The bible 7855

Genesis 36 consists of a list of Esau's offspring, focusing primarily on genealogy and the rulers of Edom, the nation that came from Esau. The chapter is inserted in Genesis between the generations of Isaac (Genesis 25:19), ending with his death in the previous chapter (Genesis 35:28–29), and the generations of Jacob, which follow Joseph's story through to the end of the book (Genesis 37:1–2). 
 
Three of Esau's wives are listed as the mothers of his many sons. Strangely, the names of these wives and the fathers they came from are somewhat different from those reported in Genesis 26:34 and 28:9. It's possible Esau had other wives or that the names of his wives were changed. Esau took his wives from the Canaanite people of the land. Abraham had insisted that Isaac not marry a Canaanite woman. Isaac had directed Jacob to find a wife from their relatives outside of the land, as well. Esau's choice to marry these women may have contributed to his move away from the family. 
 
Esau is associated with the name "Edom" due to his unique birth and an event earlier in his life (Genesis 25:25, 30). The land they come to rule also has a name with an ironic coincidence. Esau was known for being hairy (Genesis 27:11), and the word "seir" literally means "shaggy" (Genesis 36:1). 
 
Esau's wives Adah, Oholibamah, and Basemath bore to him five sons, including Eliphaz, his firstborn. These sons were all born in the land of Canaan. Jacob's family was the reverse. All but one of his sons were born outside of the land before he moved back home. Esau's were born in the land before he moved his family and all that he owned away to the hill country of Seir (Genesis 36:2–5). 
 
This territory was taken from the Horites (Genesis 14:6) during a period of conquest (Deuteronomy 2:12). Their choice to move away from Jacob fulfills prophecy about Esau breaking free from his brother's shadow (Genesis 27:39–40). It is driven by economics, since there aren't enough resources for both large clans (Genesis 36:6–8). 
 
This chapter emphasizes repeatedly that Esau is Edom. That is, the Edomite people and nation all came from him. His grandsons are listed according to their fathers, and then listed again as the chiefs or tribal leaders in the land of Edom. One of the key names in this segment is Amalek: his descendants would become vicious enemies of Israel (Exodus 17:8, 16; Deuteronomy 25:17–19; 1 Samuel 15:2–3). Another part of this list mentions the kings of the Horites (Deuteronomy 2:12) who occupied the land (Genesis 14:6) before Esau's clans took over. The text also notes that Edom had kings long before Israel. This is because Israel will spend more than four centuries in slavery (Exodus 12:40), before an era under a series of "judges" (Judges 12:25), rather than under a king (Genesis 36:9–39). 
 
Finally, the chapter lists another set of the chiefs of Esau, perhaps naming the regions in Edom by the original heads of the clans who occupied each area (Genesis 36:40–43). 
 
Over time, the nation of Edom grew hostile towards Israel (Numbers 20:14–21; 1 Samuel 14:47; 2 Kings 8:20). This ultimately led to Edom's participation in Israel's defeat and exile, and the judgment of God on the Edomites (Obadiah 1:1–4, 10). Prophecy was fulfilled when the Nabateans overcame Seir and the nation of Edom was dissolved (Malachi 1:2–5). Survivors settled in Hebron, becoming known as the Idumeans. A notable member of this group was Herod the Great, who tried to have Jesus killed as an infant (Matthew 2:16–18). In AD 70, Idumeans tried to join the Jewish rebellion against Rome and were entirely obliterated. As a nation, and even as a distinct people group, they became extinct.

Genesis 36 consists of a list of Esau's offspring, focusing primarily on genealogy and the rulers of Edom, the nation that came from Esau. The chapter is inserted in Genesis between the generations of Isaac (Genesis 25:19), ending with his death in the previous chapter (Genesis 35:28–29), and the generations of Jacob, which follow Joseph's story through to the end of the book (Genesis 37:1–2).

Three of Esau's wives are listed as the mothers of his many sons. Strangely, the names of these wives and the fathers they came from are somewhat different from those reported in Genesis 26:34 and 28:9. It's possible Esau had other wives or that the names of his wives were changed. Esau took his wives from the Canaanite people of the land. Abraham had insisted that Isaac not marry a Canaanite woman. Isaac had directed Jacob to find a wife from their relatives outside of the land, as well. Esau's choice to marry these women may have contributed to his move away from the family.

Esau is associate

Genesis 36:1-43 #Thebible

As Jacob was fleeing Canaan (Genesis 27:42) to go live with his uncle Laban, God appeared to him (Genesis 28:10–13). After that meeting, Jacob vowed to make the Lord his God and to recognize that location as "Bethel:" the house of God. After growing a family and leaving Laban, Jacob's family has an ugly incident where his daughter is raped (Genesis 34:1). In revenge, her brothers annihilate the entire town, leading Jacob to fear retaliation (Genesis 34:25–30). 
 
Now God tells Jacob it is time to fulfill his vows by building an altar at Bethel (Genesis 35:1). 
 
Jacob begins by directing his large company to gather all their foreign gods or idols (Genesis 31:19) and to purify themselves, including putting on new, clean garments. Jacob acknowledges that God had been faithful to him all along the way. Rather than destroy the idols or repurpose their metal, Jacob buries them. This symbolizes a complete and total rejection of those objects. With the idols buried under a tree and the purification complete, the entire household caravans from Shechem to Bethel, the place of Jacob's first encounter with the Lord (Genesis 35:4). 
 
Jacob had been afraid of how other tribes would react to his sons' violent revenge. God sees to it that the local people respond with fear, instead, so that no one chases the family as they leave. Once they arrive at Bethel, Jacob obediently builds an altar to the Lord. He calls the place El-Bethel, meaning "God in Bethel." A passing reference is made to Deborah, the nurse of Jacob's mother, and her burial in this area. It's not clear if she has just died, or if this refers to some earlier event (Genesis 35:5–8). 
 
Once Jacob has completed his former vows to the Lord, God appears to him at Bethel again. This time, God affirms several things He has previously declared. He says again that Jacob's new name is Israel (Genesis 32:28). He reminds Israel that nations will come from him. Land promised to his ancestors Abraham and Isaac (Genesis 17:1–8; 26:3–5) will belong to him and his descendants. Jacob, now also called Israel, once again responds to God with an act of worship. He builds a stone pillar and pours over it both a drink offering and oil. He states one more time that the name of this very special place is Bethel (Genesis 35:9–15). 
 
As the company begins to travel toward Bethlehem in the region of Ephrath, tragedy strikes. Before they can reach their destination, Jacob's most loved wife Rachel (Genesis 29:30–31) dies giving birth to her second son Benjamin. This answer to her earlier prayer (Genesis 30:22–24) results in her death. Jacob buries her and builds another stone pillar over her tomb. The spot becomes a landmark for future generations of Israelites. Israel's family comes to a place which is either a literal tower, or a high place used to guard over flocks of sheep (Genesis 35:16–21). 
 
For reasons unknown, Jacob's oldest son, Reuben, defiles the family by sleeping with Rachel's servant and Jacob's servant-wife, Bilhah. Scripture gives no details on why this happened, or how, or to what extent Bilhah was cooperative. In that culture, taking the wives or concubines of a leader was a sign of conquest. Many scholars feel Reuben's act is a clumsily attempted coup. Or, it could be an act of revenge against the father who failed to love Reuben's mother Leah. Jacob, not called Israel, strangely seems to do nothing at first. Many years later, however (Genesis 49:4; 1 Chronicles 5:1), this will cost Reuben the family birthright (Genesis 35:22). 
 
Genesis then repeats the names of the sons born to Jacob. The daughters are not mentioned, as the emphasis is on the future patriarchs of the tribes of Israel. These sons are grouped by their birth mothers. Leah and Rachel were married to Jacob, though Leah's involvement was only due to deception by her father (Genesis 29:25). This created a rift between Jacob and Leah (Genesis 29:30–31), and a rivalry between the two sisters. As part of that rivalry, both brought their servants, Zilpah and Bilhah, into the marriage to give them surrogate children. With the birth of Benjamin, Jacob has twelve sons (Genesis 35:23–26). 
 
Finally, this section of Genesis ends with the death of Jacob's father, Isaac. Isaac is 180 years old. He is buried by both Jacob and Esau at the family burial cave in Mamre (Genesis 35:27–29

As Jacob was fleeing Canaan (Genesis 27:42) to go live with his uncle Laban, God appeared to him (Genesis 28:10–13). After that meeting, Jacob vowed to make the Lord his God and to recognize that location as "Bethel:" the house of God. After growing a family and leaving Laban, Jacob's family has an ugly incident where his daughter is raped (Genesis 34:1). In revenge, her brothers annihilate the entire town, leading Jacob to fear retaliation (Genesis 34:25–30).

Now God tells Jacob it is time to fulfill his vows by building an altar at Bethel (Genesis 35:1).

Jacob begins by directing his large company to gather all their foreign gods or idols (Genesis 31:19) and to purify themselves, including putting on new, clean garments. Jacob acknowledges that God had been faithful to him all along the way. Rather than destroy the idols or repurpose their metal, Jacob buries them. This symbolizes a complete and total rejection of those objects. With the idols buried under a tree and the purificati

Genesis 35:1-29 #thebible

Jacob and his family have settled within sight of the city of Shechem. They've purchased the land they occupy outside of the city from the city's ruler, Hamor (Genesis 33:18–19). These "Israelites" have found a home. Eventually, though, things go terribly wrong between the Shechemites and Jacob's family. 
 
One day when Jacob's daughter Dinah has gone to the city to socialize with the women of Shechem, Hamor's son, also called Shechem, sees Dinah. He grabs her and rapes her. Then language of the text make it clear this was not seduction, or something consensual. Then, perversely, he decides he loves her and wants her for his wife. He demands that his father Hamor make that happen (Genesis 34:1–4). 
 
This ignites a series of devastating events. First, Jacob learns of the rape but takes no immediate action. Instead, he waits for his now-grown sons to return from the fields where they were working. As soon as news reaches them, Jacob's sons are livid. In their fury, they express that such a thing must not be done "in Israel." This is the first time that Jacob's new, God-given name is used in reference to a distinct group of people (Genesis 34:5–7). 
 
Hamor and Shechem arrive and begin to negotiate for Dinah to be Shechem's wife. It's not clear if Hamor and Shechem know that Jacob and Dinah's brothers know about the rape. If they do, they do not express any remorse. Rather, everything from these two men is framed in terms of material wealth. Hamor suggests Jacob's family and the people of the city intermarry. This would make them a single, prosperous people. His son Shechem, though, wants to focus on Dinah. He tells Jacob and his sons to name any bride price to allow him to marry her (Genesis 34:8–12). 
 
We're told nothing of Jacob's response. In fact, Scripture records nothing from him until the aftermath has become bloody. Instead, his sons seem to take over the negotiation, likely led by Simeon and Levi, Dinah's brothers by Leah. Their response shows they have learned from their father's example. They hatch a deceitful scheme to take their revenge on Shechem (Genesis 34:13). 
 
Jacob's sons claim Dinah may marry Shechem, and that all their family may intermarry with the people of the city. They establish one condition, however: all the men of Shechem would have to be circumcised as the men of Jacob's family were. This is the ritual removal of the foreskin from the penis. Performed on an adult, it's simple but painful. If the men of Shechem won't be circumcised, they threaten to take their sister—possibly by force—and leave the area (Genesis 34:14–17). 
 
Perhaps surprisingly, Hamor and Shechem immediately agree. Shechem wants to have Dinah for his wife very badly and this passage indicates he has little self-control. His father seems focused on the financial opportunity presented by intermarrying with Jacob's family. And, this would mean keeping his impulsive son safe from the consequences of his own actions. Together, they gather all the men of the city and make their pitch: If we all get circumcised, we will all end up much wealthier. They do not directly mention the rape or Shechem's desire to marry Dinah. The men of Shechem agree and undergo the ritual surgery (Genesis 34:18–24). 
 
In this era before modern pain management, adult circumcision was painful and debilitating. While the site was healing, a circumcised man could expect to be very sore and restricted in his movement. Jacob's sons counted on that when forming their revenge plot. While the men of the city are handicapped, Levi and Simeon lead an assault on the city, slaughtering all the adult males. They also retrieve Dinah and kill Hamor and Shechem. Next, the rest of Jacob's sons enter the city and gather up the Shechemites' livestock, money, possessions, wives, and children (Genesis 24:25–29). 
 
Jacob reappears in the narrative, quite angry. But his response makes no mention of Dinah's abuse or the brutal trickery of his sons. Rather, he condemns Levi and Simeon for ruining his reputation with the other Canaanite people. Ever-fearful, Jacob sees himself now exposed to attack from the people of the land. Levi and Simeon answer with a pointed, accusing question: should we have allowed our sister to be treated like a prostitute (Genesis 34:30–31). 
 
As it turns out, the response of the surrounding people will not be anger, but fear. At least from now until the time Jacob's family moves into Egypt, the Canaanites will treat Israel with extreme caution (Genesis 34:5)

Jacob and his family have settled within sight of the city of Shechem. They've purchased the land they occupy outside of the city from the city's ruler, Hamor (Genesis 33:18–19). These "Israelites" have found a home. Eventually, though, things go terribly wrong between the Shechemites and Jacob's family.

One day when Jacob's daughter Dinah has gone to the city to socialize with the women of Shechem, Hamor's son, also called Shechem, sees Dinah. He grabs her and rapes her. Then language of the text make it clear this was not seduction, or something consensual. Then, perversely, he decides he loves her and wants her for his wife. He demands that his father Hamor make that happen (Genesis 34:1–4).

This ignites a series of devastating events. First, Jacob learns of the rape but takes no immediate action. Instead, he waits for his now-grown sons to return from the fields where they were working. As soon as news reaches them, Jacob's sons are livid. In their fury, they express that such a 

Genesis 34:1-31

Jacob made extensive preparations to meet his estranged brother, Esau, as recorded in the prior chapter. After all the waiting and wondering, the moment has finally arrived. Esau has come. Will he bring violence or peace? 
 
Jacob makes one last-minute strategic choice before approaching his brother. He arranges his family into at least three distinct groups with some space between them. He places his two servant wives and their children at the front of the line. Next he places Leah and her children. Finally, he places his beloved Rachel and Joseph. Given that Jacob is going to approach Esau first, this is not a cowardly act, at all. It does, however, show Jacob's open favoritism, since Rachel and Joseph will have the easiest path of escape in case Esau becomes aggressive (Genesis 33:1–2). 
 
Jacob then moves to the front of this procession and begins heading toward Esau, but slowly. He stops seven times to bow low to the ground on the way. Finally the moment comes. Esau does not draw a sword. Instead, he runs to Jacob, throws his arms around his brother and kisses him. Both men weep at the reunion. They are reconciled, at last, despite all Jacob did to Esau 20 years ago (Genesis 33:3–4). 
 
Then Esau notices and asks about Jacob's wives and children. They approach, each group in turn, and themselves bow before Esau, treating him as a prince or lord. They make for an impressive group. As arranged before, Jacob would have introduced them in the order of preference, saving his favored wife and son for last (Genesis 33:5–7). 
 
Esau asks Jacob about all the company that came before, referring to Jacob's massive gift of goats, sheep, camels, cows, and donkeys—550 animals in total. Jacob replies that these were given to find favor in Esau's sight. Perhaps using customary politeness, Esau tries to refuse them, saying he has enough. Jacob insists, however, that Esau take them as evidence that he truly favors Jacob. Jacob declares that Esau's acceptance of him warrants the gift. Seeing Esau's face, he asserts, is like seeing the face of God (Genesis 33:8–10). 
 
Esau finally agrees to accept the gift and invites Jacob to travel with him back to his home in Seir. As later verses will show, Jacob doesn't want to go that way. Here, however, he doesn't say so. Instead, he tells Esau that his company will travel too slowly to keep up; the children are frail and the nursing animals can't be pushed. He refuses escort, and says he will come along at his own pace (Genesis 33:11–16). 
 
Once Esau leaves, heading south towards Seir, Jacob travels in the opposite direction. He heads north, building permanent structures at Succoth and then eventually west, setting up camp outside of the city of Shechem. In fact, Jacob purchases the land he is camped on from the people of Shechem and builds an altar to the Lord there, just as Abraham had done many years before (Genesis 33:17–20). 
 
Jacob's presence near Sechem will not be peaceful, however. Chapter 34 describes a terrible story of violation and revenge, which will shape the destiny of the tribes of Israel

Jacob made extensive preparations to meet his estranged brother, Esau, as recorded in the prior chapter. After all the waiting and wondering, the moment has finally arrived. Esau has come. Will he bring violence or peace?

Jacob makes one last-minute strategic choice before approaching his brother. He arranges his family into at least three distinct groups with some space between them. He places his two servant wives and their children at the front of the line. Next he places Leah and her children. Finally, he places his beloved Rachel and Joseph. Given that Jacob is going to approach Esau first, this is not a cowardly act, at all. It does, however, show Jacob's open favoritism, since Rachel and Joseph will have the easiest path of escape in case Esau becomes aggressive (Genesis 33:1–2).

Jacob then moves to the front of this procession and begins heading toward Esau, but slowly. He stops seven times to bow low to the ground on the way. Finally the moment comes. Esau does not draw a sw

Genesis 33:1-20 #thebible

Jacob has resolved his conflict with Laban and now returns to the land of Canaan. He faces another unresolved conflict, however. He must pass near the region where his twin brother Esau lives to return home. 
 
After being met by some angels of God and declaring that place "God's camp," Jacob begins working a strategy to know if he can make peace with Esau. Twenty years have passed since Jacob cheated Esau out of the family blessing. He did this by pretending to be Esau, fooling their blind father, Isaac. Esau became murderous in response (Genesis 27). When their mother Rebekah learned of Esau's plan to kill Jacob, he had literally run for his life to Laban's household in Paddan-Aram (Genesis 28:1–5). 
 
Now returning to his homeland, Jacob could not know if Esau had forgiven him. Jacob begins by sending messengers to Esau to let him know he is back in the land, that he is wealthy, and that he hopes to find favor in Esau's sight. He calls Esau lord and himself Esau's servant (Genesis 32:1–5). 
 
When Jacob's servant returns from Esau, he brings no message other than that Esau is coming with 400 men. Jacob can't know but must presume that Esau is coming to attack him. He grows greatly distressed and fearful—so terrified that he plans to potentially lose half of his own people. Jacob's first response is to divide everything in his large company into two camps. If Esau attacks one group, perhaps the other half of the company can survive (Genesis 32:6–8). 
 
Though Jacob seems to plan for the worst possible outcome, he prays with great faith and humility. He addresses the God of Abraham and Isaac and reminds God—and himself—that he is in this position because of God. He is obeying God's command to return, and trusting His promise to do good for Jacob. Jacob acknowledges that God has shown his love and faithfulness far beyond what Jacob deserves. Jacob then clearly expresses his fear of Esau and asks God to deliver him, reminding God once more of His promise to make of Jacob a great nation (Genesis 32:9–12). 
 
Next, Jacob prepares an enormous gift, sent ahead to his brother Esau, in hopes of appeasing his presumed anger. The last time these two men spoke, Esau had planned to kill Jacob in revenge (Genesis 27:41–45). The gift includes five herds of animals: goats, sheep, camels, cows, and donkeys, some 550 animals in all. They are to reach Esau, one herd after the other, each with a message to "my lord Esau" that his "servant Jacob" presents these gifts and follows behind (Genesis 32:13–20). 
 
Having sent the gift on its way, Jacob rises in the night. He packs up his family and all he owns, and crosses over the Jabbok River, only to return alone to the other side. There he is unexpectedly—and without any biblical explanation—engaged in a wrestling match, in the dark, with a mysterious stranger. Jacob and this unknown assailant appear to be evenly matched in this physical combat, which continues nearly to dawn. Finally, the mysterious man attains a major advantage over Jacob, dislocating Jacob's hip (Genesis 32:21–25). 
 
Jacob, somehow realizing he has been wrestling God Himself, or perhaps an angel, refuses to release his combatant without a blessing. In a deeply symbolic moment, the man insists that Jacob—infamous for his deception and trickery (Genesis 27:36)—identify himself. Jacob does so, honestly, seeming to admit not only his true self but his position of weakness. In response, the man, now revealed to be God, changes Jacob's name to Israel. Israel means "God fights." The man says that Jacob has fought with God and with men, and has prevailed (Genesis 32:26–30). 
 
The man blesses Jacob and Jacob renames the place Peniel, meaning "face of God." Jacob declares he has seen God's face and been allowed to live. As the sun rises, he limps away to rejoin his family and meet his brother (Genesis 32:31–32).

Jacob has resolved his conflict with Laban and now returns to the land of Canaan. He faces another unresolved conflict, however. He must pass near the region where his twin brother Esau lives to return home.

After being met by some angels of God and declaring that place "God's camp," Jacob begins working a strategy to know if he can make peace with Esau. Twenty years have passed since Jacob cheated Esau out of the family blessing. He did this by pretending to be Esau, fooling their blind father, Isaac. Esau became murderous in response (Genesis 27). When their mother Rebekah learned of Esau's plan to kill Jacob, he had literally run for his life to Laban's household in Paddan-Aram (Genesis 28:1–5).

Now returning to his homeland, Jacob could not know if Esau had forgiven him. Jacob begins by sending messengers to Esau to let him know he is back in the land, that he is wealthy, and that he hopes to find favor in Esau's sight. He calls Esau lord and himself Esau's servant (Genesis 32:1–

Genesis 32:1-32 #thebible

This chapter begins with two revelations. First, Jacob learns that Laban's sons are dangerously angry with him for taking such a large portion of Laban's profits, their future inheritance. Worse, Jacob hears that he has lost the favor of Laban himself. Second, God speaks to Jacob once more and commands him to return to his own people in Canaan. God promises to be with him (Genesis 31:1–3). 
 
Jacob knows he must leave. He is afraid, though. What if his wives, Laban's daughters, don't want to go? What if Laban won't let him go? He immediately sends for his wives to see if they will support the move. He makes his case: Laban no longer favors him. Even after twenty years of faithful service, Laban continually cheats him. Rachel and Leah agree, despite their longstanding rivalry. They describe their decision bitterly, in financial terms. They won't get any inheritance from Laban, anyway. They'll go with Jacob (Genesis 31:4–16). 
 
Next, Jacob decides to skip any confrontation with Laban. In the past, Laban has talked Jacob into seemingly terrible agreements, though God has blessed Jacob even in those circumstances. Worse, Jacob is concerned that Laban may forbid Jacob to leave with all the people and property that he sees as ultimately belonging to him. Jacob doesn't give Laban the chance to object. He just packs and leaves in a hurry (Genesis 31:17–21). 
 
Three days later, Laban hears that Jacob is gone. He saddles up with his kinsman and gives chase, catching up with Jacob's large company in the hill country of Gilead. The confrontation will happen after all. Unexpectedly warned by God not to "say anything to Jacob, either good or bad," Laban may have moderated his words to Jacob. Instead of expressing his wrath, Laban sounds hurt. If Jacob had only told him he was leaving, Laban would have thrown him a party, or so he says. Laban speaks as if Jacob tried to steal Laban's chance to kiss his daughters and grandchildren goodbye. He understands that Jacob longed for his father's household, but why did Jacob steal Laban's house gods (Genesis 31:22–30)? 
 
Jacob answers Laban honestly. He thought Laban would take his daughters, Jacob's wives, away by force. He also insists he did not take Laban's idols, not knowing that Rachel did exactly that. Jacob foolishly promises that anyone found with the idols will die. This puts his beloved wife's life at risk (Genesis 31:31–32). 
 
Jacob allows Laban to search the camp. Due to Rachel's quick thinking, and deception, Laban finds nothing. Feeling righteously indignant, Jacob finally expresses all of his fury to Laban, not just about the idol search, but also about twenty years of shabby treatment in spite of Jacob's faithful service. Only God's protection and blessing has kept Jacob from leaving empty-handed to return to his own people (Genesis 31:33–42). 
 
Laban disagrees. He still believes his daughters and their children and all that Jacob possesses belongs to him. Because Jacob's God has warned Laban, though, Laban won't fight for them. Instead, he offers an alternative both to protect himself in the future and to take control of the situation. He proposes a covenant that both men will swear never to cross over the point where they stand in order to do the other harm (Genesis 31:43–50). 
 
Jacob agrees. The covenant is made and recognized with the building of a heap of stones, a sacrifice upon an altar, and the sharing of a meal. Finally, Laban rides off and Jacob turns to face his homeland as a free man (Genesis 31:51–55). 
 
Still, this won't be the end of Jacob's worries as he heads home. When he fled, twenty years prior, it was to escape the murderous wrath of Esau, the older twin brother Jacob had cheated (Genesis 27:36; 27:41). Jacob might be free, but he's also heading towards a man who might still be looking for revenge. The next two chapters will show how this eventual meeting plays out.

This chapter begins with two revelations. First, Jacob learns that Laban's sons are dangerously angry with him for taking such a large portion of Laban's profits, their future inheritance. Worse, Jacob hears that he has lost the favor of Laban himself. Second, God speaks to Jacob once more and commands him to return to his own people in Canaan. God promises to be with him (Genesis 31:1–3).

Jacob knows he must leave. He is afraid, though. What if his wives, Laban's daughters, don't want to go? What if Laban won't let him go? He immediately sends for his wives to see if they will support the move. He makes his case: Laban no longer favors him. Even after twenty years of faithful service, Laban continually cheats him. Rachel and Leah agree, despite their longstanding rivalry. They describe their decision bitterly, in financial terms. They won't get any inheritance from Laban, anyway. They'll go with Jacob (Genesis 31:4–16).

Next, Jacob decides to skip any confrontation with Laban. In th

Genesis 31:1-55

This chapter begins with a despondent Rachel declaring to Jacob, "Give me children, or I shall die!" Not only is she desperate to become a mother, she envies her sister Leah who has already born four sons to Jacob. Jacob loves Rachel more than Leah, but he rightly corrects her that God alone is the giver of children (Genesis 30:1–2). This will become a theme of the chapter, one explored both in human and animal examples. 
 
In response to her infertility, Rachel follows the unfortunate example of Jacob's grandmother Sarah (Genesis 16:1–4). She gives her own servant woman to Jacob as a wife. By customs of the time, any children borne to that servant would have been considered those of the wife. Bilhah soon bears Jacob two sons, Rachel's sons by proxy. Rachel names the boys for her circumstances and feelings at the time they are born (Genesis 30:3–8). 
 
At the same time, Leah has stopped becoming pregnant, perhaps because Rachel's influence is keeping Jacob from sleeping with her (Genesis 30:15). She now follows Rachel's example and gives her servant woman to Jacob as a wife. Zilpah, in her turn, gives birth to two sons. These belong to Leah by proxy, and she gives them happy names (Genesis 30:9–13). 
 
None of these births, though, have ended the rivalry between Rachel and Leah. Both know that Rachel remains barren and that Leah remains unloved by Jacob. Their conflict flares to the surface when Leah's son Reuben brings home some rare mandrake plants he has found. Mandrakes were thought to help with arousal and infertility. When Rachel asks Leah for the plants, likely hoping they will help her to get pregnant, Leah lashes out that Rachel has taken her husband and now wants to take her mandrake plants. Rachel, apparently desperate, offers to give Leah one night sleeping with Jacob in exchange for the plants. Rachel, apparently, held great power over Jacob in the family dynamic (Genesis 30:14–16). 
 
Leah begins to bear children again, having another two boys and a girl, naming them all for God's provision in her life. Rachel, too, finally bears her first son, Joseph. Her name for him amounts to a prayer for another son to follow (Genesis 30:17–24). 
 
The narrative then shifts to inform us that Jacob's 14 years of service to Laban in exchange for his two wives has come to an end. He demands that his father-in-law send him away so he can return home to his own people. It's possible Laban retained some legal right to not release Jacob. In any case, Laban says plainly that he has become wealthy because of the Lord's blessing on Jacob. He asks Jacob to name new wages to continue to work for him (Genesis 30:25–28). 
 
Jacob's terms seem unusual. Instead of asking for a flat wage or even a percentage of Laban's flocks, Jacob asks to keep any newly born goats or lambs that are off-color. Most of the sheep in Laban's flock are white, and most of the goats are black. A small percentage of the goats are speckled, striped, or spotted, and some sheep are black. After agreeing to Jacob's deal, Laban immediately removes all of the off-color animals from the flock three-day's journey away from the main group. It looks like Jacob's deal will go bust (Genesis 30:29–36). 
 
Instead, the Lord supernaturally blesses Jacob's unconventional efforts to cause white sheep to produce black lambs and black goats to produce mixed-color offspring. While we aren't told, yet, Jacob has apparently been informed in another dream that God intended to correct Laban's cheating of Jacob (Genesis 31:7–12). So, while this chapter only mentions Jacob's use of striped poles, there is no confusion that God, and not the poles, causes the change in the animals' color. In addition, Jacob breeds the flock to produce strong, off-color animals for him and weak, solid-colored animals for Laban (Genesis 30:37–42). 
 
Jacob grows enormously wealthy. With the Lord's blessing, he has overcome Laban's scheme to keep him poor and dependent on his father-in-law (Genesis 30:43).

This chapter begins with a despondent Rachel declaring to Jacob, "Give me children, or I shall die!" Not only is she desperate to become a mother, she envies her sister Leah who has already born four sons to Jacob. Jacob loves Rachel more than Leah, but he rightly corrects her that God alone is the giver of children (Genesis 30:1–2). This will become a theme of the chapter, one explored both in human and animal examples.

In response to her infertility, Rachel follows the unfortunate example of Jacob's grandmother Sarah (Genesis 16:1–4). She gives her own servant woman to Jacob as a wife. By customs of the time, any children borne to that servant would have been considered those of the wife. Bilhah soon bears Jacob two sons, Rachel's sons by proxy. Rachel names the boys for her circumstances and feelings at the time they are born (Genesis 30:3–8).

At the same time, Leah has stopped becoming pregnant, perhaps because Rachel's influence is keeping Jacob from sleeping with her (Genesis 3

Genesis 30:1-43 #Thebible

After his journey east, Jacob arrives at the home of Laban, his mother's brother. Laban lives in Haran in Mesopotamia, outside of the land God has promised to Abraham, Isaac and, in the previous chapter, to Jacob. Jacob had left his homeland in Canaan, both to find a wife among his father's people (Genesis 28:1–2) and to escape the murderous rage of his older twin brother, Esau (Genesis 27:41). Jacob's plan is to seek out the former household of his mother, Rebekah, and her brother, Laban. 
 
First, though, Jacob comes across a well in a field. He asks some shepherds gathered near the well with their flocks if they know Laban and if he is thriving. They do know him and point to Laban's daughter Rachel arriving with a flock of her own. Jacob immediately rolls the heavy stone away from the well and waters the sheep that belong to Rachel's father (Genesis 29:1–10). This might have been an effort to impress her, as later verses will show that Jacob comes to love Rachel very much. 
 
Jacob becomes emotional about finding these relatives he has never met before. He kisses Rachel and weeps loudly. Finally, he tells her who he is, and she runs to tell Laban. Laban quickly arrives. He hugs and kisses Jacob and welcomes him into his home. Jacob tells Laban some version of his story and how he came to be there, and Laban acknowledges that Jacob is truly his relative (Genesis 29:11–14). 
 
After Jacob has been with the family for a month and working for Laban, the uncle asks the nephew what wages he would ask to continue working for him. The implication is that Jacob is a good worker and very helpful to Laban. Jacob, who has come in part to find a wife, offers to work for seven years in exchange for marrying Laban's younger daughter Rachel, whom Jacob loves (Genesis 29:15–18). This intense love for Rachel will be an important contrast to Jacob's feelings for her younger sister, Leah, later in this chapter. 
 
Laban quickly agrees to this generous offer and the years fly by for Jacob. When the time has passed, Laban throws a wedding feast. On the wedding night, however, Laban manages to switch out Rachel with her older, less attractive sister Leah. Jacob sleeps with Leah without realizing she is not Rachel; apparently in that time and place, this was enough to constitute a legal marriage (Genesis 29:19–25). 
 
When Jacob realizes the next morning what has happened, he demands to know why Laban has committed this outrageous deception. Laban calmly tells Jacob that their custom does not allow the younger daughter to marry first (Genesis 29:26). Obviously, even if this were true, it is information Laban had seven years to pass along to Jacob. The entire arrangement was an obvious ploy on Laban's part. Here, then, is Jacob "getting a taste of his own medicine:" the lying manipulator (Genesis 27:34–36) feeling the sting of deception and fraud. 
 
As if in generosity, Laban offers to allow Jacob to marry Rachel the next week in exchange for another seven years of work. In spite of Laban's manipulation, Jacob agrees (Genesis 29:27–30). Looking back on this passage after reading about Jacob's remaining life, it turns out he has gained four wives (two of whom are really servants or concubines) in the span of a week! Both of the servants given to Laban's daughters, at their weddings, will wind up bearing children to Jacob, as well (Genesis 30:2–3; 30:9–10). 
 
Now married twice over, and with seven more years of unpaid work ahead of him, Jacob settles in. Leah, though, is deeply wounded by the fact that Jacob loves Rachel more than her. In fact, Jacob is said to hate Leah, at least by comparison. Given the circumstances of their marriage, this is hardly a surprise. The Lord, who is always with Jacob, takes notice of Leah's heartbreak and allows her to begin having children while her younger, better-loved sister remains barren (Genesis 29:31). 
 
Jacob's first three sons from his unloved wife are named as a result of her faith. Leah trusts in the God who notices her pain and for her hope, or lack of it, that Jacob will now turn his heart toward her. In spite of Leah bearing Reuben, Simeon, and Levi, however, Jacob apparently remains unloving toward Leah (Genesis 29:32–34). 
 
Leah seems to give up hoping that bearing sons will increase Jacob's love for her. She names her fourth boy Judah, which means "praise" or "may God be praised." Leah's faith in God's goodness remains intact, even while her hope that her husband will love her appears to slip away (Genesis 29:35). 
 
The last verse of this chapter specifically indicates that Leah stopped conceiving children after Judah. This might be due to a temporary time of infertility. However, the next chapter speaks of Rachel's anger that Leah has had children while Rachel has not. This jealousy from his favored wife might have inspired Jacob to withhold himself from Leah in an effort to give Rachel a child to call her own.

After his journey east, Jacob arrives at the home of Laban, his mother's brother. Laban lives in Haran in Mesopotamia, outside of the land God has promised to Abraham, Isaac and, in the previous chapter, to Jacob. Jacob had left his homeland in Canaan, both to find a wife among his father's people (Genesis 28:1–2) and to escape the murderous rage of his older twin brother, Esau (Genesis 27:41). Jacob's plan is to seek out the former household of his mother, Rebekah, and her brother, Laban.

First, though, Jacob comes across a well in a field. He asks some shepherds gathered near the well with their flocks if they know Laban and if he is thriving. They do know him and point to Laban's daughter Rachel arriving with a flock of her own. Jacob immediately rolls the heavy stone away from the well and waters the sheep that belong to Rachel's father (Genesis 29:1–10). This might have been an effort to impress her, as later verses will show that Jacob comes to love Rachel very much.

Jacob beco

Genesis 29:1-35 #Thebible

Genesis 28 is the story of Jacob leaving home to begin his journey to Mesopotamia. Based on recent events, however, it would be more accurate to describe it as fleeing from his home. Jacob's brother Esau wants to kill him for cheating him out of Isaac's blessing (Genesis 27:41). No mention is made of that in this chapter, but this is the context driving Jacob's flight. 
 
Isaac calls Jacob before him. Apparently, he has made some level of peace with Jacob's deception. Since Rebekah has appealed to Isaac to send him away (Genesis 27:46), it's possible that Jacob needed more convincing, not yet understanding just how angry his brother Esau really was. Isaac commands Jacob to go to Rebekah's brother's household in Paddan-aram to find a wife. Under no circumstances should Jacob marry a local Canaanite woman (Genesis 28:1–2). 
 
Isaac also blesses Jacob again, this time giving to Jacob the full blessing of Abraham including a version of God's promises to Abraham (Genesis 28:3–5). 
 
Once Jacob leaves, Esau learns that Isaac commanded Jacob not to marry a Canaanite woman. Esau becomes aware, perhaps for the first time, that his father is not pleased with Esau's two Canaanite wives from the tribe of the Hittites. Possibly in an attempt to regain some of his father's approval, Esau takes a third wife, one of the daughters of Isaac's step-brother Ishmael (Genesis 28:6–9). 
 
On the road to Mesopotamia and apparently alone, Jacob is forced by nightfall to bed down on the ground. The Lord appears to Jacob in a dream atop a ladder—or staircase—connecting heaven to earth. On that ladder, angels are ascending and descending. The Lord repeats to Jacob some of the very same promises in the same words He said to Abraham. He will give to Jacob and his descendants the very ground he is sleeping on while dreaming. He will make Jacob's offspring as the dust of the earth spreading out in every direction. All the peoples of the earth will be blessed through Jacob's offspring (Genesis 28:10–14). More immediately, the Lord promises to be with Jacob wherever he goes, to keep him safe, and to bring him back to the land of promise. The Lord will not leave Jacob (Genesis 28:15). 
 
Jacob wakes up overwhelmed by awe and fear. He makes a powerful connection between the Lord's appearance to him and the place where he slept. He calls the place Bethel, which means "house of God," and sets up a stone pillar to commemorate the spot (Genesis 28:16–19). 
 
Finally, Jacob makes a vow. If God will be with him and provide for his needs and bring him back to his father's household in peace, Jacob will make the Lord his God. He will worship him at this place, and he will give to the Lord ten percent of all God gives to him (Genesis 28:20–22).

Genesis 28 is the story of Jacob leaving home to begin his journey to Mesopotamia. Based on recent events, however, it would be more accurate to describe it as fleeing from his home. Jacob's brother Esau wants to kill him for cheating him out of Isaac's blessing (Genesis 27:41). No mention is made of that in this chapter, but this is the context driving Jacob's flight.

Isaac calls Jacob before him. Apparently, he has made some level of peace with Jacob's deception. Since Rebekah has appealed to Isaac to send him away (Genesis 27:46), it's possible that Jacob needed more convincing, not yet understanding just how angry his brother Esau really was. Isaac commands Jacob to go to Rebekah's brother's household in Paddan-aram to find a wife. Under no circumstances should Jacob marry a local Canaanite woman (Genesis 28:1–2).

Isaac also blesses Jacob again, this time giving to Jacob the full blessing of Abraham including a version of God's promises to Abraham (Genesis 28:3–5).

Once Jacob le

Genesis 28:1-22 #Thebible

In this chapter we return to the typical story of the struggle between Esau and Jacob. Esau had profanely sold the birthright to Jacob; but Esau hopes he shall be never the poorer, nor Jacob the richer, for that bargain, while he preserves his interest in his father's affections, and so secures the blessing. Here therefore we find how he was justly punished for his contempt of the birthright (of which he foolishly deprived himself) with the loss of the blessing, of which Jacob fraudulently deprives him. Thus this story is explained, Heb. 12:16, 17, "Because he sold the birthright, when he would have inherited the blessing he was rejected." For those that make light of the name and profession of religion, and throw them away for a trifle, thereby forfeit the powers and privileges of it.

Genesis 27:1-46 #thebible

Genesis 26 seems to jump back in time to the season before Jacob and Esau were born, as described in the previous chapter. This is common in ancient literature. The Lord establishes and renews His covenant promises to Isaac, blessing him abundantly in the land of Philistines during a time of famine. Eventually, Abimelech sends Isaac away due to his growing power and disputes over water rights, but they end up forming a peace treaty. Esau's marriage to foreign women creates strife, adding more fuel to the controversy which is soon to occur. In the next chapter, Jacob will steal his older brother's rightful blessing.

Genesis 26:1-35 #thebible

Genesis 25 tells us that after Sarah died, Abraham took another wife and had more children. This chapter also tells about his death and burial. A brief list of Ishmael's descendants is given, and then the chapter focuses on the story of the birth of Esau and Jacob, the twin sons of Isaac and Rebekah.

Genesis 25:1-34

This chapter describes in great detail how Rebekah came to be the wife of Abraham's son Isaac.  Genesis 24 takes place a few years after Sarah has died. Abraham becomes urgent to find Isaac a wife, not among the women of Canaan, but from his own people back in Mesipotamia. His trusted servant, sent to accomplish this mission with the help of the Lord, eventually returns with Rebekah, the granddaughter of Abraham's own brother. Isaac is married to her at the age of 40. Abraham's death is recorded in the following chapter.

Genesis 24:1-67

This chapter it begins the long-awaited birth of the son God had promised to Abraham and Sarah. This is the child through whom God would make of Abraham a great nation.

Genesis 21:1-34

Abraham and his household moved to Egypt to escape a devastating famine. Worried that the people would see how beautiful his wife was and kill him to get her, Abraham asked her to lie and she was his sister. This was a half-truth ; they shared the same father, but different mothers.

Genesis 20: 1-18

The immortality of sodom; the destruction of Sodom and Gomorrah and the shameful origin of the Moabites and Ammonites.

Genesis 19: 1-38

The Lord saw that Abraham would be faithful in keeping his covenants, He revealed to Abraham what He would do with Sodom and Gomorah

Genesis 18: 1-33

when Isaac was old and his eyes were so weak that he could no longer see, he called for Esau his older son for the blessing of his birthright but  Jacob and his mother devise a more audacious scheme. Jacob disguised as Esau to recieve the birthright and blessing from his father.

Genesis 17:1-27

This chapter consists entirely of an extended encounter between the Lord and Abram, the man who will later be renamed Abraham.

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