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  • Lesson 10: Birthright Blessings; Marriage in the Covenant
Reading: Genesis 24-29



Gen 24:1-5

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:1-5

Gen 24:6-10

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:6-10

Gen 24:11-15

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:11-15

Gen 24:16-20

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:16-20

Gen 24:21-25

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:21-25

Gen 24:26-30

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:26-30

Gen 24:31-35

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:31-35

Gen 24:36-40

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:36-40

Gen 24:41-45

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:41-45

Gen 24:46-50

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:46-50

Gen 24:51-55

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:51-55

Gen 24:56-60

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:56-60

Gen 24:61-67

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 24:61-67

Gen 25:1-5

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 25:1-5

Gen 25:6-10

Home > The Old Testament > Genesis > Chapters 11c-25a > Chapters 20-25a / Verses 20:1-25:11
Previous page: Chapters 11c-19                      Next page: Chapter 25b-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Gen 20:2: Abimelech. The name Abimelech seems to mean "my father is mlk." The Hebrew letters mlk can mean either be vocalized as melek or malak to mean "king," there is also an ancient deity known as Molech (or Moloch, Malik, Malku, Malki) who is strongly associated with child sacrifice, esp. of firstborns (the Anchor Bible Dictionary has a good entry on this). Given the explicit discussion of human sacrifice in Abr 1, this way of thinking about Abimilech's name suggests rich possibilities for a Mormon interpretation of Abraham's relationship with Abimelech, as well as for thinking about the possible significance of Christ as both the Firstborn sacrificed and King/Annointed One.
What I find also very thought-provoking is the whole tradition of kings in Hebrew and Nephite culture. That is, although Abimelech in Judges and Samuel in 1 Sam seem to suggest that kings come from negative, outside influences, later it seems that kings are generally a good thing--except the intriguing discussions in the Book of Mormon about the danger of unrighteous kings and subsequent motivation for . . . well, democracy.
I was thinking about this recently because Remi Brague briefly discusses in The Law of God the Hebrew separation between kings and priests. Brague talks in terms of there being a sort of tension in Hebrew tradition between "nostalgia for an earlier period, either that of nomadic life in the desert or that of "liberty" under the Judges" (p. 32), and a "messianic dream" that is "held within a tension between "the pre-political and the meta-political, if not laminated between the two" (p. 32). I worry that this view underplays the role that a yearning for the golden period under King David had in Hebrew thought (I'm thinking maybe Brueggemann discusses this a bit in chapter 2 of his Theology of the Old Testament which I'm also currently reading...).
Anyway, this relationship between kings and blood-sacrifice is a very new idea to me, but it seems interesting, if not promising.
  • Gen 22:1: Did tempt. The Hebrew verb here, nacah, means to test or to prove. In other words, God tested Abraham or put him to the test.
  • Gen 22:2: Moriah. In Hebrew moreh refers to teacher and Yah is the shortened version of the sacred name of the Lord, Jehovah. Here, Abraham is being "taught of the Lord" that the firstborn son, the Lamb of God, who would be offered as a sacrifice at the same mount. (See Daniel Rona reference below.) Also see these comments by Daniel Rona here.
  • Gen 24: Rebekah as the ideal bride. Matthew's genealogy of Christ lists four women (Tamar, Rahab, Ruth, Bathsheba) whose stories are unusual and are likely included to show that the story of Mary's virgin birth is more acceptable than it would sound in isolation (see the discussion of women in Christ's genealogy at Matt 1:1-17). The ideal bride, in contrast, would likely be Rebekah, Isaac's wife.
  • Gen 24: Isaac and Rebekah as the bridegroom and bride. This story can be interpreted symbolically in which Isaac as the bridegroom represents Christ, the servant represents a prophet who calls people to come to Christ, and Rebekah represents the ideal bride or follower of Christ who immediately heeds the call to follow Christ and does not tarry (compare Matt 8:21-22 let the dead bury the dead). Rebekah, the bride, was charitable in offering to draw water for Isaac's servant. (Gen __). She believed on the words of the bridegroom's servant without having yet seen the bridegroom for herself. (Gen __). Upon believing, she did not tarry in Haran, but departed the next morning and, when brought to Isaac, she hastened to meet him. (Gen __). This provides a model of conduct for the people of Christ, both male and female. We are all, male and female, the bride to Christ. Isaac also symbolically represents Christ when offered in sacrifice by his father Abraham. (Gen 22; discussion). Regarding the symbolism of the bride and bridegroom generally, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins).
  • Like Tamar and Bathsheba, Rebekah later took an active role in the birthright succession.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Gen 21:31-32: Non-family oaths. J. Gerald Janzen, in his International Theological Commentary, notes that "it has been observed that covenant relations arise as a form of substitute kinship relations. That is, covenant relations formally extend kin [/hesed] ethics beyond the range of kin relations, implicitly exploring the possibility that different kinship communities may treat one another within the horizon of a common human kinship under God" (pp. 75-76). To what extent does the bilateral nature of this oath/covenant contrast with what seems a more unilateral oath (i.e. promise) that God gives to Abraham? In what other ways does this human-to-human oath/covenant compare and contrast to oaths and covenants between humans within a family, and between humans and God? What does these similarities and differences tell us about our relations to neighbors, family and God?
  • Gen 22:2: Offer him there for a burnt offering. The Hebrew word translated here as "offer him" is `alah which is written the same way (i.e. has the same consonants) as the Hebrew word `olah which the KJV translated "burnt offering" (both words are related to the word holocaust). The word `alah has a strong connotation of "up." What is the significance of these words being used here? Is there a hidden or less obvious meaning that this word play points to? (In the LXX, the word used for "burnt offering" is olokarposin, which seems to be a somewhat rare word that is not appear to be used in the New Testament. Can the etymology here be traced to anything that is helpful for interpretation of this verse?)

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 24:3: Why not a Canaanite? For a discussion of possible reasons why Abraham didn't want Isaac to marry a Canaanite, see the discussion here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Chapters 11c-19                      Next page: Chapter 25b-35

Talk:Gen 25:6-10

Gen 25:11-15

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25b / Verses 25:12-18
Previous page: Genesis 25b-35                              Next Page: Chapter 25c-28


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25b to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 25b is a genealogical list.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25b include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Genesis 25-35                              Next Page: Chapter 25c-28

Talk:Gen 25:11-15

Gen 25:16-20

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25b / Verses 25:12-18
Previous page: Genesis 25b-35                              Next Page: Chapter 25c-28


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25b to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 25b is a genealogical list.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25b include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Genesis 25-35                              Next Page: Chapter 25c-28

Talk:Gen 25:16-20

Gen 25:21-25

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 25:21-25

Gen 25:26-30

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 25:26-30

Gen 25:31-34

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 25:31-34

Gen 26:1-5

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:1-5

Gen 26:6-10

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:6-10

Gen 26:11-15

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:11-15

Gen 26:16-20

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:16-20

Gen 26:21-25

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:21-25

Gen 26:26-30

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:26-30

Gen 26:31-35

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 26:31-35

Gen 27:1-5

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:1-5

Gen 27:6-10

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:6-10

Gen 27:11-15

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:11-15

Gen 27:16-20

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:16-20

Gen 27:21-25

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:21-25

Gen 27:26-30

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:26-30

Gen 27:31-35

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:31-35

Gen 27:36-40

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:36-40

Gen 27:41-46

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 27:41-46

Gen 28:1-5

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 28:1-5

Gen 28:6-10

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 28:6-10

Gen 28:11-15

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25b                      Next page: Chapter 29-31

Talk:Gen 28:11-15

Gen 28:16-22

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 25c-28 / Verses 25:19-28:22
Previous page: Chapter 25b                      Next page: Chapter 29-31


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 25c-26 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Chapter 25c-26 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 25c-26 can be outlined as follows:
• Rebekah struggles in childbirth of Esau and Jacob (25:19-26)
• Jacob purchases Esau’s birthright (25:27-34)
• Isaac's covenants with God and king (26:1-33)
a. Abrahamic covenant given to Isaac (26:1-5)
b. Rebekah taken as wife by king Abimelech (26:6-11)
b. Philistines ask Isaac to depart (26:12-17)
c. Disputes with Philistines over wells (26:18-22)
a. Abrahamic covenant renewed with Isaac (26:23-25)
b. Covenant of peace with king Abimelech (26:26-31)
c. Well at Beersheba (26:32-33)
  • Gen 26:8: Sporting. The word for "sporting" here is the Hebrew tsachaq (צחק) and is defined by Strong's Concordance as "to laugh, mock, play." Did Abimelech discover that Isaac and Rebekah were married because he saw them flirting? Also, tsachaq is the same word used to describe both Abraham's and Sarah's laughter upon discovering that Isaac would be born. Isaac's name, Yitschaq (יצחק) is essentially the same word.
  • Outline.
Jacob obtains Isaac’s favored blessing by trick, flees (26:34-28:9)
a. Esau’s non-covenant marriages (26:34-35)
b. Isaac plans to bless Esau (27:1-5)
c. Rebekah arranges for Isaac to bless Jacob (27:6-17)
d. Isaac unwittingly blesses Jacob (27:18-29)
d. Isaac confirms Jacob’s blessing, then blesses Esau (27:30-40)
c. Rebekah arranges for Isaac to send Jacob to Haran (27:41-46)
b. Isaac sends Jacob to Haran for a covenant wife (28:1-5)
a. Esau's covenant marriage (28:6-9)
Abrahamic covenant given to Jacob (Jacob's ladder) (28:10-22)
  • Gen 27:12: Peradventure. According to the Heketav Vehakabbala (composed by Jacob Zvi Mecklenberg), peradventure is used here instead of lest (cf. Gen 3:22, Gen 11:4, Gen 41:4 where lest is used when the speaker does not wish the matter to come to pass) to imply inner reluctance on Jacob's part to go along with this plan: "Had Jacob wished to express the hope that his father would not feel him he should have said 'I am afraid lest my father feel me.' From here it would seem therefore that Jacob did not favour this attempt to outwit his father and that he would rather let matters take their natural course and his father bless whomsoever he thought fit. Jacob hoped that his mother would call off the attempt as a result of his plea. . . . The word 'peradventure' is used when the speaker desires the matter to come to pass, cf. 'peradventure he will accept me' (Gen 32:21)." (See Leibowitz reference below for more discussion.)
  • Gen 27:14: Went and fetched, and brought. Some scholars have suggested there is a conspicuous lack of enthusiasm on Jacob's part in this verse. Since time was short and Esau was due back soon from the field, Jacob should've been in a hurry. In several of the just-previous narratives, haste is mentioned (cf. Gen 18:2, 6-7; Gen 24:17; Gen 24:18, 20), so it the lack of any haste being mentioned here may be significant. As the Haketav Vehakaballah says (see reference below), "This indicates that [Jacob] did not apply himself with any enthusiasm but reluctantly carried out his mother's behest." Also, Radal suggests in the Midrash that the Hebrew prefixes to these three verbs, vay-vay-vay, connote reluctance and mistery onomatopeically.

Unanswered questions[edit]

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Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

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  • Gen 27:12: Peradventure. See Nehama Leibowitz, Studies in Bereshit (Genesis) (4th revised edition, 1981), pp. 264-5.
  • Gen 27:14: Went and fetched, and brought. For more, see commentary in Haketav Vehakaballah by Jacob Zvi Mecklenburg, or the discussion and quoted passage in Leibowitz (Ibid. v. 12) p. 265.


Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Talk:Gen 28:16-22

Gen 29:1-5

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Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Talk:Gen 29:1-5

Gen 29:6-10

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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25c-28                      Next page: Chapter 32-35

Talk:Gen 29:6-10

Gen 29:11-15

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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25c-28                      Next page: Chapter 32-35

Talk:Gen 29:11-15

Gen 29:16-20

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 29-31
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25c-28                      Next page: Chapter 32-35

Talk:Gen 29:16-20

Gen 29:21-25

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 29-31
Previous page: Chapter 25c-28                      Next page: Chapter 32-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25c-28                      Next page: Chapter 32-35

Talk:Gen 29:21-25

Gen 29:26-30

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 29-31
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Talk:Gen 29:26-30

Gen 29:31-35

Home > The Old Testament > Genesis > Genesis 25b-35 > Chapter 29-31
Previous page: Chapter 25c-28                      Next page: Chapter 32-35


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Relationship to Genesis 25b-35. The relationship of Chapter 29-31 to the rest of the Jacob cycle is discussed at Genesis 25b-35.

Story. Chapter 29-31 consists of four major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapter 29-31 include:

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline. Chapter 29-31 can be outlined as a chiasmus:
a. Laban tricks Jacob re wife (29:1-30)
b. Jacob blessed with children (29:31-30:24)
b. Jacob blessed with flocks (30:25-43)
a. Jacob flees Laban and is reconciled (31:1-55)
  • Gen 31:7. It is interesting that God didn't prevent Laban from sinning by changing Jacob's wages but He isolated Jacob from the effects of Laban's sin.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 25c-28                      Next page: Chapter 32-35

Talk:Gen 29:31-35