Bible Study and More
What did Jacob do to make the special garment for Joseph? Where they lived was very hot in the summer, why was it a multi-layered garment?
Who gave Joseph his dreams?
Background and Printed Text: Genesis 37
Background and Printed Text: Genesis 37
Genesis 37:1 And He-Will-Heel (Jacob) dwelt in the land of the sojournings of his father—in the land of Canaan.
2These are the childings of He-Will-Heel (Jacob).
He-Will-Gather (Joseph), a son of seventeen year, was a shepherd with his brothers in a flock. And he is a youth with the sons of Via-Languishing (Bilhah) and with the sons of Her-Trickling (Zilpah), his father’s women. And He-Will-Gather (Joseph) brought their bad defiance unto their father.
3And He-Will-Prince-Mighty [One] (Israel) loved He-Will-Gather (Joseph) more than all his sons because he is a son of oldnesses. And he made to him a cotton-garment of sheer/full-coverings. 4And his brothers saw that their father loved him more than all his brothers. And they hated him. And they were not able to speak to him for peace.
5And He-Will-Gather (Joseph) dreamed a dream. And he told to his brothers. And they increased to hate him more. 6And he said unto them, “Hearken-ye-to this dream, na, that I dreamed. 7And behold, we are binding sheaves in the midst of the field. And behold, my sheaf arose. And she also took a stand. And behold, your sheaves shall surround her. And they worshipped to my sheaf.” 8And his brothers said to him, “Reigning, shalt thou reign over us? If dominating, shalt thou have dominion via us?” And they increased to hate him more concerning his dreams and concerning his speeches.
9And he dreamed yet another dream. And he scrolled him to his brothers. And he said, “Behold, I dreamed yet a dream. And behold, the sun and the moon and eleven stars are prostrating to me.” 10And he scrolled unto his father and unto his brothers. And his father rebuked into him. And he said unto him, “What is this dream that thou dreamed? Coming, shall we—I and thy mother and thy brothers—come to prostrate to thee landward?” 11And his brothers envied into him. And his father guarded the speech.
12And his brothers walked to pasture their father’s flock in Shoulder (Shechem). 13And He-Will-Prince-Mighty [One] (Israel) said unto He-Will-Gather (Joseph), “Are not thy brothers pasturing in Shoulder (Shechem)? Walk. And I sent thee unto them.” And he said to him, “Behold, I am.” 14And he said to him, “Walk, na. See the peace of thy brothers and the peace of the flock. And return to me a Speech.” And he sent him from the valley of Brotherhood (Hebron).
And he came to Shoulder (Shechem). 15And a man found him. And behold, he is wandering in the field. And the man asked him, saying, “What wilt thou seek?” 16And he said, “I am seeking my brothers. Tell to me, na; where are they pasturing?” 17And the man said, “They journeyed from here. For I hearkened-to them saying, ‘We shall walk to Decree (Dothan).’” And He-Will-Gather (Joseph) walked after his brothers.
And he found them in Decree (Dothan). 18And they saw him from a distance. And before he will approach unto them and they beguiled him to slay him. 19And they said a man unto his brother, “Behold, lord of the dreams came to this! 20And now, walk ye. And we murdered him! And we cast him into one of the pits. And we shall say, ‘A bad animal ate him.’ And we saw what his dreams shall be!”
21And They-Saw-A-Son (Reuben) hearkened. And he rescued him from their hand. And he said, “We will not smite a being!” 22And They-Saw-A-Son (Reuben) said unto them, “Shed no blood. Cast him unto this pit that is in the wilderness. And send ye not a hand into him”—in order to rescue him from their hand to return him unto his father.
23And he was just-as He-Will-Gather (Joseph) came unto his brothers. And they stripped He-Will-Gather (Joseph), his cotton-garment, the cotton-garment of the sheer/full-coverings that is upon him. 24And they took him. And they cast him pitward. And the pit is empty—no water is in him. 25And they sat to eat bread.
And they lifted up their eyes. And they saw. And behold, a path of Ishmeelites came from Witness-Heap (Gilead). And their camels are carrying grated-spices and balm and myrrh walking to make-descend Egyptward. 26And He-Confessed-Yehovah (Judah) said unto his brothers, “What is the profit when we will slay our brother and will conceal his blood? 27Walk ye! And we sold him to the Ishmeelites! And our hand shall not be into him. For he is our brother—our flesh.” And his brothers hearkened.
28And Midiani merchantmen crossed-over. And they drew. And they ‘ascended’ He-Will-Gather (Joseph) from the pit. And they sold He-Will-Gather (Joseph) to Ishmeelites via twenty of silver. And they brought He-Will-Gather (Joseph) Egyptward.
29And They-Saw-A-Son (Reuben) returned unto the pit. And behold, no He-Will-Gather (Joseph) is in the pit! And he tore his clothes. 30And he returned unto his brothers. And he said, “The child is not! And I—where shall I go?”
31And they took He-Will-Gather’s (Joseph’s) cotton-garment. And they slaughtered a kid of the goats. And they immersed the cotton-garment in the blood. 32And they sent the cotton-garment of sheer/full-coverings. And they brought unto their father.
And they said, “We found this. Recognize, na. Is he the cotton-garment of thy son? If not?” 33And he recognized her. And he said, “Cotton-garment of my son. A bad animal ate him. He tore. He tore He-Will-Gather (Joseph).” 34And He-Will-Heel (Jacob) tore his clothes.
And he put sackcloth into his loins. And he mourned concerning his son multiplied days. 35And all his sons and all his daughters arose to console him. And he refused to be consoled. And he said, “For I will descend unto my son mourning Sheolward!” And his father wept-for him.
36And the Midianites sold him unto Egypt to Potiphar, a eunuch of Pharaoh, prince of the executioners.
I. The Beginning of the Story (verses 1-2)
Jacob obediently and righteously continued to live in Canaan, the land of his father’s sojournings.
Jacob’s generations included the times of the events regarding Joseph.
Joseph the seventeen-year-old was a shepherd over a flock, along with his brothers. He is a youth who is with the sons of Bilhah and Zilpah, his father’s women.
He brought his father their bad defiance.
1. Why is the land in which Jacob dwelt called “the land of the sojournings of his father”? It was never Avraham’s permanent home. It was where he sojourned, not where he was a citizen.
Hebrews 11:8 Abraham obeyed by faith when he was called to go out into a place that he will receive for an inheritance afterward. And he went out not knowing to where he was going. 9He sojourned in the land of promise by faith, as in a strange country, dwelling in tents with Isaac and Jacob, the heirs of the same promise with him. 10For he looked for a city that has foundations, whose builder and maker is God.
2. What does “these are the childings” mean? These are the births that Jacob had, along with what happened to the children born.
3. Which sons were very defiant? The sons of Bilhah and Zilpah, the two slavewomen, were very defiant.
4. Why do you think they were defiant? The text doesn’t say. These older brothers were adult men. They knew they were born from slaves, and not from wives who normally inherit. I propose that they were jealous of Joseph for another reason: he was the son of a wife. Such jealousy will be an excuse for defiance.
5. Weren’t Jacob’s sons a little old to be obedient to their father, as if they were still little children? I don’t see where Jacob often commanded them. Folks had to live together in order to be defended. The land was a wild place where violence was normal. Any group needed a leader. Jacob was the leader. I propose that the sons of the slavewomen did whatever they desired once they were no longer under the watchful eye of Jacob, the leader.
6. Why did Joseph bring their bad defiance unto their father? Didn’t Jacob know that this would anger them? Joseph was obedient, and Jacob told Joseph to report to him. Joseph didn’t question his father’s wisdom.
Jacob should have known that this would anger them. I propose that Jacob thought that they would respect him (Jacob) and not harm their brother over the reports.
7. Why did Jacob receive the information that Joseph brought? Jacob had already seen just how violent and wrongheaded his sons could be. He therefore found it necessary to hear what they did and what they plotted. The entire camp could be slaughtered by the foolish behaviour of these sons.
II. The Sheer Garment (verses 3-4)
Israel loved Joseph more than all his sons because Joseph was born when Israel was very old in so many ways. He made Joseph a cotton garment that was sheer and that fully covered.
Joseph’s brothers saw that Israel loved him more than all his brothers. They hated him. They could not bring themselves to speak to him for peace.
1. Did Jacob love Joseph more than all his sons put together? Yes. If the text had meant that he loved Joseph more than any son, it would have worded it that way!
2. Why did Jacob love the rest of the sons less than Joseph?
3. What does “he is a son of oldnesses” mean, and why is oldnesses plural? Joseph is a son of every form of old age that Jacob experienced.
4. What did Jacob do to make the garment? Jacob must have made the thread and then the material. These steps would have taken so many hours for a small amount of material. Making a garment that was full-sized with sleeves would have taken years of work with hours of work on many days.
I cannot tell if Jacob had help. He may have had help from slaves. The Bible gives Jacob credit for making the garment.
5. What is a garment of sheer/full coverings? If the garment is sheer, it is very light-weight and almost see-through. (Multiple layers would keep it from being see-through.) If the garment is full, it covers down to the ankles, up to the neck, and also the arms. If it is a garment of coverings, it is multi-layered.
6. Where they lived was very hot in the summer. Why would Jacob make a multi-layered garment for Joseph? A garment that consists of several layers that are all very light weight is far, far cooler in the desert.
The first layer is next to the skin. That layer gets wet with perspiration. The second layer touches the first layer, but not continually all over its surface; air easily moves between the two layers when the person wearing the garments moves. That causes good evaporation (when water turns into water vapour, and goes into the air) of the perspiration. The evaporation causes great cooling. The third layer (and more layers, if there are more) takes the heat of the sun, and the air cools those outer layers. Thus, all the layers together are like a very efficient air conditioner. To this very day, male and female desert dwellers in the area wear these types of outfits.
7. How did the brothers come to know that Jacob loved Joseph more than them? In everyday life situations, Jacob’s reactions toward Joseph contrasted with (were the opposite of) Jacob’s reactions toward them. They could tell.
8. Why did they hate Joseph instead of hating Jacob? Jacob was their father; they didn’t feel right about directly hating him. They could hate Joseph, since Joseph couldn’t do anything about it. That way, they could indirectly hate Jacob while not openly showing it.
This is what folks often do: they hate someone, but can’t get away with it; so they hate what that someone truly loves.
9. Why didn’t the brothers work to gain Jacob’s approval? They were part of a group: part of something like a gang. They instead wanted to please the members of their group more than they desired to please Jacob. I propose that they figured that it would be too much work, and that Jacob would not approve of them no matter what they did. (Bitter folks draw conclusions like this.)
10. What does “they were not able to speak to him for peace” mean? When they did speak to Joseph, I propose that they showed anger, contempt, and sarcasm (saying things that are the opposite of the way one feels or sees things, like saying to a girl who is wearing an old and worn-out dress, “That’s such a pretty, new dress you are wearing,” or like saying to a child who hasn’t learned to fight, “Come on, Mr. Tough!”). I propose that they ignored him or used snide (nasty and insulting) remarks when speaking to him or about him in his hearing.
11. Had the brothers had good character, how would they have acted toward Joseph? They would have been kind to him, helpful to him, and peaceable with him. They would have taught him good things, and they would have shared with him. Had they done these things, Jacob would have responded well to them even if only for Joseph’s sake.
III. Dream #1 (verses 5-8)
Joseph dreamed a dream. He told the dream to his brothers. They increased their hatred of him.
Joseph said to them, “Hearken-ye-to this dream, na, that I dreamed.”
“And behold, we are binding sheaves in the midst of the field. And behold, my sheaf arose. And she also took a stand. And behold, your sheaves shall surround her. And they worshipped to my sheaf.”
Joseph’s brothers said to him, “Reigning, shalt thou reign over us?” They also said, “If dominating, shalt thou have dominion via us?”
They used Joseph’s dreams and speeches as reasons to increase their hatred of him.
1. Why did Joseph tell his dream to his brothers? Didn’t Joseph know that his brothers hated him? I think Joseph knew. He was seventeen; he knew contempt and hatred. The problem was this: Joseph loved his brothers even though they hated him. Joseph told them important things—things important to him.
2. Why did they increase to hate him more? Once folks begin to hate someone or a group, they will delight in every excuse to increase their hatred. This makes them feel like their original hatred was justified. Folks always want to be able to justify their hatred to themselves and to their friends.
3. What is hatred? I propose that this word means to desire to see another or an object damaged or killed; or, to refuse to aid or preserve another person when aiding or preserving would be for the person’s benefit.
4. What does na mean? It is a Hebrew word that softens whatever is being said, making it less demanding or harsh.
5. Explain the dream in verse 7: I propose the following. Joseph and his brothers are binding sheaves (stalks upon which a grain, like wheat, grows). Thus, the brothers are all working. Joseph’s sheaf arose; it gained rank and importance. Joseph’s sheaf also took a stand; Joseph’s work became a leader; the work was with food. The sheaves of the brothers shall surround her; their work for food and their food will be part of the audience of the work and food for which Joseph works. The sheaves of the brothers worshipped Joseph’s sheaf; their work and their food will be subject to Joseph’s work and his food.
6. Why did Joseph’s brothers immediately assume that Joseph’s dream meant that Joseph would reign over them? They thought that the sheaves represented Joseph and them. They also thought that worshipping (prostrating: that is, bowing down flat) indicated that Joseph would reign over them.
7. What does “If dominating, shalt thou have dominion via us” mean? The first part, “If dominating,” makes the statement that follows much stronger, as if to say, “Wilt thou indeed be dominating?” To dominate is to have greater power and authority over anyone or any group.
Joseph’s brothers desired to know if Joseph thought that he would have higher authority and greater power over them than they had.
8. What speeches did Joseph give? Joseph told his dreams. The brothers considered Joseph’s telling his dreams as speeches!
9. What does an increase in hatred finally lead a person to do? An increase in hatred can finally lead to murder.
IV. Dream #2 (verses 9-11)
Joseph dreamed again. He scrolled the dream to his brothers. He said, “Behold, I dreamed yet a dream. And behold, the sun and the moon and eleven stars are prostrating (that is, lying flat in a demonstration of humility) to me.” He later scrolled the same dream to his father and to his brothers. His father rebuked into him (told him off in a very ‘in your face’ manner). He said unto him, “What is this dream that thou dreamed? Coming, shall we—I and thy mother and thy brothers—come to prostrate to thee landward?”
His brothers’ response was envy. His father’s response was to guard Joseph’s speech.
1. Who gave Joseph these dreams? These dreams are from Yehovah!
2. In verse 9, he scrolled this dream to his brothers. In verse 10, he scrolled it unto his father and his brothers. Were these two separate events? They were! I propose that the brothers brought Joseph to their father to hear this dream because they were so angry about it-another dream that ‘put everyone down’ in their view.
3. What was Jacob’s initial (first) reaction to this dream, and why? Jacob’s reaction was anger! He not only rebuked Joseph, but he rebuked into him, like ‘in his face’!
Jacob knew what the dream meant—or he thought he knew. Instead of seeing this dream as just a dream, Jacob saw this dream as significant. He also thought that the dream came from Joseph himself, and it angered Jacob!
4. What was Jacob’s next reaction? Jacob’s next reaction was to ask, “What is this dream that thou dreamed?” It was as if Jacob was blaming Joseph for the dream, as if Joseph dreamed it on purpose!
Jacob then began to interpret the dream: “Coming, shall we—I and thy mother and thy brothers—come to prostrate to thee landward?” This was so unreasonable.
5. Would Jacob, Raquel, and the eleven brothers come to prostrate to Joseph? If Jacob meant Raquel by mother, she had died (Genesis 35:19). If Jacob meant Leah, who was now Joseph’s stepmother, she was alive, and this makes more sense. We will have to wait and see what occurs.
6. What does prostrate mean? It means to lay flat, face-down before another, showing submission (recognizing being under the authority and power of another).
7. What does landward mean? This means toward the land, and indicates that a person prostrating will be face down toward the soil.
8. What was the reaction of the brothers? Their reaction was envy. They were jealous of the position Joseph held with his father!
9. What could they have done to change their own reactions to Joseph? If they would have only made up their minds to love their brother and to work with him, Jacob would have gained much affection for them, and they would have felt much better toward their brother, Joseph. Anyone can change his or her reaction toward others. A person who is jealous of another can instead determine to be kind to that person. The feelings will sometimes follow the right behaviour.
10. What was the after-reaction of Jacob to this dream? Jacob’s reaction was to guard the speech.
11. What does he “guarded the speech” mean? This means that he listened very carefully to the speech (the description of the dream), and he determined to keep it in his memory. Guarding in this way is keeping a very accurate record of something in order to remember it.
12. If Jacob was so angry over the dream, why did Jacob choose to guard it instead of choosing to forget it? Jacob knew inside that the dream was significant. That was one reason why it bothered him so much. It didn’t sound like a good thing. It sounded more like Joseph was going to mistreat his family in order to gain rank and power over them.
V. The Assignment (verses 12-14)
Joseph’s brothers walked to pasture their papa’s flock in a location called Shchem in Hebrew (Shechem in your Bibles). Israel asked Joseph a question: “Are not thy brothers pasturing in Shechem? Walk. And I sent thee unto them.” Joseph’s response was, “Behold, I am.”
Israel told Joseph to walk, but he said it in a way that wasn’t demanding. Israel desired to know whether his brothers had peace, and whether the flock had peace. He then desired Joseph to return a speech to him about these things. Israel sent Joseph from the valley of Hebron, the valley of brotherhood.
1. Why did the brothers walk to pasture their father’s flock in Shechem? The grass was good there!
2. Why did Jacob start by asking, “Are not thy brothers pasturing in Shoulder (Shechem)?” If he had done what we might do, and say, “Thy brothers pasturing in Shechem,” that makes it sound like Jacob is informing Joseph of what he didn’t know. Instead, the question shows that Jacob knew that Joseph already knew this! It is a kinder way to speak.
3. Jacob told Joseph, “Walk. And I sent thee unto them.” Why didn’t he say, “Walk, and I will send thee unto them”? “Walk” is a command. The result of obeying the command is that Jacob will have sent Joseph unto his brothers. The Hebrew language puts results of a command or a future statement in the past tense.
4. Why didn’t Joseph go with his brothers in the first place? The text doesn’t tell why. We can only guess if the text doesn’t tell.
5. Why did Joseph answer, “Behold, I am”? He was indicating that his attention was there with his father and his words, and that he was present and available to do what he said. The short expression, “Behold, I am,” has much meaning.
6. What were the three purposes of Jacob’s sending Joseph to his brothers? The Three purposes were:
7. What does “see the peace of thy brothers” mean? This means to see if his brothers have peace and if they are at peace with others. It is like our saying, “to see how they are doing.” Yet, seeing if there is peace is a little different. It includes finding out if they are in trouble (in which case they don’t have peace), if they are fighting among themselves, if they are causing trouble to others, etc.
8. What does “see the peace of the flock” mean? This means to find out how the flock is doing—whether it is grazing well and without enemies nearby, etc. If the flock has good grass, no enemies and no wounded, it will do well, it will grow, it will produce good wool and milk, and it will be well tended.
9. What speech did Jacob desire from Joseph? Jacob wanted to hear a detailed account of the brothers’ actions, on the health of the flock, on where they were, and on what they were planning to do.
10. Where was Jacob located during this time? He was located in Hebron Valley, meaning the Valley of Brotherhood.
11. Exactly how many brothers were there shepherding the sheep at this time? Ten brothers were there. The youngest, Benjamin, is too young to be with them.
VI. Joseph Wanders (verses 14-17)
Joseph arrived at the Shechem area. A man who is not identified in this text found Joseph wandering in the field. The man asked him, saying, “What wilt thou seek?” Joseph said, “I am seeking my brothers. Tell to me, na, where are they pasturing?” This man responded, “They journeyed from here. For I hearkened-to them saying, ‘We shall walk to Dothan.’”
Joseph walked after his brothers.
1. Did Joseph know the way to Shechem? Yes, he knew the way very well. Joseph knew the countryside like most know their own streets.
2. The text states, “And a man found him.” Who is this man? The text doesn’t identify the man. We have found several cases of unidentified persons in Genesis who have very important roles to play. This man is one example.
3. If the man found him, was the man looking for him? The man may have accidentally come across Joseph wandering in the field. I don’t personally think that it was accidental. There is something different about this man.
4. Why was Joseph wandering in the field? Was Joseph lost? Joseph was not lost. He didn’t know where he could find his brothers. They were supposed to be there.
Most fields that we know are flat. A field that includes hills can make it harder to see persons and animals unless one goes up one of the hills. Even then, seeing persons and animals can depend on where one is looking and where the persons and animals are located. (They might all be behind a big rock in the same field.)
Joseph was wandering because he wanted to find signs of his brothers and the flocks.
5. Why did the man ask him, “What wilt thou seek?” The man could tell that Joseph was looking for something. The man knew more than Joseph knew, and could help him.
6. Joseph answered, “I am seeking my brothers. Tell to me, na, where are they pasturing?” Joseph’s question assumes that the man knows. How did Joseph know that the man knew? The man had asked him, “What wilt thou seek?” as if the man might know. I can’t tell how Joseph knew.
When strangers met under peaceful circumstances, they would talk to each other and would tell things to each other. If this man had met Joseph’s brothers, they might have spoken about where they were headed.
7. The man said, “For I hearkened-to them saying, ‘We shall walk to Decree (Dothan).’” Why would they tell this man where they are going? The way the text is worded, I can’t tell whether they discussed their plans with this man, or whether this man overheard them speaking to each other. It is worded more like he overheard them. Yet, he would have to be very close to them to make out the words they were saying.
8. Why did Joseph believe a stranger? While this area was very dangerous in some ways, it was safe in other ways. Strangers who were alone were often both friendly and very helpful. Today, trusting strangers isn’t very smart. Some who trust strangers end up dead. Joseph knew the ways of the area.
VII. The Plot of Evil (verses 17-20)
Joseph found them in Dothan, as the man had said. Joseph’s brothers saw him while he was a distance away. Before he got near to them, they beguiled him in order to slay him.
The brothers said to each other, “Behold, lord of the dreams came to this!” referring to the location. They then said, “And now, walk ye. And we murdered him! And we cast him into one of the pits. And we shall say, ‘A bad animal ate him.’ And we saw what his dreams shall be!”
1. Was Dothan a city in which Joseph found his brothers? Dothan was a location. The text doesn’t indicate any homes or businesses, but instead fields.
2. How could they tell that the one coming was Joseph? His garments were unique. They knew how they appeared from a distance, seeing him approaching them many times.
3. What does beguile mean? It means to deceive, to trick, to fool someone into being a sucker.
4. What did they do to beguile him? The text doesn’t say. Joseph won’t arrive to his brothers until verse 23. So, whatever they did, they did at a distance. I propose that they made their plot, then they called for him to come to them as if they desired to see him.
5. What did they determine to do to Joseph? They determined to murder him by slaying him.
6. What did they mean by calling Joseph “lord of the dreams”? That was their bitter way of making fun of him.
7. What is this in, “lord of the dreams came to this”? It refers to the location—to Dothan.
8. What was their plan for Joseph? Their plan was:
9. What was wrong with this plan? Besides its being murder, if they returned with a report and with no body that has been torn by an animal, or at least without any bones, and if they don’t show real mourning, I don’t think members of the family will believe them.
10. What did they mean by, “And we saw what his dreams shall be”? If he is murdered, none of his dreams can possibly occur. They truly hated what his dreams described.
VIII. Reuben’s Counterplot (verses 21-22)
Reuben hearkened to their plotting. He then rescued him from their hand. Reuben said, “We will not smite a being!”
Reuben said unto them, “Shed no blood. Cast him unto this pit that is in the wilderness. And send ye not a hand into him.” He determined to rescue Joseph from their hand and to return him unto his father.
1. To what did Reuben hearken? He hearkened to the plot of his brothers to murder Joseph. He listened to the details.
2. Was Reuben in on the plot? He was in on the plot, but not to murder Joseph. That would not work well for him. The firstborn son was responsible for the rest of the children in a greater way than the rest of the children were for their brothers and sisters.
3. Verse 21 states that he rescued him from their hand. Had the brothers seized Joseph physically with their hands? No! Joseph had not even arrived. Reuben rescued Joseph from their hand (singular, for they together acted as if they all controlled one hand) by what he said. Their plot to murder Joseph was finished when Reuben stopped it with words. Thus, Reuben rescued Joseph from their hand.
4. Did this act make Reuben a good guy? You will see the answer to this later in this chapter.
5. Why did the brothers listen to Reuben? Reuben was one of them. He was no better than they were, but he was older and was a leader. If he said that they wouldn’t smite a being, he knew they wouldn’t—not yet.
6. What was Reuben’s idea? His idea was to cast him unto a pit that they found. It was deep enough and large enough that Joseph could not escape. Reuben then would rescue Joseph (again) from their hand and would return him unto his father.
7. Doesn’t this act make Reuben a good guy? It sounds like he is a good guy; wait and see what he does next.
IX. The Stripping (verses 23-25)
Just as Joseph came unto his brothers, they stripped him–the sheer cotton garment that he wore. They then took him and threw him toward a pit. The pit was empty and without water. They then sat down to eat bread.
1. Why did they strip Joseph of his garment first? That garment represented everything they hated about Joseph. It was the love and attention of their father toward him—toward Joseph. I propose that, as far as they were concerned, he had no right to that garment.
2. What was Joseph doing while they were stripping him, taking him and casting him? This text doesn’t say, but another does:
Genesis 42:21 And they said a man unto his brother, “But we are guilty-[ones] concerning our brother—that we saw the tribulation of his being during his beseeching unto us, and we did not hearken. Therefore this tribulation came unto us!”
Joseph besought his brothers (he almost begged his brothers to not do what they were doing). They refused to hearken to him, they hated him so much.
3. How deep was this pit? It was deep enough and big enough that Joseph would not have been able to get out of it without being lifted out. It may have been where a well had formerly been, but now it was a dry pit.
4. What was important about the pit being dry? Joseph might have drowned had there been water in the pit. Since it was dry, Joseph suffered from a lack of water, now that his clothes were removed.
5. Was Joseph completely naked? He may have had a loin cloth, serving a similar function of underpants, but the text doesn’t tell us.
6. How far did they go away from the pit before they sat to eat bread? The events about to be described will answer this question.
7. What did their sitting to eat bread show? This showed that they had no problem with what they had done. It didn’t even harm their appetites.
X. The Profitable Opportunity (verses 25-27)
The brothers lifted their eyes. And they saw—a path of Ishmaelites came from Gilead. Their camels carried grated spices, balm and myrrh. The camels walked, bringing these items down toward Egypt.
Judah said unto his brothers, “What is the profit when we will slay our brother and will conceal his blood? Walk ye! And we sold him to the Ishmaelites! And our hand shall not be into him. For he is our brother—our flesh!” His brothers hearkened.
1. At what were they looking before they lifted up their eyes? They were looking at their circle of brothers, their food, and the countryside just beyond where they were. They weren’t looking far away for anything.
2. How far away was the path of the Ishmaelites, and what is a path? A path in this case is what we would call a camel train—a number of persons with camels walking them or riding them through the dry areas going from one city to another. It is a path because they follow each other.
The path was a good distance away. Had it been close, they would have heard the men and animals.
3. Why does the Bible tell what they were carrying? This shows that they were merchants loaded with merchandise, heading for Egypt.
4. What is balm? According to Easton’s Revised Bible Dictionary, the word balm is “contracted from Bal’sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark. The Hebrew word denotes [a very valuable] gum of a tree growing in Gilead… It was celebrated for its medicinal qualities.”
5. What are grated spices? They are spices that have been finely ground to a powder so that they can be used in cooking, perfumes and other things.
6. What is myrrh? It is the resin of a tree (the liquid sap of a tree that dries into a gummy, firm substance) that gives off a fragrance when it is put on hot coals or any fiery hot surface. Its smell is not bad—pretty gentle; yet it can hide the smells of a dead body.
You can purchase myrrh in your area. If you do, have an adult place some on an iron skillet on a stove, a heat it until it boils and smokes. You can see that it is not a bad smell, and was expensive and in demand in Joseph’s day (and in Yeshua’s day, and even today). It won’t be all that expensive today.
7. What was Judah’s better idea about what to do with Joseph? Judah saw no profit in slaying their brother and concealing his blood. Selling him, on the other hand, would bring some profit. Judah also said that their hand would not be “into him”—into Joseph if they did this.
8. What does “our hand shall not be into him” mean? It describes something like slugging or stabbing a person in its picture. If their hand is into their brother, they are harming or killing him.
9. Why did Judah bring up, “he is our brother—our flesh”? Was Judah softening toward Joseph? No, he wasn’t! He was speaking as if he cared for his own brother, his own flesh, when he really didn’t care! This is a form of sarcasm (saying something when obviously meaning the opposite, like, “you are so kind,” when that person being called kind just did something mean). Judah was acting like a politician.
10. Who else in the Bible was willing to sell someone else who was a brother in order to make money? Judas Iscariot (Judah, a man of cities) did the same thing.
11. Who were the Ishmaelites? They were descendants from Avraham, and thus were cousins of Joseph and his brothers.
XI. Joseph is Taken (verse 28)
Now, merchants from Midian crossed the range. And they drew and caused Joseph to ascend from the pit. And they sold Joseph to the Ishmaelites by way of twenty worth of silver. The Ishmaelites brought Joseph toward Egypt.
1. Who were these Midianites? They were from Avraham by another wife: Keturah. One son was named Midian.
2. How did the Midianites know that Joseph was in the pit? They heard him as he called to his brothers.
3. Did they then let Joseph go? No! They took him as a slave!
4. Didn’t they know who Joseph was—that he was a son of Avraham, like they were? They knew. Joseph would have told them. They didn’t care. They had no love for the children of Avraham through Sarah. Sarah’s children obtained the inheritance, not Keturah’s children. They didn’t see Joseph as one of their brethren.
5. What did they do with Joseph? They sold him to the Ishmaelites, the very ones to whom Joseph’s brothers had decided to sell him!
6. Did the Ishmaelites know who Joseph was? They knew. Joseph would have told them. They didn’t care. They had no love for the children of Isaac. This was a good way to make some money.
7. Was twenty of silver a lot of money? It wasn’t a huge amount; it was a very good profit.
8. Were they kidnapping Joseph? Yes, they were. Yehovah will later rule that as a death-penalty offense.
9. Why didn’t they return Joseph to Jacob, and get some funds from Jacob for the service? They wanted a quick return on their purchase, and didn’t desire to go out of the way.
XII. The Shock (verses 29-30)
Reuben now returned to the pit. And behold, no Joseph is in the pit! Reuben tore his clothes. He then returned unto his brothers. And he said, “The child is not! And I—where shall I go?”
1. Why was Reuben going to the pit? I see two possibilities:
I cannot tell which he was about to do except by what he did or didn’t do next.
2. Why was Reuben so upset? Wasn’t this a good solution to the problem of Joseph? Reuben now knew that he would be held responsible for Joseph’s disappearance. Reuben wasn’t upset because of his brother’s being gone as much as he was about how he, Reuben, would be viewed. That is why he asked, “Where shall I go?”
XIII. The Quick Fix (verses 31-32)
They took Joseph’s cotton garment. They slaughtered a kid of the goats. They immersed the cotton garment in the blood. They then sent the sheer, full cotton garment coverings, and they brought them unto their father.
1. Who took Joseph’s garment and immersed it in the blood of a slaughtered goat? The other nine brothers (remember that Benjamin isn’t involved). I don’t think that Reuben knew what to do; I am thinking that the others did it for him.
2. The text states, “They sent the cotton garment…” By what means did they send it? I don’t see any indication that anyone else was there. If they packaged it and put it on one of the animals, that would be sending it.
3. Why did they bring the garment to their father? They wanted to give him proof that Joseph was dead.
XIV. The Cold and Hot Response (verses 32-34)
The brothers said to their papa, “We found this. Recognize, na. Is he the cotton-garment of thy son? If not?” Jacob recognized the garment, of course. Jacob then said, “Cotton-garment of my son. A bad animal ate him. He tore. He tore He-Will-Gather (Joseph).”
1. They said, “We found this.” Were they lying? Yes, they were.
2. What did they mean by, “Recognize na”? They were gently asking him to look at the garment and see if it is the one that belonged to Joseph.
3. Why did they say “If not” at the end? They asked him, is this the garment, or isn’t it? The expression, “If not,” is like saying, “Isn’t it?”
4. How did Jacob respond? Jacob was grief-struck. He responded with great grief.
5. How did they expect Jacob to respond? They didn’t expect him to react that strongly, since they hated Joseph. They thought that their own feelings were not that far from their father’s feelings. They knew that Joseph was still alive, so that the idea of grief wasn’t part of their thinking. Jacob truly went into grief and shock. I am convinced that they were not ready for his reaction.
6. Why didn’t they tell him that he was still alive when he reacted that way? They felt they couldn’t go back, now. They would just wait for this to be over.
7. Why did Jacob assume that a bad animal ate him? Jacob could not imagine any other explanation.
XV. No Consolation (verses 34-35)
Jacob covered himself with sackcloth. He mourned concerning his son a large number of days. All his sons and daughters arose to console him, and he refused to be consoled. He said, “For I will descend unto my son mourning Sheolward!” Joseph’s father wept for him.
1. What does “he put sackcloth into his loins” mean? This means that he wrapped sackcloth—gunnysack material—around his waste and legs.
Doing this indicated mourning. Gunnysack material is very scratchy and uncomfortable, and it shows complete poverty. A person who went into mourning in that culture would put this on, rather than soft, expensive materials, as a reminder of man and what he really is. This also told others that he was in mourning.
2. How many days are multiplied days? This would be more than the normal days of mourning—between 40 and 70 days, so it would go on for probably half a year or more.
3. How many sons and how many daughters did he have? He had twelve sons, if we include Joseph. Benjamin was very young to be doing any consoling. Thus, ten sons tried to console him.
The text doesn’t tell how many daughters he had. The expression, “all his daughters,” gives me the impression that he had more than three, but I don’t know.
4. Why did Jacob refuse to be consoled? Jacob could tell that something wasn’t right with his other sons and daughters (except Benjamin), though he couldn’t put his finger on it. Jacob had done the mourning, and I propose that Joseph’s brothers couldn’t take Joseph’s death very seriously (since they knew he wasn’t dead). I propose that Jacob was very angry with the ten sons, but couldn’t put his finger on why. A refusal to be consoled is sometimes caused by the recognition that something, some injustice, wasn’t right.
5. What did Jacob mean by “I will descend unto my son mourning Sheolward”? All who died at that time went to Sheol, a divided chamber in the very center of planet earth. The chamber was divided by a great gulf, an area of space where no one could go. On one side of Sheol was Paradise, and those on that side were very comfortable. They had the Salvation of God. On the other side of Sheol was an area that was torments, where there was no water, and there was a flame that tormented everyone there while they thirsted night and day.
Jacob knew that he would go down to Sheol when he died, and would mourn all the way down there until he came to his son. Even then, he would mourn, since his son had been killed.
6. Verse 35 ends with, “And his father wept for him.” Was this at the beginning of the time of mourning, or was it many days later? This included many days later. The man kept mourning for his son.
7. What does the fact that they didn’t finally tell their father that Joseph was alive show? This shows how much they really hated Jacob, not Joseph. They saw the torment of Jacob, but they said nothing to lessen his mourning. That was hatred toward him.
XVI. Joseph’s New Home (verse 36)
The Midianites sold Joseph unto Egypt to a man named Potiphar. He was one of Pharaoh’s eunuchs, and he was prince of Pharaoh’s executioners.
1. What is a eunuch? It is a male, a boy or a man, whose testicles have been either disintegrated or removed so that he will have absolutely no sexual desire. While this will cause his voice to become higher in pitch, he can be a very strong man.
Kings who had many wives desired to have eunuchs take care of the women. Eunuchs would not be drawn to the women, and they would not be easily tempted by women or by other sexual things.
Kings also used eunuchs in other places of justice so that a beautiful woman could not turn them by making sexual advances.
2. What is a prince of the executioners? This is like a captain over those who execute (put to death) criminals. Potiphar was a very high-ranking man under the Pharaoh (a term used for a king in Egypt).
3. What was the advantage of a prince of the executioners being a eunuch? The advantage was that he could not be easily swayed against doing his duty by a beautiful woman.
4. Did Joseph’s brothers make any money from the sale of Joseph? No! They never made any money.
Why are the birthings of Esau mentioned in the Bible when Yehovah hated Esau and saw him as so evil?
What is significant about Esau taking his women from the daughters of Canaan? Why did Esau leave Canaan?
Why does the biblical text state, “Esau: he is Edom”?
Continue reading “Genesis 36 – Esau Questions and Proposed Answers Supplied”
Background and Printed Text: Genesis 36
1And these are the birthings of Hairy [Esau]; he is Red [Edom].
2Hairy [Esau] took his women from the daughters of Merchant [Canaan]:
Her-Witness [Adah] daughter of Strength [Elon] the Hottie [Hittite],
and
My-Tent-Is-A-High-Place [Aholibamah] daughter of He-Answered/Humbled [Anah], daughter of Dye [Zibeon] the Life [Hivite]
3and
Spice [Basmat] daughter of Mighty-[One]-Shall-Hearken [Ishmael] sister of Fruitfulnesses [Nevayot].
4And Her-Witness [Adah] childed My-Mighty-[One]-Is-Fine-Gold [Eliphaz] to Hairy [Esau].
And Spice [Basmat] childed They-Shepherded-Mighty-[One] [Reuel].
5And My-Tent-Is-A-High-Place [Aholibamah] childed He-Will-Cause-To-Be-Made [Yeush]
and
He-Will-Hide [Yaalam]
and
Bald [Korakh].
These are the sons of Hairy [Esau] who were childed to him in the land of Merchant [Canaan].
6And Hairy [Esau] took his women and his sons and his daughters and all the beings of his house and his cattle and all his beasts and all his acquisition that he possessed in the land of Merchant [Canaan]. And he walked unto a land from the faces of He-Will-Heel [Jacob] his brother. 7For their possession was multiplied from dwelling together. And the land of their sojourning will not be able to carry them from the faces of their acquisitions.
8And Hairy [Esau] dwelt in Goat-Kid Mountain [Mount Seir]. Hairy [Esau]: he is Red [Edom].
9And these are the birthings of Hairy [Esau] father of Red [Edom] in Goat-Kid Mountain [Mount Seir].
10These are the names of the sons of Hairy [Esau]:
My-Mighty-[One]-Is-Fine-Gold [Eliphaz] son of Her-Witness [Adah], woman of Hairy [Esau];
They-Shepherded-Mighty-[One] [Reuel] son of Spice [Basmat], woman of Hairy [Esau].
11And the sons of My-Mighty-[One]-Is-Fine-Gold [Eliphaz] were
South [Teman],
He-Says [Omar],
Oversight [Zepho]
and
Their-Bellow [‘Moo’ – Gatam]
and
He-Acquired/He-Sprinkled [Kenaz].
12And Thou-Wilt-Restrain [Timna] was a concubine to My-Mighty-[One]-Is-Fine-Gold [Eliphaz] son of Hairy [Esau]. And she childed
Lick-Lap-People [Amalek] to My-Mighty-[One]-Is-Fine-Gold [Eliphaz].
These are sons of Her-Witness [Adah] Hairy’s [Esau’s] woman.
13And these are the sons of They-Shepherded-Mighty-[One] [Reuel]:
He-Penetrated [Nahat]
and
Sunrise [Zerah],
Over-There [Shammah]
and
From-This [Mezzah].
These were sons of Spice [Basmat] Hairy’s [Esau’s] woman.
14And these were sons of My-Tent-Is-A-High-Place [Aholibamah] daughter of He-Answered/Humbled [Anah] daughter of Dye [Zibeon], Hairy’s [Esau’s] woman. And she childed
He-Will-Cause-To-Be-Made [Yeush]
and
He-Will-Hide [Yaalam]
and
Bald [Korakh]
to Hairy [Esau].
15These are Aloofs [Thousands], sons of Hairy [Esau]. The sons of My-Mighty-[One]-Is-Fine-Gold [Eliphaz] firstborn of Hairy [Esau]:
Aloof South [Teman],
Aloof He-Said [Omar],
Aloof Oversight [Zepho],
Aloof He-Acquired/He-Sprinkled [Kenaz],
16Aloof Bald [Korakh],
Aloof Their-Bellow [‘Moo’ – Gatam],
and
Aloof Lick-Lap-People [Amalek]—
these are the Aloofs of My-Mighty-[One]-Is-Fine-Gold [Eliphaz] who came into the land of Red [Edom]. These are sons of Her-Witness [Adah].
17And these are the sons of They-Shepherded-Mighty-[One] [Reuel] Hairy’s [Esau’s] son:
Aloof He-Penetrated [Nahat],
Aloof Sunrise [Zerakh],
Aloof Over-There [Shammah],
Aloof From-This [Mizzah].
These are the Thousands [Aloofs] of They-Shepherded-Mighty-[One] [Reuel] in the land of Red [Edom]. These are sons of Spice [Basmat], Hairy’s [Esau’s] woman.
18And these are sons of My-Tent-Is-A-High-Place [Aholibamah] Hairy’s [Esau’s] woman:
Aloof He-Will-Cause-To-Be-Made [Yeush],
Aloof He-Will-Hide [Yaalam],
Aloof Bald [Korakh].
These are Thousands [Aloofs] of My-Tent-Is-A-High-Place [Aholibamah] daughter of He-Answered/Humbled [Anah], Hairy’s [Esau’s] woman. 19These are the sons of Hairy [Esau]. And these are their Aloofs. He is Red [Edom].
20These are sons of Goat-Kid [Seir] the cave-dweller [Horite], inhabitants of the land:
Envelop [Lotan]
and
Shower [Shobal]
and
Dye [Zibeon]
and
He-Answered/Humbled [Anah]
21and
Fattened [Dishon]
and
He-Helped [Ezer]
and
Their {fem.}-Threshing [Dishan].
These are the Aloofs of the cave-dweller [Horite], the children of Goat-Kid [Seir] in the land of Red [Edom].
22And the children of Envelop [Lotan] were
My-Cave-dweller [Hori]
and
He-Caused-Discomfiture [Hemam].
And Envelop’s [Lotan’s] sister was Thou-Wilt-Restrain [Timna].
23And these are the children of Shower [Shobal]:
Ascension [Alvan]
and
He-Makes-Descend [Manahat]
and
Heap-Of-Confusion [Eval],
and
Their-Lust [Onan].
24And these are the children of Dye [Zibeon]:
Where-Is-Yah [Ayah]
and
He-Answered/Humbled [Anah];
he is the He-Answered/Humbled [Anah] who found the seas in the desert during his pasturing the asses to Dye [Zibeon] his father.
25And these are the children of He-Answered/Humbled [Anah]:
Fattened [Dishon]
and
My-Tent-Is-A-High-Place [Aholibamah] daughter of He-Answered/Humbled [Anah].
26And these are the children of Fattened [Dishon]:
Their {fem.}-Desire [Hemdan]
and
Fire-Is-In-Them {fem.} [Eshban]
and
Their {fem.}-Remainder [Eetran]
and
Their {fem.}-He-Lamb [Kheran].
27These are the children of He-Helped [Ezer]:
Their {fem.}-Growing-Old [Bilhan]
and
Their {fem.}-Trembling [Zaavan]
and
Their-Reeling [Akan].
28These are children of Their {fem.}-Threshing [Dishan]:
Wooded [Uz]
and
I-Will-Ululate [Aran].
29These are Thousands [Aloofs] of the Cave-dwellers [Horites]:
Aloof Envelop [Lotan],
Aloof Shower [Shobal],
Aloof Dye [Zibeon],
Aloof He-Answered/Humbled [Anah],
30Aloof Fattened [Dishon],
Aloof He-Helped [Ezer],
Aloof Their {fem.}-Threshing [Dishan].
These are Thousands [Aloofs] of the My-Cave-dweller [Hori] to their Thousands [Aloofs] in the land of Goat-Kid [Seir].
31And these are the kings who reigned in the land of Red [Edom] before a king reigned to the children of Israel. 32And He-Swallowed [Bela] the son of Burned [Beor] reigned in Red [Edom]. And the name of his city is Adjudication-To-Come [Dinhabah].
33And He-Swallowed [Bela] died. And Yehovah-Shall-Hollow-Out [Yovav] the son of Sunrise [Zerakh] from In-Her-Tribulation [Bozrah] reigned under him.
34And Yehovah-Shall-Hollow-Out [Yovav] died. And Their-Haste [Husham] from the land of My-South [Temani] reigned under him.
35And Their-Haste [Husham] died. And The-Lover [Hadad], son of He-Isolated [Bedad], the smiter of Contention [Midian] in the field of From-Papa [Moab] reigned under him. And the name of his city is Iniquity [Avit].
36And The-Lover [Hadad] died. And Garment [Samlah] from Her-Vinedresser [Masrekah] reigned under him.
37And Garment [Samlah] died. And Asked [Shaul] from Boulevards-of-The-River [Rehobot HaNahar] reigned under him.
38And Asked [Shaul] died. And Lord-Favour [Baalhanan] son of Mouse [Achbor] reigned under him.
39And Lord-Favour [Baalhanan] the son of Mouse [Achbor] died. And Majesty [Hadar] reigned under him. And the name of his city is Groan [Pau]. And his woman’s name is What-Will-Mighty-[One]-Well-Do [Mehetavel] daughter of He-Is-Driving-Away [Matred] daughter of Waters-Of-Gold [Mezahav].
40And these are the names of Thousands [Aloofs] of Hairy [Esau] to their families to their places via their names:
Aloof Thou-Wilt-Restrain [Timna],
Aloof They-Ascended-Her [Alvah],
Aloof He-Will-Give [Yetet],
41Aloof My-Tent-Is-A-High-Place [Aholibamah],
Aloof These [Elah],
Aloof Turning [Pinon],
42Aloof He-Acquired/He-Sprinkled [Kenaz],
Aloof South [Teman],
Aloof Enfortress [Mivtzar],
43Aloof My-Teller-Is-Mighty-[One] [Magdiel],
Aloof Their-City [Iram].
These are Aloofs of Red [Edom] to their settlements in the land of their possession. He is Hairy [Esau], father of Red [Edom].
I. Esau and His Wives (verses 1-3)
Yehovah recorded Esau’s wives and sons, giving the births of each. These texts confirmed that Esau is Edom.
Esau’s women (wives) came from the daughters of Canaan. One was named Adah, another was Aholibamah, and the third was Basmat.
Adah’s papa was Elon, a Hittite.
Aholibamah’s mama was Anah, and Anah was the daughter of Zibeon, a Hivite.
Basmat’s papa was Ishmael, and Basmat’s sister was Navayot.
1. Why are the birthings of Esau mentioned in the Bible when Yehovah hated Esau and saw him as so evil?
2. Why must the reader know that Esau is Edom?
3. What is significant about Esau taking his women from the daughters of Canaan?
4. What is a Hittite?
5. Is Anah a male or a female in verse 2?
6. Why is Basmat’s sister Nevayot mentioned?
II. Esau’s Women Bear Children in Canaan (verses 4-5)
Adah’s first son was Eliphaz.
Basmat’s first son was Reuel.
Aholibamah’s first son was Yeush. She also childed Yaalam and Korakh. These births were in the land of Canaan.
1. What kind of a name is “My Mighty One is Fine Gold”?
2. What does “They shepherded Mighty One” tell?
3. What kind of a name is “My Tent is a High Place”?
4. Why name a child Bald?
III. The Move, the Meeting and the Move (verses 6-8)
Esau took his women, sons and daughters, all the beings of his house, his cattle and all his animals, and everything that he had acquired in Canaan; it was time to move. He met with Jacob, and then he continued on away from Jacob. Their possession greatly increased from their dwelling together. The land could not carry them both because of all they acquired.
Esau dwelt in Mount Seir. The text again confirmed that Esau is Edom.
1. Why did Esau leave Canaan?
2. Did Esau spend any time with Jacob after leaving the area of Canaan where he had been for a long time?
3. What does “he walked unto a land from the faces of Jacob his brother” mean?
4. What does “the land of their sojourning will not be able to carry them from the faces of their acquisitions” mean?
5. Why would a mountain be called Goat Kid Mountain?
6. Why did Esau dwell on this particular mountain?
7. Why did the text again state, “Esau: he is Edom”?
IV. Esau’s Birthings in Mount Seir through Adah (verses 9-12)
The text then listed the birthings of Esau’s children starting with those that took place in Canaan and continuing with those that took place in Mount Seir.
Adah bore Eliphaz.
Basmat bore Reuel.
Eliphaz also had sons:
Eliphaz had a concubine named Timna. She bore Amalek.
All these births are attributed to Adah.
Questions
1. Why did Yehovah again mention the names of sons of Esau, as if they hadn’t already been mentioned above?
2. How would you liked to be named, Gatam?
3. What is a concubine?
4. What does Lick-Lap-People mean?
V. Esau’s Birthings in Mount Seir through Basmat (verse 13)
Reuel had the following sons:
These births are attributed to Basmat.
1. Who was Reuel’s wife?
2. How could these be sons of Basmat if Reuel was the son of Basmat?
VI. Esau’s Birthings in Mount Seir through Aholibamah (verse 14)
Aholibamah was the daughter of Anah, and Anah was the daughter of Zibeon. She childed the following sons:
1. Several times when Aholibamah is mentioned, she is called the “daughter of Anah, daughter of Zibeon, Esau’s woman.” Why doesn’t the text mention only Aholibamah’s father? Why are several persons mentioned to identify Aholibamah?
VII. The Aloofs from Esau and Adah (verses 15-16)
An aloof is a ruler over a thousand or more persons. Eliphaz, the firstborn of Esau, had a number of sons who became aloofs:
They are sons of Adah (who bore Eliphaz).
1. What is an aloof?
2. Whose children are these aloofs?
VIII. The Aloofs from Esau and Basmat (verse 17)
Reuel also produced some aloofs:
1. Whose children were these?
IX. The Aloofs from Esau and Aholibamah (verses 18-19)
Aholibamah also produced leaders:
The text again tells that Aholibamah was the daughter of Anah. It also repeats that these are Esau’s sons, and Esau’s sons’ aloofs. Esau is again identified as Edom.
1. How did so many grandsons of Esau become aloofs?
X. The Sons of Seir (verses 20-21)
Another important man in the area was Seir from a race known as cave dwellers (Horites). Seir had some sons:
They were also the aloofs from the cave dweller race, children of Seir in Edom’s (Esau’s) land.
1. What is a caveman?
2. Why would anyone want to live in a cave?
3. Why would Fattened (Dishon) be a good name for a child?
XI. Lotan’s Relatives (verse 22)
Lotan had some sons:
Lotan also had a sister: Timna.
1. Why does the text give Lotan’s sister’s name?
XII. Shobal’s Relatives (verse 23)
Shobal had sons:
1. Look at the names. Do you see anything strange?
2. What is lust?
XIII. Zibeon’s Relatives (verse 24)
Zibeon had two sons:
This Anah found the seas in the desert while pasturing asses to Zibeon his father!
1. What kind of a name is “Where is Yah”?
2. The text states that Anah was the man “who found the seas in the desert during his pasturing the asses to Zibeon his father.” What does this mean?
XIV. Anah’s Relatives (verse 25)
Anah had one son and one daughter named here:
1. Are two persons, one male and one female, named Anah in this chapter?
XV. Dishon’s Relatives (verse 26)
Dishon had the following sons:
1. Why would someone name a child “Fire is in them”?
XVI. Ezer’s Relatives (verse 27)
Ezer’s sons were:
1. What does reeling mean?
XVII. Dishan’s Relatives (verse 28)
Dishan had two sons:
1. What does ululate mean?
XVIII. The Aloofs of the Horites (verses 29-30)
The Horites, cave dwellers, had aloofs:
Thus, the Horites also had aloofs in Seir.
1. Why did Yehovah record the aloofs among the Horites?
XIX. The First Kings in Edom (verses 31-39)
Edom had kings before the Israelis did.
1. What is the difference between an aloof and a king?
2. Why did kings begin sooner with Esau than with Israel?
3. Why should the Bible record the names of kings and their principle cities?
4. Look at the proposed meanings of the names in verse 33. What do these proposed names tell?
5. What did Hadad do, and where did he do it, according to verse 35?
6. What does naming a city Avit show?
7. What are “Boulevards of the River”?
8. What does “He is driving away” mean in this text?
9. Why are three women mentioned in verse 40?
XX. More of Esau’s Aloofs (verses 40-43)
Esau had more aloofs identified by names with their families and their places:
These Edomite aloofs were over settlements in the land of their possession.
Esau is the father of Edom.
1. Who are these aloofs?
2. The last verse states, “Esau, father of Edom.” The text previously stated that Esau was Edom. Explain this.
3. Go through this chapter, and string together the names that are in this chapter. What types of statements and what information appear?
If you desire an explanation of any part of this rendering, please use the contact information found on the website (james@sschotsprings.com). I will look forward to your questions and comments.
1. To David. Do not heat via bad-causers. Do not envy via doers of evil.
2. For they will be quickly fronted as grass. And they will wilt/be-foolish as greenness of an herb.
3. Trust via Yehovah and do good. Abide a land and feed faith.
4. And delight thyself upon Yehovah. And He gave requests of thy heart to thee.
5. Roll thy way upon Yehovah. And trust upon Him. And He will do!
6. And He will make-exit thy Righteous-[One] as light and thy justice as noon!
7. Be-silent to Yehovah. And whirl-thyself to Him. Be-thou not fury-hot via a prosperity-causer of his way, via a man doing plots.
8. Refrain from a nose and forsake heat. Be-thou not fury-hot except to the bad.
9. For bad-causers shall be cut. And hopers of Yehovah—they, they shall inherit land!
10. And yet a little, and there isn’t a culpable-[one]. And thou wilt make-thyself-understand concerning his place. And he isn’t!
11. And humble-[ones] shall inherit land. And they shall-delight themselves concerning multiplicity of peace!
12. A culpable-[one] plotted to a righteous-[one]. And he will gnash his teeth upon him.
13. My Lords will laugh to him. For He saw that His day will come!
14. Culpable-[ones] opened a sword. And they directed their bow to fell a humble-[one] and a poverty-stricken-[one], to slaughter straight-[ones]-of Way.
15. Their sword shall come into their heart! And their bows shall break!
16. A little is good to a righteous-[one] from [more-than] the crowd of many culpable-[ones].
17. For arms of culpable-[ones] shall break. And Yehovah supports righteous-[ones].
18. Yehovah knows days of their perfection. And their inheritance shall be to Hider.
19. They shall not be shamed in a bad time. And they shall be satisfied in days of famine.
20. For culpable-[ones] shall perish. And enemies of Yehovah finished as preciousness of lambs. They finished in smoke!
21. A culpable-[one] joins. And he will not make-peace! And a righteous-[one] is favourable, and gives.
22. For his blessers will inherit land. And his light-esteemers will be cut!
23. Steps of a valiant-[one] were established from Yehovah. And his way will-be-desired.
24. For he will fall; he will not be hurled. For Yehovah upholds his hand.
25. I was a youth. I also aged. And I didn’t see a righteous-[one] forsaken and his seed requesting bread.
26. He favours all the day. And he joins. And his seed is to a blessing!
27. Depart from bad. And do good. And abide to Hider!
28. For Yehovah loved justice. And He will not forsake His Graced-[ones] to Hider. They shall be guarded. And the seed of culpable-[ones] shall be cut!
29. Righteous-[ones] shall inherit land. And they abode to onward upon her!
30. Mouth of a righteous-[one] will meditate Wisdom. And his tongue will speak justice.
31. Teaching of his Gods is in his heart. Thou will not slide his advances!
32. A culpable-[one] ‘surveils’ to a righteous-[one] and requests to kill him.
33. Yehovah will not forsake him into his hand. And He will not ‘culpabilize’ him in his being judged.
34. Hope unto Yehovah! And guard His Way. And He exalted thee to inherit land. Thou shalt see in causing-cutting of culpable-[ones].
35. I saw a culpable-[one] a terrorist, and stripping himself as a green native.
36. And he crossed-over. And behold, he isn’t. And I requested him. And he wasn’t found!
37. Guard-[thou] perfection. And see straightness. For an afterward is to a man of peace!
38. And transgressors shall be exterminated unified! Afterward of culpable-[ones] was cut!
39. And aid of righteous-[ones] is from Yehovah, their Strengthener in time of Tribulation!
40. And Yehovah helped them. And He ‘escaped’ them. He will ‘escape’ them from culpable-[ones]. And He ‘Salvationed’ them because they refuged in Him!
1. To the overcomer1 unto the executors.2 A ballad3 to David.4
2. Ear5 my sayings, Yehovah. Understand my meditation.6
3. Prick-up7 to the voice of my plea-for-help, my King and my Gods! 8 For I will pray9 unto Thee.
4. Yehovah, morning,10 Thou shalt hearken-to my voice. Morning,10 I will order11 to Thee, and I have closely-watched! 12, 13
5. For Thou art not a Mighty-One14 delighting-in culpability.15 Bad16 will not sojourn Thee.17
6. Boasters shall not take a stand straight-in-front-of18 Thine eyes. Thou hated all workers of willful-lust! 19
7. Thou shalt damn20 speakers of a lie.21 Yehovah will abominate22 a man of bloods23 and deceit!
8. And I, I will come, Thy House,24 in the multiplicity of Thy Grace! 25 I will worship26 unto the Temple of Thy Holy-[One]27 in Thy fear!28
9. Yehovah, favour me via Thy righteousness for-the-sake-of29 my overlords.30 Straighten Thy Way to my faces.31
10. For there is no establishment32 in his mouth. Their approach is ruins.33 Their throat is an open sepulchre.34 Their tongue shall divide.35
11. Incriminate36 them, Elohim! 37 They shall fall from their counsels! Thrust-them-out via multiplicity of their transgressions! 38 For they were bitter39 into40 Thee!
12. And all refugees in Thee have rejoiced to Hider! He will ululate! And Thou blanketed upon them! And He exulted! Lovers of Thy Name are in Thee!
13. For Thou, Thou shalt bless a righteous-[one], Yehovah! Thou shalt crown him desirability41 as a piercing-shield.42
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NOTE: Some footnote topics cover numerous texts. They have been recorded, and will be copied into documents discussing those topics. If you see footnote repetition from one text to another, this will explain why.
Regarding the accuracy of these conclusions: Were I gifted by the Spirit of Yehovah to do this work, it would be infallible, as was the case for all ministerially gifted persons in the Bible. No true prophet of God ever erred while prophesying. No true teacher of God ever taught any erroneous teaching. The standards of God have not changed, and the Spirit of God hasn’t weakened over the centuries. Since I am not gifted, my conclusions contain numerous errors, and must be considered and challenged if you (the reader) will not be deceived. I know some answers are correct, but I will have to change some answers as I learn more and as folks like you show me that my proposed answers need changing. If you don’t like this factor of uncertainty, ask Yehovah to give me a ministerial gift along these lines in His Word so that I can give infallible responses. If He does so, you will then be responsible to believe whatever He communicates through me. In the meantime, don’t be a sucker.
Regarding Hebrew words: If you see what appears to be computer nonsense when a Hebrew word is being discussed, your computer does not have the font to view it. If you desire to see the same article with the Hebrew word being visible and correct, let me know; I will send you a PDF form of the same document. (You will need an Adobe Acrobat reader to see it, which is freely available from the Adobe web site.) I have tried to remove all Hebrew words from the document I placed on the web to minimize this confusion.
1 The root of overcomer according to Gesenius’ lexicon means to excel, be bright, be preeminent, be perpetual, be overseer, be enduring; to act as overseer or superintendent or director or chief. The noun form has the following acceptations (according to Gesenius): eminence, perpetuity, strength, victory, enduring, everlastingness; endurance in time, perpetual, continual, unto the end. Biblical usage, however, directed me toward overcomer, one who is victorious and who endures. This has connected with numerous other texts throughout the Bible.
2 These executors are female. They will make sure inheritances are properly divided. How did I derive this definition for this Hebrew word? Lexicographers thought this word referred to a musical instrument. I did not agree. I noticed that this word appeared related to another word meaning inheritance. The verb root of this word means to inherit. One form (the Hebrew form called hiphil) is causative, meaning that this verb form causes to occur whatever the verb means. It often obtains the yod in the position of the word we are considering. If the verb means to inherit, the causative means to cause to inherit. One who causes others to inherit is an executor. Since this noun is feminine, plural, I rendered it the way I did.
3 A ballad is a story in song that tells of a person’s acts. While ballads can be mythical, Biblical ballads are never mythical, giving infallible information in their stories. Biblical ballads are nearly always future events, recorded as if they have already occurred.
4 David literally means beloved, but comes from a root supposedly meaning to boil. It is more like a lover, showing intense passion (not necessarily bad if the relationship is appropriate).
5 Ear is a coined word (a word I made up). While the ear of a human or animal is a noun, this is a verb in the Hebrew. Any noun in Hebrew can be made into a verb, and vice versa! This is intentional and part of Yehovah’s design of the language. To ear is to cause one’s own ear(s) to pick up what is being communicated, and it is also cause one’s own internal ear (of the mind) to pick up the message being communicated.
6 A meditation is a deep, relaxed thought. It is sometimes pictured by rumination in ruminants (like sheep and cattle) that chew, swallow, then bring up what they swallow into another stomach area to again ingest more. One who Biblically meditates on the Word of God thinks carefully about it literally, desiring to understand its implications and connections.
7 This is a ‘childism’ in the Bible, an expression that a child would understand better than many adults. When some animals hear a faint or unusual noise that might be significant, they make their ears stand up and/or focus on the sound. This is pricking-up.
8 Elohim means gods. When Elohim refers to Yehovah, it is describing Him as being all the true Gods there are. He is God of the mountains, God of the heavens, God of the seas, God of fruitfulness, God of justice, etc. The word is still plural, but normally demands a singular verb. When Elohim refers to false gods, it can also take a singular verb (when those referring to elohim are speaking of their gods), but often takes plural verb forms.
9 Prayer (of this type) comes from a root verb meaning to intervene, interpose, pray, to mediate, judge, to intercede. The main flavour can be described this way: rolling out details in order to properly determine what is appropriate. The Bible has several different words describing different types of prayer. This is the most common.
10 English would demand “in the morning,” but this would change the meaning. The focus is not so much on Yehovah’s hearkening in the morning (versus at any other time), but rather on the prophetic morning that the Word of God has indicated that Yehovah will turn all things around for the speaker. The text is worded in a way that makes it sound like the speaker is out of breath! (That is what occurs when the wording becomes very short.)
11 Ordering is not telling Yehovah or anyone else what to do, but rather is setting things in order in preparation for something. The speaker will be placing all things in order, waiting for Yehovah to arrive and to do what He has promised.
12 The verb I rendered closely watch could also be rendered by the coined word perspicuate from an already existent word perspicuous. It means to see through something that would be hard to penetrate or to see. This word carries with it the flavour of one expecting to see something that will (at least at first) be quite difficult to clearly see. It is like what a wolf does when it looks toward a sound, standing very still with immobile focus.
13 Whenever a past-tense verb immediately follows a future-tense verb in a related sequence in Hebrew, the past-tense verb shows result and will certainly follow once the future act is done. For example, one might say in English, “I will go to the store, and I will pick up some bread.” Biblical Hebrew would word it, “I will go to the store, and I have picked up some bread.” This construction shows certainty that the past-tense action will follow the future-tense action.
14 The Hebrew word el literally means mighty-one, and can refer to a human as well as to God. It is only indirectly related to elohim (which normally refers to God/gods). A mighty one is known for great deeds of power and other abilities. I am not familiar with el referring to females.
15 Culpability indicates guilt/responsibility for an act (usually bad) at any level of guilt. A person who spills sugar is culpable of spilling sugar; a person who murders thousands is culpable of murdering thousands. Culpability does not indicate intensity. Folks who actually murder others are culpable; folks who could have rescued some who were murdered, but didn’t, are also culpable.
16 The Hebrew word ra means bad, and refers to any type of harm or destruction. It never refers to moral or ethical evil. Moral and ethical Evil is expressed in the Hebrew word tlwa, pronounced ‘evelet,’ from the root pronounced ‘evil’ (believe it or not!). It is used far less than ra, bad.
If a city is destroyed, bad would be used. If a person’s finances go to indebtedness, bad would be used. The results of sin are bad. Sin itself is a great evil.
17 English grammar would demand the construction, “Bad will not sojourn with Thee” or “Bad will not sojourn in Thee.” Either one will change the meaning, however. Yehovah is the Place in several Scriptural texts. If you care to know more, use your tools to look this up.
18 The Hebrew word neged means straight-in-front-of, but also carries with it a secondary and very important flavour: equality. Yehovah saw that Adam had no one straight-in-front-of him to help him, so He took Eve out of him. Another Hebrew word with the simple meaning of to the faces of (‘in front of’) is used far more often.
19 The word Iniquity is aven, and has the following acceptation, according to the lexicon: trouble, wickedness, sorrow, idolatry. Yet, other Hebrew words carried these definitions. I sought a related word to find what it actually meant, and found eevah meaning desire, lust, will, and not necessarily with an evil connotation (used one time of Yehovah!). Yet, aven always carries an evil connotation. Thus, I propose that this word means willful-lust in an evil sense, that extremely strong desire to have one’s own way at any cost to anyone and everyone else. This is the basis and foundation of all idolatry!
20 The Hebrew word has the following acceptations according to the lexicon: perish, vanish, go astray, be destroyed, be exterminated, to blot out, do away with. Since another word rightly covers blot out, I have chosen another acceptation that combines perish with do away with. This is to damn. This word goes beyond execution, having to do with the everlasting state of destruction for some. Perish doesn’t quite have the force of this word.
21 Lie is almost always singular in the Bible. The Bible seems to refer to one lie in particular. We researched this lie, and determined (to our satisfaction) that it referred to the original lie: that man, by knowing good and evil, can be as Elohim (Gods). Determine this for yourself.
22 To abominate is to consider something or someone morally and/or ethically disgusting, contemptible.
23 Bloods is plural, because the killing of one person also destroys all that person’s potential offspring (having different bloods—Yehovah knew that different persons had different blood types and different genetic compositions). The killing of many is the destruction of bloods. A man of bloods is a man who either delights in shedding blood or has been a successful warrior. King David was a man of bloods without being guilty before Yehovah in his legitimate warfare.
24 English would demand that ‘into’ or ‘to’ be added: “I will come into Thy House” or “I will come to Thy House.” These both change the meaning. “I will come, Thy House” identifies the speaker and the House!
1 Peter 4:17 For the time is that judgment must begin at the House of God. And if it first is at us, what shall the end be of them who obey not the gospel of God?
25 Grace is a fervent, ardent zeal by which one is actuated. Defined a little simpler, grace is a very strong, burning zeal (conviction and drive to do something) by which one is motivated to take action regarding anything. That action can be on behalf of someone or something, or it can be against someone or something. It is like a mother who is both protecting her baby from an attacker (grace toward her baby) and is attacking the attacker at the same time (grace against the attacker). Many have rightly heard that Salvation is by grace (though few know what this means), but very few know that damnation is by the very same grace! Yehovah’s fervency and zeal is against those who spurn the price He paid in His grace, and who spurn His grace.
26 Worship, without exception, means to prostrate (lay flat, face down) oneself before another. This act can be performed for several reasons including: (a) to show humility before another, (b) to make an urgent request, (c) to demonstrate the willingness to fully serve another, (d) to surrender to another, (e) beg for mercy.
27 (Technical Explanation) Translators ignored the Hebrew construction of a noun followed by an adjective with a connected pronominal ending, choosing to render it as if it were a noun with a pronominal ending followed by an adjective. This ignores Biblical Hebrew grammar rules. The adjective that has a pronominal ending becomes a nominal adjective (an adjective that behaves as a noun). An English example of this is the adjective green. “The grass was green.” Yet it can become as a noun: “They golfed on the green.” I maintain that the two following examples greatly differ:
His Holy mountain
Mountain of His Holy-[one]
The first describes who owns the holy mountain. The second shows that the holy one that he owns in turn owns the mountain.
I do not know why translators have traditionally ignored the Hebrew grammar. I refuse to ignore what I see in the Hebrew. I believe that the Word of God (in the original manuscripts) is infallible. Why should I ignore anything?
28 Fear (as of God) in the Bible never means ‘reverential awe’ since this is far too weak a definition. It is a very strong emotional and ethical response against bringing wrath against oneself by displeasing another, along with a knowledge of what terrible things that other can do,and is often combined with a very strong emotional and ethical desire to please another if that other is good, along with a knowledge of the good things that other can do. The proper fear of Yehovah always prods a person to refuse to sin, and to do good works.
29 For-the-sake-of in English means for the benefit of, but the Hebrew does not necessarily mean that. It also carries the flavour, ‘in order to teach a lesson to’.
30 Overlords are cruel taskmasters.
31 Faces is always plural in Hebrew; every living thing has more than one face (depending on the being’s rank, responsibility, mood, etc.), and the singular of face would mean turn (as in “He turned a corner”). To my faces indicates a position where the speaker is looking.
32 The word nachon in Hebrew is used for ‘true’ in modern Hebrew. It really means established, however, from the root to establish.
33 Ruins are as expected in English; they can refer to the results of a destroyed city.
34 That is an open grave or an open grave building.
35 You must determine what their (plural) tongue (singular) will divide.
36 Incriminate here means to cause to be found guilty of great wrong.
37 Elohim means gods. When Elohim refers to Yehovah, it is describing Him as being all the true Gods there are. He is God of the mountains, God of the heavens, God of the seas, God of fruitfulness, God of justice, etc. The word is still plural, but normally demands a singular verb. When Elohim refers to false gods, it can also take a singular verb (when those referring to elohim are speaking of their gods), but often takes plural verb forms.
38 A transgression is crossing over a command’s boundary by doing more than the command allowed or by doing less than the command stipulated. Trans means cross, and gress means go. The term transgress is only used for violations of commands that amount to sin (against God or against a ruler).
39 Bitterness may seem far less serious than rebellion. Rather than being far less serious, however, it is different. Rebellion is taking a stand against authority. It isn’t merely disobeying that authority, but taking a stand against it. Bitterness is the result of a lasting hurt or offense, and can be accompanied by an unrelenting anger. Most bitterness is destructive. An exception occurs with Naomi (Book of Ruth) whose bitterness leads to Ruth’s Salvation and the lineage of King David (and thus, the Messiah). Apart from such an exception, bitterness that is not put away often leads to sin and to the determination to harm the innocent. Bitterness is the cause of some Moslems’ becoming suicide destroyers. Their deity has not taken action the way they thought, so they have determined in their bitterness to help their deity, and supposedly to obtain a reward. Almost all acts of violence arise from bitterness. Thus, rebellion’s initial seed is bitterness.
40 Bitterness isn’t so much against a target as it is the desire to do harm into a target! It is that personal.
41 English would demand, “Thou shalt crown him with desirability.” This would change the force, however. Him and desirability are being made identical (as if they are the same thing). If the statement had been, “Thou shalt crown him king,” no one would read it as if it were saying, “Thou shalt crown him with king”; that would make no sense. Him and king become identical; he will be king. In the same manner, he will be desirability in Yehovah’s eyes, and in the eyes of others. This desirability will act as a piercing-shield (see the next footnote).
42 (Technical) The meaning of the Hebrew word tzinah seemed shrouded in mystery. Lexicographers and translators thought it was a defensive weapon, like a shield. Yet, it also seemed to be like a barb of some type. The following text shows the difficulty:
Psalm 35:2 Take hold of shield and buckler (tzinah), and stand up for mine help.
If Yehovah will stand to help, He will not have two defensive weapons, but at least one offensive weapon. A buckler is a small shield. Will Yehovah stand up with two shields? But the next verse (Psalm 35:3) states,
Psalm 35:3 And draw out the spear!
Thus, He could use more than one form of shielding for the sake of the speaker, but Yehovah is not in need Himself of any defense. He is providing it for the speaker. I propose that He will have an instrument that will act as a shield of the speaker, a barb against the enemy. And His spear will be in addition to that so that He can slaughter. Yeshua is a shield to His own, and a piercer and slaughterer to His enemies (who refuse to turn).
I considered the root of the word tzinah, looking at tzin and tziah, the latter referring to dryness. (Mount Zion’s name comes from this.) I thought of the Hebrew shin, the word for tooth, and it seemed related (because in Hebrew, similar-sounding words are often related).
The lexicographer’s acceptations of tzinah were the following: something piercing, hook, barb; coolness, cold (of snow); shield. I saw that a shield and a barb were opposites in weaponry, unless a shield was constructed with a barb. I could not easily reconcile coldness of snow with these, until we considered that snow can act as a shield (especially if it covers footprints) and as a weapon in that it can slow pursuit.
In this Psalm 5 text, Yehovah is crowning the righteous-one with desirability as a tzinah. If a tzinah (whatever it means) is used both defensively and offensively, it is a very desirable item, for it can keep one safe in the heat of battle or attack.
Since magan means shield, I did not desire to use the same meaning twice. Thus, I put piercing shield (Angela’s proposal) to give this idea.