brothers. It ends with those brothers revealing that their father's beloved son Joseph is not dead; he is living as a ruler in Egypt. While the events of Genesis are factual, this passage also serves as an example of excellent storytelling. Genesis 45 provides the emotional "payoff" that has been building over the last several chapters. Joseph, unrecognized by his ten older brothers when they arrive in Egypt to buy grain (Genesis 42:7–8), has chosen not to reveal himself to them. Instead, Joseph has tested them by both providing generously and treating them harshly as well (Genesis 43—44). 
 
Joseph's ultimate goals have not yet been stated. In this passage, and later, we'll learn that his intent was to provide for his extended family (Genesis 47:11–13). All we have seen in the text so far is Joseph's struggle to keep his emotions in check (Genesis 42:24). That was especially true when seeing his younger brother Benjamin (Genesis 43:29–30). When Judah makes an impassioned plea, begging to sacrifice himself to save Benjamin, Joseph's emotions spill over (Genesis 44:33–34). 
 
At this point, Joseph is a powerful Egyptian official, so he struggles to maintain a level of public dignity. He sends all his servants out of the room. Left alone with his brothers, he begins to sob loudly and uncontrollably. This weeping is loud enough that the men he sent out of the room hear it, anyway. Finally, he blurts out his identity. The brothers are dumbstruck. To convince them, Joseph tells them he is the one they sold into slavery all those years ago (Genesis 45:1–3). 
 
Already guilt-ridden over their crime (Genesis 42:21–23), Joseph's brothers would have been astounded and terrified. In this situation, they naturally would have expected to suffer Joseph's vengeance. Instead, Joseph rushes to assure them that God was ultimately in control of sending him to Egypt as a teenager. What they did with evil motives, God allowed for the good of their family and the world. Joseph had clearly spent many years processing his many struggles. He had reached the remarkable conclusion that God's intent was to make him a ruler in Egypt to save them all from famine (Genesis 45:4–8). 
 
Joseph is urgent to see their father, Jacob. He immediately begins to urge his brothers to return to Canaan, pack up their father and all they own, and move to resettle in Egypt. When Pharaoh learns about the situation, he seems joyful. He also commands Joseph to provide for his family. He seeks to reassure them they will be given the best of the land of Egypt. In addition, he commands wagons to be sent back to Canaan to carry back the family and all they own (Genesis 45:9–20). 
 
Jacob's sons are then loaded up with gifts, money, and donkeys. These are all meant to serve as evidence that the story the brothers will tell is true: Joseph is alive. Jacob will be asked to move the family into Egypt to survive the famine (Genesis 45:21–24). 
 
As one might expect, Jacob nearly doesn't survive this good news. The son he thought was twenty years dead is not only alive, but he's also an immensely powerful man. Through some medical episode, or simple shock, Jacob's initial reaction is a kind of stunned silence. Finally, though, Jacob is convinced. God has blessed him with the return of his long-lost son and agrees to the plan to move to Egypt. He is determined to see Joseph before he dies (Genesis 45:25–28)

Genesis 45 is a chapter filled with revelations. It begins with Joseph revealing his identity to his terrified brothers. It ends with those brothers revealing that their father's beloved son Joseph is not dead; he is living as a ruler in Egypt. While the events of Genesis are factual, this passage also serves as an example of excellent storytelling. Genesis 45 provides the emotional "payoff" that has been building over the last several chapters. Joseph, unrecognized by his ten older brothers when they arrive in Egypt to buy grain (Genesis 42:7–8), has chosen not to reveal himself to them. Instead, Joseph has tested them by both providing generously and treating them harshly as well (Genesis 43—44).

Joseph's ultimate goals have not yet been stated. In this passage, and later, we'll learn that his intent was to provide for his extended family (Genesis 47:11–13). All we have seen in the text so far is Joseph's struggle to keep his emotions in check (Genesis 42:24). That was especially tr

Genesis 45:1-28 #thebible

The last chapter seemed to be a happy ending. Eleven of Jacob's sons are on their way back to Canaan with everything they came for. They have the grain they need to avoid starvation. They have Simeon, released from prison after being held as security. And they have Jacob's beloved Benjamin, safe and well. They even have their money, once again returned, seemingly with their knowledge, adding yet another blessing. They have not yet realized that the powerful Egyptian governor with whom they've dealt is their estranged brother, Joseph (Genesis 42:7–8), who is testing them (Genesis 44:1–2). 
 
Joseph's test continues by having his own personal, valuable silver cup hidden in the grain sack carried by Benjamin. Under Joseph's orders, the steward catches up with the brothers on the road back to Canaan. He questions them harshly, accusing them of stealing the cup. Naturally, the brothers protest loudly. They have no idea the cup is with them. Seeking to prove their innocence, they make a foolish offer: if any of them are found with the cup, that man will be killed, and the rest will become slaves to the ruler (Genesis 44:3–10). 
 
The steward pounces on the offer, while changing it. He insists, as Joseph has instructed him, that the man found with the cup will become a slave and the rest will be free to go. The brothers all quickly open their sacks to be searched in order from oldest to youngest. The steward, who put the cup in Benjamin's sack, makes a show of searching all the others before finding it there. This results in a display of intense grief and frustration—but the brothers do not leave. They return to the city along with Benjamin and the steward (Genesis 44:11–13). 
 
The Egyptian ruler—still unrecognized as Joseph—insists that the men can go free if Benjamin remains behind as a slave. This is a direct parallel to the situation Joseph faced when his brothers—these same men, other than Benjamin—sold him as a slave some twenty years ago (Genesis 37:24–28). In that moment, the ten oldest sons of Jacob cruelly and jealously left an innocent person in slavery, grieving their father, to serve their own interests. Now, with Benjamin, they face a similar choice. Will they leave an innocent one and once again trouble their father (Genesis 44:14–17). 
 
Fortunately for them all, Judah speaks on behalf of the family. He confesses his guilt, though he knows Benjamin and the rest are innocent of stealing the cup. He knows, however, that he has guilt to bear for what he did to Joseph many years prior (Genesis 42:21–23). He passionately describes how their elderly father will die of grief if he loses his beloved youngest son. Judah tells how he pledged himself as safety for the boy. He could not bear to look into the eyes of his father and deliver the news that Benjamin had been left behind (Genesis 44:18–32). 
 
This plea climaxes with a dramatic offer. Hoping Joseph's heart has been softened, Judah offers to take Benjamin's place as a slave. In this way, he will be able to save both the boy and Jacob. The same brother who masterminded a younger brother's sale into slavery (Genesis 37:26–27) is now begging to be kept as a slave to save a younger brother (Genesis 44:33–34).

The last chapter seemed to be a happy ending. Eleven of Jacob's sons are on their way back to Canaan with everything they came for. They have the grain they need to avoid starvation. They have Simeon, released from prison after being held as security. And they have Jacob's beloved Benjamin, safe and well. They even have their money, once again returned, seemingly with their knowledge, adding yet another blessing. They have not yet realized that the powerful Egyptian governor with whom they've dealt is their estranged brother, Joseph (Genesis 42:7–8), who is testing them (Genesis 44:1–2).

Joseph's test continues by having his own personal, valuable silver cup hidden in the grain sack carried by Benjamin. Under Joseph's orders, the steward catches up with the brothers on the road back to Canaan. He questions them harshly, accusing them of stealing the cup. Naturally, the brothers protest loudly. They have no idea the cup is with them. Seeking to prove their innocence, they make a foolis

Genesis 44: 1-34 #thebible

The previous chapter ended with Jacob's insistence that he would not allow his beloved youngest son Benjamin to be taken to Egypt with his brothers (Genesis 42:38). He was willing to leave Simeon in prison there (Genesis 42:19–20, 24) rather than risk seeing Benjamin come to harm. This continues a pattern of outrageous favoritism that started with Jacob's own parents (Genesis 25:28) and continued into his own life (Genesis 37:2–4). 
 
Some time has passed since the ten oldest sons came back with grain—and the money they thought they had paid for it (Genesis 42:25–28). The famine rages on, and the family's food stores are getting dangerously low once more. Jacob finally tells his sons to go buy more food from Egypt. Speaking on behalf of his brothers, Judah must remind their father that they cannot buy food in Egypt if they do not return with Benjamin. The Egyptian ruler insisted on it. Taking a bold stand, Judah flatly refuses to go if Benjamin does not come (Genesis 43:1–5). 
 
Jacob lashes out, blaming his sons for even mentioning Benjamin to the Egyptian governor (Genesis 42:13). It's not clear how much time has passed, but it's long enough that the situation goes from bad to worse, and the family is on the verge of starvation. Pressing the issue, Judah sways his father in two ways. First, he points out that the family, including the little ones, and Benjamin, will all die without food from Egypt. Second, Judah offers his own life as a pledge of safety for Benjamin, committing to be responsible if anything should happen to his youngest brother. Jacob can either let everyone die, including his youngest son, or he can send the entire group to see if they can obtain food (Genesis 43:6–10). 
 
Finally, Jacob agrees. He orders his sons to take a gift for the Egyptian ruler, along with double the amount of money needed to cover the cost of both their last purchase of grain (Genesis 42:26–28) and a new one. Finally, he prays to God Almighty for mercy for his sons (Genesis 43:11–14). 
 
Soon, Jacob's sons find themselves bowing before the Egyptian ruler once more, this time with Benjamin at their side. The men still do not realize this powerful man is their estranged brother, Joseph (Genesis 42:8), whom they sold into slavery twenty years earlier (Genesis 37:24–28). This fulfills one of the prophetic dreams for which Joseph's older brothers hated him (Genesis 37:5–8). Joseph orders his house steward to bring them to his home and to prepare for them a noon meal. At first afraid that Joseph means to ambush them for stealing during their last trip, the brothers are assured by his steward that God Himself put the money in their packs. The steward releases their imprisoned brother Simeon to them (Genesis 43:15–25). 
 
When Joseph arrives, the brothers present him with their gifts of goods from Canaan. Joseph takes special interest in their youngest brother, offering a blessing for him. Overwhelmed with emotion, Joseph must leave to go to his own room and cry before returning to them. The banquet guests are seated separately, according to Egyptian tradition. Joseph then seems to test his brothers' jealousy by giving the youngest, Benjamin, five times the portion given to the others. As it happens, everyone seems happy and the meal proceeds with great joy (Genesis 43:26–34)

The previous chapter ended with Jacob's insistence that he would not allow his beloved youngest son Benjamin to be taken to Egypt with his brothers (Genesis 42:38). He was willing to leave Simeon in prison there (Genesis 42:19–20, 24) rather than risk seeing Benjamin come to harm. This continues a pattern of outrageous favoritism that started with Jacob's own parents (Genesis 25:28) and continued into his own life (Genesis 37:2–4).

Some time has passed since the ten oldest sons came back with grain—and the money they thought they had paid for it (Genesis 42:25–28). The famine rages on, and the family's food stores are getting dangerously low once more. Jacob finally tells his sons to go buy more food from Egypt. Speaking on behalf of his brothers, Judah must remind their father that they cannot buy food in Egypt if they do not return with Benjamin. The Egyptian ruler insisted on it. Taking a bold stand, Judah flatly refuses to go if Benjamin does not come (Genesis 43:1–5).

Jacob lash

Genesis 43:1-34 #thebible

Genesis 42 begins with Jacob sending his ten oldest sons to Egypt to buy grain for the family. It ends with him refusing to send his youngest son back as part of a second trip. 
 
Severe famine has gripped the region, just as Joseph had predicted (Genesis 41:53–56). Due to his preparations in Egypt under the authority of Pharaoh (Genesis 41:46–49), Egypt alone has grain for its people and surplus to sell to those in danger of starving after two years of no crops. Jacob's family is in exactly that position—near starvation—so he sends his ten oldest sons to Egypt with money. Jacob does not send his beloved youngest son Benjamin with them, however. He fears some harm might come to the boy, and he could not bear to lose him (Genesis 42:1–5). 
 
Arriving in Egypt, the brothers unknowingly experience an emotional but one-sided reunion. They come to stand before Joseph himself, bowing low (Genesis 37:5–10), hoping to purchase their grain. Even twenty years after being sold as a seventeen-year-old (Genesis 37:28), Joseph quickly recognizes them. They don't recognize him, however. Now nearly 40, Joseph had become fully Egyptian in his manner and appearance. The brothers are baffled by this Egyptian ruler's harsh response to them. After pointedly questioning them about where they are from and why they have come, Joseph flatly accuses them of being spies. He says they have come to discover Egypt's military weaknesses for some foreign power (Genesis 42:6–12). 
 
Joseph's brothers understood this accusation could lead to imprisonment or death. They don't realize the only authority capable of punishing them—Joseph—is not planning to harm them. They quickly protest. They are honest men, normal people, mutual brothers and sons of the same man. They even have one more brother back in Canaan with their father and another brother who is "no more," meaning Joseph himself. Pressing them further, Joseph again accuses them of being spies. He offers one chance to earn his trust. One of them must return to Canaan and come back with their youngest brother. If they refuse, he will conclude "by the life of Pharaoh" that they have been lying and are truly spies (Genesis 42:13–16). 
 
Then Joseph puts them all in prison for three days to think about it. Perhaps Joseph also needed that time to cool off, as well. After all, it's likely he never expected to see his family again. It's entirely reasonable for him to be angry, but later verses show that revenge is not something on his mind (Genesis 47:11–12). Three days later, he presents them with a new plan. If they follow it, he says they will live. Instead of holding nine of them and sending one back, he will instead hold just one of them in prison and send the rest back with full sacks of grain. However, they must return with their youngest brother to save Simeon and buy grain again (Genesis 42:17–20). 
 
The brothers agree, but they are still terrified. Joseph had been speaking to them through an interpreter, who apparently leaves. Assuming Joseph cannot understand them, they speak openly. In remorse, they connect what is happening to their crime of selling Joseph into slavery over twenty years earlier. With genuine remorse, they acknowledge their guilt, expressing that they deserve this suffering. Joseph, still unrecognized, hears it all and weeps, disguising his reaction to preserve his secret. Emotion or not, Joseph sticks to the plan. He selects Simeon to remain behind and binds him in front of them (Genesis 42:21–24). 
 
In another twist, Joseph also orders the brothers' money be secretly returned to their sacks, along with the grain. This might be a combination of charity and a further way of rebuking and testing them. Since they do not know Joseph has arranged this, the revelation will terrify them when they discover it along the road home. They would be afraid the Egyptians would assume they'd stolen the money, or the grain, or both (Genesis 42:25–28). 
 
As expected, Jacob does not take the news well. He lashes out at the nine of them for losing first Joseph, then Simeon, and now expecting him to risk Benjamin, as well. To lose Benjamin would kill him, Jacob claims. He will not send him to Egypt. In an especially crushing moment of favoritism, he claims Benjamin is the only one he has left—in front of nine other sons (Genesis 42:29–38).

Genesis 42 begins with Jacob sending his ten oldest sons to Egypt to buy grain for the family. It ends with him refusing to send his youngest son back as part of a second trip.

Severe famine has gripped the region, just as Joseph had predicted (Genesis 41:53–56). Due to his preparations in Egypt under the authority of Pharaoh (Genesis 41:46–49), Egypt alone has grain for its people and surplus to sell to those in danger of starving after two years of no crops. Jacob's family is in exactly that position—near starvation—so he sends his ten oldest sons to Egypt with money. Jacob does not send his beloved youngest son Benjamin with them, however. He fears some harm might come to the boy, and he could not bear to lose him (Genesis 42:1–5).

Arriving in Egypt, the brothers unknowingly experience an emotional but one-sided reunion. They come to stand before Joseph himself, bowing low (Genesis 37:5–10), hoping to purchase their grain. Even twenty years after being sold as a seventeen-year-old

Genesis 42: 1-38 #thebible

Pharaoh, king of Egypt, experiences two troubling and prophetic dreams. In the first, seven beautiful, healthy cows come up out of the Nile River to feed on the grass. Then seven famished, emaciated cows come up after them and devour them. The second dream is similar. Pharaoh sees seven good ears of grain growing on a single stalk. Then seven thin, wasted-looking ears grow up after them and somehow swallow up the healthy ears of grain. Ancient Egyptians placed great emphasis on dreams, and these are especially vivid; Pharaoh is shaken by these visions (Genesis 41:1–7). 
 
The king calls his wise men and magicians. These men would have been educated in various disciplines. Some would have been priests or shamans of Egyptian religion. Despite all their efforts, none can tell him what the dreams might mean. This is especially strange, since they could have tried to give a false answer; many would have thought that better than telling Pharaoh "I don't know." Yet God's provision means they can't even invent a good explanation. (Genesis 41:8–13). 
 
Joseph is quickly released from prison and brought before Pharaoh. Pharaoh says he has heard the young Hebrews can interpret dreams. In a bold statement, Joseph corrects the absolute ruler of Egypt: he insists that it is God who has the knowledge. Joseph promises to pass along the divine truth once he has heard the dreams (Genesis 41:15–16). 
 
Pharaoh's description of his dreams follows the same outline recorded earlier in the chapter. He adds a few noteworthy details, however. The second set of seven cows which Pharaoh sees are described here using terms which mean "evil," "ugly," and "scrawny." Pharaoh notes that these are the most horrible-looking animals he has ever seen. Further, when the skeletal cows have eaten the healthy cows, they still look as if they are starving. The second set of ears of grain look as if they've been blasted by the sandstorms of the desert (Genesis 41:17–24). 
 
Joseph explains that God—Joseph's God—is revealing what He is about to do. Both dreams mean the same thing, and the repetition is meant for emphasis. Seven years of great abundance, represented by the healthy cows and grain, will be followed by seven years of terrible famine, represented by the sickly cows and grain. The starvation will be so severe that the good years will be quickly forgotten (Genesis 41:25–32). 
 
In the ancient world, kings were not given advice unless they asked for it—and even then, their advisors needed to be careful. In this situation, however, Joseph—an imprisoned slave—immediately goes from interpreting Pharaoh's dreams to giving him counsel on how to run his own country. (Genesis 41:33–36). 
 
Rather than being offended at Joseph's nerve, Pharaoh is pleased with Joseph's interpretation of his dreams and his proposal for managing their predictions. After a quick conference with his advisors, Pharaoh decides that Joseph should be appointed to prepare for and manage the coming crisis. Why? Pharaoh is convinced that God's Spirit is in Joseph, making him the wisest man in Egypt. No one else even comes close to demonstrating that level of divine favor. He gives breathtaking power to this Hebrew slave just released from years in prison. He makes Joseph what some would call a "vizier:" his second in command over all of Egypt. He gives Joseph his own signet ring, along with fine clothes, a gold necklace, and a specially designated chariot. These are all symbolic of his authority. (Genesis 41:37–45). 
 
Joseph, now 30, has spent most of his adult life as an Egyptian captive (Genesis 37:2, 28). Now, he follows through on his plan to save that nation from disaster. He oversees the gathering of the super-abundant crops each of the first seven years. He ensures the surplus is stored in the major cities of the nation. (Genesis 41:46–49). 
 
Another blessing follows. Joseph has two sons. The names reflect Joseph's joy that God has not let his own suffering go to waste. The first son is named Manasseh, which implies "forgetting." In this context, it does not mean Joseph has lost all memory of his difficulty; rather it means his new prosperity has outweighed it. The second son's name, Ephraim, reflects how God has given Joseph prosperity, even in the land where he is technically still a slave (Genesis 41:50–52). 
 
After exactly the time predicted, the famine strikes, just as Joseph said that it would. When the people run out of grain and come to Pharaoh for help, he sends them to Joseph. What happens next follows the same pattern seen elsewhere in Joseph's life: he drastically improves the fortunes of his masters (Genesis 39:2–6, 20–23). He does not merely redistribute the grain, he also uses it to massively increase Pharaoh's power and wealth (Genesis 47:13–26). For the most part, this is accomplished as Joseph sells grain both to the Egyptians and to people of other nations who come looking for food because of the global famine (Genesis 41:53–57).

Pharaoh, king of Egypt, experiences two troubling and prophetic dreams. In the first, seven beautiful, healthy cows come up out of the Nile River to feed on the grass. Then seven famished, emaciated cows come up after them and devour them. The second dream is similar. Pharaoh sees seven good ears of grain growing on a single stalk. Then seven thin, wasted-looking ears grow up after them and somehow swallow up the healthy ears of grain. Ancient Egyptians placed great emphasis on dreams, and these are especially vivid; Pharaoh is shaken by these visions (Genesis 41:1–7).

The king calls his wise men and magicians. These men would have been educated in various disciplines. Some would have been priests or shamans of Egyptian religion. Despite all their efforts, none can tell him what the dreams might mean. This is especially strange, since they could have tried to give a false answer; many would have thought that better than telling Pharaoh "I don't know." Yet God's provision means they ca

Genesis 41:1-57 #bible

Joseph continues to languish in a special prison attached to the house of the captain of the guard (Genesis 39:11–20). While Joseph's former master held that position (Genesis 39:1), Scripture does not use the name Potiphar from this point forward. It's unclear if Potiphar is still in that role, or if he has been replaced. After Joseph has been there "some time," likely several years, two new prisoners arrive. Pharaoh has become angry at both his chief cupbearer and his chief baker. He throws them into the prison, also called "the pit" or "the dungeon," where Joseph is. Genesis doesn't tell us what their offenses were (Genesis 40:1–3). 
 
Just as in his prior role, Joseph's diligence and character have led to recognition (Genesis 39:21–23). He is given a kind of caregiver's role over these two new men. They, as well, are held for "some time," likely another period of years. In a dictator-driven legal system, a prisoner might be subject to almost any fate at any time. One night, both men experience vivid, impactful dreams. Egyptian religion took dreams very seriously, but these are especially jarring visions. The men are disturbed enough by the dreams that Joseph takes notice (Genesis 40:4–7). 
 
In response to their concern, Joseph assures them that God can interpret dreams, and Joseph will pass those truths along. The first man's dream involves three productive grape vines; Joseph indicates that the man will be restored to his former position in three days. In addition, Joseph asks the man to speak to Pharaoh on his behalf. While Joseph accepts God's will for his life, he also recognizes the opportunity to advocate for his own release (Genesis 40:8–15). 
 
The second man's dream also implies a resolution in three days, but not a happy one. The expression "to lift one's head" evokes a person looking downwards in defeat or shame as their face is raised into a more confident posture (Psalm 3:3). Both men will have their "heads lifted" by Pharaoh, but the baker will immediately be executed, and his corpse left to rot (Genesis 40:16–19). 
 
These predictions come about exactly as Joseph predicted. Three days later, the king brings out the two men as part of his birthday celebration. One is restored to his prior role, the other is killed and his body left for scavengers. Despite this, the newly freed cupbearer makes no mention of Joseph. Either out of fear, caution, or some other motive, he says nothing. He does not lose memory of Joseph, but "forgets" him by setting his plea out of his mind (Genesis 40:20–23)

Joseph continues to languish in a special prison attached to the house of the captain of the guard (Genesis 39:11–20). While Joseph's former master held that position (Genesis 39:1), Scripture does not use the name Potiphar from this point forward. It's unclear if Potiphar is still in that role, or if he has been replaced. After Joseph has been there "some time," likely several years, two new prisoners arrive. Pharaoh has become angry at both his chief cupbearer and his chief baker. He throws them into the prison, also called "the pit" or "the dungeon," where Joseph is. Genesis doesn't tell us what their offenses were (Genesis 40:1–3).

Just as in his prior role, Joseph's diligence and character have led to recognition (Genesis 39:21–23). He is given a kind of caregiver's role over these two new men. They, as well, are held for "some time," likely another period of years. In a dictator-driven legal system, a prisoner might be subject to almost any fate at any time. One night, both men 

Genesis 40: 1-23 #thebible

Potiphar, Joseph's master, soon sees that Joseph is successful in all he does. Not only is the Hebrew slave a hard worker and man of integrity, but he is also blessed by his Hebrew God. Before long, Potiphar installs Joseph as the head of his entire household. As a result, everything Joseph is responsible for thrives. Potiphar's household apparently grows in wealth and wellbeing, and Joseph's God is given the credit. This is about the best outcome Joseph could have hoped for as a slave in Egypt (Genesis 39:1–6). 
 
A complication arises, however. Like his mother Rachel, Joseph is blessed with exceptional good looks: he is extremely attractive. Soon, Potiphar's wife notices him and decides she will seduce him. Or, rather, she will try. One day she commands him, "lie with me." Perhaps she made a regular practice of sleeping with her husband's slaves (Genesis 39:7). 
 
Joseph knows he is in a terrible position. Given any other command, he would be compelled to obey his master's wife. Yet he knows that sleeping with her would be a clear betrayal of the extraordinary trust Potiphar has put in Joseph. Joseph refuses his master's wife, carefully explaining that he cannot betray Potiphar. More importantly, he will not sin against his God (Genesis 39:8–10). 
 
Potiphar's wife will not take no for an answer. She continues to attempt to seduce and coerce Joseph into bed with her. He continues to refuse. One day, when no other men are in the household, she grabs him by the cloak and demands once more that he sleep with her. Whether this is a trap, or coincidence, the moment is extremely compromising. Instead of arguing, Joseph twists out of his cloak and escapes outside to safety. It's the only way he can avoid both the temptation and the appearance of immorality. He literally runs away rather than be accused of something improper (Genesis 39:11–12). 
 
Left holding Joseph's cloak, Potiphar's wife is furious. Her lust is converted into rage, and a quest for revenge. She calls to the other male servants for assistance and tells them Joseph attempted to rape her, running away when she screamed. The lie fits. They likely saw Joseph running from the house without his cloak. Her clever lies play on the other servant's resentment of Joseph's success, as well as his race (Genesis 39:13–15). 
 
Potiphar, as his wife hoped, is enraged by her story. In his anger, he has Joseph thrown into the jail for the king's prisoners. This reaction is strangely subdued; Potiphar likely had the right to kill Joseph outright, and the charge is extremely serious. It's possible that Joseph's reputation for honesty, and a potentially unfaithful history in Potiphar's wife, softened his reaction just enough to keep from having Joseph killed (Genesis 39:16–20). 
 
It's not fair, of course. Joseph has been falsely accused. It would be natural to expect him to think he had lost God's blessing. However, Scripture is quick to assure us that the Lord was still with Joseph. Even more, God showed Joseph His steadfast love. Though Joseph languished in an Egyptian prison for a crime he didn't commit, he had not been abandoned. As evidence of this fact, God causes the king's jailer to be impressed with Joseph's work ethic, integrity, and success. Soon, Joseph is given charge of nearly all the duties in the prison, much as he had been in Potiphar's house. Because of the Lord's blessing, everything Joseph does continues to succeed (Genesis 39:21–23)

Potiphar, Joseph's master, soon sees that Joseph is successful in all he does. Not only is the Hebrew slave a hard worker and man of integrity, but he is also blessed by his Hebrew God. Before long, Potiphar installs Joseph as the head of his entire household. As a result, everything Joseph is responsible for thrives. Potiphar's household apparently grows in wealth and wellbeing, and Joseph's God is given the credit. This is about the best outcome Joseph could have hoped for as a slave in Egypt (Genesis 39:1–6).

A complication arises, however. Like his mother Rachel, Joseph is blessed with exceptional good looks: he is extremely attractive. Soon, Potiphar's wife notices him and decides she will seduce him. Or, rather, she will try. One day she commands him, "lie with me." Perhaps she made a regular practice of sleeping with her husband's slaves (Genesis 39:7).

Joseph knows he is in a terrible position. Given any other command, he would be compelled to obey his master's wife. Yet he k

Genesis 39: 1-23 #thebible

Judah moves away from his father Jacob and the rest of the family living at Hebron. He establishes a home to the northwest near a town called Adullam. He has a friend there named Hirah, and soon takes a wife. Though people of God have been repeatedly discouraged from marrying into Canaanite culture (Genesis 28:1), Judah has done exactly that. He soon has three sons with her: Er, Onan, and Shelah (Genesis 38:1–5). 
 
The oldest son's name is El, which is coincidentally the reverse of the Hebrew word for "evil." When he is of marriageable age, Judah finds him a wife, likely another Canaanite woman. Her name is Tamar. Er soon dies, put to death by God for an unnamed wickedness. A strong custom of "levirate marriage," later codified into law (Deuteronomy 25:5–6), demands the childless widow be given in marriage to her late husband's brother. The purpose of this custom is to provide the otherwise-destitute woman with a secure future. Judah tells his second son to marry Tamar so that Er's family line might continue (Genesis 38:6–8). 
 
According to this tradition, any children born from the new relationship are considered heirs of the departed brother. Any children Onan fathers and raises with Tamar will be considered those of his late brother. They will carry on Er's line, and Er's inheritance. Onan is not interested in supporting his brother's children. However, he has no objection to sex, so he takes advantage of the situation. Whenever he has intercourse with Tamar, he interrupts the act at the last moment to avoid conception. God sees Onan's practice—deliberately using Tamar for sex while avoiding responsibility for his brother's legacy—as a heinous sin. He puts Onan to death, as well (Genesis 38:9–10). 
 
The same levirate custom demands Judah, as Tamar's father-in-law, give her in marriage to his third son, Shelah. But Judah apparently blames Tamar for the death of his two oldest sons. He may believe she is bad luck, or thinks she somehow contributed to their sins. For that reason, he is concerned Shelah will die if he marries Tamar. Fortunately, for Judah, when Onan dies Shelah is not yet old enough to marry. Judah tells Tamar to wait, but we later learn he never planned on following through on his agreement. Left undeterred, Judah would leave her waiting as a childless widow in her father's household forever (Genesis 38:11). 
 
When Tamar realizes no marriage is coming, she knows her situation is hopeless. She will not be provided for by her father-in-law Judah, and she has no prospects for a future marriage. So, she hatches a scheme to force Judah to care for her. Tamar learns where Judah will be traveling. She changes her clothes and dresses herself with a veil, appearing as a prostitute, and positions herself along the road at the entrance to a town called Enaim. Not knowing who she is, Judah propositions her for sex (Genesis 38:12–16). 
 
Scripture does not say exactly what Tamar's plan was, at first. At the very least, she intended to use this encounter as leverage to convince Judah to make good on his promise. It's an incredibly dangerous gamble: if she's found out, there's a good chance her life will be forfeit. As it happens, she winds up with a far more potent advantage than she may have anticipated. In negotiating her fee, Judah notes that he doesn't have money to pay for her services. Tamar asks Judah to leave his staff, signet, and cord as a guarantee. These items would have been unique and irreplaceable. Once he sends payment, she will return the items. Judah gives them to her and has his way. In what turns out to be an enormous advantage, for Tamar, she becomes pregnant as a result (Genesis 38:17–18) 
 
After Judah leaves, Tamar returns to her father's household. While prostitution was not illegal in that era, it was probably not considered respectable. To avoid shame, Judah sends his friend, Hirah, to the place where he met the "prostitute," to pay her and retrieve his personal effects. Of course, since this was Tamar and not an actual prostitute, she is nowhere to be found. Judah decides to abandon his items rather than risk being laughed at if the story gets out (Genesis 38:19–23). 
 
Three months later, Tamar is discovered to be pregnant. Judah, knowing she is technically engaged to his youngest son, Shelah, viciously condemns her to death. In a stunning revelation, Tamar sends proof of the person who impregnated her: Judah's own staff and signet. Judah sheepishly recognizes his hypocrisy. Tamar's deception and sin are immoral, but Judah's sin is even worse. He allows her to live and, so far as it seems, gives her all the care associated with a wife. Scripture does not say that Judah literally married Tamar, but specifies he never has intercourse with her again. In effect, Judah takes on the responsibility of levirate marriage which he had been denying to Tamar (Genesis 38:24–26). 
 
Tamar gives birth to Judah's twin boys, Zerah and Perez (Genesis 38:27–30)

Judah moves away from his father Jacob and the rest of the family living at Hebron. He establishes a home to the northwest near a town called Adullam. He has a friend there named Hirah, and soon takes a wife. Though people of God have been repeatedly discouraged from marrying into Canaanite culture (Genesis 28:1), Judah has done exactly that. He soon has three sons with her: Er, Onan, and Shelah (Genesis 38:1–5).

The oldest son's name is El, which is coincidentally the reverse of the Hebrew word for "evil." When he is of marriageable age, Judah finds him a wife, likely another Canaanite woman. Her name is Tamar. Er soon dies, put to death by God for an unnamed wickedness. A strong custom of "levirate marriage," later codified into law (Deuteronomy 25:5–6), demands the childless widow be given in marriage to her late husband's brother. The purpose of this custom is to provide the otherwise-destitute woman with a secure future. Judah tells his second son to marry Tamar so that Er's fami

Genesis 38:1-30

Beginning with this chapter, Genesis takes up the story of Jacob's son Joseph. Joseph, just 17, is both deeply loved and deeply hated. Described as the son of Jacob's old age, as well as being the firstborn of Jacob's beloved late wife Rachel, Joseph is clearly favored by his father over his older ten half-brothers. It's not surprising, then, to learn of their hatred for Joseph, especially when Jacob gives to him a princely, multicolored robe. This gift may have indicated Jacob's plan to make Joseph his primary heir. Joseph doesn't make it better. He reports on his brothers' misdeeds to Jacob. He also tells them of powerful prophetic dreams he experiences that suggest all of them will one day bow down to him (Genesis 37:1–11). 
 
After that, the fury and jealousy of Joseph's older brothers reaches a boiling point. They are ready to kill him. Apparently unaware of how bad things are, Jacob gives them just such an opportunity. The ten of them are pasturing the family flocks near Shechem, north of the family household in Hebron. This is the same area where Jacob's sons demonstrated their willingness to engage in violence when angered (Genesis 34:26–27). Jacob charges Joseph to go to his brothers, alone, to get a report on how the flocks are doing (Genesis 37:12–14). 
 
Joseph obeys, eventually locating his brothers even farther to the north near Dotham. When they see Joseph coming, the brothers immediately form a plan to kill him outright. This is the chance they've been waiting for. They will kill him, throw his dead body in a nearby pit, and report to their father Joseph has been killed by a wild animal. The oldest, however, objects. Reuben insists that they throw Joseph alive into the pit, implying that they will leave Joseph to die in the wilderness. Reuben's secret plan is to return and rescue Joseph later and bring him safely to Jacob. Having disgraced himself (Genesis 35:22), it's possible Reuben sees this as an opportunity to be redeemed (Genesis 37:15–22). 
 
The brothers agree to Reuben's plan. They strip Joseph of his multicolored robe and lower him alive into the pit. When they sit down to eat together, while Reuben is away, they spot a caravan of traders traveling by on the road to Egypt. Judah suggests a new plan. Why not make some money and get rid of Joseph at the same time? If they sell him as a slave instead of killing him, or allowing him to die, they can claim they are innocent of the blood of a family member, as well. Those present agree, and Joseph is immediately sold to the traders (Genesis 37:23–28). 
 
When Reuben returns and finds the pit empty, he is heartbroken. Much of this grief may be selfish. His mother, Leah, had hoped that giving birth to a son would make Jacob love her—that son was Reuben (Genesis 29:31–32). Her plan failed, and Reuben's scheme to present a rescued Joseph to his father has also fallen through (Genesis 37:29–30). 
 
To fully sell the lie that Joseph is gone, and the brothers are innocent, they fabricate evidence. They kill a goat and smear the blood on Joseph's ornate, unique robe. They return to Jacob and, cruelly, ask him to confirm that this belongs to Joseph. Jacob reaches the exact conclusion they hoped for: that Joseph has been eaten by a wild animal (Genesis 37:31–33). 
 
The brothers would have expected Jacob to be intensely grieved at the loss of his favorite son. Even so, Jacob's shattered reaction seems to catch them by surprise. Typical mourning for a dead son in that era—formal steps such as wearing sackcloth—might last as long as a month. But Jacob refuses to stop grieving and mourning, or even to be comforted, after the customary time of mourning has come and gone. This display is so emotional that Judah—mastermind of the plot—will offer his own freedom while seeking to spare Jacob from another tragic loss (Genesis 44:18, 30–34). For the time being, there is nothing else to be done, and Jacob is locked in a state of despair (Genesis 37:34–35). 
 
Meanwhile, Joseph has arrived in Egypt, sold as a slave to an Egyptian officer named Potiphar (Genesis 37:36)

Beginning with this chapter, Genesis takes up the story of Jacob's son Joseph. Joseph, just 17, is both deeply loved and deeply hated. Described as the son of Jacob's old age, as well as being the firstborn of Jacob's beloved late wife Rachel, Joseph is clearly favored by his father over his older ten half-brothers. It's not surprising, then, to learn of their hatred for Joseph, especially when Jacob gives to him a princely, multicolored robe. This gift may have indicated Jacob's plan to make Joseph his primary heir. Joseph doesn't make it better. He reports on his brothers' misdeeds to Jacob. He also tells them of powerful prophetic dreams he experiences that suggest all of them will one day bow down to him (Genesis 37:1–11).

After that, the fury and jealousy of Joseph's older brothers reaches a boiling point. They are ready to kill him. Apparently unaware of how bad things are, Jacob gives them just such an opportunity. The ten of them are pasturing the family flocks near Shechem, n

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