Archangel's.Bible.Annotations

Hello,

This will be an account of my first time reading the Bible from cover to cover. The goal of this is to make sense of the big book in a personal way. If I get new information or insight into a specific chapter already covered, I'll add the necessary comments. Please note, these annotations and comments are not professional in any manner. Anything that is stated here is just a personal account of my thoughts during reading and should be taken with a grain of salt.

All readings will be taken from the Orthodox Study Bible (OSB).

34:1-4 Shechem, the son of Hamor, saw Dinah attractive and raped her. His "soul was strongly attracted" and he asked his father to get her as a wife.

34:5 Jacob was told of Dinah's defilement but held his cool until his sons returned from the field.

34:6-7 Hamor starts his trip to Jacob. The sons come back from the field. When they heard the news, they were "stunned and extremely grieved."

34:8-10 Hamor asks Jacob for Dinah's hand for his Shechem and suggests that the two families join in marriage.

34:11-12 Shechem seeks grace from their family and states for them to make the dowry however great to have Dinah as wife.

34:13-17 "The sons of Jacob...spoke deceitfully to" Hamor and Shechem because of Shechem's actions. Simeon and Levi (sons of Leah) demand every male from Shechem's city to be circumcised if they are to bridge the families.

34:18-24 Hamor and Shechem return to their city and ask all of their males to be circumcised for the sake of Shechem and the city to combine with that of Jacob.

34:25-29 Simeon and Levi took advantage of the weakness of all Shechem's men and killed all the men of their city, including Hamor and Shechem. After this, they plundered the city, taking all cattle, women, children, and other assets.

34:30-31 Jacob rejects the actions of Simeon and Levi, stating that now Jacob has become an object of hatred among the inhabitants of the land (Canaanites and Peizzites). Jacob also fears that since he is fewer in number, the others will team up and destroy everything he has. Simeon and Levi reply, "Should he treat our sister like a prostitute?'

Other Remarks:

When two people get intimate with each other, they form a soul tie as you give part of yourself to your partner. When an individual decides to sleep around, they leave parts of them everywhere they go. As this continues, the person becomes broken on the inside as they no longer have 'all' of their soul together when the other individuals leave. This is partly why it is important to not sleep with a great number of people, just so you can fulfill the desires of the flesh. (v.1-4)

Shechem creates a soul tie with Dinah, thus why he wants her as wife. Due to his behavior, this might be interpreted as not the first time he has taken advantage of a woman. However, if it was the first time, it would make sense as to why he felt so attracted to Dinah. (v.1-4)

Jacob hears his daughter was raped and holds "his peace." This is a great deal of self-control. (v.5)

Sex without marriage has been seen in the Bible before, such as Abraham and his concubines or Jacob with the maidservants. Dinah is the first individual case of non-consensual intercourse in the Bible, and it is heavily frowned upon. It also seems the background of the individual involved is significant, for those unnamed in the Bible, intimacy without marriage is not given too much attention; however, for those from important families, such as Jacob, there is serious consideration. (v.6-7)

Simeon and Levi demand the males to be circumcised. As we read before, circumcision is the sign of the covenant between man and God, thus in this request they are attempting to convert Shechem and his people to the God of Abraham. (v.13-17)

Simeon and Levi's actions to kill and plunder the city of Shechem were founded on the principle of revenge for their sister. Previously in the Bible, we have seen God not finding favor in revenge, namely in how He dealt with Cain. Thus it can be reasonably assumed that this is not an acceptable action, even if injustice was done to the family of Jacob first. (v.25-29)

Of the family, Jacob has been blessed, indicating the actions of Jacob are ordained. Jacob never wishes for revenge and rejects the actions of his sons. He also tells them about the consequences of their actions as now the others of the land will treat Jacob as an enemy. The two parties, Jacob and his sons, view this issue from different perspectives. Jacob applies long-term logic and potentially the goodness of God in his decisions, while Simeon and Levi take a more worldly "eye for eye" approach. Jacob's response teaches us that although our families and we might be troubled, it is important to view the situation with forgiveness, grace, and mercy, making sure to control our anger so it not turn into wrath. (v.30-31)

This story summarizes the circle of hatred. With one action of unjust intense passion by Shechem, Simeon and Levi turn to destroy their livelihood. But the actions of Simeon and Levi cause repercussions on a different level, implicating a future action against them. This cycle often repeats until a deliberate action to stop the cycle takes place. To stop this cycle, the person initiating this change is faced with bearing the burden of the cycle up to that point, while the others who have indulged in the cycle have gotten to partly release their emotions through revenge.

The OSB highlights the attraction Shechem had for Dinah was not true love but rather a sinful passion, lust. (v.8)

The OSB highlights that Simeon and Levi repaid evil with evil and the punishment they gave outweighed the sins of the crime. This leads Simeon and Levi to be "worse sinners" than Shechem. (v.31)

Questions:

Things to Add to Prayer:

Like Jacob, help us to control our anger preventing wrath, keeping in mind Your plan over all of our troubles.

Help us to control our passions so they not take over us.

33:1-3 Jacob sees Esau in the distance with 400 men and splits his party. Jacob is in the front, followed by the maidservants and their kids, then Leah and her kids, then Rachel and Joseph in the back.

33:4-7 Jacob bows to Esau, but Esau greets Jacob with love. Jacob states that those who follow him are "the children God mercifully gave [him]." Each party came in the order they were arranged (maidservants, Leah, then Rachel).

33:8-11 Esau asks why he brings so many gifts and Jacob says to find favor with Esau. Esau replies that they are unnecessary, for he has enough. Jacob replies that God has shown Jacob mercy, thus let the gifts be a blessing to Esau, so Esau accepts.

33:12-16 Esau offers both of them to go together back home but Jacob states the children and flocks cannot go at full pace. Jacob urges Esau to go ahead to Seir and he will come at a pace comfortable with his party. Esau offers men to help but Jacob refuses because he has everything he needs. Esau leaves for Seir.

33:17-20 Jacob journeyed to Salem, in Canaan, through Succoth. He bought land in Salem and pitch the tent of Hamor (Shechem's father), and set up an altar.

Other Remarks:

Jacob splits his party in the case that Esau meets him with anger and wrath. Jacob ordering his party shows the different level of propinquity. Those who are closer to him are held further back. (v.1-3)

Esau's behavior reminds me of the Parable of the Prodigal Son. Even through Jacob functionally took everything laid for Esau, Esau still faced Jacob with love. This interaction between these two brothers shows us that no matter the cause of conflict between kin, we should always turn to each other in love. (v.3-7)

Jacob's line: "If I have now found grace in your sight, receive the present from my hands, inasmuch as I have seen your face, as though someone might see the face of God; and you were pleased with me. Receive my blessing I brought you, because God has shown me mercy; and I have enough." (v.10-11)

Jacob's line means the following: Let Esau's action of accepting Jacob's gift be a sign of finding grace in Esau's sight. Jacob compares the gladness of seeing Esau's face to seeing the face of God, especially since Esau was pleased. How can one not offer gifts and be merry if they experience the face of God? Lastly, Jacob wants his gift to represent the mercy that God has shown him. (v.10-11)

There is a mention of Esau offering men but Jacob refusing. From our reading of the Bible so far, we know that it loves to condense material and not expand unless absolutely necessary or vital. This detail of Esau offering men is seemingly minor but in actuality it allows us to peer into the heart of Esau just a bit further. Esau's nature is explicitly shown to be thinking of others even at the cost of himself and his party. (v.15)

Salem is also mentioned as the land of King and High Priest Melchizedek. (v.18)

When it states that Jacob pitched up the tent on his parcel of land, it mentions that the tent is from Shechem's father. We have not been previously exposed to a person named Shechem or Hamor. Thus it can be assumed that Jacob functionally bought a house from the rulers of the land and claimed residence in the city. (v.19)

Succoth means "booths" and is accurately named after the booths and temporary stay offered. (v.17)

Questions:

Why does Jacob call Esau "Lord" and himself "servant?" (v.8)

Why does Jacob not go to Seir but to Salem instead? (v.18)

Things to Add to Prayer:

Help us to forgive and turn towards others in love, just like Esau and Jacob.

Help us to always acknowledge that all blessing we receive come from You.

32:1 Laban wishes his children well and then leaves for home.

32:2-3 Jacob leaves and sees "the hosts of God" encamped. He called the place "Encampments."

32:4-5 Jacob sends messengers in advance to Esau of his return.

32:6-8 The messengers say that Esau is coming with 400 men. Jacob becomes afraid and devises a plan in case Esau aims to destroy him.

32:9-12 Jacob pleads to God to keep him and his company safe.

32:13-21 Jacob plans to let his party go out in successive droves to meet Esau, so Esau would be more likely to receive Jacob favorably.

32:22-28 Jacob leads his party to go over. While he was alone, a Man wrestled with him until daybreak. The Man dislocated Jacob's hip and Jacob said he would not let go until the Man blessed him. The Man renamed Jacob into Isreal.

32:29-32 Jacob asks the name of the one he wrestled with. The man gives no clear answer but instead blesses him. Jacob named the place, "Form of God," and stated that his soul was saved. As the sun broke in the morning, Jacob limbed on his hip, and the people of Isreal did not eat from the muscle on the hip socket.

Other Remarks:

When the verse references "hosts of God," I believe it refers to those who welcome the God of Abraham or those who follow the commands of the God of Abraham. (v.2-3)

Mahanaim is the word and name used for "encampments." (v.3)

Jacob calls Esau "lord" and himself "servant." This adds a layer of humility, which might have been gained since Jacob's encounter with God during his leave. (v.4-5)

Jacob displays fear and humility in this verse. In his time of desperation, we see Jacob explicitly pray to God. Analyzing his prayer structure follows this pattern: 1) recognition of God, 2) God's previous promises, 3) Jacob's request, and 4) reminder of God's promise. (v.9-12)

It is important to note that Jacob wrestled with this man when he was alone. Apart from literal translations, wrestling while Jacob is alone indicates a personal struggle Jacob faces. During this time, Jacob is fighting not just a physical manifestation but potentially his previous life. He is being called into greatness and he must conquer his past. We observe Jacob never won the match, in fact, it was a stalemate. The even nature between the two parties calls to attention the idea of "Theosis," the constant struggle to be LIKE God. This struggle with God IS a reward in and of itself because the process of struggle changes us into our intended being. When we wrestle with the divine, we become changed. At the end of the match, Jacob's change is indicated by his new name. (v.22-28)

No name, place of origin, or genealogy was given of the "Man" until later. The only similar instance of this occurrence is with Melchizedek and Abraham. (v.22-28)

The Man says Jacob "has prevailed with God and with men." This questions how Jacob "prevailed" if it was a stalemate. An internal characteristic or a different interpretation is used. Since it says prevailed "with" rather than "against," we can assume the association is with regards to finding favor, rather than "conquering." (v.28)

In the end, the Man never explicitly says who He is, so how does Jacob confidently exclaim that the Man is God? A closer examination of the passage shows the Man did reply, but not with words but with an action that only the Most High can do: a blessing. Another indicator was the Man's response to the request for a blessing, "you have prevailed with God and with man." The reaction with an action rather than words grants almost indisputable proof that the Man before Jacob is God. Anyone can "say" they are god but only God can DO God things, like blessings. (v.28)

Jacob states that he saw the "Form of God" rather than "God," indicating the person he met was an extension of God. This "extension" in the Christian interpretation is Jesus in human form. The view that Christ inhabits a human form is consistent with the wrestling as God can easily triumph over a mortal who is part of His creation. Becoming human also includes taking on the weaknesses and limitations associated with being human. (v.29-32)

Israel means "He retains God," or "God Persevers," both serving as a reminder of the glory of God and His blessing on the bearer of the name. (v.28)

Questions:

Why does Jacob name Esau "lord" and himself as a "servant"? Doesn't this go against what was spoken before they were born? (v.4-5)

Why is God's name lowercase in verse 29, "And he said..."

Things to Add to Prayer:

Prayer Structure:

Recognition of God (talk about greatness of God)

Recognition of God's actions/promises (can quote gospel)

Our related request from God

Concluding thanks and recognition that God will deliver if we do our part.

31:1-2 Laban and his sons are frustrated at Jacob. They say that he took what was Laban's and that Jacob's wealth was all derived from Laban.

31:3 The Lord speaks to Jacob, telling him to return to his father's land and that "I will be with you."

31:4-9 Jacob calls Rachel and Leah that they are going to leave. He then continues that Laban has "deceived me and changed my wages ten times with respect to the male lambs." Jacob states since God is with him, no matter if Laban picked Jacob to have speckled or clean cattle, God would have multiplied just that demographic of cattle. Because of this, Jacob believes that all of Laban's cattle was given to Jacob by God.

31:10-13 Jacob speaks of a dream where the "Angel of the Lord" speaks to him. The Angel states He has seen the times when Laban has done wrong to Jacob. The Angel continues, telling Jacob to return to his homeland.

31:14-16 Both Rachel and Leah are supportive in Jacob's decision to leave. They state their distaste in their father by how they "were sold" and they hold no inheritance in their father's house. They also state the wealth Laban has taken has in time returned back to them and their children.

31:17-21 Jacob set his wives and children to leave with his livestock and possessions to go to Isaac's house. Before they leave, Rachel steals Laban's idols. Jacob had not told Laban about his intention of leaving, so they fled with what they had.

31:22-23 Laban was told Jacob left after 3 days, then Laban and his brethren went after him for 7 days and overtook him.

31:24 Laban has a dream where God tells him not to speak anything negative or evil to Jacob.

31:25-30 Laban confronts Jacob stating that Laban would have let Jacob leave with open arms and smiles then continues to ask why Jacob stole everything, including his gods.

31:31-32 Jacob replies that he was afraid that Laban would take everything away then continues saying that whoever stole Laban's gods should not live in the presence of "our brethren."

31:33-35 Laban searched all of Jacob and the party's possessions for the idols. Rachel hid the idols on the camel's saddle then sat on it. She then told Laban that she was on her period which was why she could not get up.

31:36-42 Jacob rebukes Laban and unloads pent-up anger. Jacob recounts the last 20 years and how unjust Laban has treated him. Jacob ends his rant by stating that if it wasn't for the fear of the God of Abraham and the fear of his father Isaac, Laban would have sent him away empty-handed.

31:43-44 Laban proposes to make a covenant with Jacob. Jacob announces God as the witness.

31:45-47 Jacob and party made a pillar and a heap of rocks they ate and drank on. Laban and Jacob used this heap to bear witness to their coming covenant but used different names. Jacob used "Witness Heap," Laban used, "Heap of Testimony."

31:48-52 The final name of the place was called, "This-Heap-Witnesses" and "The Vision." The covenant between Laban and Jacob is that as long as Jacob does not harm Laban's daughters or gets another wife, neither of them shall pass the landmark of the pillar and heap for harm to the other individual.

31:53-54 The covenant is made by the God of Abraham and the God of Nahor being judges. Jacob swore by the fear of Isaac and then offered a sacrifice on the mountain.

Other Remarks:

Laban and his son's claims are true, but the terms Jacob took were all discussed and agreed upon. The group must be frustrated that Jacob is doing better than Laban and his sons, not that a deal has gone sour. The group cannot say that Jacob has stole from Laban. (v.1-2) (read next point for revision)

Just realized that in the last part of chapter 30, Jacob isolates the spotless rams and only offers the female sheep the spotted ram. This makes all offspring from every female sheep spotted. I was under the impression that Jacob and Laban had separated the spotted and clean cattle right at the time of the agreement but the cattle were not to be separated until the time of Jacob's departure. So in a sense, Jacob did manipulate his deal with Laban, the deal did go sour. (v.1-2)

When God says "I will be with you," it is a message of protection, especially when Jacob is faced with many individuals who despise him, all being family. (v.3)

The Angel of the Lord is capitalized, indicating that He is the pre-human form of Jesus. This can also be inferred by the phrasing of the Angel's words. The Angel clearly says "I will be with you," indicating God's protection, indicating the Angel makes the claim of God. Another interpretation is the Angel is simply saying that Jacob will be granted protection from an angellic being, but this claim falls short when considering the rest of the message; Angels do not act of their own volition but on God's orders. Thus it makes sense that God makes form of an Angel, stating that God has seen the wrongdoings of Laban, and then decides to take action. (v.11-13)

Jacob had told Laban that he wanted to return home the last chapter, more precisely Jacob said he wanted to establish his own home. However, Jacob did not disclose where or that he planned to go back to his own land. This is why Jacob had to flee, rather than openly leaving. (v.17-21)

Although Rachel undertakes the faith of Jacob, she still clings to the idols of false gods. Additionally, Rachel lies to her own father about the theft, this might be due to wanting the idols or to avoid the punishment of separation, or both. (v.35)

An interesting remark made by Jacob during his rant is that Laban feared the God of Abraham. This shows a sort of duality that Laban is living because he fears THE God but worships idols. (v.42)

Laban's reply in verse 43 illustrates that he does not view his actions as unjust. Laban says that everything is partly his possession: the daughters, sons, sheep, and everything he sees. He then continues by wanting to do something for them. By isolating this scene, it looks like an ungrateful son who is arguing with his father. In this context, Jacob would be the ungrateful son. (v.43)

Jacob creates a pillar which serves as an altar to God since he wanted God to serve as witness. This is reflected in Jacob's naming of the heap as "Witness Heap," because the name puts an emphasis on God, the witness. This contrasts the name that Laban put on the heap, "Heap of Testimony," because this name places an emphasis on the actions rather than the witness the rocks are supposed to represent. In various points of the Bible, we see people name landmarks, such as wells, according to a variety of bases. These bases include: action that happened, emotion felt, etc. (v.47)

Just a reminder that Nahor is the brother of Abraham (v.53).

Online sources say Jacob called the heap "Galeed" while Laban called the heap "Jegar-sahadutha." Both of these terms mean "witness heap," but "Galeed" is in Hebrew while "Jegar-sahadutha" is in Aramaic. (v.47)

The final name for the heap (This-Heap-Witnesses) was "Galeed." (v.48)

Questions:

When does Laban change Jacob's wages with the male lambs? I believe the only part of the story where Laban shorthand Jacob is the wedding of Leah vs Rachel. This must be a detail that is true in the story but not written down for conciseity. (v.7)

Why does Rachel steal Laban's idols? Does she still participate in the faith of her father? This action counters her decision to follow the God of Jacob's order. (v.19)

Things to Add to Prayer:

help us to not take spiteful action against those who wrong us, but rather let your judgement guide both us and them, like you have done with Jacob and Laban.

30:1 Rachel was envious of Leah and wanted Jacob to bear children with her. Rachel says, "Give me children, or else I die."

30:2-4 Jacob becomes angry and states that he is not God, the one who "withheld from you the fruit of the womb." Rachel then says to bear children through her maidservant, Bilhah.

30:5-6 Bilhah gave birth to a son, and Rachel named him Dan because "God has judged [Rachel]; and He has heard [Rachel's] voice and given [Rachel] a son."

30:7-8 Bilhah gives birth to a second son, named "Naphtali." Rachel states, "God has helped me, and I have wrestled with my sister; and indeed, I have prevailed."

30:9-11 Leah gives her handmaiden to Jacob to bear another son. Gad is born and Leah says, "Good fortune!"

30:12-13 Asher is born through Zilpah, Leah's handmaiden, and Leah says, "I am blessed, for the women will call me blessed."

30:14-15 Reuben finds mandrakes in the field and brings them to his mother Leah. Rachel asks for some but Leah accuses her of taking Leah's husband and now wanting mandrakes. Rachel says for Leah to sleep with Jacob tonight in exchange of the mandrakes.

30:16-18 Jacob sleeps with Leah and they give birth to Issachar stating, "God has given me my wages, because I have given my handmaiden to my husband." In verse 17 it says, "God listened to Leah..."

30:19-20 Leah bares Zebulun and says, "God has endowed me with a good endowment; now my husband will choose me, because I have borne him six sons."

30:21 Leah bore a daughter named Dinah.

30:22-24 We see the quote "God remembered Rachel." This is when God opened her womb and she bore Joseph

30:25-26 Jacob requests Laban to go home with his wives and kids.

30:27 This is a beautiful verse, "If I could find grace in your eyes, I would seek for it divinely, for God has blessed me by your coming."

30:28-30 Laban asks Joseph what his wages should be for working for so long. Joseph replies that since Joseph came, Laban's cattle/possesions have increased.

30:31-33 Joseph demands no wages and states that if Laban allows Joseph to take all of the gray sheep and the spotted/speckled goats then Joseph promises to "again feed and keep your sheep." He also states that if Laban is missing any pure-colored cattle, it would mean it was stolen.

30:34-36 Laban agreed to Joseph's request, and the cattle were given to Jospeh's sons. Jacob fed the rest of Laban's flocks as per his word.

30:37-40 Joseph collects green poplar, almond, and chestnut rods (branches?) and makes rods that help the animals conceive.

30:41-43 Joseph essentially repeats the process and gains a massive flock of sheep and goats that make him rich.

Other Remarks:

The name Dan means "Judge." (v.5-6)

The name Naphtali means "my wrestling" or "crafty, cunning one." (v.7-8)

At the birth of Naphtali, Rachel states that she has won victory over her sister. It is hard as the reader to say she has won 'full victory' considering that her sister bore 4 sons and Rachel was only able to conceive through her maidservant. The only view that Rachel has won is if she is looking at who conceived the most recent. She could also try to make a case that Jacob loves her more than Leah, but she never needed to prove that because Jacob went through so many trials and tribulations for her, not Leah. (v.7-8)

Leah gives her handmaiden to Jacob to continue to bear offspring. This could be seen as a dig at Rachel for trying to conceive the youngest son. Leah did not bear Gad herself, implying she became too old or her womb closed. This tied in with the struggle for Jacob's love would give enough motivation for her actions. Leah's acts show that she has not rid of her feelings to 'win' her husband's love and respect. (v.9-11)

The name Gad means "Good Fortune." Gad more accurately is defined as a cut that later reveals treasure. This name was intentionally chosen by Leah rather than the many different names for good fortune probably to symbolize her struggle with Rachel to win her husband's love. (v.9-11)

The name Asher means "happy" or "to go right on." (v.12-13)

Mandrakes are root plants. A quick search tells us that they have various properties such as sedative and hallucinogenic. (v.14-15)

Jacob seems to intentionally avoid Leah, which is evident by Leah's statement to Rachel for stealing her husband. It is also evident that Rachel controls Jacob, in at least the emotional aspect because she says that Jacob will sleep with Leah tonight for exchange of the mandrakes. (v.14-15)

Leah's wordage is interesting as she uses "wages" when she describes the blessing of another son. She is trying to say that her time has finally come as a mother because after birthing 4 sons, her womb was closed, which is why she gave over her maidservant to bare children in her steed. I still see this as one wife trying to one-up the other. It also seems that to get pregnant was Leah's intention from the exchange of the mandrakes rather than "love and affection" from her husband. I think it is a little funny how when Leah says she hired Jacob for the night, Jacob is not seen to complain and just goes with it. (v.16-18)

Issachar means "Man of Hire," which immortalizes the struggle for attention and the circumstances in which Issachar was conceived. (v.16-18)

Leah still has not learned her lesson to stop proving the need to fight for love and attention because she says that after the 6th son, now Jacob should give her attention. If giving sons was the factor, wouldn't the first few been more than enough? Especially considering Rachel was unable to conceive for a long time. (v.18-20)

Zebulun means "Glorious Dwelling Place." (v.18-20)

Since Dinah is explicitly mentioned, it can be assumed that she is the only daughter in the string of births between Leah, Rachel, and the two maidservants. (v.21)

Dinah means "Judgement" and is the female version of Dan. (v.21)

The phrase of "God remembering" appears again. Another instance we see this is when Noah leaves the ark. This is not to say that God forgot and then remembered; rather, it is time to fulfill a promise. In this case, it would be to make Jacob multiply among nations. (v.22-24)

Joesph means "Increaser" as Rachel says "The Lord shall add another son to me." (v.24)

If we interpret the gray and speckled cattle to be 'imperfect,' then it might not be a stretch to consider this small portion of the story a premonition of Christ. Christ takes care of those who are lost or are 'imperfect' by sin. (v.31-33)

Questions

Rachel says that she would die if she does not bear children with Jacob. Is this a suicide threat? (v.1)

What does it mean that "God has judged [Rachel]"? Usually "judge" implies a negative connotation and we see punishment follow. However, this time it seems that this 'judgment' is a blessing. (v.5-6)

Dinah's name means judgment, but why. Is this implying that negative judgment has come across Leah because of a birth of a daughter rather than a son? Another aspect to consider is that Leah does not bear anymore children after Dinah. (v.21)

Why does Joseph want the speckled and gray cattle? Are they considered inferior, or was it just cosmetic differences? (v.31-33)

What does "[Laban] put three days' journey between himself and Jacob" mean? Originally I would have thought it meant there was 3-days worth of travel between the two people but this is followed up by Joseph feeding the rest of Laban's flocks, which couldn't be 3-days away from Laban. (v.36)

How do the different rods make the animals conceive? (v.37-43)

Things to Add to Prayer:

Reference this quote when talking about guests: "If I could find grace in your eyes, I would seek for it divinely, for God has blessed me by your coming."

29:1-3 Jacob continues his journey and comes across a well surrounded by 3 flocks of sheep. The sheep are watered from the well, the well is covered each time after watering. Shepherds are not explicitly mentioned, only "they."

29:4-6 Jacob asks the shepherds where they are from and if they know Laban. They replied that they were from Haran and that Laban is doing well, and his daughter Rachel is coming with the sheep.

29:7 Jacob states that it is the middle of the day and not time to gather sheep; he says to water them and then feed them.

29:8 The shepherds say that they need all the shepherds together to move the big stone cover from the well.

29:9-10 When Rachel arrived, Jacob helped move the stone that covered the well. This part makes it very distinct that Laban is his "mother's brother" by mentioning it every time Laban is mentioned.

29:11-14 Jacob kissed Rachel and wept while raising his voice, meaning he was happy to see his kin. Rachel took the news of Jacob's arrival to Laban, and Laban brought Jacob into the house for a month.

29:15 Laban states that Jacob should not work for free, asking him what he would like for wages.

29:16-21 Conversation shifts towards Laban's daughters. Leah was the older daughter and had "delicate eyes." Rachel was the younger daughter, "beautiful in form and appearance." Jacob proposed seven years of service to marry Rachel. Laban agrees, stating that it is better he gives her to Jacob than anyone else. Jacob finishes his seven years and asks Laban for Rachel as his wife.

29:22-23 Laban prepares a wedding festival but prepares Leah to be the bride.

29:24 Laban gives Zilpah, his maid, to Leah as a handmaiden.

29:25 Jacob is shocked because he was prepared for Rachel, not Leah. Jacob questions Laban for his deception.

29:26-27 Laban states the younger child should not be married before the older, so Laban requests Jacob to "fulfill her week" and he will give Rachel in exchange for another 7 years of service.

29:28 Jacob "fulfilled [Leah's] week," and was given Rachel as a second wife. Laban gives Bilhah, his handmaiden, to Rachel as a handmaiden.

29:29-30 Jacob "went in to Rachel" and loved her more than Leah. He served Laban for another 7 years after they got married.

29:31 God saw that "Leah was hated" so He opened her womb while making Rachel barren.

29:32 Leah conceives Reuban, stating that God saw her humiliation. She continues saying that since she had a son, Jacob should love her now.

29:33-35 Leah continues to conceive children for Jacob, each time giving praise to God and saying that now Jacob would love her. She gives birth to 4 sons until she stopped bearing. In all, her children--in order--are Reuben, Simeon, Levi, and Judah. Judah was the only child that Leah did not explicitly say that Jacob should love her in exchange.

Other Remarks:

Jacob points out it is the middle of the day due to the heat. I am assuming that cattle are "gathered" when it is time to move them from one location to the next. Why are the shepherds trying to gather them at this time? (v.7)

This is one of the verses of the Bible that is romanticized, "So Jacob served seven years for Rachel, and they seemed only a few days to him because of the lobe he had for her." (v.20)

The only qualities that are explicitly mentioned of the daughters of Laban are physical properties, such as eyes and form. Does this tell us that the attraction that Jacob feels for Rachel is mostly comprised of lust? Arguments can be made against that claim. Since Rachel is from the same family, they serve the same God; this shows us they are spiritually and culturally compatible partners. It is also important to note that lust is self-serving while love serves others. In verse 21 it mentions that Jacob wants to take Rachel as wife so he "may go in to her." His statement could be interpreted as he kept himself chaste for Rachel for the past 7 years. This act would be one of love rather than lust because lust has no patience. The previous statement can also be interpreted as going to greet Rachel as a husband, which would have the same implication; the distinction is that the phrase utilizes "in to" rather than "into." (v.15-21)

It is ironic to see that Jacob is the one being deceived here. Seems like karma is coming back for deceiving Esau. (v.25)

Laban seems to purposely withhold the plan that he was going to offer up Leah instead of Rachel. Or it was because Laban believed that he could find someone for Leah before Jacob's first 7 years of service was completed. (v.22-27)

It is explicitly seen here that one man has two wives. This tell us that it was common to have more than one partner during this time. (v.28)

Previously it was said that Rachel was loved more than Leah by Jacob. Only in the next lines we see that relationship clarify as "Leah [being] hated." However this does not specify who Leah was hated by, it could be by Jacob, Rachel, or the people of the land. It could be a mix of all because of her position. This is unfair treatment to Leah, simply because of the culture she inhabited and of her physical appearance. This imbalance in the relationship between one husband and two wives sheds insight to why having more than one partner is frowned upon. (v.31)

In v.31 we see God's direct intervention in the dealings of man by choosing whose womb to open and whose to close. It seems that God is trying to get retribution for the treatment towards Leah. However, I am not sure this interpretation will hold if we continue down this chapter because 'retribution' and vengeance has never motivated God's actions in any of the wrongs that man has done previously, even including the flood. (v.31)

Leah uses her son to procure love from her husband, Jacob. This is not a good way to go about things as the love she would receive is more transactional than stemming from 'true love.' (v.32)

The name Reuben translates to "Behold A Son" and can also be interpreted as "Son of Vision." (v.32)

Leah continues to essentially plead for love from her husband, Jacob, and thinks that transactional giving him sons would gain his love. Nowhere in these verses is her claim justified. On a good note, she praises God for each of her offspring. (v.33-35)

The name Simeon translates to "One who Hears;" referring to the Lord who "heard [Leah] was hated. (v.33)

The name Levi means "Joiner;" because Levi was supposed to join Leah with her husband. (v.34)

The name Judah means "Let Him (God) Be Praised." This signifies a shift in the praises Leah offers God. After the birth of Judah, her focus is solely on praising God, rather than looking for Jacob's acceptance. It seems she finally realized that she cannot force love from another, that true love should be freely given rather than being 'earned' transactionally. Her realization might be what caused her to stop bearing. (v.35)

The OSB states that "one week" in this case equates to seven years. (v.27)

Questions:

What does it mean that "[Jacob] went in to [Leah]?" This is before the wedding, so it must not refer to copulation. (v.23)

What is the role of a handmaiden? (v.24)

What does "fulfill her week" mean? (v.27)

Things to Add to Prayer:

Help us to understand the love given to us, allowing us to provide love in the world around us.

28:1-5 Isaac follows Rebekah's input and sends Jacob to her family house to find a wife. Isaac grants Jacob a blessing that entails multiplying his generations and essentially wishes for God to look well upon him just like Abraham, including giving him the lands that he sojourns.

28:6-7 Esau sees the above happen and Jacob leaving

28:8-9 Esau noticed that none of the daughters of Canaan pleased his father Isaac; so he chose to take Ishmael's daughter, Mahalath, as a wife (Ishmael = Abraham's son). This verse also notes that Esau added her to the wives he already had.

28:10-15 Jacob is on his way to Haran and on the way he stops to take a rest. He dreams of the now famous "Jacob's Ladder" which illustrates a ladder that stretches from the earth to the heavens while angels of God were ascending and descending on it. While watching the ladder, the Lord God declared His presence as the God of Abraham and Isaac. God states that the land that Jacob sleeps in will be given to him and his generations, while they multiply throughout the world. He also states that all of them shall be blessed and God will be with him and "keep [him]" wherever he goes and bring him back to this land until God is finished fulfilling what He had promised.

28:16-17 Jacob wakes up and is left in shock. He states that this land he lays on is Holy and is the "house of God" and the "gate of heaven."

28:18-19 Jacob takes the stone he laid on, placed it as a pillar, and poured oil over it, ultimately creating an altar. He then continues to rename the place to Bethel, which was previously Luz.

28:20-22 Here Jacob acknowledges his blessing and takes the God of his father to be his God, officially (?). He continues saying that whatever God blesses him with, Jacob will offer a tithe back.

Other Remarks:

I don't think the blessing that Isaac grants Jacob in verse 1 is a "new" blessing but rather a continuation or restatement of the blessing he received when he tricked Isaac. It is interesting to see that even though Isaac was repulsed when he found out that Jacob had cheated the blessing Isaac still grants the blessing in the end to Jacob. Is there a nature to blessings that cannot they cannot be reversed? (v.1-5)

In verse 9 we see another mention in the Bible of people having multiple wives or concubines. The first we saw concubines with Abraham, and now we see multiple wives with Esau. What was the ruling principle with wives or adultery at this time? This was before the 10 commandments, so we can assume that they did not know they were committing wrong. (v.9)

God chooses to honor the blessing of Isaac toward Jacob, this gives some insight to the importance of those God designates to bless other people. This view can even be extended to priests and bishops, as they were granted authority ultimately by God through the apostles. (v.15)

When angels speak to man, they usually start with "Do not fear" but in this instance we see God use the phrase after He introduces Himself. (v.13)

"Bethel" translates to "House of God." (v.19)

I wonder how you would convince other people to change the name of their land based on the dream of one man. (v.19)

It seems that Jacob's 'true acknowledgment' of the Lord God is based on the principle that God gives him stuff. There seems to be no further reasoning such as respect for the Creator or anything. (v.21)

Questions:

Can blessings not be reversed or taken away if they are not bound conditionally? Reference to not taking away Jacob's blessing after Isaac found out he cheated. (v.1-5)

What was the Old Testament rule about having multiple partners? (v.9)

On Jacob's Ladder, why are angels the only ones traveling? (v.12)

Things to Add to Prayer:

Help us to find within ourselves to acknowledge you as God rather than praying blindly.

Remind us of our blessings, no matter what state of poverty we inhabit, allowing us to give back to You through your suffering servants.

27:1 Isaac grew old, "his eyes were so dim he could not see," and he called upon Esau, his oldest son.

27:2-4 Isaac asks Esau to go and hunt and make food. This would give Isaac enough comfort/peace/etc to bless Esau before Isaac dies.

27:5-10 Rebekah overhears this conversation and instructs Jacob, the younger son, to gather two sheep kids from and that she would prepare the food so that Jacob might receive the blessing before Esau.

27:11-12 Jacob is worried that his father would feel his skin and tell the difference between the two sons. Jacob is "smooth-skinned" and Esau is "a hairy man." He also states that Isaac would curse him.

27:13-17 Rebekah states, "Your curse be on me, my son." This tells us that Rebekah decides to take any curses that are laid on her son. They make the food for Isaac and adorn Esau's clothes and hide of the sheep kids onto Jacob.

27:18-19 Jacob goes to his father, Isaac, and gives him the food asking for blessings as Esau. Isaac asks who is in front of him, signifying that Isaac also has diminished hearing.

27:20 Isaac questions why the food was ready so fast and Jacob states it was given by God.

27:21-24 Isaac questions again who is in front of him by requesting to feel the hands. Isaac states, "The voice is Jacob's, but the hands are Esau's." This shows that Isaac doesn't have as much diminished hearing as we originally thought. Jacob then lies again stating that he is Esau.

27:25-26 Isaac gets the food and drink and requests his son to come close to kiss and bless.

27:27-29 Jacob officially receives the blessing in place of Esau. Isaac thinks that he is talking with Esau because of the smell of the fields.

27:30-31 At this time, after Jacob had received the blessing, Esau returns with savory food prepared for Isaac.

27:32 Isaac asks who is in front of him, which is Esau; this also points to Isaac diminished senses due to old age.

27:33-34 Isaac "trembled exceedingly" and Esau "cried...exceedingly." Isaac is in a state of shock knowing what has occurred.

27:35-38 Jacob is described as using "deceit" so we know he is wrong. Esau says, "Is he not rightly named Jacob?" This might refer back to what the name Jacob means. Esau complains that Jacob has "supplanted" him twice, concerning the birthright and the blessing. He also asks if there is not a blessing reserved for him. What exactly is a blessing in this circumstance?

27:39-40 Here Isaac grants something to Esau; essentially stating that Esau shall have plenty food and drink at his dwelling place, but he is to serve Jacob through Esau's sword. It also states, "[Esau] shall break [Jacob's] yoke from [Esau's] neck." What does that mean?

27:41 Esau hates Jacob (rightly so), and plans to kill Jacob when Isaac is near his deathbed. This remark gives us more context for the "restlessness" in the previous verse.

27:42-45 Rebekah gets wind of Esau's plans to kill Jacob and warns Jacob to flee to Mesopotamia, where Rebekah's brother Laban is in Haran. She tells him to stay there until Esau's anger qwells, and she would send out for Jacob later. She also states, "Why should I be bereaved also of you both in one day?" What does this mean?

27:46 Rebekah speaks to Isaac, saying she worries for her life due to the nature of the daughters of Heth.

Other Remarks:

When it states that Isaac's "eyes were dim" it could be referring to cataracts. This would entail that his vision was almost completely foggy. (v.1)

Isaac states he does not know what day he would die so He goes ahead and requests a meal he loves before he passes. (v.2-4)

Interestingly, Isaac asks Esau to go hunt AND prepare the food. The latter responsibility used to be solely for his brother Jacob. Why would Isaac ask Esau to do so if he knows that is not Esau's job/role? It could be interpreted as "prove to me you are able to provide all the responsibilities of a household, so that I may bless you and pass in peace." This has deeper meaning and would portray a deeper meaning in the actions of Esau as the oldest sibling. (v.2-4)

In the previous chapters, we saw that each parent has had their favorite child. But this act of deceit goes beyond just a play of "favorites." Rebekah actively works to uproot the traditional values of the eldest child. It can be assumed that she knows of the agreement between Jacob and Esau pertaining to the transfer of birthright. If this is the case, then why should this whole act be done in secrecy rather than getting Esau to transfer birthright? (v.5-10)

Jacob recognizes that he could get cursed. The only other instance we have seen a parent curse their child is with Noah and the children of Ham in chapter 9. This recognition also plays into the narrative that this instance of 'parental favorites' is an extreme case. (v.11-12)

Putting the sheep wool onto skin makes someone look/feel very hairy, more than a regular human. This goes to show that Esau must have been really hairy beyond regular measure. (v.13-17)

Rebekah assures Jacob that she would assume the curses his father would place upon Jacob. This exemplifies the role of a mother of self-sacrifice, but the dynamic in which this is seen is a little confusing. Does this signify that Rebekah and Isaac did not get along in the first place? (v.13-17)

Jacob uses God's name for deceit, which is clearly stated to be a sin in current-day Christianity. Since the 10 commandments have not been issued yet, it was probably not identified to be "bad." (v.20)

The blessing and betrayal was brought by a kiss. The blessing includes "dew of heaven;" "fatness of the earth;" "grain and wine;" service from others including nations, brethren, and mother's sons; and lastly reciprocating blessing/curses on others who do the same to you. This is quite the heavy blessing that was given. I am not sure what "dew of heaven" refers to, maybe plentiful rain? Fatness of the earth may refer to plenty of meat. "Lord over your brethren" signifies superiority over those with blood ties and friends; this statement fulfills the prophecy in chapter 25:23. (v.27-29)

Rebekah's actions could be interpreted as trying to fulfill the prophecy of God, ensuring that the younger brother would rule over the older. Does this give an example that the ends justify the means, even if the means are immoral?

Jacob's name can mean "manipulator," which fits well in this instance. (v.36)

When someone claims a birthright, does it not entail the blessing that fall under it aswell? Otherwise, how does a birthright separate itself from the items it preludes? Thus I think that Jacob stealing the blessing was part of his agreement to take the birthright, meaning Esau was only "cheated" once not twice. (v.36)

Esau asks for any leftover blessings, what exactly does this entail? The fact that he is asking if there is any left, means that this blessing comes in a limited aspect. In modern day, when we think of blessing, I think of wishing someone well, essentially something that cannot be depleted. The manner that this can be depleted means that this blessing might include aspects of property and/or limited greatness provided by God. (v.36)

A yoke is a board with cutouts for holding the neck of animal, this is typically used on animals for plowing. A yoke symbolizes servitude and entrapment (maybe). So when it says that "when you become restless, that you shall break his yoke from your neck," it implies that Esau shall one day break free from servitude to his brother Jacob. This day is when Esau is "restless," it is unclear as to what that entails, which means we will have to wait to find out. It is interesting that we see the blessing that Isaac gives to Esau is one that prospers what he will have and then release him from the bondage of Jacob. One might ask if this goes against the pre-command of God, that the younger shall rule over the older. (v.40)

Looking at verse 41, we can now see that restlessness refers to a barbaric nature. So when Esau is overcome by this nature, he shall be free from the yoke of his brother. This tells us that the older is conditionally servant to the younger unless the younger is brought down. However, if the younger dies, then does not the blessing go along with him? I do not think that if the younger dies, the blessing will take on a trasferous nature and go to Esau. So this means that Esau's goals for murder is to cut off Jacob's gains and to rid of the hierarchy. (v.41)

Rebekah continues to support her favorite child, Jacob. She describes being in bereavement for the loss of both children in one day, but Jacob would be the only child who dies. This could point to the view of the death of innocence for Esau, rather than a physical death. This implies a more metaphorical definition of death, as Esau would physically live but die in essence of who he was. This could also point to Esau being a target of authorities if he murder's his kin. (v.45)

Rebekah's intention behind her statement to Isaac is to move Jacob to safety, away from Esau, utilizing the pretense of the daughters of Heth. For her remarks to be credible, the daughters of Heth must have a bad reputation, especially if Rebekah "worries" that her life or her current lifestyle would be endangered if those from Heth had become one with her family. The people from Heth must not fear or follow the God of Abraham. (v.46)

OSB states that the "blessing of the firstborn" gives the eldest son a double portion of his father's inheritance, rule over his brethren upon his father's death, and is responsible for the welfare and administration of the family. (v.7)

Questions:

Why does Rebekah deceitfully try to hand the birthright to Jacob instead of Esau, even though there is already an agreement in place? (v.5-10)

Is there some sort of enmity between Rebekah and Isaac? The question arises from the different favored children and the actions of Rebekah taken behind Isaac's back (v.13-17)

What is dew of heaven? Could it be referring to rain? (v.28)

Things to Add to Prayer:

26:1 There is a new famine and Isaac pays a visit to Abimelech, the King of the Philistines.

26:2-6 Lord appears to Isaac and tells him to stay in Gerar (where Abimelech is) and said that He would complete Isaac's covenant on behalf of the good works of his father, Abraham. Isaac is specifically told not to go down to Egypt.

26:7 Isaac uses the same strategy that Abraham does, he calls Rebekah his sister. This brings up the question again, is it okay to lie in this scenario?

26:8-9 Abimelech caught Isaac and Rebekah being intimate and called out Isaac's lie.

26:10-11 Abimelech verbally admonishes Isaac and gives a new decree that if anyone touches Isaac or Rebekah then they are to be put to death. Would this still occur if Isaac had told the truth in the first place?

26:12 Lord blesses Isaac after he does agriculture, why now? Maybe because farming requires settlement and the fact that Isaac is staying in the city God ordained shows his willingness to follow God's command.

26:13-14 Isaac's fields prospered.

26:15-17 Philistines who saw this became jealous and filled wells with dirt. He was then cast away by Abimelech. Though he was cast out, he did not leave Gerar, staying true to God's commands.

26:18 Isaac redug his father's wells. He calls the wells the names he remembered his father call them.

26:19-20 Well of water was dug in the Valley of Gerar (the place where Isaac moved to) and property was disputed with the herdsman of Gerar. For that reason, the well was named "Injustice."

26:21-22 Same thing happened again, the new well was called "Enmity." The next well was safe and was called "Room" because "the Lord has made room for us, and has increased us in the land."

26:23-24 Isaac goes to the Well of Oath and the Lord appears before him. The Lord restates His oath to Isaac and says He would do it for Abraham's sake.

26:25 Isaac built an altar where God appeared before him and dug a well. Why does he dig a well next to another well?

26:26-29 Abimelech makes another appearance, this time with Ahuzzath (commander-in-chief of his armies). They "have seen the Lord with [Isaac]" and they want to ensure peace between them and Isaac. Isaac is initially confused as they approach but they ensure him that they sent him away in peace only.

26:30 Isaac greats their proposal with a feast.

26:31-33 Abimelech and his friend are sent away in the morning. The servants return to Isaac and say they found water in the well they dug. That well became known as "Oath" and the city surrounding it was named "Well of Oath."

26:34-35 Esau turns forty and has two wives, Judith and Basemath, both of whom are Hittites. It also states that they were "contentious with Isaac and Rebekah."

Other Remarks:

Because of God saying that He would fulfill the oath on behalf of Abraham, it seems this is an instance of indirect intercession (v.5).

Abimelech gives out a decree that protects Isaac and Rebekah. I wonder if Abimelech would have protected them as such if Isaac was honest in the first place. If so, then Isaac would have no need to lie (v.10-11).

This idea that our lives can make appeals to God on behalf of someone else is the idea of intercession. It seems that even though many churches believe in the idea of intercession of the dead, there also seems to be intercession of the living. If we lead lives that are pleasing to God, then God will even bless those who are close to us (v.23-24).

Isaac probably builds another well for one of two reasons: First might be that it is a popular spot therefore there is a need for another well. Another theory is that when it says that Isaac went to the Well of Oath, it describes a general location, thus necetating a well in the surrounding area, not next to the original well itself. (v.25)

There seems to be a common theme in Genesis of building an altar wherever God appears to you (v.25).

Abimelech seems to be quite the cautious king. He also serves to protect his kingdom. It is interesting to see that Abimelech indeed confesses the existence and superiority of the God of Abraham when he approaches Isaac. (v.26-29)

This is the third oath we see at the Well of Oath (v.26-30)

These verses give hint to the Bible being written retrospectively. Not even just recently after the event but well after. This is seen because of the phrase "therefore, the name of the city is the Well of Oath to this day." (v.31-33)

Esau gets married to two women from the tribe of Hittites. Because it states that they were contentious "with" Isaac and Rebekah rather than "toward" it can be assumed that both parties were angry at each other rather a one-way anger. we can presume that Isaac and Rebekah did not agree with Esau marrying from the Hittite people because that is the only information about the wives that is given to us. It could also be the fact that Esau has taken for himself two wives. But from the story of Abraham we already know that "sexual sin" does not yet exist. Maybe it is okay to have concubines but not to have another wife during this time? (v.34-35)

Questions:

When is it appropriate to lie? (v.7)

Why does Isaac get blessings right after trying to farm? (v.12)

Why did the wives of Esau and Esau's parents butt heads? (v.35)

Things to Add to Prayer:

By our good deeds, have mercy on those who sin against you.

May our enemies see the Spirit of God in us and seek us in peace.

25:1 Abraham marries again. What is Keturah's background?

25:2 Abraham's new children are Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

25:3 List of Dedan's sons; the ones preceded by the word "the" most likely pertain to a tribe.

25:4-5 Abraham's preference for Isaac is seen as all of his possessions were given to Isaac.

25:6 Explicit statement that Abraham had concubines and even sons with them. Why did Abraham send them away from Isaac? This might be because he believed that they would be bad influences for Isaac/his progeny.

25:7-8 Abraham lived to 175 then "added to his people"; Isaac was roughly 75 years old.

25:9-10 Abraham was buried in the cave of Machpelah with Sarah

25:11 God blesses Isaac here. This means that it is probably time to begin fulfilling the covenant to Abraham through Isaac. How does "blessing" work?

25:12-16 Ishmael has 12 kids. Referred to as "twelve princes according to their nations." This is the fulfillment of God's covenant with Ishmael back in Chapter 17:20.

25:17 Ishmael lived to 137.

25:18 This verse is in parenthesis and gives pointers to location. This is another instance where we see that the Bible is written by man not by God.

25:19-21 Review of Isaac; Isaac pleads to God for a child. God had established a covenant through Isaac so there shouldn't be any worry about having a child, or many children.

25:22 Rebekah finally conceived after she was thought to be barren. The Bible states that the "children struggled together within her." This means that when Rebekah was pregnant, she carried at least twins if not more. This verse also shows her worry and questioning her situation, she then seeks the Lord for answers. Note that it doesn't appear that even in these difficult times that she question's God rather asks for help/seeks clarity.

25:23 God replies that she has twins with unequal strength and that the older will serve the younger. This is not a typically seen power dynamic; usually, we see great importance placed on seniority but that idea gets trampled here. Now it will be interesting to see which one of the siblings are stronger than the other. If the older is stronger, that means the strong serve the weaker younger sibling; indicating the younger sibling has greater capacity for leadership. If the younger is stronger, that means the ruling force of the younger sibling is derived from power.

25:25 The firstborn, Esau, was born hairy and red.

25:26 Jacob was born and held Esau's heel. This verse also states that Isaac was 60 when they were born; that would mean that Abraham is still alive at this time.

25:27-28 Each parent had a favorite. Isaac loved Esau, who was a hunter; Rebekah loved Jacob, who stayed in the tents.

25:29-30 Jacob cooked a stew. This shows a symbiotic relationship between the brothers; one hunts while the other prepares. It says that Esau was weary coming from the field. Being tired from fieldwork is expected but since it was deliberately pointed out we can assume that Esau was especially tired. Because of Esau's state, he was given a nickname (?) Edom.

25:31 Jacob takes advantage of Esau's state and states that he would provide Esau with stew if Esau were to sell his birthright.

25:32-33 Esau agrees, stating quite logically his birthright would do no good if he were dead.

Other Remarks:

Abraham marries again and is stated to have many concubines. This view is rejected in modern Christianity. One can only marry again if a spouse has passed away (which is what occurred to Abraham) but having outside sexual relations is considered adultery. Giving credit to Abraham, him having many partners was never against a commandment of God because the concept of adultery as God's command did not come until the 10 commandments. (v.1)

Abraham still invests everything into Isaac especially because of God's covenant. Abraham even sent out his other sons so that Isaac would have possession over the land that God had sworn. Also this shows Abraham's foresight as to not let the other sons of Abraham fight for possession. (v.6)

Abraham had 8 sons that were mentioned by name, and then more from his concubines. (v.6)

After Abraham passes, God blesses Isaac; means that the covenant to Isaac shall begin to be fulfilled. (v.11)

Verse 18 is written as to give specific location. This points to a human writer behind this portion of Genesis. (v.18)

Isaac pleads for children because Rebekah is seen to be barren. Since God said He would make great nations from Isaac, there should be no worry about children. It seems that every time that God has promised children, they are delivered relatively late. Such examples include Seth, Isaac, and Jacob/Esau. This could reflect on the nature of God's will is done through Him rather than relying solely on mankind. If birth of the righteous was done solely by mankind, then man would give birth in times of fertility. However this is not the case as these individuals conceive at times when it was believed they were barren, insisting that the birth's were of God's doing, not by man. (v.19-21)

We see Rebekah pray. Does Rebekah question God or simply seek clarity? It is not explicitly stated as to what she said in her prayer but instead we are given the basis of why she turns to prayer. (v.22-23)

God states that strength is uneven between the two children and the older will serve the younger. This power dynamic is rarely seen, especially in the times where seniority was a big contributing factor. Later in this chapter, Jacob gains the advantage over Esau as Jacob gains the birthright. But what type of "strength" does God refer to? If it is toward physical strength, then we would default to Esau because he is a skilled hunter while Jacob stayed in the tent. A notion against this claim is that Esau returned from hunting very tired. I would still say Esau is physically stronger than Jacob because a tired hunter has more capacity for strength compared to a rested tent-dweller. If God's statement was toward intellectual acuity, then strength would be in Jacob's favor as he took advantage of his brother's lowly state (which in my opinion is a low blow). (v.23)

As Esau was born, he was red and hairy. Some articles claim this resembles that of an animal, which would in turn foreshadow Esau's job as a hunter. And since he was born red, that would be an indication that Esau was born "weak" (?). Esau's name translates to "Doer"; this matches his role in the family (v.25).

As Jacob was born, he held Esau's "heel." Some articles claim the "heel" is a euphemism for a man's scrotum. Thus this would foreshadow the manipulative nature of Jacob (v. 26).

Not sure why each parent had a favorite child. Isaac probably loved Esau because Esau resembled a man's work and they spent a lot of time together in the field. Rebekah probably loved Jacob because they spent a lot of time together in the fields. (v.27-28)

A clear relationship is seen between the brothers as they both contribute to each other's well-being. This relationship is turned upside-down when Jacob requires payment for the "red stew." I interpret this interaction to parallel what was seen between Cain and Abel (v.29-30)

The nickname of "Edom" means red; this references Esau's state at birth and his tired nature when he came from the fields. (v.30)

OSB emphasizes that Abraham died "in a good old age, old and full of days"; signifying that he died full of faith and blessings from God. (v.7-8)

OSB states that when Esau feared death, he showed that he rejected the faith of Abraham; death would not need fear if one were to believe they would unite with God. I think this view disregards Jacob's manipulative nature. OSB supports Jacob's actions as acceptance of the faith of Abraham, as the birthright is being taught and led in the faith.

Questions:

Where does Keturah come from and what is her background? (v.1)

What explicitly comprises a "blessing?" (v.11)

Does God's statement of strength relate to Esau or Jacob (physical or intellectual strength)? (v.23)

What parallels can be drawn from the barrenness of Sarah and the barrenness of Rebekah?

Things to Add to Prayer:

Help us to always seek peace and humility.

Grant us faith so that we learn to not question Your works.

Lead us to live lives pleasing to you so that we may rest with good old age, full of days.

24:1-4 Abraham makes his oldest servant swear that they are to get a wife for Isaac from Abraham's people, not the people of Canaan. Why did Abraham request the servant to place his hand under Abraham's thigh to make this vow? This might indicate that Abraham was too weak to do traditional vowmaking (swearing via a handshake, etc). The oldest servant is said to rule over the land; this is fitting for the oldest servant to hold the most responsibility. Abraham swears by "the Lord, the God of heaven and the God of the earth." Why does he mention God twice rather than just saying 'God of heaven and earth?' This introduces the possibility of confusion.

24:5 The servant asks if Isaac should stay in the land Abraham is from.

24:6-7 Abraham does not want Isaac to return to the old land. Abraham is trying to strictly follow the commands of God because God took Abraham out of his old land and said that this current land was granted to him and his seed. Abraham also mentions that an Angel will guide the servant to choose a wife. It is cool to see that Abraham was so close to God that he could just say that "[God] will send His Angel before you" without God saying He would do that.

24:8 Abraham continues saying that only if the woman is not willing to follow you back here then the servant may break this oath. What exactly is Abraham referring to when he says "this oath?" It might be concerned with the woman the Angel picks.

24:9 Servant swore under Abraham's thigh

24:10-14 The servant reaches Mesopotamia and starts an interesting prayer. He asks God to guide him to the woman who will serve him water along with his camels. Interesting that in the previous paragraph, I was expecting an explicit appearance of an angel to guide the servant to a woman. This sign that he asks for is a very passive one.

24:15-16 Rebekah approaches right after he finishes praying. Rebekah is the daughter of Bethuel, the son of Milcah, the wife of Nahor. Essentially, Rebekah is Abraham's great-niece (if that makes sense?).

24:17-20 Rebekah gave the servant water and offered water for the camels as well; she passed the test.

24:21 The servant looks at Rebekah and starts wondering. Why does he question if the "Lord had made his journey prosperous or not?" The servant asked for a sign and it was received exactly as he intended. He might be thinking that he should have asked for a more specific sign (?). This is similar to some of the issues we face with belief today.

24:22-25 The servant brings out jewelry and gold and then asks her whose daughter she is and if they have room for lodging. Rebekah replies and says they have plenty for the servants and camels to stay and feed.

24:26 NOW the servant praises God.

24:27-28 The servant says to Rebekah the story. The beginning part of the servant's speech would be perfect for prayer. Rebekah goes to tell her household.

24:29-30 Laban, brother of Rebekah, ran to see the servant after hearing good news.

24:31 Laban invites the servant inside and asks a rhetorical question. This question conveys that the servant, and in extension those of Abraham's house and the people of God, are welcomed in the house.

24:32 It states the "man" unloaded the camels and other chores. This is referencing Laban. This shows the great hospitality of Rebekah's house, even to the servants.

24:33 Another instance of bread is mentioned in the Bible. The servant says that he will not eat until he has conveyed what he is there to tell.

24:34-47 The servant tells Laban and party about his mission and story

24:48-49 The servant asks for Laban and Bethuel's response. The servant says that if they are not willing then let him know "that [he] may turn to the right hand or to the left." I assume this statement is supposed to imply that the servant will look elsewhere for a woman if they disagree.

24:50-51 Laban and Bethuel agree to hand over Rebekah. Why do they say, "we cannot speak to you either good or bad."?

24:52 Servant praises God again

24:53-54 The servant gave gifts to the family and joined them in a feast.

24:55 Laban and the mother request to keep Rebekah for 10 days before sending her off. This might be to say final farewells (?)

24:56 The servant rejects their request saying that the Lord "has prospered my way." This shows that matters that deal with God are never to be delayed.

24:57-59 They officially ask Rebekah if she would go, and she says yes. Also, a minor detail mentioned in passing that Abraham's servant was not alone.

24:60-61 The family blesses Rebekah and she leaves with some of her maids with the servants of Abraham. The blessing used is interesting, "May you become the mother of thousands of myriads, and may your seed possess the gates of their enemies." What entirely does that mean?

24:62 Isaac comes to the Well of the Vision. I don't think we know this well as of yet; this tells us that there is a story about to unfold.

24:63 Isaac meditated in the field. I wonder how they practiced meditation. This is taught through various forms in Eastern theologies.

24:64-65 Rebekah saw a man in the field and asked the servant who it was. The servant said it was Isaac and then Rebekah went immediately to cover herself. Why does she want to veil herself now at a time of revelation? This might turn into her trying to test out Isaac before the wedding is official.

24:66-67 My assumption was wrong. Rebekah joined in Sarah's tent and was married to Isaac. At this time, Sarah had departed, so what was Sarah's tent? Was it the tent she used while she was alive? Or did they get married in front of her burial ground? I don't think it was the one she used while she was alive because then it would be titled "Abraham's tent." This verse also mentions Rebekah had consoled Isaac in regards to his mother, this gives some ground for Sarah's tent being near her burial place.

Other Remarks:

Abraham was probably compelled to try to find a wife for Isaac because Abraham was getting weaker with his old age. This is evident by having the servant swear under his thigh. (v.1-4)

The oldest servant is the old charged with the most responsibility. This not only alludes to seniority but also that the oldest servant is also the one that has served with Abraham the longest. (v.1-4)

Abraham swears on the name of the "God of heaven and the God of earth." He separates the titles not to highlight two different entities but to rather set forth the magnitude of each title.

Abraham always follows the commands of God almost to a fault. God promised prosperity for his future generations and thus Abraham was insistent that Isaac stay with the new land of Abraham (v.6-7).

Abraham's relationship with God is something to be fathomed. In previous chapters, when we see foretelling of the actions of God being told by man it is because God had told man what He was planning to do. This is the first instance where we see Abraham almost 'command' God. This interaction comes from a place of understanding that most likely follows this logic: "God wants the prosperity of my future generations; For this to happen, Isaac must find a suitable wife. God will not let Isaac go astray with a bad wife; thus God will guide him in picking a woman for Isaac." This is why Abraham states that God will "send His Angel before you." One note is that no indication reveals whether or not this angel is a regular angel or God in the form of an Angel, even though the OSB capitalizes this 'Angel.' (v.6-7)

Abraham lists only one condition for the oath with the servant, which is that if the woman decides to not leave her home then the oath is to be broken. I assume this means that if God has led the servant to a woman but the woman is not willing to fulfill the command of God, then it is God's way of saying that it is not time for Isaac to find someone. (v.8)

The servant asks for an explicit sign from God to see if the woman is right for Isaac. This is similar to how sometimes today we ask God for a sign. The test that the servant uses allows him to pick someone selfless and of good nature. This is very different from having an angel of God appear and guide the servant to a woman. When Rebekah passed the test, the servant was doubtful if she answered correctly or if it was by coincidence. He then tries to confirm by asking a follow-up question. When she passed again, the servant was 100% certain and gave praise to God. (v.21)

When Laban welcomes the servant, his statement elevates the position of those of the house of Abraham and all those who worship God. This is just the first of many examples of hospitality in the house of Rebekah. (v.31)

The nature of Abraham is reflected in his servant. Just as Abraham refused to take handouts from anyone, the servant refused to take any food (bread) until he stated the reason for his coming. The servant might have felt that it would be improper to take and enjoy from a house if they had not decided to let their daughter marry Isaac. This is another example of humility. (v.33)

The servant asks if the house of Rebekah will follow the ways of Abraham and the Lord God. If not then the servant shall "turn to the right hand or to the left." This is stating that the servant shall be on his way. The "right hand" symbolizes taking a hand of marriage, while the "left hand" is probably to leave to search for another woman. (v.49)

When Laban and Bethuel say, "The command comes from the Lord; we cannot speak to you either good or bad." There are different interpretations of what this could mean. One instance is that the family did not 'know' God therefore they could not speak of the Lord being entirely good or entirely bad but they knew that the Lord was greater than everyone so they followed along. Another interpretation could be that they did not know of Abraham to speak good or bad about him. This logic could also be applied to the servant being good or bad. (v.50)

The servant worshipped the Lord, again. This shows his commitment to the Lord God and how often we should reflect and be thankful. (v.52)

In celebration, it explicitly mentions that they "ate and drank." One might relate this to how oftentimes Christians are portrayed to be prohibited from the use of alcohol. I believe this instance of drinking in the Bible shows us that it is not drinking itself that is wicked but rather the wickedness of being in a state of "drunkenness." Thus a celebratory toast or something of the like that fits an occasion is permissible. BUT this is to be taken with extreme caution as to make sure that no one goes overboard. (v.54)

We see celebration here, explicitly it says they "ate and drank." How does this relate to the prohibition of alcohol?

The family requested 10 days with Rebekah, this request is marked by rejection from the servant as the servant demands that they must leave. There might be some significance as to why this is mentioned and why explicitly it states that they refer to Rebekah as "the virgin." One interpretation is that the 10 days were to look for other potential suitors to compare; another interpretation was that this delay was to send final farewells. The servant's response tells us an important message. This message is that whatever comes from the dealings of the Lord should not be delayed. This calls us to be immediate in our actions with God, and not to leave only 'when ready' for God. This calling encourages us to approach God 'as we are' rather than perfect people. (v.56)

Meditation is mentioned in the Bible. This brings to mind how they would have meditated back then. I assume that since Isaac was in charge of the field animals, he meditated by trying to empty his mind or address the issues and thoughts that arose in his mind. These issues might or might not have been related to his current duties, there is no way to be sure. It would not be a bad guess to assume that Isaac was still meditating on the death of his mother (because of his grief at the wedding). The aforementioned form of meditation is popularly seen in Eastern Theologies, specifically in Buddhism and Daoism. (v.63)

There is good grounds to assume that when Isaac and Rebekah married in "Sarah's tent," they had gotten married in front of Sarah's burial site. The first hint is that all property belonged to the male in the family, thus a regular tent would be titled "Abraham's tent." The second hint is that once Isaac and Rebekah were married, Isaac got emotional concerning his mother. (v.66)

The last verse shares a glimpse into what a proper marriage looks like, "[Isaac] loved [Rebekah], and was comforted concerning Sarah his mother." Isaac is known to be mature because of the level of responsibility he held. But the fact that he broke down conveys the message that even the toughest are called to experience the inner turmoil they have and to not bottle it unnecessarily. Sarah on the other hand shows the responsibility of the wife to be a foundation on which the husband can build himself. Isaac would never break down if he could not trust Rebekah to be that foundation; otherwise, Isaac would have spiraled into a perpetual sadness. (v.66)

Questions:

Why does Laban and Bethuel state that they cannot "speak to you either good or bad."? (v.50)

Why does Rebekah's family request to keep her for an additional 10 days? (v.55)

What does the following blessing mean, "Our sister, may you become the mother of thousands of myriads, and may your seed possess the gates of their enemies."? (v.60-61)

What is the Well of the Vision? (v.62)

Why does Rebekah veil herself before meeting Isaac? (v.65)

OSB highlights that the woman chosen for Isaac should not be forced but rather should have free will to follow (v.8).

OSB states that the "Well of the Vision" is the same well related to Hagar in chapter 16 (v.62-63)

Things to Add to Prayer:

Help us to put our faith in you and to not rely on ourselves.

Help us to always remember you in our times of prosperity and times of pain

Help us to always remember you in times of height and hell.

Let us exemplify You not only by the words that progress from our mouths but through the actions that proceed from ourselves to portray humility, ...

(Taken and adapted from the servant v.27) "Blessed is the Lord, the God of Abraham, who has not allowed His righteousness and His truth to forsake us."

23:1-2 Sarah died at 127 in the land of Cannan, Abraham mourned

23:3 Who is Heth?

23:4 Abraham states that he is a sojourner, so he cannot bury Sarah at a 'home' because there is no place that is a perpetual 'home.' When Abraham and Lot parted ways, Abraham chose Cannan as his home, so in a sense, Sarah is buried in their homeland.

23:5-6 The sons of Heth state that they worship the same God and Abraham is considered a king, so he should bury his wife anywhere he would like. This is the first time Abraham is referred to as a king. Abraham could technically be called the 'Sojourner King from God'

23:7-9 Abraham asks the sons of Heth to talk to Ephron the son of Zohar to bury Sarah at the cave of Machpelah. Why is this cave so significant? Abraham also states that he would buy the cave at full price, which is another testament to his humility.

23:10-11 Ephron calls Abraham 'Lord' and decides to just give Abraham the land and the cave. Why is Abraham addressed as 'Lord?'

23:12 Abraham bows before the people of the land a second time (the first was when they said he can bury Sarah wherever). This shows the actions of a true king, one that can acknowledge his people.

23:13-16 Ephron insists that Abraham not pay because the amount is trivial considering both of their positions. Abraham pays anyway.

23:17-20 Abraham has the land deeded to him and he buries Sarah.

Other Remarks:

The sons of Heth are mentioned to be the people of the land, so it can be assumed that the sons of Heth are the people of Canaan. Heth was the son of Canaan, who was the son of Ham, who was the son of Noah. The name Heth is believed to mean something along the lines of 'depleter of strength' or similar. (v.3)

In this chapter, we see Abraham is addressed as a Lord and a king. These are all new titles for him but they make sense. Lord refers to someone who is greater, which comes from being more favored in the eyes of God. King is from his riches that were bestowed to him by God and his demeanor. Abraham expresses humility throughout this chapter by giving respect toward those that revere him (and beyond that). (v.5-6, 10-11)

Abraham never accepts handouts from anyone. This was first seen when he helped out Sodom with their war and now again for the site of burial. During the time of Sodom, Abraham claimed that it was because the people would have a claim to fame, thus he did not want to owe anyone. He might possess a similar reasoning for this burial ground. (v.13-16)

OSB states that Abraham labels himself as a sojourner because he considers himself temporarily 'visiting' this world while his true home is in the life after death. (v.4)

Questions:

Why is the cave of Machpelah so significant? (v.7)

Things to Add to Prayer:

Help us to trend with humility throughout our daily lives as Abraham portrayed.

22:1-2 States that God is going to test Isaac. God instructs Abraham to offer Isaac as a whole burnt offering. I wonder what was going through Abraham's mind. Also, why would God want to test Abraham? It goes to show that even those who find favor with God are tested, and you might even say those people are especially tested. What is Sarah's reaction to all of this?

22:3 Here it describes some of the preparations that Abraham does for the offering. His commitment to God is unwavering; at the time of God's message and even during preparation, Abraham never questions God's orders. I guess this goes to show that we are never to question God, for what will we try to gain by asking questions? The only appropriate question is simply 'how' to get it done.

22:4 It was a three-day trek and the mountains were visible.

22:5 Isaac is referred to as lad. Abraham tells his 2 servants to stay back with the donkey. Since the servants are from the house of Abraham, they should belong to the same faith; thus believing in the same God. They should be allowed to stay with Abraham for worship.

22:6 Abraham and Isaac go toward the site. Abraham carries the fire and the knife, while Isaac carries the firewood. Abraham is carrying the dangerous items while Isaac is carrying the heavier items. Shows a power dynamic between the two.

22:7 Isaac asks where the sheep is for the burnt offering.

22:8 Abraham states that God will provide the sheep for the offering. This could be a foreshadowing of the sacrifice of Christ based on how this is worded.

22:9 Abraham set up an altar. Why does Abraham set up an altar everywhere he go rather than just using preexisting ones? He binds Isaac, I wonder how much suspicion Isaac feels.

22:10-12 Right as Abraham was about to sacrifice his son, an Angel called out from heaven commanding him to stop. Angel states "for My sake you have not spared your beloved son." This tells us that this Angel must be God taking on the form of an Angel. Abraham only reveres God, not a lower angel. Angel also states "now I know you fear God." This tells us that this was all a test.

22:13-14 There was a ram who was stuck, this was used in place of his son as a burnt offering. Is it acceptable to sacrifice rams instead of pure lambs? This place is called "The-Lord-Has-Appeared," today this is called Mount Moriah.

22:15-16 Angel calls to Abraham a second time. Essentially renews the vow that God had made previously. Verse 16 can be a little confusing because it can be interpreted in two different ways: First is that the Angel is Lord and is referring to Himself, or the second which is that the Angel is a messenger who speaks on behalf of the Lord.

22:17-19 Angel states that God will fulfill His side and Abraham returned to the Well of Oath.

22:20-24 Lists off the children of Abraham's brother, Nahor. Nahor had Huz, Buz, Kemuel, Chesed, Hazo, Pildash, Jidlaph, and Bethuel by Milcah (8). Nahor had Tebh, Gaham, Thahash, and Machah by his concubine Reumah (4).

Other Remarks:

Even those who follow God are to be tested. Shows that following God is never the "easy path." (v.1)

It is never our role to question God. When God commands something, who are we to question the validity of His authority? God knows and understands all circumstances of everything. With His great knowledge, He has chosen this specific path. So what then would we gain by trying to adjust His path which is always pointed in the best direction for us. This makes the only valid question "How would you like this done?" (v.3)

This blameless sacrifice is referred to a parallel of Christ sacrifice in the New Testament. The three day trek can be compared to the similar 3 days of suffering faced by Christ (ash Wednesday to good Friday). (v.4)

Servants are from the same house fo Abraham, thus they believe in the same God. They should be allowed to worship and thus might have gained some suspicion when Abraham asked them to stay back. If Abraham wanted to save his son without directly defying God, he could have not had his servants stay behind. The fact that Abraham did leave his servants behind tells us that he was 100% committed to the task (v.5).

In this verse the grammatical structure and the way that Abraham states that God will provide the offering also tells us that God Himself will be the offering. This could be a foreshadowing of the coming and sacrifice of Christ (v.8).

Angel of the Lord is actually God in the form of an Angel. This conclusion is based off of the wordage used by the Angel, insisting that the Angel has Divine power and a connection already established with Abraham. OSB also has Angel capitalized. (v.11)

It is important that the Bible states that the angel was from heaven. This story could have easily been interpreted differently if a fallen angel had commanded Abraham to stop (v.15).

When the Angel calls out a second time, it is a little confusing about the Angel's status; if we use the previous calling of the Angel as a reference, then it is clearly the first interpretation that is correct (v.16).

OSB states that God swore by Himself because there is nothing greater to swear by; this clears up confusion in v.16.

Questions:

Why does God want to test Abraham, especially if he has been faithful his entire life? (v.1)

How many altars has Abraham built? Are there no pre-existing altars? (v.9)

What is the difference and/or symbolism that a ram was used instead of a blameless sheep for the offering? (v.13)

Why was it important to list out Abraham's nephews and nieces? (v.20)

Things to Add to Prayer:

Help us to abide faithfully to your commands without wavering

21:1-5 Says that God visited Sarah and fulfilled His promise of a son. Isaac was born then circumcised on the 8th day. Abraham was 100 years old.

21:6-7 Sarah states that God made her laugh. This is a reference to when the 3 men came to visit them.

21:8 States that Isaac was "weaned." The first definition of weaned comes up as making a child accustomed to food other than it's mother's milk. Why is the weaning of a child indicative of a feast for Abraham?

21:9-10 Sarah demands that Hagar and Ishmael be cast out because Sarah did not want Ishmael to be Abraham's heir with Isaac. What difference would it make to raise them separately versus have them grow together? If they grew together there might be an air of competition to see who might be the 'better heir' (?). Maybe Sarah was trying to avoid this, or avoid any potential spotlight from her son Isaac.

21:11-12 Abraham was displeased with Sarah's decision. But God suggested Abraham to listen to her. God stated that it is through Isaac that Abraham's seed will be "called." This probably means that through Isaac, their descendants will be great.

21:13 God adds that He will also make the people of Ishmael great because Ishmael is also from your seed.

21:14 Abraham gave Hagar her son, bread, and a "skin of water." The "skin of water" is a waterskin (skin of an animal that was used to create a container for water). We see the reoccurrence of bread; it has played a significant role in almost every encounter we have seen. Hagar wandered near the "Well of Oath," what happened at that well?

21:15-16 As Hagar wandered, they ran out of water. She placed Ishmael under some shrubs and sat a distance away because she did not want to see the death of her child.

21:17-18 God heard the weeping of Ishmael (referred to as "lad") and the Angel that initially met with Hagar, meets with her again. He says to get Ishmael for "I will make him a great nation." It was God's promise to make Ishmael a great nation, so when the Angel says He would do it, the Angel professes Himself as God. Thus again we see that this Angel is actually God in the form of an Angel.

21:19 Hagar took back Ishmael and they found a well. This well might be the "Well of Oath" that was mentioned previously. We are still not sure what the oath is; could it refer to God's promise to Ishmael to make him great? This place wasn't the first place where God had made that announcement, so it might not be that.

21:20-21 Ishmael grew, became an archer, and found an Egyptian wife. Interestingly when Ishmael was going to be abandoned Hagar moved a "bowshot" away and now he is an archer.

21:22-23 Abimelech makes a reappearance. He states that God is with Abraham in all aspects and asks that Abraham not turn against Abimelech for any reason on account of the goodness Abimelech has done for Abraham. This shows fear in Abimelech's position. As king, and worshipper of other gods, when he asks these things of Abraham, Abimelech claims that the God of Abraham is the greatest.

21:24 Abraham agrees

21:25-26 Abraham is mad at Abimelech because a servant has seized a well. Abimelech claims that he has never heard of this happening.

21:27 Abraham and Abimelech set a covenant. What are the terms of this covenant?

21:28 Abraham set aside 7 young female sheep. What is the purpose of this? Also, we see the number 7 yet again, what is the significance of this number?

21:29-30 Abraham states that Abimelech must take the seven ewes as recognition that Abraham dug the well.

21:31-32 This well was known as the "Well of Oath." Abimelech and his friends returned to the land of the Philistines. Does this mean that Gerar is part of the Philistines?

21:33-34 Abraham planted a field at the well and prayed. This is the first time we see God referred to as "the eternal God."

Other Remarks:

During the time of Abraham and Sarah, there was no one who could give birth during old age. Old age during that time is similar to the old age we would consider nowadays. This contrasts greatly with those individuals around the time of Noah. It is a big deal that Sarah was able to give birth in her old age. If it was prophesized that her son would be great and she bore a son during normal fertility age, then it is possible to think of 'God's intervention' as either a hoax or part of some great random change. The fact that she conceived well after she lost the ability to have children shows that God's intervention was purposeful and unquestionable. (v.1)

When a child matures from a younger infant, they are weaned from their mother's milk to solid food. This is a time of celebration in different cultures known as the "Weaning Ceremony." Different cultures celebrate this event differently, and we see Abraham holding a feast for the weaning of Isaac (v.8).

When Isaac was born, Ishmael should be 13-14 years old.

God stated before that Ishmael shall bear 12 nations and be great, while Isaac will be the father of many nations and be great. This difference in scale is probably what God meant by Isaac being "called." (v.11-12)

We see the reoccurrence of bread here in the Bible. (v.14)

Hagar wandered near the "Well of Oath" but at the time the well was not established. So this tells us that the story is written not in chronological order but rather as a 'flashback' (?). (v.14)

When Hagar placed Ishmael under a shrub, Ishmael was a well-developed young man. Hagar must have had some strength to carry the teenager and the shrub must have been bigger than just a bush (v.15-16)

The Angel that appears to Hagar is again God as an angel. (v.17-18)

The Bible incorporates interesting wordplay here. When Hagar abandoned her son, she was a "bowshot" away from him. Later we see Ishmael become an archer/bowman. (v.20)

This is the second instance we see Abimelech as king fearing the God of Abraham. This shows that he believes his god is lesser. These chapters do not detail if Abimelech had converted his belief system. (v. 22)

Abraham and Abimelech form a covenant. The terms of this covenant are for Abraham to keep peace with Abimelech's prosperity on account of Abimelech's actions in returning Sarah with many gifts. (v.27)

After Abimelech accepted the seven ewes, the well became known as the Well of Oath. This scene simply describes a name change. This would fall in line with the story chronologically as it would mean that Hagar drank from this well before its name changed. (v.28)

Abimelech and the people of Gerar are of the Philistine people. (v.31)

OSB states that Hagar and Ishmael were cast out because God's children are not those from 'fleshly' procreation but rather from the child of promise, Isaac. (v.10)

Questions:

Why does Sarah insist that Hagar and Ishmael be cast out of the house? Did she feel as though Ishmael's age would have been a reason he would have been honored more than Isaac? (v.9-10)

Was the well that Hagar drank from the "Well of Oath?" What does this tell us about the timeline of events in this chapter? (v.19)

There is a servant who acted without the king's knowledge. Does this mean that Abimelech does not have full control over his servants? or does it tell us that the one who seized the well might have been someone posing as Abimelech's servant? (v.25)

We see the number 7 yet again in the Bible. What does this number signify and why is it so important? (v.28)

Does Hagar being cast out from the house of Abraham and then incidentally finding Abraham's well when she was in danger in the desert symbolize anything? She continually finds support purposefully or not from Abraham.

Things to Add to Prayer:

Help us to embrace the faith in fullness, so we can find prosperity in You.

You alone are the eternal God of All.

Help us turn our minds to you in all events good and bad.

20:1 Abraham moves. First mention of Gerarites (?).

20:2 Abraham repeats the lie he says in Egypt because he thinks Sarah is too beautiful. But Abimelech, the king of Gerar took Sarah.

20:3 God appears to Abimelech and says he is dead because Sarah is a wife. Is this really Abimelech's fault? Another way to look at this is that Abraham would never have been afraid and Abimelech would never have taken Sarah if the Gerarites were good people.

20:4-5 Abimelech prays to God from his standpoint, saying that his intentions were pure. Abimelech also claims that his nation is "just."

20:6 God states He knows that Abimelech was ignorant and that is why He never allowed Abimelech to touch Sarah. So if God knew this entire time, why did He threaten to kill Abimelech? Is this because He wanted Abimelech to respond in prayer? That is what differentiates this story and the time Abram went to Egypt.

20:7 God says to return Sarah, that Abraham is a prophet, and when Abraham prays for you, Abimelech shall live. This is the first explicit statement that Abraham is a prophet. Also, this is a prime example of intercession, for it is through Abraham's prayers that Abimelech will be saved. Why would Abimelech need the prayers of Abraham instead of praying by himself? If Abraham prayed for Abimelech, it would mean that they both reconciled and that Abimelech had turned to God. Remember that Abimelech is a king; kings never bow down authority to anyone, for it is their nature.

20:8-10 Abimelech conveys the message to all his servants, then confronts Abraham asking why he has done this.

20:11-13 Abraham replied that he had not sensed the worship of God in the city and feared for his life. He also said that Sarah really is his sister, but only a half-sister (from his father's side). He also asked Sarah to call him 'brother' in every place they enter.

20:14-15 Abimelech gives Sarah back to Abraham as well as many riches and tells him that he can settle anywhere in Abimelech's land. This contrasts the Egypt story, as the Egyptians commanded him to leave when they returned Sarah. This is reflective of a repentant king.

20:16 Abimelech tells Sarah that he has fairly reimbursed Abraham and that she should tell the truth moving forward.

20:17 Abraham prays for Abimelech. He is healed along with his wife and his female servants. In God's message, he never says anything about cursing or killing anyone besides Abimelech. Because the next sentence is "then they bore children" we can assume that "death" of Abimelech included his physical death as well as death of his future lineage.

20:18 The Statement above is confirmed in v.18.

Other Notes:

This story shares a parallel with the story of Egypt. When Abram went to Egypt the same situation occurred; the response of the Egyptians was to banish Abram and Sarai, they never addressed God. In this story, the difference is that Abimelech turned to God to address this issue. This means that if they worshiped a different god before, they had to now claim that the God of Abraham was Almighty. The Egyptians did not do so but rather rejected God.

God wanted to turn Abimelech's heart towards prayer, that is why this entire situation arose. (v.6)

This story shows a prime example of intercession. Abraham must pray for Abimelech for Abimelech's healing to happen. This sign shows reconciliation between the two and exemplifies the humility in Abimelech. (v.7)

This is the first explicit instance where Abraham is titled a prophet. The role of a prophet is to be the messenger of God. (v.7)

God's curse of death to Abimelech stated that Abimelech would die. This extends from just Abimelech's physical life to his lineage as well. (v.17-18)

OSB mentions that the Gerarites worshiped Dagon and Ashtaroth. Abimelech's obedience to God shows the inferiority of these false gods.

Questions:

Is it okay to lie for the sake of self-preservation? (v.2)

Things to Add to Prayer:

Help us to become repentant and turn towards you like Abimelech.

19:1 There are two angels who arrive at Sodom. What happened to the three men? Where did the angels come from? Lot bowed before them so that means that the angels are from God.

19:2-3 Lot offers them hospitality; they initially refuse but give in eventually. This verse also mentions that a feast was held and specifically that unleavened bread was baked. Why was this explicitly mentioned? Could this tie into what was offered by Melchizedek? Abraham also offered bread with his hospitality.

When Lot addresses the angels, he refers to them as "lord" in lowercase, which tells us that this is not the same angel who was 'Lord' that appeared to Hagar.

19:4-6 The people of Sodom surround Lot's house and ask to see the visitors.

19:7-8 Lot tells them to not act wickedly. He says he will bring out his two daughters and to do with them as you please. Now I am not sure if Lot is saying that these are his two daughters or two girls who are sheltering in his house. Then he says to do nothing to the men (two angels), who 'came for' the virgin daughters. Why is the narrative being twisted?

19:9 The people got angry with Lot. They called him a sojourner and thus he should have no power over the people.

19:10-11 The angels helped Lot inside and cast blindness on those who were at the doorway. Here the angels are referred to as "men" so it might be a correlation to those men who visited Abraham.

19:12-13 Angels tell Lot to gather his relatives and to leave Sodom for it will be destroyed. Usually, when we see angels, we picture them as emotionally unchanged from situation to situation; however, these lines from the angels show an emotional charge, insinuating that angels can experience emotion.

19:14 Lot tried to warn his sons-in-law but they did not believe him. It is key that it is the outsiders of the family that do not believe.

19:15-16 Angels told Lot to leave with his wife and two daughters, they excluded the sons-in-law who were already married to his daughters. Lot and party was in confusion (which probably means they panicked) but the Lord showed mercy by having the angels take them out of the city.

19:17 Angels tell party to run towards the mountains and to not turn back.

19:18-20 Lot prayed that he should escape towards the next small city rather than the mountains because the mountains will have evil that will overtake Lot.

19:21-22 God allowed Lot to escape to the nearby city and decided to keep that city safe. The city is named "Zoar" which translates to refuge or sanctuary. God listened to the request of man and changed His plan accordingly.

19:23-24 God rained brimstone and fire "from the Lord out of heaven." Brimstone is known to be like a burning sulfur. Apparently the smell of burning sulfur is evident during lightning strikes. It could be possible to draw an assumption that God used lightning to strike down Sodom and Gomorrah. What does "from the Lord out of heaven" mean? It seems to be repetitive: 'The Lord sent this from the Lord.'

19:25 Everything in the cities and plains were overthrown, this explains why God wanted Lot to go towards the mountains. This devastation extended from the people to everything that they invested in, including crops.

19:26 Lot's wife was turned to a pillar of salt because she looked back. How does one 'look back' after they have reached another city? Before reading this directly from the Bible, I thought that Lot's wife had looked back right after she was told not to and while they were still running to escape. This version of the story puts a lot more emphasis on adhereing to God's command until God says otherwise.

19:27-28 Abraham goes toward where he stood before the Lord and sees destruction and a pillar of fire rising up to heaven.

19:29 After the decimation of the cities, God 'remembered' Abraham. Like we have visited before, God does not 'forget' his people but rather a remembrance of God is actually a recognition of God which will soon be followed by some act of God.

19:30 Lot moved from the city of Zoar to the mountains because he was afraid. Initially, he asked if he could move to the city because he was afraid of the mountains, but now he moves to the mountains because he is afraid of God's wrath on the city. This shows that Lot is now more scared of God's power rather than the power of evil in the wilderness.

19:31-32 The oldest daughter of Lot suggests that they should sleep with their father because there is "no man on the earth to come in to us." Why couldn't they have found a husband with Abraham's people? They probably are trying to uphold Lot's lineage and came to this conclusion because Lot's wife had passed away (meaning Lot could not have a natural heir). If they were to go to Abraham's seed, they would turn over the lineage to Abraham's people and lose their father's name and possessions.

19:33-36 Both daughters slept with their father and conceived a child. This was done while Lot was drunk and he could not fend for himself. This set of verses shows us that drunkenness makes us more likely to sin, as Lot engaged in his lust.

19:37 The older daughter birthed Moab who formed the Moabites. Moab translates to "Who is your father?" or "Water of a father."

19:38 The younger daughter birthed Ammon who formed the Ammonites. The name Ammon translates roughly to "A people."

Other Remarks:

It can be thought that the two angels were part of the "3 men" who approached Abraham. That would mean there were always 2 angels and the last person was God. This view would take away from the stance that the individuals who visited Abraham represent the Three persons of the Trinity. (v.1)

Lot functionally offers his own daughters as sacrifices to the people in order to protect the angels. The angels prevent this by blinding those who attacked the house. (v.7)

When addressing the angels, the terms angel and men are used interchangeably. This tells us that the angels took on the form of man. Does this reflect their physical appearance in heaven? (v.10)

Angels are shown to have dialogue that is emotionally charged instead of calm and collected. This tells us that angels can experience emotion. (v.13)

Those that were of Lot's blood were saved but those from Sodom held on to their stubbornness and decided to stay for the destruction. This includes those supposed to inherit Lot's house (his son-in-laws). (v.14)

We see another example of a merciful God who commanded His angels to save Lot and his family who were in panic (v.15).

Lot tries to incorporate his own will by asking God to let him go to a nearby small city. God says okay. In the end we see that God's will ultimately prevails and His instruction has meaning to it. Lot was initially afraid of the evil in the mountains, but when he experienced the greatness of God who turned his wife to salt and destroyed Sodom and Gamorrah, Lot was no longer afraid of the evil in the mountains but instead the wrath of God. This aspect turns Zoar into a pseudo-Zoar, a pseudo sanctuary.

"The Lord rained brimstone and fire on Sodom and Gomorrah from the Lord out of heaven." This means the materials used to decimate Sodom and Gomorrah were those that proceeded from heaven and not from earth. Just as the flood used 'waters from the firmament.' (v.24)

Brimstone is burning sulfur, which can be indicated during a lightning strike. So it might be possible that 'brimstone and fire' would mean that God used lightning to decimate S and G. Although the people could not witness the events of the lightning firsthand, the clap of thunder would be enough to strike feat into Lot; causing him to retreat to the mountains. But if it was lightning, why did he not fear going to higher elevation? (v.24)

The angels commanded that Lot and party leave and not turn back. After they had reached Zoar, Lot's wife looked back and was turned to a pillar of salt. Is this because they asked to go to Zoar instead of the mountains or is it because it was a direct violation from what the angels had instructed? I assume it is partially both. This example shows us how great of a punishment falls upon us for leaving the commands of God, no matter how much time passes away; yet we choose to leave the commands of God on a daily basis. This kind of puts things into perspective of how great we have everything even though we often choose to sin. (v.26)

Abraham viewed the destruction and was not harmed. This is because he was never instructed to look away and also he was worthy to look towards God through his many encounters. He sees the work of God as a rising pillar of fire. Also, note that Abraham was 'remembered' after the destruction. (v.27.)

Lot's daughters plan to sleep with their father and bear children. This might be to continue the heredity of Lot because they had no male heirs for their father. (v.31)

Lot was taken advantage of because he was drunk. This tells us we are not to lend ourselves to drunkenness as our guard drops and evil can easily overcome us, just as a sense of lust came over Lot. (v.33)

Flashback to the previous chapter, God said that He would spare the city if it had just 10 righteous people. There was no official counting done by Abraham or God, so God already knew that there were not even 10 people in the city who were righteous.

OSB points out that Lot did not worship the angels but rather gave them respect. Such is seen as Lot simply bowed before them while Abraham prostrated on the ground before God.

OSB points out that "Lord" is used twice in one sentence (v.24) to denote two persons of the Trinity. The brimstones and fire were rained by the Son, and the brimstone and fire were from God the Father.

Questions:

Why is bread a common theme for feasts mentioned in the Bible? (v.2)

Do angels appear like humans in heaven?

Does God consider the actions of Lot's daughters justified? (v.33)

Things to Add to Prayer:

Help us to understand that your will is the best way for us.

Help us to follow your will for us