SDMB weekly Bible Study (SDMBWBS)-Week 34 Genesis 49 & 50

Welcome to the SDMB weekly Bible Study (SDMBWBS). This week we will be discussing Genesis** 49 and 50**. 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
Genesus28:10-30:24
Genesis 30:25-31:55
Genesis 32
Genesis 33
Genesis 34
Genesis 35-36
Genesis 37
Genesis 38
Genesis 39
Genesis 40
Genesis 41
Genesis 42 & 43
Genesis 44
Genesis 45
Genesis 46
Genesis 47
Genesis 48

[Genesis 49

New International Version (NIV)](Genesis 49 NIV - Jacob Blesses His Sons - Then Jacob - Bible Gateway)

Jacob Blesses His Sons

49 Then Jacob called for his sons and said: “Gather around so I can tell you what will happen to you in days to come.

2 “Assemble and listen, sons of Jacob;
listen to your father Israel.

3 “Reuben, you are my firstborn,
my might, the first sign of my strength,
excelling in honor, excelling in power.
4 Turbulent as the waters, you will no longer excel,
for you went up onto your father’s bed,
onto my couch and defiled it.

5 “Simeon and Levi are brothers—
their swords are weapons of violence.
6 Let me not enter their council,
let me not join their assembly,
for they have killed men in their anger
and hamstrung oxen as they pleased.
7 Cursed be their anger, so fierce,
and their fury, so cruel!
I will scatter them in Jacob
and disperse them in Israel.

8 “Judah, your brothers will praise you;
your hand will be on the neck of your enemies;
your father’s sons will bow down to you.
9 You are a lion’s cub, Judah;
you return from the prey, my son.
Like a lion he crouches and lies down,
like a lioness—who dares to rouse him?
10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,
until he to whom it belongs shall come
and the obedience of the nations shall be his.
11 He will tether his donkey to a vine,
his colt to the choicest branch;
he will wash his garments in wine,
his robes in the blood of grapes.
12 His eyes will be darker than wine,
his teeth whiter than milk.

13 “Zebulun will live by the seashore
and become a haven for ships;
his border will extend toward Sidon.

14 “Issachar is a rawboned donkey
lying down among the sheep pens.
15 When he sees how good is his resting place
and how pleasant is his land,
he will bend his shoulder to the burden
and submit to forced labor.

16 “Dan will provide justice for his people
as one of the tribes of Israel.
17 Dan will be a snake by the roadside,
a viper along the path,
that bites the horse’s heels
so that its rider tumbles backward.

18 “I look for your deliverance, Lord.

19 “Gad will be attacked by a band of raiders,
but he will attack them at their heels.

20 “Asher’s food will be rich;
he will provide delicacies fit for a king.

21 “Naphtali is a doe set free
that bears beautiful fawns.

22 “Joseph is a fruitful vine,
a fruitful vine near a spring,
whose branches climb over a wall.
23 With bitterness archers attacked him;
they shot at him with hostility.
24 But his bow remained steady,
his strong arms stayed limber,
because of the hand of the Mighty One of Jacob,
because of the Shepherd, the Rock of Israel,
25 because of your father’s God, who helps you,
because of the Almighty, who blesses you
with blessings of the skies above,
blessings of the deep springs below,
blessings of the breast and womb.
26 Your father’s blessings are greater
than the blessings of the ancient mountains,
than[n] the bounty of the age-old hills.
Let all these rest on the head of Joseph,
on the brow of the prince among his brothers.

27 “Benjamin is a ravenous wolf;
in the morning he devours the prey,
in the evening he divides the plunder.”

28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him.

The Death of Jacob

29 Then he gave them these instructions: “I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought along with the field as a burial place from Ephron the Hittite. 31 There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. 32 The field and the cave in it were bought from the Hittites.”

33 When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people.

[Genesis 50

New International Version (NIV)](Genesis 50 NIV - Joseph threw himself on his father and - Bible Gateway)

50 Joseph threw himself on his father and wept over him and kissed him. 2 Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him, 3 taking a full forty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days.

4 When the days of mourning had passed, Joseph said to Pharaoh’s court, “If I have found favor in your eyes, speak to Pharaoh for me. Tell him, 5 ‘My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Canaan.” Now let me go up and bury my father; then I will return.’”

6 Pharaoh said, “Go up and bury your father, as he made you swear to do.”

7 So Joseph went up to bury his father. All Pharaoh’s officials accompanied him—the dignitaries of his court and all the dignitaries of Egypt— 8 besides all the members of Joseph’s household and his brothers and those belonging to his father’s household. Only their children and their flocks and herds were left in Goshen. 9 Chariots and horsemen also went up with him. It was a very large company.

10 When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven-day period of mourning for his father. 11 When the Canaanites who lived there saw the mourning at the threshing floor of Atad, they said, “The Egyptians are holding a solemn ceremony of mourning.” That is why that place near the Jordan is called Abel Mizraim.

12 So Jacob’s sons did as he had commanded them: 13 They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought along with the field as a burial place from Ephron the Hittite. 14 After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father.

Joseph Reassures His Brothers

15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?” 16 So they sent word to Joseph, saying, “Your father left these instructions before he died: 17 ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept.

18 His brothers then came and threw themselves down before him. “We are your slaves,” they said.

19 But Joseph said to them, “Don’t be afraid. Am I in the place of God? 20 You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. 21 So then, don’t be afraid. I will provide for you and your children.” And he reassured them and spoke kindly to them.

The Death of Joseph

22 Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years 23 and saw the third generation of Ephraim’s children. Also the children of Makir son of Manasseh were placed at birth on Joseph’s knees.

24 Then Joseph said to his brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.” 25 And Joseph made the Israelites swear an oath and said, “God will surely come to your aid, and then you must carry my bones up from this place.”

26 So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.
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Sorry, I know there’s a lot to go over in both chapters, it just seemed an odd place to stop and an odd place to start. That reminds me, is there a reason for the length of these chapters?

The chapter (and book, in the case of Samuel, Kings and Chronicles) division of the Old Testament (with the exception of Psalms) was a Christian innovation. Not entirely arbitrary, but with an eye toward convenient referencing even when the text doesn’t necessarily dictate a chapter break.

In the original Hebrew text, there are breaks, but very frequently do not align with what later became the common system of chapter-ization. And Samuel, Kings and Chronicles are for all purposes one book. Nowadays, Jews do mark their printed scripture using the common chapter/verse numbering for convenience (a practice that dates to the middle ages when the Church would demand that Jewish sages publicly debate religion with them, so having common reference points was necessary).

My first thought upon reading this: Embalming Jacob seems so Egyptian of Joseph, but it also makes sense for being able to honor his father’s wishes.

It’s interesting that Jacob could be taken back, but, by the time Joseph died, no such pilgrimage could be made.

BigT:

Well, one of the advantages of being beloved viceroy were that if you requested of Pharaoh to bury your father in his homeland, he’s likely to grant your request. Conversely, one of the disadvantages is that the locals will want you buried with them, and your brothers do not have the sort of relationship that will allow the granting of the contrary request.

Heck, by then Joseph had lived in Egypt, and followed their ways(except for religion) for longer than he’d ever lived as a wandering nomad.

Remember, when he met his brothers again they hadn’t even known him. He was twenty years olders, wearing Egyptian clothers, probably the makeup too, and in a position of high authority.

There’s one part of this segment I don’t understand. When Jacob blesses all his sons the youngest, Benjamin, is said to be “a ravenous wolf” Except for this passage, and the mentions of him as Joseph’s full brother, I don’t remember any other mention of his character. Was Jacob refering to his descendants perhaps?

A lot of the descriptions seem to be more about the descendants than the actual brothers. I’m sure the usual explanation is that the tribes already existed by the time the stories were written down.

CH 49
The blessings (and curses) are difficult to understand, even today. They are all in poetic form, and generally refer to the tribes to come from each son, rather than the individual sons. Medieval scholars viewed them as prophetic, while modern scholars tend to view them as retrospective, edited together later (around 1000 BCE by the J-author), as BigT noted. Some of the events pre-date J, presumably from earlier oral tribal poems that J collected.

A couple of them are worth comment:

Reuben is censured because he slept with Bilhah (we discussed this back in Ch 35:22) and is unworthy of inheriting the leadership. Ethical/moral interpretation: leaders should stick to high moral standards. Historical interp: there is no indication that the tribe of Reuben ever had a leadership role. Reuben is consistently listed first in tribal lists, so presumably this represents an historical reality of long-before (that he was the first-born). Later in Deuteronomy, it will not be so easy for a father to annul the birth-right of the firstborn son.

Simeon and Levi are cursed together because of their actions during Dinah’s kidnapping (back in Ch 34.) The tribe of Levi will overcome this curse at the incident of the Golden Calf, and become an important in Temple service; however, the tribe will have no territory. So the curse (“scattered”) comes true in a good way. Simeon’s territorial allotment will be swallowed up by Judah.

In contrast to the first three, Judah is lavishly praised and to become leader. In the wilderness after the Exodus, Judah is by far the largest tribe but the evolution is slow. The tribe provides no important judge and is ignored by Deborah. Only later will the tribe take leadership in the time of David. The reference to Judah’s enemies: the tribe will face Philistines on the west, Amalakites in the south, and Edomites to the east.

Benjamin in the Joseph story is the docile youngest son, not let out of his father’s sight. Here, the tribe is described as “a ravenous wolf.’ The warlike imagery is about the tribe to come, not the individual. (That help, Baker?)

Verse 31 – 33, Jacob asks to be buried in the Cave of Machpelah, which Abraham bought as a place to bury Sarah back in Gen 23. The cave is where “Abraham and his wife” are buried, “Isaac and his wife,” and “there I buried Leah.” To the very end, Jacob denies Leah, and doesn’t call her “my wife.” Yes, he was tricked into marrying her, but he should have accepted it and treated her (and her children) better. (The death and burial of Rebekah and Leah has not been mentioned before.)

CH 50

Verse 2: Joseph has his father embalmed (i.e., mummified) and orders the same for himself (verse 26) at his death. The text mentions the “physicians” doing the embalming, not the professional cultic mummifiers. So the mummification is for practical consideration (they were to be taken out of Egypt and re-buried centuries later) and not because they were following the Egyptian religion.

Verse 15: With Jacob dead, the brothers fear that Joseph will be unrestrained. (Echo of Gen 27:41 when Esau said he would kill Jacob after their father Isaac is dead.) Joseph says, “Don’t be afraid. Am I in the place of God? Sarna says, “Joseph has no interest in seeking revenge because the very idea offends his personal theology. Man dares not usurp the prerogative of God to whom alone belongs the right of punitive vindication.”

And he speaks kindly to them. The literal Hebrew text is he “spoke to their hearts.” The only similar reference in the Hebrew bible is the book of Ruth, where Boaz speaks to Ruth when she is impoverished (another famine) and in exile.

Genesis 6:13 sets the “normal” lifespan as 120 years. Joseph dies at 110, Moses at 120, and Joshua (after Moses) at 110, bookends for Moses.

In verse 24, Joseph transmits the blessing. This is the first use of Abraham, Isaac, and Jacob in the same sentence. (I don’t know about Christian liturgy, but Jewish prayer frequently mentions “The God of Abraham, Isaac, and Jacob.”)

Verse 25 will be fulfilled when the Israelites leave Egypt at the Exodus, and take Joseph’s (mummified) bones (Exodus 13:19.) The use of a coffin is Egyptian, and never again mentioned in the Hebrew bible.

OVERVIEW OF JOSEPH and BOOK OF GENESIS

At the beginning of Genesis, Adam and Eve commit the sin of hubris, trying to be like God. At the end of Genesis, Joseph acts humbly and denies emphatically (50:19) being “like God.”

In Genesis 3:16, the punishment of Eve is that she will have pain in bearing/raising children. The rest of the book of Genesis is filled with stories of murderous sibling relationships, from Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers. Joseph forgives and ends the severe sibling rivalries by united the family. He would be justified to punish his brothers, but doesn’t, and so ends the cycle of stories about the difficulties of raising children.

In Genesis 3:17, the punishment of Adam is that he will earn his bread by the sweat of his brow, that agriculture and raising food will be difficult. The rest of the book of Genesis has many (MANY!) stories about famines and starvation and the difficulty of raising food. Joseph overcomes famine by food rationing, and ends that cycle of stories.

So both of these cycles are ended with Joseph, and by Joseph. Note that God doesn’t ever speak to Joseph. If Joseph is to end the curse of Adam and Eve, he must do it on his own, by his own righteous actions, and without divine instruction.

This ends the book of Genesis. The single most important theme of the book is about trying to re-establish justice and righteousness after the expulsion from Eden. “Holiness” is mentioned only rarely – in contrast, later books will be about how to be holy. But here, one can’t have holiness until one has justice and righteousness. The sins in Genesis are about human interactions: murder, robbery, kidnapping, etc. The sins in Exodus and later will mostly be about interaction with God: idolatry, Sabbath violation, mistrusting God, etc. The book of Genesis is not about God, but about the human encounter with God (and so God sometimes seems to behave like a human being.)

CK Dexter Haven:

I think the opposite: he’s not de-legitimizing Leah, but to refer to her as such in this context would have seemed to de-legitimize Rachel. In the other two examples, Rebecca was Isaac’s only wife, and Sarah was Abraham’s only true wife. You might also recall that in the prior chapter, Jacob felt the need to sort of apologize/explain to Joseph the circumstances of his mother’s burial. Referring to Leah as “my wife,” especially by comparing her to Sarah and Rebecca, would have had the opposite effect.

That’s something of a misconception. That verse is spoken before the deluge, at which point there are a full 10 generations until anyone is said to die even nearly that young (which would have been Sarah, at 127), and lifespans exceeding that number by at least 10 are recorded for another 6 generations yet. In the traditional Jewish interpretation, that verse means that mankind would have 120 years from that point to correct their ways, at which point they’d be wiped out in the deluge (if they hadn’t, which turned out to be the case).

So, there’s clearly room for interp. What do others think? Was Jacob’s reference to “there I buried Leah,” not calling her his wife:

  • An indication that he hadn’t learned, he was still in his old mind-set of favoritism (Dex’s interp)
    or
  • An indication that he HAD learned, and was being careful not to rile Joseph (cmkeller’s interp)

Whatch’all think?

I’m thinking more that it was more about establishing a family plot than either way. Rachel was buried en route to Ephrath and not in the land bought from the Hittites. Going back over other chapters in Genesis, purchasing the land is mentioned with importance in previous chapters.

The fact that Leah was buried in the family plot might just be incidental.

She was his wife though and for him to skip over that word is a bit passive. Maybe it’s the elephant in the room that’s just best to avoid.

What’s interesting, to me, is this paragraph from Wikipedia:

It’s like jazz, sometimes it’s the notes that aren’t played that make it interesting. The fact that Jacob doesn’t mention Leah’s position could definitely be up to interpretation, but Jacob leaves that up to the person themselves as opposed to opening his mouth and removing any question where his loyalty may be.

OK, question for y’all, and my feelings will NOT be hurt by your answers.

I can’t help notice that, after my lengthy analyses, no one seems to post much to these threads. I really don’t want this to be me lecturing, and stifling conversation, I’d much rather have conversation (I learn from them, too.) So, a couple of choices:
(1) Keep on as I’ve been doing
(2) Limit my responses to smaller, shorter, more pithy comments
(3) Limit my responses to answering questions raised by y’all

Whatcha think?

I’d be posting and responding more but just now at work I’ve been so very busy. It’s a long story and the reasons aren’t relevant to the thread.

Suffice it to say I’ve been enjoying reading here, and the limited responses I’ve have time to make are not indicative of my interest.

In a couple of weeks I’ll be able to get more involved. Thank you CK for the material and responses you have contributed.

I really enjoy your posts! I don’t have a lot of exposure to anything Jewish and it’s never something I’ve taken much time to read about, so I think finding out some of the different interpretations, ideas, midrashes, etc, really enhances my own understanding and guides my thinking, even when I disagree. Unfortunately due to my own schedule I am often reading three or more weeks behind (although I caught a break last week and read five weeks worth!).
I have really been loving the talk about the one author / multiple authors. I have heard a little about both ideas, but never really studied or put much thought into it beyond a very basic “this is what think happened”. I’m hoping for a little free time this summer to go look into both ideas more and get a more firm belief system for me personally.

Because I am a Christian and have a pretty solid belief system, I do tend to always approach all of my Biblical studies from a theological perspective. Doing it from a literary and cultural approach is helping me so much!

RachelChristine: Together with Eutychus, I did a series of four (or five?) Staff Reports (lengthy) on “Who Wrote the Bible?” The first one: Who wrote the Bible? (Part 1) - The Straight Dope covers the multiple-authors for the first five books (the most disputed section in terms of authorship.) You might find it interesting.

I enjoy your posts CK. I hope you continue.

Some scholars think that the tribe of Dan were originally sea peoples rather than Hebrews. That’s why their matriarch is Bilhah and not one of the main wives. They originally tried to settle on the coast bordering their rivals, the Philistines (another sea people). The first line of Dan’s blessing “Dan will provide justice for his people as one of the tribes of Israel” seems to imply the practical reason for joining the tribes. Given their original location, when the Philistines attacked Judah, Dan was in a position to counter attack from the rear.

Dan was not able to hold the position on the coast and eventually moved to the mountains bordering the north of Israel. Another position where they could potentially attack from behind when northern invaders attacked tribes in the valleys below.

I love what you’ve been doing and hope you keep on the same way. I admit I don’t post but I have been following along since the very beginning. Thanks to you and St Pauler for doing this!