Genesis chapter 35
35:1-15 Beth-el ("House of God") is where God confirmed the Abrahamic covenant to Jacob nearly 30 years earlier (28:
10-19). It was about 15 miles south of Shechem. Put away the strange gods: In the crisis precipitated by the Shechem
massacre (34:25, 26), Jacob's divine protector intervened with directions and defense; for the terror of God was upon
the crisis...and they did not pursue after the sons of Jacob (verse 5). The putting away of the strange gods indicates
Jacob's desire for an exclusive devotion to his sovereign God, the Suzerain (31:19; Exodus 20:3). The earrings probably
were amulets with idolatrous significance (Exodus 32:2, 3). Later, Joshua was to demand the same removal of foreign
gods at a covenant renewal (Joshua 24:2, 14, 23). Naming the altar El-beth-el ("God of the House of God") gave witness
to the Lord's sovereign faithfulness. The stone pillar was the customary covenant witness. Thus Jacob made it clear that
he was returning to God, not just to His house. This decision became the turning point of his life.
35:16-29 Rachel gave birth to Benoni, meaning "Son of My Pain" or "Son of My Misfortune." Jacob's renaming of his son
as Benjamin, or "Son of My Right Hand," emphasized the positive aspect of this event. Perhaps this indicated Jacob's
understanding of "right hand" in its normal sense, accompanied by its propitious overtones of honor (Psalms 110:1), skill
(Psalms 137:5), and soundness (Ecclesiastes 10:2). The phrase her soul was in departing indicates only that the life
was departing. Reuben's sin of incest cost him his birthright forever, and he was replaced by Joseph (43:3, 4; 1
Chronicles 5:1, 2), again demonstrating the concept of rank and not origin. (See the note on 25:19-34.) The blessing of
messianic ancestry went to Judah (49:10).
Genesis chapter 36
36:1-43 This chapter lists the wives of Esau (verses 1-3), the sons of Esau (verses 4, 5), the enormous wealth (verses 6-
8), and the descendants of Esau, and Seir, the Horite. Their families intermarried (verses 9-42).
Genesis chapter 37
37:1-17 The reference to being a lad suggests he may have been a servant or helper (22:3; Exodus 33:11), as his age
has already been cited. Their report was evil in the sense that their actions were evil and he reported this to his father.
The fact that Jacob loved Joseph more than all his children indicates he had learned nothing from his previous
experiences with favoritism (25:28). He made him a coat of many colors: This traditional understanding, and the
alternate "coat with sleeves," are sheer guesses from the context. The phrase ketonet pasim occurs aside from this
section only in 2 Samuel 13:18, 19 where it describes a garment worn by the daughters of kings. Cuneiform inventories
include various types of clothing, of which one is called kitu (or kutinnu) pishannu, and it was a ceremonial robe draped
about statues of goddesses. It had various gold ornaments sewn onto it. Thus it would be a technical term denoting
applique ornaments on costly vests and bodices.
Genesis chapter 38
38:1-11 Adullamite describes a person from Adullam, a Canaanite town situated on the route through Azekah and
Sochoh, halfway between Lachish and Jerusalem. It controlled one of the principal passes into the hill-country of Judah
from the northern Shephelah. It was about 15 miles northwest of Hebron. Judah married a Canaanite there (verse 2),
and there his firstborn was slain by the Lord for acting wickedly (verse 7). From Shuah he had three sons, Er, Onan,
and Shelah. Er was the firstborn who was slain by the Lord . Evidently, he represented the rapid degeneration resulting
from Shuah's intimate Canaanite alliances (chapter 19). Er left no heir; so according to the law of levirate marriage (the
marriage of a widow to the brother of her deceased husband), his brother Onan was to marry the childless widow and
provide a son for Er. This was a widely practiced custom in the ancient Near East and was later incorporated into the law
of Moses (Deuteronomy 25:5-10). And Onan knew that the seed should not be his, thus he forsook his responsibility in
favor of his own desires (Ruth 4:6), and God killed him.
38:12-26 Harlot: The word (zonah) in verse 15 indicates a common harlot. But verses 21 and 22 make it clear that she
dressed and acted like a Canaanite temple prostitute (haqedeshah). She hath been more righteous than I: Judah was
wrong on two accounts . He had committed adultery with her, and he had not kept his word when he refused Tamar his
son Shelah.
38:27-30 Although the hand that appeared first belonged to Zarah, the child Pharez (meaning "Breach") was actually
born first. He is listed in the genealogy of Christ in Matthew 1:3 (Ruth 4:18). The prenatal struggle, like Esau and
Jacob's (25:22-26), brings a violent chapter to an end. It also launches the tribe of Judah on its career and provides the
dark and dismal background for the appearance of godly Joseph.
Genesis chapter 39
39:1-23 The key to Joseph's whole life is expressed in the words the Lord was with him, and...the Lord made all that he
did to prosper in his hand. Lie with me were the words of his master's wife. Joseph's reasons for refusing (verses 8, 9)
were those that another man might have given for yielding. That he was free from supervision, that he had made a rapid
rise in authority which had corrupted other stewards (Isaiah 22:15-25; Luke 16:1), and his realization that only one realm
was forbidden to him were all arguments for his being disloyal. He called the proposition wickedness and said it was sin
against God. But she persisted day by day (Samson twice in his career in Judges 14:17; 16:16). Evidently, he would not
even be with her. Joseph's actions are to be contrasted with Reuben's (35:22) and Judah's (38:16). Her first approach
involved flattery (verse 7), then the drawn-out enticing (verse 10), and finally the ambush (verse 12). Joseph fled, not
like a coward, but in preservation of his honor, which the New Testament commands (2 Timothy 2:22; Peter 1:4). This is
the second time a coat of Joseph is used in deceit about him (37:31-33.)
Genesis chapter 40
40:1-23 Butler is an unfortunate translation since the phrase literally means "cupbearer of the king." Egyptian
inscriptions include various titles for those involved in serving wine and beer to the Pharaoh. When the captain charged
Joseph with them, he gave Joseph control over administrative affairs in the prison, not merely over high-ranking
prisoners (41:12). The two imprisoned court officials had dreams that perplexed them (verses 5-7). Joseph's immediate
response was do not interpretations belong to God? (the immediate response of his mind in 39:9; 41:16, 51; 45:8).
Show kindness is the same term used by Abraham in 20:13 and indicates a demonstration of faithfulness based upon a
particular relationship. In this case, Joseph had interpreted a dream of the chief butler. It is the same word used of God's
faithfulness shown to Joseph in 39:21 when he was in prison and God changed the heart of the keeper of the prison
(Daniel in Daniel 1:9). When it is said that Pharaoh lifted up the head of the chief butler and of the chief baker, Joseph
used a key expression, capable of being interpreted in opposite ways, to describe first the cupbearer's pardon and
restoration to honor (2 Kings 25:27), then the beheading or hanging of the baker (verse 19).
Genesis chapter 41
41:1-57 There has been some question as to the exact position Joseph held in the royal court. Some think he was
merely an important official with considerable power. Others believe he was a vizier or prime minister. He was set as
chief steward over Pharaoh’s house (v. 40); he was directly responsible and subordinate only to Pharaoh (v.40). Other
Asiatics were known to have achieved similar eminence in Egypt ’s government in the second millennium B.C. Pharaoh
had Joseph ride in the second chariot (v. 43). Thutmose III gave the following charge to his newly appointed vizier: “Look
thou to this office of vizier. Be vigilant over everything that is done in it. Behold, it is the support of the entire land.
Behold, as to the vizierate, behold, it is not sweet at all, behold it is bitter as gall.” Joseph had two sons, Manasseh and
Ephraim. His firstborn’s name means “One Who Causes Me to Forget.” The reference to all his toil, and all my father’s
house only meant that the hardship brought upon him by his brothers was a thing of the past. Ephraim, meaning
“Fruitful,” signified God has caused me to be fruitful in the land of my affliction. What a sweet, pleasant, and thankful
spirit he showed in interpreting the events that had transpired in his life! The fulfillment of Pharaoh’s prophetic dreams
set the stage for the final scene in the fulfillment of Joseph’s own dreams.
Genesis chapter 42
42:1-28 The mischief that Jacob had in mind certainly was a fear that something similar to what happened to Joseph
might happen to Benjamin. It is hard to determine Joseph's real motive in testing his brothers. Most scholars feel that
Joseph was not being vindictive, but was engaged merely in official probing and testing. However, Joseph's manner,
coupled with the numerous tests through which he put his brothers, gives the distinct impression that he was humbling
his previously arrogant brothers (verses 6-14). The fact that they bowed down themselves before him brings to mind the
fulfillment of the dreams they had gone to great lengths to thwart (verse 9; 37:5-11). The experience of being put in
prison caused the brothers to discuss their guilt concerning Joseph (verses 21, 22), which may have been Joseph's
purpose in testing them. Hearing their conversation, he turned from them and wept. Certainly this does not characterize
a man of hate. When they were on their way, one of them discovered his money: And their heart failed them, and they
were afraid, saying...what is this that God hath done unto us? Joseph's plan was working.
Genesis Chapter 43
43:1-34. And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and
the men marveled one at another: At the dinner they failed to leap to the one logical explanation of his behavior,
considering his concern for Jacob (v. 27), his affectionate favoritism for Benjamin (vv. 29-34), and exact knowledge of
the interlocking sequence of births of these sons of four mothers (v. 33). The fact that Joseph had the brothers
separated from the Egyptians (v. 32)-it would have been an abomination unto the Egyptians had they not been
separated-suggests that this was a native Egyptian Pharaoh. If it were a Hyksos king, most likely he would not have
demanded such discrimination. Evidently, the Egyptians had a deep hatred for Asiatic shepherds (cf. 46:34; Ex. 8:26).
Verse 34 suggests that the brothers were not jealous or resentful toward Benjamin because of the preferential
treatment; thus, they seemingly had a change of heart. But Joseph was going to test them (ch. 44).
Genesis chapter 44
44:1-34 Joseph sent his brothers home with the money and with his silver cup in Benjamin's sack. He then had his
servant pursue them, open the sacks, and require them to explain the matter. There was a sacred character attributed
to the cup, for he called it a divining cup (verses 5, 15). This theft may have been punishable by death (31:32). Divining
was fundamentally alien to Israel; God revealed His will explicitly (Numbers 23:23). Joseph would certainly not have used
these means, but he was playing a role and testing his brothers. He wanted to see if they would seize the opportunity to
get rid of Benjamin. Would they stand with him? Had their hearts been changed? Judah's statement, Let thy servant
abide instead of the lad, indicates that God had changed the hearts of the brothers. His plea reminds one of the great
Servant born to this tribe--the Servant who offered Himself for the transgressions of His people.
Readers, this has been an exceptionally long book, and we have six more chapters, but I would like for those that have
been Blessed by these Bible lessons to express that by giving me a response, letting me know in which areas were you
Blessed, and in what areas you have the need for more instruction.
Genesis chapter 45
45:1-28 This chapter is the climax to the story. And his brethren could not answer him; for they were troubled at his
presence: In spite of many assurances, this uneasiness persisted for many years (50:15). They were literally "terrified,
trembling." Joseph gave a clear testimony to God's working providentially in his own life when he said God sent me
before you to preserve you prosperity...and to save your lives...so now it was not you that sent me hither, but God. The
phrase He hath made me a father to Pharaoh is an expression applied to Egyptian viziers as far back as the third
millennium B.C. The land of Goshen was an Egyptian region (47:6, 27) in the eastern delta area (47:11), not far from
the court at Memphis . It was in the area around the Wadi Tumilat, a valley that was about 40 miles long. It was highly
suitable for cattle (47:4-6), but hatred by the Egyptians (46:34); thus it provided good seclusion. This isolation would
provide for Israel 's distinctive cultural preservation under conditions favorable to their growth and unity.
Genesis chapter 46
46:1-7 Jacob stopped at Beer-sheba, and offered sacrifices unto the God of his father Issac. Both Abraham (21:33) and
Issac (26:25) had erected altars here, and this may have been his motive for offering sacrifices. Abraham had lied about
his wife in Egypt (12:10-10) with serious consequences; and Issac had been forbidden even to go there (26:2), which
must have caused Jacob some anxiety. But God assured Jacob that he need fear not to go down into Egypt; for I will
there make of thee a great nation (15:13ff.; Psalms 105:17, 23). The Lord promised to be with Jacob and also surely
bring thee up again. It was also promised that Jacob would die in Egypt as Joseph shall put his hand upon thine eyes,
contrasted troubled end he had predicted for himself (37:35). Thus, "bring thee up again" refers to the nation of Israel,
not Jacob.
46:8-27 The phrase the children of Israel appears for the first time in reference to the family as a whole. The grand total
of 66 in verse 26--to which Moses added Jacob, Joseph, and Joseph's two sons--makes the number 70, as in verse 27.
This agrees with Deuteronomy 10:22 and the Hebrew text of Exodus 1:5. Exodus 1:5 in the Septuagint, however, reads
75, which Stephen apparently quoted in his sermon (Acts 7:14) and which the Dead Sea Scrolls support. The number
75 probably includes five later descendants of Joseph.
Genesis chapter 47
47:1-10 Joseph's wise advice in 46:33 enabled his brothers to express their desires before Pharaoh, and to receive
exactly what they wanted. Evidently, Jacob was not intimidated by Pharaoh; and he blessed Pharaoh in verses 7 and 10.
This is amazing in light of Hebrews 7:7. Jacob said his days were few and evil. The word evil does not mean "sinful," but
"calamitous, constantly confronted by anger, anguish, distress, and tribulation."
47:11-31 They were to settle in the best of the land, in the land of Rameses. This has posed a problem for interpreters,
for the first Rameses dynasty did not reign until around 1319 B.C. Thus this expression has been viewed as either an
anachronism or a modernization of an older place-name by a later scribe. It may be that some later scribe, finding here
a name that nobody knew anymore, and being very much concerned to have a Bible that everyone could understand,
inserted this new form of the name. This city of Rameses was earlier known as Tanis and, before that, Avaris. it is not
unlikely that the name was being brought up to date.
Genesis chapter 48
48:1-14 The blessing of Joseph's sons is the one act among all the others that the writer of Hebrews selected as an act
of faith (Hebrews 11:21). There is a gentle irony in the fact that on just such an occasion such as this Jacob exercised
his guile in his youth (chapter 27). Once more we have an example of the firstborn's blessing being given to the younger
brother; but in this instance there is no bitterness, resentment, or scheming (Proverbs 10:22). They shall be mine has
been taken as a form of adoption on the part of Jacob in relation to Manasseh and Ephraim. The purpose may have
been to give an inheritance to someone who was not automatically qualified, even though the father already had heirs of
his own. But they shall be mine may only mean that the grandfather welcomed his two latest additions into the clan which
he headed. Or it may mean that the passage simply concerns inheritance, as verse 6 indicates. In that case, Jacob was
using his paternal authority to enable Joseph's sons to inherit directly from their grandfather, rather than from Joseph.
This act would honor Rachel's memory by giving her three tribal territories in the Promised Land.
48:15-22 When Jacob blessed Ephraim as the firstborn in verse 18, he startled Joseph. Jacob assured Joseph that
Manasseh would be great, and the blessing of Jacob on Ephraim became evident during the time of the judges. By this
time it had increased in number and power so that it exercised leadership among the northern tribes. Later, the Ephraim
became equal to the Israel (Isaiah 7:2; 4:17; 13:1). The angel which redeemed me from all evil in verse 16 refers to
Christ Himself, pictured as redeeming (goel) him from all calamity. This is the first mention of the goel in the Bible,
meaning "a savior" or "deliverer" (Exodus 6:6; Isaiah 59:20; both of which speak of God as redeeming His people).
Leviticus 27:13 and Ruth 4:4 speak of human beings as redeeming property or certain rights of individuals. In Isaiah 63:
9 He is referred to as "the angel of his presence" ("his face") and the He saved them (Israel). The one portion in verse
22 is a problem for which Speiser, a commentator, says there is no plausible solution. The Hebrew word for "portion" is
shekem (lit., shoulder or ridge); thus some have translated it as "mountain slope." But the word also stands for the city
of Shechem, which is dominated by the mountain called Mount Gerizim. This area was to fall in Manasseh's territory at
the center of the area covered by the two Josephite tribes (John 4:5). But there is no record of any conquest of it by
Jacob, Joseph, or later by Joshua. Perhaps the property owned by Jacob was taken away by the Amorites after he left
the area, and then some time later he took it back by force. This does not refer to chapter 34, because Jacob had no
hand in the deed, and he sharply rebuked his sons.
Genesis chapter 49
49:1-27 Jacob concludes his life as other saints who spoke a blessing before their end: Isaac (chapter 27), Moses
(Deuteronomy 33), Joshua (Joshua 24), and Samuel (1 Samuel 12). In the last days introduces the whole prophecy, and
functions in an important way in the Old Testament. It refers to Israel's future in dual perspective: the period of their
occupation of Canaan, and the time of the coming of Messiah. Sometimes, the expression refers to Israel at the end of
the Great Tribulation (Deuteronomy 4:30: Ezekiel 38:16), sometimes to the history of Gentile nations (Daniel 2:28), and
sometimes to the present church in its entirety (Hebrews 1:2) or at its conclusion (2 Timothy 3:1; James 5:3). Jacob's
pronouncements in chapter 49 included both prophecy (verse 1) and blessing (verse 28). Reuben is referred to as
being unstable as water. Unstable literally means "a boiling over" of water , a vivid metaphor for unstable emotions
(Judges 9:4; Zephaniah 3:4, where the same root denotes pride and frivolity). It is said of Simeon and Levi that in their
self-will they digged down a wall. It is literally "At their pleasure they lamed oxen." This is supplementary to 34:27-29.
What these two men did not capture as plunder they destroyed in the fierceness of their anger. The key thought is
expressed as the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto
him shall the gathering of the people be. The scepter was a symbol of royal power. Lawgiver, according to Speiser,
refers to a mace. Etymologically, it is something pertaining to a legislator or one in authority, and from the context, an
analogue of the scepter. When a dignitary was seated, the staff would rest between his feet. Jacob was not saying his
rule would end when Shiloh came. On the contrary, this term denotes the turning point at which the superiority of Judah
will continue, not then to cease, but at that time to be enlarged so as to embrace all nations. Shiloh is a hidden name for
Messiah; it is made up of three grammatical parts (sh-l-oh) meaning "Him to Whom It [the Scepter or Kingdom] Belongs."
The sh is the relative pronoun, the l is the possessive, and the oh is the pronominal suffix (Ezekiel 21:27). Thus it is not
to be taken as a proper name for Messiah, nor does it refer to the town where the tabernacle was later established, for
this would be meaningless prophetically. The phrase and unto him shall the gathering of the people be means, literally,
"And unto him shall be the obedience of the peoples." This can refer only to the Messiah. Thus, the reference to a lion
in verse 9 points to that One who is called "the Lion of the tribe of Judah" (Revelation 5:5). Verse 11 and 12 describe
the millennial prosperity (Isaiah 11:1-9; Ezekiel 34:23-31; Amos (9:11-15).
49:28-33 I am to be gathered unto my people...and was gathered unto his people. Jacob requested that he be buried in
the cave that Abraham has purchased from Ephron the Hittite (verses 29, 30), where Abraham, Sarah, Issac, Rebekah,
and Leah (verse 31) were already buried. He was not only gathered to his people in the cave of Machpelah, but it may
be a reference reflecting Jacob's belief that his people, thought dead, still exist (verse 29; 47:30 with verse 33).
Genesis chapter 50
50:1-14 Jacob was embalmed and Joseph commanded his servants, the physicians (haropeim) to do the work. Medicine
and the embalming were two distinct professions. He may have employed the physicians so as to avoid the magic and
mysticism of the embalmers and priests. The threescore and ten days for mourning accord with the traditional period for
mummification and mourning. The various internal viscera were removed and placed in canopic jars of natron (a mixture
of sodium carbonated and sodium bicarbonate), causing rapid dehydration and preventing decomposition of the body.
Following a seven-day period of mourning at the threshing floor of Atad (named Abel-mizraim or "Mourning of Egypt,"
because of the sorrow expressed by the Egyptians), the body was placed in the cave of Machpelah with the other
patriarchs.
50:15-26 What the brothers had meant for evil, God had intended for good. This is one of the clearest declarations of
divine providence found anywhere in the Bible, reminding us the God's purpose prevails over the evil of men. Joseph
was buried in Egypt, but made the Israelites pledge an oath that they would carry his bones to the Promised Land when
God visited them to bring them out of Egypt (which they did Exodus 13:19; Joshua 24:32). Like his father he was
embalmed and put in a coffin (aron) which is the same word used for the ark of the covenant in the Old Testament.