SDMB weekly Bible Study (SDMBWBS)-Week 17 Genesis 28:10-30:24

]Welcome to the SDMB weekly Bible Study (SDMBWBS). This week we will be discussing Genesis 28:10-30:24 . Since the discussion can turn into a very broad and hijackable thread, we would like the following rules to be adhered to:

  1. These SDMBWBS threads are to deal with the books and stories in the Bible as literature. What I’m hoping to achieve is an understanding of the stories, the time in which they were written, context, and possibly its cultural relevance.

  2. While it is up to the individual to choose to believe or disbelieve any portion, that is not to be the discussion of the thread. If you must, please choose to witness/anti-witness in Great Debates.

  3. The intention is to go through the Bible from front to back in order. While different books are needed to be referred to in order to understand context, please try and keep the focus on the thread’s selected chapter(s)/verse(s).

  4. Since different religions have chosen which books to include or omit, the threads will use the Catholic version of 46 Old Testament Books and 27 New Testament Books. It’s encouraged to discuss why a book was included/omitted during the applicable threads only. BibleHub, as far as I know, is a good resource that compiles many different versions of the verses into one page.(Also the SDMB Staff Reports on Who Wrote the Bible). Please feel free to use whatever source you want, including-and even more helpfully-the original language.

  5. Hopefully we can get through these threads with little to no moderation. A gentle reminder that if a poster comes in and ignores these rules, please use the “report post” function instead of responding.

Links to previous threads:
Genesis 1:1 to 2:25
Genesis 3
Genesis 4
Genesis 5-6
Genesis 7-9:17
Genesis 9:18-10:32
Genesis 11
Genesis 12-13
Genesis 14-15
Genesis 16
Genesis 17
Genesis 18-19
Genesis 20-22
Genesis 23-24
Genesis 25
Genesis 26:1-33
Genesis 26:34-Genesis 28:9

Jacob’s Dream at Bethel

10 Jacob left Beersheba and set out for Harran. 11 When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. 12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13 There above it stood the Lord, and he said: “I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. 5 I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.”

16 When Jacob awoke from his sleep, he thought, “Surely the Lord is in this place, and I was not aware of it.” 17 He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.”

18 Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it. 19 He called that place Bethel, though the city used to be called Luz.

20 Then Jacob made a vow, saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear 21 so that I return safely to my father’s household, then the Lord will be my God 22 and this stone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.”
Genesis 29
Jacob Arrives in Paddan Aram

29 Then Jacob continued on his journey and came to the land of the eastern peoples. 2 There he saw a well in the open country, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large. 3 When all the flocks were gathered there, the shepherds would roll the stone away from the well’s mouth and water the sheep. Then they would return the stone to its place over the mouth of the well.

4 Jacob asked the shepherds, “My brothers, where are you from?”

“We’re from Harran,” they replied.

5 He said to them, “Do you know Laban, Nahor’s grandson?”

“Yes, we know him,” they answered.

6 Then Jacob asked them, “Is he well?”

“Yes, he is,” they said, “and here comes his daughter Rachel with the sheep.”

7 “Look,” he said, “the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture.”

8 “We can’t,” they replied, “until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep.”

9 While he was still talking with them, Rachel came with her father’s sheep, for she was a shepherd. 10 When Jacob saw Rachel daughter of his uncle Laban, and Laban’s sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle’s sheep. 11 Then Jacob kissed Rachel and began to weep aloud. 12 He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father.

13 As soon as Laban heard the news about Jacob, his sister’s son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things. 14 Then Laban said to him, “You are my own flesh and blood.”

Jacob Marries Leah and Rachel

After Jacob had stayed with him for a whole month, 15 Laban said to him, “Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be.”

16 Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. 17 Leah had weak eyes, but Rachel had a lovely figure and was beautiful. 18 Jacob was in love with Rachel and said, “I’ll work for you seven years in return for your younger daughter Rachel.”

19 Laban said, “It’s better that I give her to you than to some other man. Stay here with me.” 20 So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her.

21 Then Jacob said to Laban, “Give me my wife. My time is completed, and I want to make love to her.”

22 So Laban brought together all the people of the place and gave a feast. 23 But when evening came, he took his daughter Leah and brought her to Jacob, and Jacob made love to her. 24 And Laban gave his servant Zilpah to his daughter as her attendant.

25 When morning came, there was Leah! So Jacob said to Laban, “What is this you have done to me? I served you for Rachel, didn’t I? Why have you deceived me?”

26 Laban replied, “It is not our custom here to give the younger daughter in marriage before the older one. 27 Finish this daughter’s bridal week; then we will give you the younger one also, in return for another seven years of work.”

28 And Jacob did so. He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife. 29 Laban gave his servant Bilhah to his daughter Rachel as her attendant. 30 Jacob made love to Rachel also, and his love for Rachel was greater than his love for Leah. And he worked for Laban another seven years.

Jacob’s Children

31 When the Lord saw that Leah was not loved, he enabled her to conceive, but Rachel remained childless. 32 Leah became pregnant and gave birth to a son. She named him Reuben, for she said, “It is because the Lord has seen my misery. Surely my husband will love me now.”

33 She conceived again, and when she gave birth to a son she said, “Because the Lord heard that I am not loved, he gave me this one too.” So she named him Simeon.

34 Again she conceived, and when she gave birth to a son she said, “Now at last my husband will become attached to me, because I have borne him three sons.” So he was named Levi.

35 She conceived again, and when she gave birth to a son she said, “This time I will praise the Lord.” So she named him Judah. Then she stopped having children.

Genesis 30

30 When Rachel saw that she was not bearing Jacob any children, she became jealous of her sister. So she said to Jacob, “Give me children, or I’ll die!”

2 Jacob became angry with her and said, “Am I in the place of God, who has kept you from having children?”

3 Then she said, “Here is Bilhah, my servant. Sleep with her so that she can bear children for me and I too can build a family through her.”

4 So she gave him her servant Bilhah as a wife. Jacob slept with her, 5 and she became pregnant and bore him a son. 6 Then Rachel said, “God has vindicated me; he has listened to my plea and given me a son.” Because of this she named him Dan.

7 Rachel’s servant Bilhah conceived again and bore Jacob a second son. 8 Then Rachel said, “I have had a great struggle with my sister, and I have won.” So she named him Naphtali.

9 When Leah saw that she had stopped having children, she took her servant Zilpah and gave her to Jacob as a wife. 10 Leah’s servant Zilpah bore Jacob a son. 11 Then Leah said, “What good fortune!” So she named him Gad.

12 Leah’s servant Zilpah bore Jacob a second son. 13 Then Leah said, “How happy I am! The women will call me happy.” So she named him Asher.

14 During wheat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, “Please give me some of your son’s mandrakes.”

15 But she said to her, “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?”

“Very well,” Rachel said, “he can sleep with you tonight in return for your son’s mandrakes.”

16 So when Jacob came in from the fields that evening, Leah went out to meet him. “You must sleep with me,” she said. “I have hired you with my son’s mandrakes.” So he slept with her that night.

17 God listened to Leah, and she became pregnant and bore Jacob a fifth son. 18 Then Leah said, “God has rewarded me for giving my servant to my husband.” So she named him Issachar.

19 Leah conceived again and bore Jacob a sixth son. 20 Then Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” So she named him Zebulun.

21 Some time later she gave birth to a daughter and named her Dinah.

22 Then God remembered Rachel; he listened to her and enabled her to conceive. 23 She became pregnant and gave birth to a son and said, “God has taken away my disgrace.” 24 She named him Joseph, and said, “May the Lord add to me another son.”

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The Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite see Jacob’s dream as a prophecy of the Incarnation of the Logos, whereby Jacob’s ladder is understood as a symbol of the Virgin Mary, who, according to Orthodox theology, united heaven and earth in her womb. The account of this vision in Genesis 28:10-17 is one of the standard Old Testament readings at Vespers on Great Feasts of the Theotokos (the Virgin Mary).

There are several classic interpretations of Jacob’s ladder. According to the Midrash, the ladder signified the exiles which the Jewish people would suffer before the coming of the Messiah. First the angel representing the 70-year exile of Babylonia climbed “up” 70 rungs, and then fell “down”. Then the angel representing the exile of Persia went up a number of steps, and fell, as did the angel representing the exile of Greece. Only the fourth angel, which represented the final exile of Rome/Edom (whose guardian angel was Esau himself), kept climbing higher and higher into the clouds. Jacob feared that his children would never be free of Esau’s domination, but God assured him that at the End of Days, Edom too would come falling down.

Another interpretation of the ladder keys into the fact that the angels first “ascended” and then “descended”. The Midrash explains that Jacob, as a holy man, was always accompanied by angels. When he reached the border of the land of Canaan (the future land of Israel), the angels who were assigned to the Holy Land went back up to Heaven and the angels assigned to other lands came down to meet Jacob. When Jacob returned to Canaan he was greeted by the angels who were assigned to the Holy Land.

The place at which Jacob stopped for the night was in reality Mount Moriah, the future home of the Temple in Jerusalem. The ladder therefore signifies the “bridge” between Heaven and earth, as prayers and sacrifices offered in the Holy Temple soldered a connection between God and the Jewish people. Moreover, the ladder alludes to the giving of the Torah as another connection between heaven and earth. The Hebrew word for ladder, sulam (סלם) and the name for the mountain on which the Torah was given, Sinai (סיני) have the same gematria (numerical value of the letters).

The 1st Century C.E. Hellenistic Jewish Biblical philosopher Philo Judaeus, born in Alexandria, presents his allegorical interpretation of the ladder in the first book of his De somniis. There he gives four interpretations, which are not mutually exclusive:
• The angels represent souls descending to and ascending from bodies (some consider this to be Philo’s clearest reference to the doctrine of reincarnation).
• In the second interpretation the ladder is the human soul and the angels are God’s logoi, pulling the soul up in distress and descending in compassion.
• In the third view the dream depicts the ups and downs of the life of the “practiser” (of virtue vs. sin).
• Finally the angels represent the continually changing affairs of men.

A hilltop overlooking the Israeli settlement of Beit El north of Jerusalem that is believed by some to be the site of Jacob’s dream is a tourist destination during the holiday of Sukkoth.

The theme of a ladder to heaven is often used by the Early Church Fathers. Saint Irenaeus in the 2nd century describes the Christian Church as the “ladder of ascent to God”.

In the 3rd century, Origen explained that there are two ladders in the life of a Christian, the ascetic ladder that the soul climbs on the earth, by way of—and resulting in—an increase in virtue, and the soul’s travel after death, climbing up the heavens towards the light of God.

In the 4th century, Saint Gregory of Nazianzus speaks of ascending Jacob’s Ladder by successive steps towards excellence, interpreting the ladder as an ascetic path, while Saint Gregory of Nyssa narrates that Moses climbed on Jacob’s Ladder to reach the heavens where he entered the tabernacle not made with hands, thus giving the Ladder a clear mystical meaning. The ascetic interpretation is found also in Saint John Chrysostom, who writes:
“And so mounting as it were by steps, let us get to heaven by a Jacob’s ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners.”

According to the Qur’an, Jacob remained in the company of the elect throughout his life. (XXXVIII: 47) The Qur’an specifically mentions that Jacob was guided (VI: 84) and inspired (IV: 163) and was chosen to enforce the awareness of the Hereafter. (XXXVIII: 46) Jacob is described as a good-doer (XXI: 72) and the Qur’an further makes it clear that God inspired Jacob to contribute towards purification and hold the contact prayer. (XXI: 73) Jacob is further described as being resourceful and a possessor of great vision (XXXVIII: 45) and is further spoken of as being granted a “tongue [voice] of truthfulness to be heard”. (XIX: 50) Muslim scholars, especially of the perennialist tradition, drew a parallel with Jacob’s vision of the ladder and Muhammad’s event of the Mi’raj.

The narrative of Jacob’s Ladder was used, shortly after the Destruction of the Temple, as basis for the pseudepigraphic Ladder of Jacob. This writing, preserved only in Old Church Slavonic, interprets the experience of Patriarchs in the context of Merkabah mysticism.

Comments on the End of Chapter 28 (The dream of the ladder):

Those believing in multiple authors believe this story to be a blend of J and E. (Sometimes the Redactor kept the two versions side-by-side, as the sister/wife stories, and sometimes he blended them, as Noah.) Here, there’s a blend, presumably from two different oral traditions. In E, God communicates to Jacob through a dream (verses 11b – 12 and 17 – 18, 20 - 22.) In J, God stands beside Jacob and addresses him directly (verses 10 – 11a, 13 – 16, and 19.) As with most of these duplicate stories, the basic story is the same in both versions, but the details differ.

Those believing in one Author have no problem with God standing beside Jacob in the dream.

The word makom meaning “place” appears six times in these few verses, three times before the dream and three times after. The NIV translation above misses this. From the JPS, a more literal translation:

  • v 11 “He came to a certain place … Taking one of the stones of that place, he put it under his head and lay down in that place.”
  • v 16 “Surely the Lord is present in this place …”
  • v 17 “…How awesome is this place…”
  • v 19 “He named that place Bethel…”

There is a seventh appearance in 29:3, “return the stone to its place on the mouth of the well.” Seven appearances of a word in a short section is NOT coincidental. There are two more uses of makom in 29:21 and 29:26.

The word makom is more than just physical “place,” it also implies “standing”, something happening. (In English, think of something “taking place”). In later Hebrew, God is sometimes referred to as ha-makom “the place.”

In those days, travel after sunset was difficult if not impossible, so Jacob picks a convenient place to stop for the night. It’s not a holy site, it’s not an inn or city, just a place.

The dream has become famous, the ladder or stairway reaching from earth to sky with angels going up and down. The Hebrew word sullam does not appear elsewhere in the Hebrew bible. Mesopotamian ziggurats had flights of stairs connecting each stage, so “stairway” is probably more logical than “ladder.” There are plenty of stories in the bible about visions at night, beginning with Abraham (Gen 15:17), but there won’t be another direct communication with God in a dream until the prophet Ezekiel.

Prof P has described some of the interpretations, and I find them very interesting (my knowledge of Christian and Islamic intepretations is very limited.) I guess I should mention the obvious literary/philosophical/allegory/metaphor: it’s a connection between the spiritual realm and the earthly realm, to let us (and Jacob) know that the spiritual is not separated from the physical.

In the dream God communicates, beginning with identification: “I am the LORD," followed by a renewal of the promised made to Abraham (Gen 13:14-17). Covenants (treaties) in ancient days usually began with a declaration of the identity of the parties. Pouring oil on the pillar in verse 18 is consecrating it, a covenantal act. It’s interesting that Jacob is not yet married, and yet is promised many descendents.

Note that Jacob is surprised, “Surely the Lord is present in this place and I did not know it!” He is also afraid (although the Hebrew word conveys both terror and awe, better than simply fear.) The other patriarchs were not surprised by the sudden appearance of the divine. So, why is Jacob surprised? Perhaps because he realizes he has not acted well towards his brother and his father, was worried that God might have abandoned him, and is surprised to get such a great communication? Perhaps because he just stumbled on this insignificant place, and yet God spoke to him there?

Note that Jacob does not fully trust God. His vow (verse 20) is conditional: “If God remains with me, …” He’s not negotiating with God, since God has already promised everything that Jacob lists. But there is an implication of lack of complete trust in what he was told.

I’ll try to get to the remainder (stpauler has given us a lonnng sequence) later today.

Sorry 'bout that. The rest of 28 seemed too short for a thread and there didn’t seem like a good place to split the child bearing narrative.

I’m glad Dex can comment on the rest. The above I put in on Jacob’s Ladder I’d prepared earlier. I’ve been sick and off work for a week, so I’m afraid I won’t be adding much more this time.

The story of Jacob working for his uncle Laban pretty much speaks for itself. Romantic encounters at the well are common in biblical narratives (Abraham’s servant finds Rebekah, Moses finds Zipporah, etc.) Presumably, the story of boy-meets-girl usually happened at the watering place, a sort of social club.

29:18 “Jacob loved Rachel.” This is the first instance of romantic love in the text.

Jacob works for Laban for seven years; the magic number seven implies completeness, so Jacob is being made whole, being created.

Note that, as Jacob had deceived others, so he is deceived by Laban in his first marriage. And as Jacob was the younger son supplanting his older brother, so he unwittingly marries the older sister before the younger. There seems to be a basic principle of justice: as you do unto others, so shall be done unto you. We’ll see this principle again and again in the text.

Laban says, “It is not our custom here…” in the NIV translation, but the literal translation is, “It is not the custom in our place…” The word makom “place” and the terms younger/older clearly would make Jacob (and us readers) think of his rivalry with Esau. But Laban is ignorant of the earlier history, so is not deliberately making such a reference. Jacob is stunned into silence and doesn’t complain about not being told of this custom a month ago.

Marriage to sisters was permitted prior the laws of Mt Sinai.

Note verse 29:30-31 – Jacob loves Rachel more than Leah. Arguably, this is the source of many of Jacob’s troubles, the later dysfunctional family and murderous sibling rivalry. The moral: although Jacob was tricked, he should have behaved better towards Leah.

In verse 31, God is on the side of the underdog, so He gives Leah children because she is unloved. She names her first three sons in an effort to win Jacob’s love but finally gives up and names her fourth son for God.

The name Reuben (Heb: R’uvayn) is unclear. The simplest etymology is re’u ben “See, a son!” Text says “He [the Lord] has seen my misery”, Hebrew: ra’ah be-‘onyi punning to Reuben. The follow-up comment, “Surely my husband will love me now” the Hebrew phrase “will love me” is ye-ehavani which connects to the uvayn in Reuben.

The second son is Simeon (Heb: Shimʽon) and the text connects this to SH-M -‘ meaning “to hear.” (NOTE: In transliterating Hebrew, the forward apostrophe ’ is used for the silent alef, while the backwards apostrophe ‘ is used for the silent ayin.) Note that Leah’s first two sons tie to verbs that reflect God’s concern for the underdog: to see and to hear.

The third son Levi comes from yillaveh meaning “attach.”

Leah’s fourth son Judah (HebYehudah) comes from ’odeh to praise.

Rachel says, “Give me children or I’ll die.” Life without children (for her) is not worth living. So, Jacob begets a few more kids with the maids.

Bilah’s first son is Dan, from the root D-Y-N “to judge” or vindicate.

Naphtali is from naftulay “to struggle” and naftalti “to prevail.” The word is not often used, but usually understood in the idea of contest.

Zilpah’s son Gad is the name of a god of good fortune in Phoenicia and Samaria, but Leah is using it as an abstract “luck.” Sarna compares to “Lady Luck” in English.

Asher comes from the root ’-SH-R meaning “happy.”

The mandrake roots were a fruit, believed to be an aphrodisiac. Jacob has more sexual activity than anyone else in the entire bible (David and Solomon may be close.) Note that Leah’s oldest son is trying to secure conjugal rights for his mother, but Rachel (his mother’s rival) intervenes. Rachel is hungry (for children) and buys food from Reuben – a literary echo of when Esau was hungry and bought food from Jacob.

Issacher from sekhari “reward.”

Zebulun from zebadani “given me” and zavad “precious gift” and yizbalani “exalt me” (NIV: treat me with honor.)

Dinah is mentioned in passing, without any explanation for her name, but anticipates the story that will come in Chapter 34. The word presumably comes from the same root as Dan, meaning judgement or justice. Note that Leah has seven children, which is a “magic” creation number.

Now God remembers Rachel. This doesn’t imply that He had forgotten her, only that He now focused His attention on her. The two Hebrew words ’asaf “take away” (better: gather up) and yosef “add” are a double etymology for Joseph. By the way, the words “remember” and “gather up” will be used together in the Joseph story, and in the Exodus narrative. (See Ex 13:19 and Gen 50:25.)

This ends the birth narrative. But as long as we’re doing names, there is no J-sound in Hebrew. The Hebrew names Ya ‘akov and Yosayf begin with a Y, but the Protestant translation of the Bible used the letter J, pronounced Y in German. So, in the German translation, Jakob and Josef were pronounced Yakob and Yosef; but the names were carried into English with the J-sound and so we’re stuck with Jacob and Joseph. And Jeremiah and Joshua and Jesus and all the other J-names; they’re really all Y’s.

Feel better. I’d been traveling, so I had the ladder-stuff prepared in advance (although I prefer ‘stairway’ but pop culture trumps me.) I wasn’t expecting the birth sequence, but that’s pretty easy commentary.

I was hoping some others might drop in with some comments on Jacob’s Ladder. It’s enough of a cultural icon that we should be able to get some interesting thoughts, without some of the deeper history or etymology that Prof P and I have added?

Also, I’ve taken some things for granted, and shouldn’t. In my etymology discussion above: ancient Hebrew words all have three-letter roots (well, almost all) which usually are designated in capital letters separated with hyphens. Thus, D-Y-N for justice, and then vowels get added so that dayan is the noun judge, diyn is the verb to judge, etc. etc So, a word in three capital letters with hyphens (SH is a single letter in Hebrew), that’s the underlying root word. Words in italics are from the text, include verb tenses etc. (Typing with all the italics and front-and-back apostrophes has been hell. I’m off for a single malt.)

Link to new thread (also, if a mod could change the title to Week 17 instead of Week 16, that’d be really appreciated!)

So edited.