Trekking Genesis

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• Gen 30:40a . . And Jacob culled the lambs, and made the flocks face toward the
striped and all the black in the flock of Laban;

That trick was expected to have the same effect as looking at striped rods.

• Gen 30:40b-43 . . and he put his own herds apart, and did not put them with
Laban's flock. Moreover, it came about whenever the stronger of the flock were
mating, that Jacob would place the rods in the sight of the flock in the water
troughs, so that they might mate by the rods; but when the flock was feeble, he did
not put them in; so the feebler were Laban's and the stronger Jacob's. So the man
became exceedingly prosperous, and had large flocks and female and male
servants and camels and donkeys.

Jacob's second strategy was to divide Laban's herd into two groups: the best ones
by themselves, and the inferior ones by themselves, so that he had better control
over the breeding process to his own advantage. Normally, Jacob's husbandry tricks
would have worked more to Laban's advantage than Jacob's because statistically,
the majority of the lambs born would have been Laban's had not God intervened.

Apparently Jacob's strategy was so successful that he was able to invest in other
kinds of capital too; viz: slaves, camels, and donkeys. You know what? Jacob's
troupe was beginning to look like that of a sheik; and before long; he's going to
start acting like one too. The worm is beginning to turn.
_

 

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• Gen 31:1 . . Now he heard the things that Laban's sons were saying: Jacob has
taken all that was our father's, and from that which was our father's he has built up
all this wealth.

People have a habit of using the "all" word just a little to the extreme. Jacob
certainly didn't take all of Laban's flock; only the lambs that were born
multicolored. However, what had seemed like a good bargain at the time their dad
made it, took a most unexpected, and distressing downturn.

Somehow Jacob's flock of cross-breeds was increasing at an alarming rate and
Laban's boys were seeing money on the hoof going to an outsider that should have
been theirs. Laban, who before was pleased as punch when Jacob agreed to stay
on, must now be wishing with all his heart that he would leave. But the old boy
couldn't get out of the contract without losing face.

• Gen 31:2 . . Jacob also saw that Laban's manner toward him was not as it had
been in the past.

You can usually tell when people hate your guts. Often they speak away, in another
direction, while you stand there talking to the side of their face, and sometimes
even to the back of their head. They are so overcome with malice that they cannot
even stand to look directly at you. And when they do look, it's with narrowed,
beady eyes; squinting, as if into the sun.

• Gen 31:3 . .Then the Lord said to Jacob: Return to the land of your fathers where
you were born, and I will be with you.

Some people interpret that to read: And I will be waiting for you. They see it that
way because they insist that Jews can't be blessed when they're out of the place of
blessing; viz: out of Eretz Israel. But that's nonsense in Jacob's case. God promised
He to be with him and protect him wherever he went. (Gen 28:15)

Time to go; and the timing couldn't be better. Laban really loathed Jacob by now
and I'm sure he didn't want his nephew working on the ranch any longer. A falling
out isn't necessarily a bad thing. I often take one as a nudge that God wants me
elsewhere. Sometimes you have to burn one bridge before crossing another.

• Gen 31:4 . . Jacob had Rachel and Leah called to the field, where his flock was,

This next conversation was for the sisters' ears only so Jacob sprung an
unannounced briefing out in the pastures where no one would overhear and go
tattle to Laban. Jacob wants his wives' support for his next move; and he needs to
find out how they feel about their dad and if they are ready to leave home and go
out on their own. Rachel and Leah had never been away from Haran, nor away
from their dad's influence before now; nor has anyone till now given them a say in
their destiny.

• Gen 31:5-7 . . and said to them: I see that your father's manner toward me is
not as it has been in the past. But the God of my father has been with me. As you
know, I have served your father with all my might; but your father has cheated me,
changing my wages time and again. God, however, would not let him do me harm.

No matter what Laban did in his nefarious efforts to thwart Jacob's prosperity, God
would turn it to Jacob's advantage. He was indeed bullet proof and it must have
frustrated his father-in-law to no end.

• Gen 31:8-9 . . If he said thus "The speckled shall be your wages" then all the
flocks would drop speckled young. And if he said thus: "The streaked shall be your
wages" then all the flocks would drop streaked young. God has taken away your
father's livestock and given it to me.

Laban's blatant lack of scruples is beyond belief. He and Jacob had agreed that all
the multicolored animals would be Jacob's. But whenever the purebred flock began
producing too much of a certain strain-- say, the streaked ones --then Laban would
change his mind and say that Jacob could only keep the spotted ones.

Well, then God made the herd produce more spotted ones. And when Laban would
change the arrangement yet again and say that Jacob couldn't have any more
spotted ones and could only have the ones that were striped; then God would see
to it that striped babies were born. So, no matter which way Laban went, Jacob
always won.

• Gen 31:10-12 . . Once, at the mating time of the flocks, I had a dream in which I
saw that the he-goats mating with the flock were streaked, speckled, and mottled.
And in the dream an angel of God said to me: Jacob! Here; I answered. And he
said: Note well that all the he-goats which are mating with the flock are streaked,
speckled, and mottled; for I have noted all that Laban has been doing to you.

There weren't really any streaked or speckled or mottled rams mating with the
ewes because Laban's animals were all blue ribbon. But people in those days didn't
know about recessive genes like we know about them today. So God showed Jacob,
in a way that he could understand, that the animals doing the mating were the
heterozygous ones. God, who can see past outside colors, and deep into genetic
code, made sure the right ones were mating so Jacob's herd would increase to his
advantage in spite of Laban's interference. (chuckle) Talk about a stacked deck!

• Gen 31:13 . . I am the God of Beth-el, where you anointed a pillar and where you
made a vow to me. Now, arise and leave this land and return to your native land.

I wonder if Jacob could have used that as an excuse to depart; viz: tell Laban that
God appeared and ordered him to return to Canaan and make good on his vow?
Moses tried something like that with Pharaoh (Ex 3:18). But Pharaoh still wouldn't
let them go, so God had to destroy Egypt to make him comply.

I seriously doubt that Laban would've ever let Jacob go on religious grounds. It's
possible that's why Jacob sneaked away: to avoid a violent confrontation with his
father-in-law that could lead to Laban's death. Leah and Rachel might have
difficulty with that. Though the man was a weasel, he was still their dad.
_

 

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• Gen 31:14-15 . .Then Rachel and Leah replied and said to him: Have we then still
a share and an inheritance in our father's house? Are we not considered by him as
strangers? For he has sold us and even totally consumed our money!

Now the truth comes out. All along the girls had resented the calculating, business
like way that their dad sold them into marriage; like they were commodities: not
even caring how they might feel about living with Jacob; and especially how the
sisters might feel about sharing the same husband.

And what an incredible louse! The girls were each supposed to get a dowry, but
Laban kept it back and then, of all things, spent their dowries on himself; or, worse
yet, on himself and on the girls' brothers. Weasel! That reminds me of one of my
favorite bumper stickers:

MEN ARE NOT PIGS!
Pigs are gentle, sensitive, intelligent animals.

Laban was obviously some sort of maladjusted sociopath with one of those
"borderline" personality disorders. I don't know what happened to him in life to
make him that way, but something was very wrong with that man. The attitude he
displayed toward his little girls was absolutely abnormal. It was just as abnormal as
any of the psycho dads in the news from time to time who get prosecuted for
abusing their own little flesh and blood daughters.

• Gen 31:16 . .Truly, all the wealth that God has taken away from our father
belongs to us and to our children. Now then, do just as God has told you.

Yaaaaaay! (cheering section activity) That's it! We're out of here. The girls are
grown women with kids now and have to be thinking about their future. Leah and
Rachel are ready to leave home and kiss Haran good-bye forever.

Thank God that Rachel, Leah, and Dinah knew a man like Jacob or they might have
been poisoned on men all their lives. He wasn't perfect, yes that is true. But Jacob
was an excellent family man. For twenty years Rachel and Leah observed and
compared their brothers and their dad to Jacob. And guess what. They much
preferred to live with Jacob. He was fair, sensitive, caring, accommodating, and
always looking out for their best interests and letting them have their own way
whenever possible.

You know, Jacob didn't have to sleep with the maids. He could have put his foot
down and refused. But he did it to soothe his wives. I'm sure he was aware of their
rivalry amongst themselves and tried to help keep the peace as best as he could.
Life wasn't easy for Jacob; having to live with two miserable women.

But he was willing to go the extra mile; and even let the girls have a say in big
decisions effecting the family's future. In the culture of that day, he really didn't
have to. Do you think Laban or his boys would have been concerned about how the
girls might feel about moving away to a new land? No way. Their dad and brothers
were nothing like that. They would have just simply marched in and barked an
announcement: Okay everybody; start packing! We leave for California in two days!

• Gen 31:17-18 . .Thereupon Jacob put his children and wives on camels; and he
drove off all his livestock and all the wealth that he had amassed, the livestock in
his possession that he had acquired in Paddan-aram, to go to his father Isaac in the
land of Canaan.

That must have been quite a sight. Camels and people and supplies, dust billowing
everywhere, with Jacob's drovers moving the herds, followed by a remuda of burros
bringing up the rear. It was a real old fashion trail drive, kind of like an 1840's
wagon train. The girls must have been very excited to be making their very first
long-distance trek away from home. Rueben and his brothers of course saw it as
one big adventure. Yahoooooo! Move 'em out! Beer-sheba or bust!

• Gen 31:19 . . Meanwhile Laban had gone to shear his sheep, and Rachel stole her
father's household idols.

Labans's household gods may have corresponded to ilani-- family gods of the Nuzi
household, and to the Roman's penates --household gods who were thought to
protect food supplies and assure the general well-being of the family.

Since Laban was known for divination, some have suggested that Rachel may have
stolen his gods in order to prevent him from discovering Jacob's whereabouts.
However, I think Rachel just wanted those gods for their potential access to
providence.

• Gen 31:20-21 . . Jacob kept Laban the Aramean in the dark, not telling him that
he was fleeing, and fled with all that he had. Soon he was across the Euphrates and
heading toward the hill country of Gilead.

There's a note in the JPS Tanakh concerning the phrase: "Jacob kept Laban the
Aramean in the dark". The actual Hebrew says: he stole Laban's mind. So Rachel
ripped off Laban's religion, and Jacob took his brains. ☺

The precise route Jacob took to go home is uncertain. It's hard to believe that he
came directly south through the Syrian Desert on the back side of Mt. Hermon.
Maybe he did, I don't really know; but it sure looks that way

The region of Gilead is on the east side of the Jordan Valley in between Yam
Kinneret (the Sea of Galilee) and the Dead Sea. Why Jacob didn't proceed down
through Lebanon and the West Bank I'm not sure; except maybe he was in a very
big hurry to get away from Laban and back on relatively safer home turf. The
Gilead route would eventually take him into the Jordan Valley, one of the best
sources of water and pasture for his animals. In Abraham's day, the Jordan Valley
was well watered everywhere, like the garden of God. It was probably still in pretty
good shape yet in Jacob's.

Nowadays, usually all that travelers really need are gas stations and motels. But in
that day, the selection of a route was always dictated by the need of water and
pasture for the animals; not only the herds, but also the ones people rode upon.
The Jordan Valley was a relatively hazardous route because lions lived in that area
back in Jacob's day; so his drovers would have to guard the livestock day and night
to protect them from predators.
_

 

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• Gen 31:22 . . On the third day, Laban was told that Jacob had fled.

Laban was off some distance from home shearing his sheep, which usually included
a festival of some sort. The messengers probably waited till the shearing was done,
and the party was over, before laying the bad news on ol' Laban.

I'd imagine he must have been absolutely livid with rage; and probably got so
worked up he actually turned red and began perspiring. Defeat is one thing. But to
be beaten by kin, by a nephew no less, was unbearable.

• Gen 31:23 . . So he took his kinsmen with him and pursued him a distance of
seven days, catching up with him in the hill country of Gilead.

It took Jacob ten days to go the same distance Laban covered in seven-- that is if
Laban departed right away without delay; which he probably didn't. It would take at
least a day or two to round up all his relatives and prepare for the journey. Laban's
contingent had an advantage though. They weren't encumbered by herds and
women and children, so they could cover a whole lot more ground in one day than
Jacob's troupe.

• Gen 31:24 . . But God appeared to Laban the Aramean in a dream by night and
said to him: Beware of attempting anything with Jacob, good or bad.

The Stone Tanach reads: Beware lest you speak with Jacob either good or bad.

But if God meant for Laban to stay completely away from Jacob and not say a
single word to him, Laban would have gone home right then and there because he
knew better than to mess with Jacob's god. Maybe Laban didn't worship Yhvh, but
did at least fear Him. The book of Revelation tells of people who are absolutely
terrified of God, but yet still refuse to submit. (Rev 6:12-17, Rev 16:10-11)

• Gen 31:25 . . Laban overtook Jacob. Jacob had pitched his tent on the Height,
and Laban with his kinsmen encamped in the hill country of Gilead.

Once Laban's scouts located Jacob's troupe, his contingent made camp for the night
and moved on up the next day; probably very early before Jacob's caravan could
get up and moving again.

What a chore that must have been. First everyone had to be fed breakfast, which
meant a whole lot of cooking. Somebody had to round up firewood for the portable
ovens. Then the women prepared the meals, which must have been work itself
since no one had packaged foods in those days. Then they had to do the dishes,
repack, dismantle the tents, and load everything back on to the camels and
donkeys. Meanwhile the drovers were out tightening up the herds and rounding up
strays.

Into this busy scene rode MadDog Laban and his trigger-happy posse.

• Gen 31:26-27a . . And Laban said to Jacob: What did you mean by keeping me in
the dark and carrying off my daughters like captives of the sword? Why did you flee
in secrecy and mislead me and not tell me?

Duh. Like he really didn't know? Laban's kind are all alike. In my 70+ years, I've
seen enough of them to know. Jerks like him are never in the wrong about
anything; ever. And they always attempt to throw suspicion off themselves by
trumping up a hollow charge against the very people they wronged. One of their
favorite demands is: What's the matter with you; why are you acting like that?
They are so aggravating with their perpetual habit of feigning a pious ignorance of
their own self-generated bad circumstances.

Like captives of the sword? What does that imply-- that Jacob kidnapped Rachel
and Leah and made slaves out of them? What utter nonsense! They were his wives
as Laban very well knew!

And did he insinuate that Jacob dragged the girls (excuse me; the full-grown
married women) away from Haran against their will? Laban himself was likely wont
to drag a spouse around the whole world regardless of how she might feel about it.
Why would it be wrong for Jacob to do it but not wrong for Laban? And that is
another of his kind's traits. They are so quick to take the high moral ground and
make the rules for everyone else to follow while at the same time fully exempting
themselves from the very same standards.

NOTE: It's very interesting that Laban never even dreamed that Jacob consulted
with Rachel and Leah first prior to departing for Isaac's turf. No doubt because that
was something he would never do himself.

• Gen 31:27b . . I would have sent you off with festive music, with timbrel and lyre.

What a bare-faced lie. The only music Laban would have arranged for is some to
accompany himself while he danced on Jacob's grave.

• Gen 31:28a . .You did not even let me kiss my sons and daughters good-bye!

The word for "sons" is ben (bane) which means a son (as a builder of the family
name), in literal and figurative relationships, including grandson, subject, nation,
quality or condition. Ben isn't always used to denote a specific gender, nor always
used in genetic applications. In Gen 6:2 it simply refers to pious men rather than
God's biological progeny. The New Testament equivalent of ben is huios (hwee-os')
which means a child of either gender; e.g. Gal 4:6, 1John 3:1-2

Laban probably never kissed them before anyway, so why should Jacob think he
would want to do it now? Didn't it ever occur to Laban's enormous conceit that
maybe his offspring might all be glad to be rid of him?

• Gen 31:28b-29a . . It was a foolish thing for you to do. I have it in my power to
do you harm;

Jacob's uncle is the king of meddlers. In Laban's imperialistic mind, Jacob deserved
punishment for failing to consult with His Lordship before pulling up stakes and
heading south. But Jacob has done nothing truly reprehensible. He's a grown man
with a right to his own destiny. Jacob owes his uncle nothing; not even an
explanation because the man is nothing less than a demon's seed; and on top of
that a thoughtless bully and a stupendous bigot.
_

 

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• Gen 30:28 . . And he said: Specify your wage to me and I will give it.

The wage Laban had in mind wasn't an hourly rate or monthly salary like we
typically think of wages. Pay was a separate matter to be negotiated later. The deal
they would make concerned what it would cost Laban to keep Jacob working for
him. In other words; a signing incentive.

• Gen 30:29-30a . . But he said: You know well how I have served you and how
your livestock has fared with me. For the little you had before I came has grown to
much, since the Lord has blessed you wherever I turned.

Yes, Laban knew very well how fortunate he was to have Jacob working on his
ranch. But Jacob just wanted to be sure his uncle Laban didn't think Jacob was too
stupid to know it. Jacob rarely stood up for himself. But this time the circumstances
required him to be firm.

• Gen 30:30b . . And now, when shall I make provision for my own household?

Jacob spent fourteen years of his life making another man rich. Well, it was high
time he did himself some good for a change.

• Gen 30:31-34 . . He said: What shall I pay you? And Jacob said: Pay me nothing!
If you will do this thing for me, I will again pasture and keep your flocks: let me
pass through your whole flock today, removing from there every speckled and
spotted animal-- every dark-colored sheep and every spotted and speckled goat.
Such shall be my wages.

. . . In the future when you go over my wages, let my honesty toward you testify
for me: if there are among my goats any that are not speckled or spotted or any
sheep that are not dark-colored, they got there by theft. And Laban said: Very well,
let it be as you say.

Jacob was supposed to do the culling. But Laban apparently didn't trust him so took
it upon himself to cull out all the mixed breeds and then hide them three days
distance in who knows what direction. So if Jacob was going to acquire any sheep
and cattle, he was going to have to get them from the flocks of pure breeds;
making it even more difficult for him to build a herd of his own. I'm sure Laban
figured that he would be able to hang on to Jacob many, many years while the poor
slob languished away waiting for the blue ribbon flocks to produce mixed breed
animals.

Laban really did have a criminal mind. He was incredibly unscrupulous, greedy,
selfish, and dishonest; and a very heartless man to boot. It's difficult to digest he
was really related to Abraham.

• Gen 30:35-36 . . But that same day he removed the streaked and spotted he
goats and all the speckled and spotted she-goats-- every one that had white on it
--and all the dark-colored sheep, and left them in the charge of his sons. And he
put a distance of three days' journey between himself and Jacob, while Jacob was
pasturing the rest of Laban's flock.

By keeping the mixed breeds so far away from the blue ribbon flocks, there was no
chance Jacob might sneak around and put them together for mating when Laban
wasn't looking. Although there is no record of Jacob ever cheating Laban, the old
man surely remembered that Jacob wasn't totally honest. He stole his brother's
blessing, and tricked his dad. If Jacob would scam his own close family, then he
could sure do the same thing to outsiders. You can hardly blame Laban for not
trusting Jacob when the chips were down.

• Gen 30:37-39 . .Then Jacob took fresh rods of poplar and almond and plane
trees, and peeled white stripes in them, exposing the white which was in the rods.
And he set the rods which he had peeled in front of the flocks in the gutters, even
in the watering troughs, where the flocks came to drink; and they became hot
when they came to drink. So the flocks mated by the rods, and the flocks brought
forth striped, speckled, and spotted.

To the modern mind, what Jacob did was purely superstition; but in that day, it
wasn't. Jacob was experienced at animal husbandry. He had tended flocks for
several decades; beginning with his dad Isaac's, and then with his uncle Laban's.
Jacob wouldn't have tried the striped-rods trick if he hadn't seen it work already
before.

Who really knows what goes on in the minds of goats and sheep? There's a patch of
color down in the throats of young Great Blue Herons that when the parents see it,
the color makes them gag and vomit up the contents of their stomachs into the
craws of the growing youngsters. Even human beings are stimulated by sight. Food
we are about to eat stimulates the saliva glands, plus there's the phenomenon of
blushing, and nauseous reactions produced by gruesome sights, and the effects of
pornographic pictures stimulating the reproductive apparatus are cases in point.

Jacob didn't use the striped-rods trick to produce multicolored animals, but rather
as a visual aphrodisiac to stimulate the parents to mate more often than usual;
thus increasing his chances of producing the kind of animals he wanted for himself.
When Laban's flocks saw the stripes on the sticks, they went into what animal
husbandry calls heat. From thence, Jacob counted on recessive genes to do their
work. Even though he never studied Mendelian genetics, Jacob knew from
experience that even blue-blooded animals produce "black sheep" once in a while.

Leaving nature to its course, it could have been many years before Laban's flock of
blue-bloods produced enough hybrids for Jacob to move away anytime soon. But up
ahead we'll see that he had the advantage of a higher power.
_

Laban ignored a price of blue blood and saught red meat .

When a father despises his wife consequences follow a dim decision.

Isaac held to his mother's loved and knew that sarah had a mind to breath with question.

When issac doubted his confidence.
A number of treasures were sent ahead by his mother.

Water and wells beyond the scarlet cord.

Blessings Always

 

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• Gen 31:29b . . but the God of your father

The "god of your father" is all the same as saying your family's god. There a
humorous difference between Jacob's family god and Laban's family gods. Jacob's
family god can't be kidnapped and carried around in a saddle bag.

• Gen 31:29c . . said to me last night: Beware of attempting anything with Jacob,
good or bad.

That was a no idle threat and I think the man knew it. If Laban tried to persuade
Jacob to return to Paddan-aram; he would die. If he harmed Jacob; he would die. If
he attempted to take the girls, the grandkids, and all the flocks; he would die.

In other words, God told that man not to interfere with Jacob's life in any way at all
or He would give him good reason to regret it. From now on, Jacob, and all that
pertained to him, was off limits-- including Laban's ex-daughters, who were both
married women; old enough to be on their own, and completely out their dad's
jurisdiction. When they were girls living at home under their father's roof; then
their dad could rule them. But married women are ruled by their husbands.

"your husband . . . he will rule over you." (Gen 3:16)

• Gen 31:30a . .Very well, you had to leave because you were longing for your
father's house.

Jacob had to leave because God issued him marching orders. And Jacob really
needed to go anyway. Life with uncle Laban had become unbearable. It was
humiliating, and it was suffocating. Jacob could never achieve his greatest potential
with a man like that always interfering and controlling his destiny.

Leaving Laban's ranch was in truth, an act of self defense; not just for Jacob, but
for Leah and Rachel too. Their dad ruled them from the day they were born. That's
okay for minor children, but it is not an okay thing for married women. Married
women need to be royalty in a home of their own, and be allowed to do their own
thinking and to make their own decisions-- Princesses Of Quite A Lot, and Queens
Of Everything.

I've heard it said that no one is truly a failure when they can always serve as a bad
example. (chuckle) Sort of like ex drunks, smokers, and drug addicts. Well . . a
man like Laban is a perfect example of a parent from hell. He's probably the worst
case scenario there is. Hopefully most of us will never have to deal with an in-law
like him.

But there are only two ways to deal with parents and in-laws from hell: 1) stand up
for your rights, and 2) get as far away as possible where their meddling tendrils
can't mess up your life. Jacob and the girls did both; and Yhvh's providence was
right there on hand to make sure they succeeded.

• Gen 31:30b . . but why did you steal my gods?

Laban accused Jacob of taking the gods without even first inquiring if he actually
did. In the American system of criminal justice, a person is assumed innocent until
proven guilty; and the burden of proof is upon the accuser. Not only is that a very
good principle of civic government, but it is also an excellent social skill and will go
a long way towards nurturing friendships.

• Gen 31:31 . . Jacob answered Laban, saying: I was afraid because I thought you
would take your daughters from me by force.

Jacob was probably right about that. He worked for Laban twenty years and
suspected the old boy would never let Jacob take the girls away from Paddan-aram.
Laban was definitely one of those over-my-dead-body kinds of people. With them;
it's not a matter of doing what's right and fair all around; it's always a matter of
who's going to win. But it's doubtful Laban would've traveled all that way just to
retrieve his daughters or his gods: I've no doubt that what he really wanted was
Jacob's livestock.

• Gen 31:32 . . But anyone with whom you find your gods shall not remain alive! In
the presence of our kinsmen, point out what I have of yours and take it. Jacob, of
course, did not know that Rachel had stolen them.

It might appear that Jacob spoke rashly. But in that day, the code of Hammurabi
stipulated that the theft of temple gods was a death offense. Apparently, it was
truly a very serious crime in the culture of that day to steal household gods as well.

NOTE: The Code of Hammurabi dates back to about 1772 BC. Precisely when Jacob
was born has not yet been accurately established. Some feel his birth took place
sometime between 2000 and 1700 BC.

Anyway; if Laban had been disposed to honor Hammurabi's code, then he wouldn't
have been so quick to condemn Jacob. But the man was a code unto himself; which
has been pretty obvious all along.
_

 

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• Gen 31:33-35 . . So Laban went into Jacob's tent and Leah's tent and the tents of
the two maidservants; but he did not find them. Leaving Leah's tent, he entered
Rachel's tent.

. . . Rachel, meanwhile, had taken the idols and placed them in the camel cushion
and sat on them; and Laban rummaged through the tent without finding them. For
she said to her father: Let not my lord take it amiss that I cannot rise before you,
for the custom of women is upon me. Thus he searched, but could not find the
household idols.

I tend to think that if Rachel was strong enough to travel across country on the
back of a jostling camel, then she was certainly strong enough to stand for a
moment or two.

It's likely that Rachel's choice of words was a subtle indication to her dad that she
had better sense than to plunk her derriere down on something as sacred as the
household gods where there would be a chance of desecrating them by contact with
something yucky; especially in a day when the sciences of feminine hygiene and
sanitation weren't all that advanced.

She may indeed have actually been in her period at the time. If not, then Jacob
himself would have suspected she was concealing something. You've got to hand it
to Rachel. Considering the stakes, she was one cool lady under fire. Well; that was
indeed one time that what some women deem "the curse" came in very handy.

• Gen 31:36-37 . . Now Jacob became incensed and took up his grievance with
Laban. Jacob spoke up and said to Laban: What is my crime, what is my guilt that
you should pursue me? You rummaged through all my things; what have you found
of all your household objects? Set it here, before my kin and yours, and let them
decide between us two.

It's a pity Jacob didn't have a force of armed men at his disposal like grandpa
Abraham did at one time. Jacob and his ranch hands were pastoral men, totally
untrained for war, and certainly not prepared to deal with a bully like Laban. When
people are unarmed, and unskilled in warfare, they are easy prey, and might just
as well kiss their human rights good-bye. There are those who yearn for peace at
any price. But freedom is not free. In this evil world; freedom is a priceless treasure
retained only by those with enough mettle to defend for it.

Jacob endured countless indignities at the hands of his father-in-law, which he
suffered in silence for many years. All the pent up emotion which he restrained for
so long finally poured out in an unfettered tirade. Jacob demanded, in the witness
of the kin they both had in common, to justify such a hot pursuit to catch him
before he reached home with what was, in every way, rightfully his own private
property. Laban could only maintain an embarrassed silence as Jacob spoke.

• Gen 31:38a . .These twenty years I have spent in your service, your ewes and
she-goats never miscarried,

That is an incredible record. A certain number of still births are to be expected in
any herd. But they never occurred because Jacob was gentle: he never whipped the
animals, nor drove and fatigued Laban's herds like some overly zealous, insensitive
shepherds might do; especially with flocks that belong to someone else and are not
their own. And plus, Laban knew very well himself from divination, that Jacob's god
ever watched over the pregnant animals so Laban could prosper under Jacob's care.

• Gen 31:38b . . nor did I feast on rams from your flock.

It was a shepherd's right to feed himself with meat from a flock he was hired to
tend. But Jacob never exercised that right.

• Gen 31:39 . .That which was torn by beasts I never brought to you; I myself
made good the loss; you exacted it of me, whether snatched by day or snatched by
night.

If Jacob had but brought the remains in to show Laban, it would have would cleared
him of any suspicion of negligence in guarding the herds from predators. But by not
bringing them in, he automatically took the blame for their loss and paid for them
out of his own pocket rather than make Laban absorb the loss. Why Jacob did that I
don't know because he sure didn't have to. All he had to do to prove to Laban that
he was there on the job guarding the herd from predators, was to demonstrate that
he drove them away before they could finish eating their prey. Only a man truly
looking out for the best interests of his master would ever do what Jacob did.

• Gen 31:40 . . Often, scorching heat ravaged me by day and frost by night; and
sleep fled from my eyes.

Pastoral life takes its toll on men. Just look at some who have been ranching and
farming for a number of years. They are old way before their time. The sun and the
elements give them shoe leather faces lined with deep creases. Jacob, by the way,
was at least 95 at this time and probably looked 150 after all those years out on
the range with his father Isaac's herds, and later; his uncle Laban's.

• Gen 31:41 . . Of the twenty years that I spent in your household, I served you
fourteen years for your two daughters, and six years for your flocks; and you
changed my wages time and again.

Jacob reminded Laban of his service of twenty years, fourteen of which had been
simply for the privilege of marrying his daughters. He didn't mention Laban's
deception (probably for Leah's sake), which had doubled the length of his service in
return for a woman he didn't want in the first place.

In spite of all the good, of all his conscientious service, and of all the charity that
Jacob had lavished undeserving upon Laban, the man revised his agreement with
Jacob ten times in an evil-minded attempt to garner all the gains for himself and to
prevent his own nephew from prospering. The man sure knew how to repay loyalty.
Yeah-- right in the teeth. And in the end, he fully intended to send his nephew
away totally empty handed-- if indeed he would even spare Jacob's life.

It would require a college degree in criminal psychology to understand what makes
a man like Laban tick. He was really too messed up to comprehend. But it's obvious
that Laban so hated Jacob that he couldn't stand letting him keep a single thing
that once belonged to himself. You know, even if there were no hell, one would
have to be constructed to quarantine people like Laban because there is nowhere
else for them to go. The kingdom of God is a place of peace and kindness. If certain
undesirables like Laban were allowed in the kingdom of God; in short order they'd
turn it into another kingdom of men.
_

 

[Odë:hgöd]

.
• Gen 31:42 . . Had not the God of my father, the God of Abraham and the Fear of
Isaac, been with me, you would have sent me away empty-handed. But God took
notice of my plight and the toil of my hands, and He gave judgment last night.

Anyone there that day, who had the slightest conscience at all, must have looked
upon Laban as one would look upon the most crooked, and upon the most
dishonest, unscrupulous, and unthankful of men with utter disgust. Jacob told it like
it was, and no one objected; and no one stood up to speak in Laban's defense.

• Gen 31:43a . .Then Laban spoke up and said to Jacob: The daughters are my
daughters, the children are my children, and the flocks are my flocks; all that you
see is mine.

Oh, give it up already!! Someone really needed to teach that communistic crumb
some principles related to the transfer of property. The girls were no longer his
daughters. They were married women: one flesh with a man who worked very hard
to both earn them and deserve them. The children were fathered by Jacob, not by
Laban. And the flocks were Jacob's by right, not by loan nor by theft, nor by gift,
nor by fraud. They were his honest compensation; the very wages that Laban
himself had agreed upon.

Everything on that mountain pertaining to Jacob was personal property and Laban
had no right to lay claim to any of it. He was just very lucky that Jacob was not of
the kind to show him the business end of a shotgun and point him north, back the
way he came.

When Laban finally had an opportunity to respond to Jacob's outburst, he couldn't
say anything at all by way of denial to Jacob's claims and charges. Instead; he tried
to divert attention away from the embarrassing facts by changing the subject.
Though even himself knew very well he was in the wrong; a conceited man like
Laban just can't bring himself to make public acknowledgement of his guilt.

People like him typically try whatever means they can muster to shift the blame
away from themselves; or at least shift the attention away from their own
culpability to whatever real or imagined grievances they can find in others.

• Gen 31:43b . .Yet what can I do now about my daughters or the children they
have borne?

His question was just a smoke screen. Laban as much as said: It would be contrary
to all human sensibilities to do anything to bring grief to my own flesh and blood.
How could you possibly think I am capable of such a thing?

Laban's lack of integrity is almost beyond belief. He followed Jacob for seven days
and at least three hundred miles for the specific purpose of murdering him and
taking all the herds and all the people back to Paddan-aram. That wouldn't have
caused his kin grief? --to murder his grandkids' dad, and to murder Leah's and
Rachel's husband?

• Gen 31:44 . . Come, then, let us make a pact, you and I, that there may be a
witness between you and me.

Instead of ending Jacob's life, which was no doubt his original intent, Laban now
proposes a very noble settlement-- a gentleman's non-aggression pact between
himself and Jacob.

• Gen 31:45-46 . .Thereupon Jacob took a stone and set it up as a pillar. And Jacob
said to his kinsmen: Gather stones. So they took stones and made a mound; and
they partook of a meal there by the mound.

Pillars were common in those days as watchers-- gods who intervene in the affairs
of men. (cf. Gen 28:22, Dan 4:17)

• Gen 31:47a . . Laban named it Yegar-sahadutha,

Yegar-sahadutha is Aramaic, Laban's tongue, and means: heap of the testimony, or
cairn of witness.

• Gen 31:47b . . but Jacob named it Gal-ed.

Gal-ed is Hebrew and means pretty much the same thing.

• Gen 31:48-49 . . And Laban declared: This mound is a witness between you and
me this day. That is why it was named Gal-ed; And [it was called] Mizpah, because
he said: May the Lord watch between you and me, when we are out of sight of each
other.

Mizpah means watchtower. Laban wasn't the one who called it Mizpah. It went on
to become known as that because of his pronouncement.

Did Laban mean to imply that Jacob needed watching? During those twenty years in
Laban's employ, what had Jacob ever done on the sly to harm his uncle? Jacob's
sterling employment record was certainly sufficient to recommend him to any
normal person; but his uncle just can't stop himself from denigrating Jacob right up
to the bitter end of their association.

NOTE: All those years working on Laban's ranch, and all the time living with with
four women and a posse of kids, had made Jacob a better man; while the same
time forged his uncle into something worse than he was to begin with.
_

 

[Odë:hgöd]

.
• Gen 31:50 . . If you ill-treat my daughters or take other wives besides my
daughters-- though no one else be about, remember, God Himself will be witness
between you and me.

That was just paternal bombast. Had Jacob ever ill treated Rachel and Leah all
those years in Laban's employ? When had the girls ever complained to their dad
about Jacob's behavior? Was it really reasonable to assume he would ever abuse
them some day? No it wasn't. Jacob had always treated the girls with kindness and
consideration, and Laban had neither cause nor reason to think Jacob would ever
do otherwise. And since when did Laban really care about Rachel and Leah anyway?
He sold them like livestock, and spent their dowry on himself.

Marry other women? Jacob wasn't a womanizer; nor had he ever been a
womanizer. He had only wanted just one in the first place; but was tricked by
Laban himself into a bigamous marriage with two sisters that Israel's covenanted
law would later forbid. But still, as a grown man, in the culture of that day, Jacob
had every right to a harem while Laban had no right whatsoever to impose limits on
the size and/or the nature of Jacob's family relations.

Laban intended for the stone pile to be a boundary between himself and Jacob so
that Jacob would not come past it later on for revenge after God made him strong
enough to whup Laban. But that was another evidence of his poor judgment of
Jacob's character.

Jacob was definitely not a war-faring man; anybody could see that. He was just like
his dad Isaac; who was also a peaceable man, satisfied to simply stop the strife
between himself and his enemies. No way would Jacob ever seek revenge. It just
wasn't in his nature to do that. But Laban had a wicked conscience. It wasn't
beyond him to project his own base motives upon others and assume they would do
the very same things he himself would do in their place.

NOTE: There are people in politics that are so Machiavellian that if they can't find
any dirt on you, they'll contrive some and throw it at their opponent in hopes it
sticks in the public's thinking; which it often does.

In return, Laban would promise to not come past the monument to cause Jacob any
harm; which he no doubt would if God hadn't intervened to prevent it. What a
hollow covenant. All Laban did that day was put up an appearance of nobility and
try his best to save face in an otherwise very embarrassing situation. And the
meanwhile heaping additional indignities upon Jacob, and slurring the reputation of
a very decent man.

NOTE: Bethuel's blood produced three really good women: Rebecca, Leah, and
Rachel. You gotta wonder what happened to the men. Why were they all such
misfires? Families like that are a genetic mystery. Just look at Cain and Abel-- two
brothers from the very same parents; yet one was a good man and the other not.
Go figure.
_

 

[Odë:hgöd]

.
• Gen 31:51 . . And Laban said to Jacob: Here is this mound and here the pillar
which I have set up between you and me:

Laban didn't set up anything. He only participated in dedicating the pillar. Jacob and
his sons set it up with their own hands. And it was all their own idea, not Laban's.

Laban likely reasoned that seeing as how he outranked his son-in-law in the social
order, then whatever they did together should be reckoned to Laban's credit; sort
of like the Pharaohs taking credit for their pyramids when it was others who did the
actual construction. (cf. Dan 4:30)

• Gen 31:52 . . this mound shall be witness and this pillar shall be witness that I
am not to cross to you past this mound, and that you are not to cross to me past
this mound and this pillar, with hostile intent.

I think Laban was beginning to become just a little bit nervous because there was
something different about Jacob. He wasn't acting like the quiet, humble, hard
working hired hand Laban knew up in Paddan-aram. Jacob was acting more like a
sheik. And I think Laban was just a little unraveled by that. He wasn't accustomed
to that kind of a Jacob. And he knew it would be impossible to defeat Jacob while
Jacob's god watched over him. And I think he was afraid that if Jacob ever did come
up against him, Yhvh would make sure he won.

• Gen 31:53a . . May the God of Abraham and the god of Nahor— their ancestral
deities —judge between us.

Laban equated Abraham's God with Nahor's gods. Big mistake. Not all gods are
equal. But to a man like Laban, one is as good as another.

• Gen 31:53b . . And Jacob swore by the Fear of his father Isaac.

No way was Jacob going to honor Nahor's gods with an oath. And speaking of that:

Here in America, the US Constitution protects religious liberty. However, the
Constitution does not require American citizens to respect all religions equally. In
our mind's eye, burning a holy book such as the Koran is no more destructive than
burning yesterday's newspaper; and the First Amendment grants us the right to say
so.

The US Government accommodates Arab feelings about Islam and the Koran
because it is in the USA's national interests to do so. But I'm not a politician, nor do
I desire to be one if it means compromising Christ's feelings about religions that
propagate teachings different than his. (cf. 1Cor 10:25-31, 1Cor 16:22, and Gal
1:8-9)

Anyway, that ended the meeting and Laban went back to his own camp for the
night.

• Gen 31:54 . . Jacob then offered up a sacrifice on the Height, and invited his
kinsmen to partake of the meal. After the meal, they spent the night on the Height.

Jacob's sacrifice wasn't an 'olah (o-law') which is incinerated to ashes. It was a
zebach (zeh'-bakh); which more resembles Passover, where the lamb is both an
offering and a meal. So then, a biblical sacrifice isn't eo ipso something given up or
destroyed, but essentially pertains to something dedicated; in this case: a festive
dinner in Yhvh's honor.

You can bet that was a very happy occasion. Jacob's family was finally going to be
rid of ol' MadDog Laban once and for all; and without violence too. Since a good
part of the day was wrecked already, they stayed and planned on leaving the next
day after an impromptu Thanksgiving dinner. Next hurtle: Big Red, a.k.a. Mr. Esau
ben Isaac.
_

 

[Odë:hgöd]

.
• Gen 32:1 . . Early in the morning, Laban kissed his sons and daughters and bade
them good-bye; then Laban left on his journey homeward.

Apparently nobody wanted to kiss Laban back, nor bid him a good-bye.

The old boy didn't altogether lack at least some affection for his family. But he
surely realized they must have come to deeply resent him by now; and he was
probably beginning to regret some of his actions. But Laban still couldn't bring
himself to apologize to Jacob. That would have been just too humiliating, especially
in front of all his kin; him being their paterfamilias and all.

No further mention is made of Laban nor his sons in the Bible. He has the
distinction of being one of Scripture's most outstanding examples of a worldly,
covetous man; grossly infected with an acute case of unbridled avarice, and
completely void of genuine faith in the one true god.

He knew about Yhvh, and he was certainly given a thorough enough witness up at
his ranch, and in his dreams. He had seen the reality of Yhvh in Jacob's life, along
with the power of Yhvh in His blessings and protections of Jacob all those years.
Laban himself had, as a consequence of associating with Jacob, enjoyed Yhvh's
providence, and became wealthy on account of having Yhvh's man working for him
on his ranch.

Nevertheless, Rebecca's brother remained a hard-core idolater/capitalist; seeking
material gain for himself to the exclusion of all other considerations. Rather than
seeking to follow only Yhvh, and gain the light of life, he merely envied, and
resented, the blessings that God bestowed upon his son-in-law. Laban finally ended
up with neither light nor blessings. Thus, Jacob and his community remained in
association with The Light, while Laban and his clan melted into the darkness.

• Gen 32:2 . . Jacob went on his way, and angels of God encountered him.

Since the angels had nothing to say to Jacob, they obviously weren't there as
messengers. I believe the angels came for an "effect". Here's what I mean.

Jacob's primary concern during his trip back to Canaan wasn't really his father-in
law's pursuit. His real concern was the inevitable confrontation with his brother
Esau. The appearance of those angels very likely boosted Jacob's courage, and
assured him God was still in the area and still looking out for his safety and making
good on the promise at Gen 28:15.

Today, in our time, it's very unlikely to encounter celestial beings. But the
messages we hear in church or in synagogue can do the job of boosting courage
just the same if we but hear those messages through an ear of faith. Here's a good
example.

In the third chapter of Isaiah, God predicted, through preaching, that terrible things
were in store for Jerusalem. I mean really terrible things that would give you a bad
case of butterflies in your stomach. You can imagine the effect that had on those
who heeded what the prophet was saying. Well, God didn't want His believing
followers worrying themselves that the impending doom was evident that God had
tossed them aside, so this is what He said to them; through the preacher:

"Hail the just man, for he shall fare well; he shall eat the fruit of his works." (Isa
3:10)

God wanted His believing followers to know that although they would have to live
through all those horrible judgments, it didn't mean they had lost His favor; they
would just be collateral damage, so to speak. Well, Jacob can't escape his brother,
but regardless of how it turned out; God would still be on his side.

Webster's defines "courage" as: mental or moral strength to venture, persevere,
and withstand danger, fear, or difficulty. Courage is an excellent virtue; and it's
interesting who has it and who doesn't.

Fearless people aren't courageous. Scaredy cats facing their fears are the ones with
courage. Fearless people are too often reckless and take foolish chances; whereas
scaredy cats tread lightly. They're the ones with true valor; which Webster's defines
as strength of mind or spirit that enables a person to encounter danger with
firmness; viz: personal bravery.

Fearless people haven't a clue what bravery is. They wade into life afraid of
nothing. Fearless people have nerves of steel; whereas those who face life with
bravery, courage, and valor possess a different kind of mettle. They don't have
nerves of steel; instead: they have resolve.

Well, Jacob was very nervous about meeting with his brother. His next adventure
would take all the courage, and the valor, and the bravery he could muster. The
appearance of those angels must have gone a long way towards beefing up his
resolve to see it through.

• Gen 32:3 . .When he saw them, Jacob said: This is God's camp. So he named
that place Mahanaim.

The word "Mahanaim" is from machanayim (makh-an-ah'-yim) which means:
double camp and/or two camps. One camp was Jacob's and the other was God's.
Man and God, in friendly proximity, united in a common purpose. Too cool.
_

 

[pinacled]

Focus on armor like salvation paralleled to Jacob meeting Esua and his army.
Jacob greets his brother Like Yeshua greeted a force in the garden.
While the brethren of Yeshua came with weapons.

How did The Lord respond?

 

[Odë:hgöd]

.
• Gen 32:4 . . Jacob sent messengers ahead to his brother Esau in the land of Seir,
the country of Edom,

The Hebrew word for "messengers" is the same word often translated angels. Since
that word has such wide application, some have proposed that Jacob dispatched the
holy angels on ahead to meet with Esau for him. Well, I think that might be
stretching the imagination just a little too far. Jacob was in charge of his own camp,
not God's, and there's no textual evidence to suggest otherwise.

Jacob had learned where Esau lived, and could have avoided contact with him if he
wanted to. Esau's land was pretty far out of the way. His haunts were way down in
Seir, a mountainous tract which runs along the eastern side of the Araba, once
occupied by the ancient cave dwelling Horites.

If you have a map handy, it's in between the southern end of the Dead Sea and the
northern tip of the Gulf of Aqaba. Jacob's destination was Shechem, in the vicinity
of modern day Nabulus, up in the West Bank about 80 miles northwest of the tip of
the Red Sea; as the crow flies.

• Gen 32:5a . . and instructed them as follows: Thus shall you say to my lord Esau:
Thus says your servant Jacob:

Jacob instructed his servants to acknowledge Esau as Jacob's superior. It's true the
patriarchy passed to Jacob, but he must have felt it was expedient to set that aside
for now and approach his brother from the standpoint of their natural birth rank.
Jacob never really desired to lord it over his brother, and there was certainly no
reason to assert his patriarchal rank at this time[ most especially for the purpose of
this particular reunion; which was to make amends for past grievances and to set
the stage for Jacob's peaceable return to the neighborhood.

This show-down was a necessity. Jacob couldn't very well be looking over his
shoulder all the time, wondering if Esau was around somewhere nearby drawing a
bead on him. They had to get their differences smoothed out now before Jacob
settled his family in Canaan. And this meeting was going to be difficult enough
without invoking the prerogatives of royalty. No; it was better that Jacob met with
Esau as his younger brother, and then go from there and see what happens.

• Gen 32:5b-6 . . I stayed with Laban and remained until now; I have acquired
cattle, donkeys, sheep, and male and female slaves; and I send this message to my
lord in the hope of gaining your favor.

The delegation's mission was merely to inform Esau that Jacob was back in town;
and to make sure Esau knew that Jacob was not here for a fight. He was in fact
inclined to seek Esau's good graces. Esau's initial reaction was probably an
instinctive posture of self defense. Since it was predicted that the younger would
rule the older, it may have appeared to Esau that Jacob was returning from
Paddan-aram with a large body of fighting men to claim the covenanted
boundaries, and to subjugate Esau under patriarchal rule as predicted in Gen
25:23.

• Gen 32:7-9 . .The messengers returned to Jacob, saying: We came to your
brother Esau; he himself is coming to meet you, and there are four hundred men
with him. Jacob was greatly frightened; in his anxiety, he divided the people with
him, and the flocks and herds and camels, into two camps, thinking: If Esau comes
to the one camp and attacks it, the other camp may yet escape.

Jacob quite naturally jumped to the conclusion that Esau still sought his death.
From all appearances, it sure looked that way. So he followed a typical caravan
tactic of dividing his troupe so that if Esau should attack the lead group, the one
following would have a chance to escape while Esau was busy with the first. It
would have been wiser to take up positions and wait for Esau to come to Jacob. But
apparently, the local terrain wouldn't permit Jacob's assembly to scatter all over the
place and thereby make it difficult for Esau to attack everyone at once.

• Gen 32:10 . .Then Jacob said: O God of my father Abraham and God of my father
Isaac, O Lord, who said to me; Return to your native land and I will deal bountifully
with you!

One can't help but admire Jacob's praying style. It's so practical-- no bombast, no
pious rhetoric, no platitudes, no rote, and no siddur --just down to business, and
right from the heart.

But what I really love most about his style is the appeal he makes to certain
promises that God made to him. Jacob came to the point in his walk of faith where
he realized that if God planned to make good on those promises, then He has to
keep Jacob alive to do it; just like Abraham reasoned that God had to raise Isaac
from the dead in order to keep the promises he made concerning him (cf. Heb
11:17-19) promises which, in reality, made Jacob just as bullet proof as they had
made Abraham and Isaac.

• Gen 32:11-13 . . I am unworthy of all the kindness that You have so steadfastly
shown Your servant: with my staff alone I crossed this Jordan, and now I have
become two camps. Deliver me, I pray, from the hand of my brother, from the
hand of Esau; else, I fear, he may come and strike me down, mothers and children
alike. Yet You have said; I will deal bountifully with you and make your offspring as
the sands of the sea, which are too numerous to count.

Jacob was given a promise, and he held God to it. It takes real spiritual fortitude to
do that. In court, we commonly make people take an oath to tell the truth and then
hold them to their word. And we notarize our legal documents so they become
binding and carry some weight. So why don't we do the very same thing with God?
Would He be insulted? No way! If only more people would hold God to his word like
Jacob did. There's absolutely nothing wrong with that. As the writer of the book of
Hebrews said; reliance upon God's testimony provides one with encouragement,
and an anchor for the soul. (Heb 6:16-19)
_

 

[Odë:hgöd]

.
• Gen 32:14a . . After spending the night there,

No one knows yet just exactly where Mahanaim was located. According to a
Jordanian tourism web site, it was north of the river W. Zarqa (N. Yaboq) up in
some elevated ground a few miles east of Deir Alla. If your map doesn't show Deir
Alla; then from 'Amman Jordan look northward to the W. Zarqa river and follow it
west to its junction with the Jordan River. Deir 'Alla is about 3 or 4 miles northwest
of the point where the W. Zarqa river meets the Jordan.

• Gen 32:14b-16 . . he selected from what was at hand these presents for his
brother Esau: 200 she-goats and 20 he-goats; 200 ewes and 20 rams; 30 milch
camels with their colts; 40 cows and 10 bulls; 20 jenny donkeys and 10 jack
donkeys.

That's a total of 580 animals altogether. I don't know what each of those species
are worth on the hoof at today's prices, but all combined; it has to be a heck of a
lot of money. Especially for the camels. In Birqash Egypt, prices for camels vary
from 100 to 1,200 US dollars. Jacob sent Esau 30 females with their calves. Even in
the median price range, that's about 16,500 US dollars worth of dromedaries.

NOTE: Milch camels are the equivalent of dairy cows. Camel's milk is much more
nutritious than that from a cow. It's lower in fat and lactose, and higher in
potassium, iron and Vitamin C. It's normally drunk fresh, and the warm frothy
liquid, heavy and sweet, is usually an acquired taste for the Western palate. Most
Saudi Arabian camels are females reared for their milk in dairy herds.

• Gen 32:17-21a . .These he put in the charge of his servants, drove by drove,
and he told his servants: Go on ahead, and keep a distance between droves. He
instructed the one in front as follows: When my brother Esau meets you and asks
"Whose man are you? Where are you going? And whose [animals] are these ahead
of you?" you shall answer: Your servant Jacob's; they are a gift sent to my lord
Esau; and [Jacob] himself is right behind us.

. . . He gave similar instructions to the second one, and the third, and all the others
who followed the droves, namely: Thus and so shall you say to Esau when you
reach him. And you shall add: And your servant Jacob himself is right behind us.

Some people have proposed that Jacob's tactic was an evidence of a lack of faith in
God's providence. I don't accept that theory for one second! Here's a better way to
look at it.

Supposing you were a university student with poor grades. So one night, in
desperation, you pray and ask God to help you pass the finals. After prayers, you
go to bed with all the confidence in the world that God will somehow pack all the
information you need to pass the test into your brain cells while you're asleep. Next
day you fail the test. You know why? Duh! You didn't prepare for it.

When men praise the Lord in battle, they should also pass the ammunition; and
when a farmer prays for a good crop, he should say amen with a hoe; and when
people pray for a safe trip to grandma's house, they should put gas in the tank and
check the oil, the water, and the tires, and fasten all the seat belts.

Never pray for success without taking some initiative to make all the sensible
preparations in your power that are necessary to get it. If you do your part to the
best of your ability; the odds are in your favor that God will do His part too; i.e. if
He feels like it. Please don't ever take God for granted; that's just plain bad
manners.

• Gen 32:21b . . For he reasoned: If I propitiate him with presents in advance, and
then face him, perhaps he will show me favor. And so the gift went on ahead, while
he remained in camp that night.

The phrase "propitiate him" is from kaphar (kaw-far') which means: to cover
(specifically with bitumen); figuratively, to expiate or condone, to placate or cancel.
That is a very common word for atonement, and that is exactly what Jacob had in
mind: to show his brother that he wished to reconcile their differences. (cf. 1John
2:2)

• Gen 32:22 . .That same night he arose, and taking his two wives, his two
maidservants, and his eleven children, he crossed the ford of the Jabbok.

The Jabbok is in the country of Jordan and is a very loopy stream. It's path traces
out a huge fish hook beginning in the hills near Amman; then goes about 7½ miles
northeast to Az Zarqa. From there it goes about 6½ miles north to As Sukhnah,
then about 7¼ miles northwest; passing by Al Qunayyah. From there it goes sort of
west, drawing a pair of camel humps for about 10½ miles to a lake near Jarash.
From there it goes dead west for about 11 miles before turning southwest for ten
miles to its junction with the Jordan River.

I'm sure Jacob's decision was mostly a security measure. If he waited till daylight to
get his family across, Esau might show up unexpected while they were crossing and
have the camp at a disadvantage. It was to Jacob's credit that he distanced himself
from the women and children. If Esau and his men were coming for Jacob's blood,
the mothers and their children would very likely get hurt in the fracas if Jacob were
among them.

• Gen 32:23-24a . . After taking them across the stream, he sent across all his
possessions. Jacob was left alone.

After helping his family to cross over, Jacob took some help and returned to the
other side to gather up all their stuff. He stayed while they went on back over with
everything and underwent a very strange close encounter of a third kind.
_

 

[Odë:hgöd]

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• Gen 32:24b . . And a man wrestled with him until the break of dawn.

There's been some speculation regarding not only the identity of this man but also
his species. Some say it was the pre-incarnate Jesus Christ. Some say it was Esau's
evil angel. Some say it was one of God's holy angels. And some say it was God
himself in a human form. Hosea can help settle this.

"The Lord once indicted Judah, and punished Jacob for his conduct, requited him for
his deeds. In the womb he tried to supplant his brother; grown to manhood, he
strove with a divine being, he strove with an angel and prevailed— the other had to
weep and implore him. At Bethel [Jacob] would meet him, there to commune with
him." (Hos 12:3-5)

There can be no doubt who Jacob communed with at Bethel. Jacob met Yhvh there
on his way north when he left home. And he met Yhvh there again in Bethel after
returning. The man that Jacob wrestled with that night was no evil angel, that's for
sure; and Jacob very well knew it too.

How it is possible for Yhvh to appear in a human form? I don't know but He did it
again in Moses' day. (Ex 24:9-11)

Their conflict shouldn't be construed as some sort of combat or an athletic event. It
wasn't that at all. When Jacob perceived that the man was actually divine, he
clutched and hung on; refusing to let Yhvh depart until He blessed him.

When my boy was little, sometimes he would cling to my ankles like a little boa
constrictor and I would have to drag him around the room for a while before he'd
let go. Well, that's what Jacob did. No one since has ever been so dogged
determined with God like that. The angel was reluctant to bless Jacob for good
reason: so Bible students could see just how much Jacob really valued spiritual
things. Some people extol David's love for God, but I prefer to extol Jacob for his
stubborn refusal to let go. It's easy to see now why God wanted the patriarchy for
him instead of his brother Esau.

From the little we know about Jacob, I'm guessing that the one thing he valued
most about God more than anything else was providence. We got a glimpse of that
back in chapter 28 when Jacob said: "If God will be with me and will keep me in
this way that I go, and will give me bread to eat and clothing to wear, so that I
come again to my father's house in peace, then Jehovah shall be my God"

Juxtapose Jacob with Cain; the man who walked out on God. Well; not only did
Jacob not walk out on God, but he refused to let God walk out on him. Jacob was a
pretty amazing guy.

There is a really good story about a Gentile woman in the New Testament who was
persistent with God like Jacob. Not quite as physical as he, but, in her own way,
just as persistent nonetheless. (Matt 15:21-18)

Some people lose heart, and give up on God way too soon. It's not that He's
stubborn and doesn't really want to bless, or that we have to somehow overcome
His reluctance. No, that's not it. For some reason God is very pleased when we cling
and show Him we mean business. Dogged prayer, like tough love, gets results and
shows God we mean business and that we won't take "no" for an answer. Is God
annoyed by that? Far from it. Compare the "persistence" parables at Luke 11:5-10
and Luke 18:2-8.

Many years prior to where we are now in Genesis, Jacob had a dream. He saw a
staircase with Yhvh standing at the top. At the time, Jacob just gawked in awe; but
were he to have that same dream at this point in his life, Jacob would have run up
those stairs and tackled The Lord before He could get away. The man coming back
down from the north isn't the same man that ran away from home. He's different.

• Gen 32:25 . .When he saw that he had not prevailed against him, he wrenched
Jacob's hip at its socket, so that the socket of his hip was strained as he wrestled
with him.

In spite of the injury, Jacob still hung on and refused to let go. The injury served a
purpose. It wasn't to make Jacob let go; after all, the angel could just as easily
broken both of Jacob's arms. The injury served to handicap Jacob, and force him to
depend even more upon God's providence; and less upon himself.
_

 

[Odë:hgöd]

.
• Gen 32:26a . .Then he said: Let me go, for dawn is breaking.

Time is of the essence for Jacob to get ready for his brother. Dawn wasn't a
problem for the angel. His carriage wasn't going to turn back into a pumpkin or
anything like that nor was he going to burn up in the sunlight like a vampire.

• Gen 32:26b . . But he answered: I will not let you go, unless you bless me.

Jacob risked giving Esau the advantage by staying too long; but this is one guy not
to squander an opportunity with God.

• Gen 32:27a . . Said the other: What is your name?

Like he didn't know already? Of course he knew it. But the angel's question is a
type of question we call a leading question. You could restate it like this: And what
*strategic pause* is your name?

• Gen 32:27b . . He replied: Jacob.

His name was actually Ya'aqob (yah-ak-obe') which means: heel-catcher (i.e.
supplanter). But that is all over now. From this point on; it won't be necessary for
Jacob to supplant somebody in order to gain the advantage.

• Gen 32:28a . . Said he: Your name shall no longer be Jacob, but Israel

"Israel" is from Yisra'el (yis-raw-ale') which means: he will rule as God. We might
call Jacob's new name his spiritual name and it's very curious. It doesn't mean rule
like God; but rather: as God.

NOTE: If we take Jacob's new name literally (I think we can) then what we're
looking at is 110% prophetic of a reality. (cf. Ps 110:1 and Ps 45:6-7)

Although Jacob was a patriarch, and a great sheik, he was never a conqueror.
There's a huge difference between ruling as God and ruling as a conqueror.
Conquerors typically rule for their own profit, making slaves out of their subjects
and exacting taxes and tributes. But God always rules for man's benefit; helping
him achieve his greatest potential from within a peaceful environment.

Through the ages, God has used Jacob's spiritual name to identify the nation that
sprang from him. True, Jacob's progeny has not always ruled as God. But his
ultimate progeny, Messiah, certainly will. No question about it.

"In that day The Lord will defend the inhabitants of Jerusalem, and the one who is
feeble among them in that day will be like David, and the house of David will be like
God, like the angel of The Lord before them." (Zech 12:8)

• Gen 32:28b . . for you have striven with beings divine and human, and have
prevailed.

The Hebrew word for "beings divine" is 'elohiym (el-o-heem') which is a nondescript
label for all manner of gods: the true and the false, the real and the imagined, and
the genuine and the imitation.

The word for "prevailed" is from yokel (yaw-kole') which means: to be able, literally
(can, could) or morally (may, might). In other words: he was up to the challenge;
and able to see it through. Jacob was indeed a very remarkable man.

• Gen 32:29a . .Then Jacob inquired, and he said: Divulge, if you please, your
name. And he said: Why then do you inquire of my name?

In other words: Do you really have to ask? No; Jacob knew very well who he was
grappling with. But sometimes we just want things stated for the record.

• Gen 32:29b . . and He blessed him there.

I sure wish we had the wording of that blessing Jacob worked so hard to obtain.

• Gen 32:30 . . So Jacob called the name of the place Peniel-- For I have seen the
Divine face to face, yet my life was spared.

It's true Jacob didn't actually see The Almighty God in His actual form; but what he
saw and touched was pretty close enough. (cf. 1John 1:1-3)

Jacob was ready for anything after that experience. Esau would be small potatoes
what with The Almighty God and a host of His holy angels in the vicinity looking out
for Jacob's safety.

• Gen 32:31-32 . .The sun rose upon him as he passed Penuel, limping on his hip.
That is why the children of Israel to this day do not eat the thigh muscle that is on
the socket of the hip, since Jacob's hip socket was wrenched at the thigh muscle.

God didn't command such a practice; it became a man-made, ethnic tradition;
which doesn't make it eo ipso bad. I mean; wine with Passover dinner is a
rabbinical invention, but Jesus went along with it at his last supper. The Lord was
sometimes a bit peeved with the Jews' traditions; but not always since they were
his heritage too as well as theirs.

But Jacob's experience does indicate the importance of the event in the minds of
the Jews. Some people think Jacob is some sort of a squeaky little gerbil when it
comes to ranking the saints' mettle. But The Almighty was very impressed with
him. That has to count for something.
_

 

[Odë:hgöd]

.
• Gen 33:1-2 . . Looking up, Jacob saw Esau coming, accompanied by four hundred
men. He divided the children among Leah, Rachel, and the two maids, putting the
maids and their children first, Leah and her children next, and Rachel and Joseph
last.

Whether Rachel was expecting Benjamin at this time is difficult to ascertain; but if
she was; then that would help explain why Jacob put her last in the caravan.

• Gen 33:3a . . He himself went on ahead

Good move. Still keeping himself at a distance from his family just in case violence
should break out. If Esau was spoiling for a fight, hopefully it would be with Jacob
alone, and not with his family right in the middle of it.

• Gen 33:3b . . and bowed low to the ground seven times until he was near his
brother.

The Tell El Amarna tablets record that when approaching a king, the approacher
always bowed seven times. So, as was customary in those days, Jacob bowed low
before Esau as he came near as a token of respect and recognition of Esau as ruler
of the region. He may not have actually been living down in Seir yet at this time,
but had already subdued the indigenous peoples so that the area was his domain;
and under his control.

• Gen 33:4 . . Esau ran to greet him. He embraced him and, falling on his neck, he
kissed him; and they wept.

Imagine Jacob's utter surprise (and relief) when, expecting violence from his
brother, he was kissed instead and Esau became emotional and started blubbering
all over the place! This scene may have played out a whole lot differently if God
hadn't taken a role in it.

"When the Lord is pleased with a man's conduct, He may turn even his enemies
into allies." (Prv 16:7)

But what about those angels, the ones that camped nearby Jacob's camp? What
part did they play in all this?

According to Jewish folklore, four bands of angels went to Esau's camp the previous
night and beat him and his men savagely. When Esau realized that Jacob had men
with him who could knock his teeth out, it changed his attitude and developed a
respect for his brother that he didn't have before. Because of that, a saying cam
about that if you want an "Esau" to treat you with respect, you should beat him up
because that's the only thing he understands.

Well; that's very imaginative, and somewhat amusing too. But I believe those
angels served another purpose altogether, and they fought with a totally different
foe too.

Invisible to the unaided eye are dark, unholy creatures in our world who go around
influencing human thoughts, and manipulating people to evil ends. They surely
would've interfered in Jacob's homecoming had not the holy angels restrained
them. That's part of their job-- holding back the invisible forces of evil in the world
of men. They don't always do that though; usually only when God has a special
purpose to accomplish; for example Dan 10:10-14.

In the unseen world; sinister beings are operating covertly: manipulating the
destiny of persons, and nations. (cf. Eph 2:1-2)

No wonder the world is plagued with monsters like Muammar Qaddafi, Pol Pot, Kim
Jong Un, Manuel Noriega, Saddam Hussein, and Osama Bin Laden; and politicized
business models, predatory lenders, unscrupulous investment banks, dishonest
securities rating firms, Orwellian social media moguls, and Machiavellian politicians
in Washington.

People like that are human allies to the forces of evil; the mortal marionettes of
invisible masterminds-- evil intelligences who secretly run world affairs undetected
by natural means. The beauty of their system is that it is just too incredible to
comprehend. Very few modern, intellectual sophisticates believe in spirits. Since
hardly anyone believes in them, they have the advantage of stealth-- and their
unsuspecting victims just go on about their business as usual, oblivious to their
presence; and easy prey to powerful psychological suggestions and manipulations.

The dark spirits can easily cause the ruin of perfectly good marriages, friendships,
and businesses; and they can control an entire nation's economy and it's politics.
Take a look at the country of Israel today. Does it really look as though God is
running it? No way. It is only too obvious who has control of it now. And the dark
angels will stay in control until such a time as Messiah commands the holy angels to
purge them out.

Dark mists could've made things go very badly between Jacob and Esau. But God
foreknew their evil intentions and stepped in to thwart them by sending a
detachment of His own forces to hold the mists in check while the two brothers
kissed and made up; and settled their differences.

NOTE: Not too long ago I ran across an op-ed in the local paper in regards to the
mental faculties of today's movers and shakers in government and big business.
The op-ed's observation was that events of the last decade suggest that the
patients are running the sanitarium. America's government, and America's financial
institutions, seem to have taken leave of their senses and behaving as men and
women with mental illness.
_

 

[Odë:hgöd]

.
• Gen 33:5 . . Looking about, he saw the women and the children. Who, he asked:
are these with you? He answered: The children with whom God has favored your
servant.

Because Jacob's response drew Esau's attention to the lads rather than the women,
Jewish folklore proposes that Jacob did that so as to take Esau's mind off the wives.
What an ugly thing to say. It implies that Esau was a barbaric cave man who stole
wives from their husbands; yet there is not one single incident in the entire Old
Testament recording something like that about him. So that remark is unfounded,
and totally uncalled for. It's highly unlikely that Esau's mind would be off the
women anyway while they were standing right there in front of him; and
subsequently introduced one by one.

• Gen 33:6-7 . .Then the maids, with their children, came forward and bowed low;
next Leah, with her children, came forward and bowed low; and last, Joseph and
Rachel came forward and bowed low;

The Hebrew word for "bowed low" is from shachah (shaw-khaw') which means: to
depress, i.e. prostrate. At Gen 22:5, and also in many, many other places in the
Old Testament, shachah is translated "worship".

I think the scene went something like this: First Esau asked about the women and
children. Then Jacob, by way of introduction, like a master of ceremonies on a
variety show, moved to the side, raised his arm, gestured towards his family, and
presenting them for Esau's review, proudly announced; Voila! My offspring, with
whom God has favored your servant.

Why not introduce the wives first? Well; in that day, wives were a dime a dozen;
literally bought and sold. But offspring! Oh yes; offspring were to brag about. Men
regarded their offspring as gold and precious stones in value.

"Sons are the provision of the Lord; the fruit of the womb, His reward. Like arrows
in the hand of a warrior are sons born to a man in his youth. Happy is the man who
fills his quiver with them; they shall not be put to shame when they contend with
the enemy in the gate." (Ps 127:3-5)

First up were Bilhah with Dan and Naphtali, then Zilpah with Gad and Asher. Then
came Leah with Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah. Then,
last of all, Rachel and Joseph.

Everybody did obeisance to Esau. I tell you the humility of Jacob's family is
astounding. Nobody, not one among them, Jacob included, harbored the
unbearable "chosen-people" mentality that is so prevalent today among modern
Jews.

Esau has been given a very bad rap in Jewish folklore. Yet, not one single time does
the Old Testament portray him as a murderer, a liar, a thief, or an adulterer. Those
allegations have all been smirched upon his reputation by people with evil minds;
prejudiced against him for no good reason at all but merely because his Jewish
detractors can't bear to accept him either as a brother, nor as an equal. Jacob's
progeny has been guilty of all the crimes and sins of which they accuse Esau, and
more too; yet many Jews count their own people superior to Esau in every way
imaginable.

The only reason Jacob's progeny continues to exist is because of the oath and the
promises that God gave their ancestor Abraham. If not for that early covenant, they
would be just as extinct today as the Edomites, and for the very same reasons.

"Fair Zion is left like a booth in a vineyard, like a hut in a cucumber field, like a city
beleaguered. Had not the Lord of Hosts left us some survivors, we should be like
Sodom-- another Gomorrah." (Isa 1:8-9)

• Gen 33:8 . . And he asked: What do you mean by all this company which I have
met? He answered" To gain my lord's favor. Esau said: I have enough, my brother;
let what you have remain yours.

No doubt uncle Laban would have judged Esau a fool because Rachel's dad, badly
infected with a serious case of unbridled avarice, would have certainly snapped up
Jacob's offer immediately. But Esau's repertoire of vices apparently didn't include
greed. He was actually a very moderate kind of guy, and easy to satisfy.

• Gen 33:10-11 . . But Jacob said: No, I pray you; if you would do me this favor,
accept from me this gift; for to see your face is like seeing the face of God, and you
have received me favorably. Please accept my present which has been brought to
you, for God has favored me and I have plenty. And when he urged him, he
accepted.

In accordance with oriental customs, which have continued to be practiced for
thousands of years, the most certain way for one who desires reconciliation to be
assured of it is to have his proffered gift accepted by the one whose favor he seeks.
In any case, it would be considered a great personal favor if Esau would accept
Jacob's gift, even though Jacob knew that his brother didn't really need it in any
material sense.

Jacob's diplomacy was irresistible. The men used different adverbs to describe their
prosperity. Esau said; "I have enough". Enough is from rab (rab) which means:
abundant (in quantity, size, age, number, rank, quality) But Jacob said; "I have
plenty". Plenty is from kol (kole) and/or kowl (kole) which means: the whole;
hence, all. So Esau, through his own industry, had garnered for himself all that he
would ever need. But Jacob, through the providence of God, had everything. So I
think he was implying that he really had too much to manage and would consider it
a personal favor if Esau would take some off his hands.

Here in American culture, we typically feel indebted by accepting a gift from a
friend. That mind-set spoils good will, so that a present-- which should have, in all
respects, represented someone's heart-felt happy thoughts towards us --is typically
regarded as a trap, and robs an occasion of the good feelings it was intended to
generate.

Fortunately there are numerous occasions when we have implied consent to lavish
gifts upon friends and loved ones without arousing suspicions of evil intent; e.g.
birthdays, anniversaries, Xmas, Easter, promotions, retirements, graduations; and
whatever else we can appropriate to express our affections for others. I think that
too many of us have become Grinches out of fear of obligation. It just shouldn't be
that way.

Esau, realizing the sincerity of Jacob's motives, and also himself desiring that there
be no question he himself also earnestly desired full reconciliation with his brother,
finally agreed to accept Jacob's gifts.

Something is strangely missing from the brothers' reunion. Wouldn't you think that
Jacob would be asking about his mom and dad? Were they still alive? In good
health? Stuff like that. Well; I think Jacob already knew. After all, he knew exactly
where to find Esau.

So Jacob may have stayed current all those twenty years via caravans and
messengers. Somewhere along the line, Rebecca's personal nurse Deborah had
joined Jacob. So there's a pretty good chance Jacob already knew all about his
mom and dad before returning to Canaan. However, since Rebecca's personal nurse
Deborah had already joined Jacob, and since there's no record that Jacob ever saw
Rebecca alive after leaving home, his mom may have been deceased at this point.
_

 

[Odë:hgöd]

.
• Gen 33:12 . . And [Esau] said: Let us start on our journey, and I will proceed at
your pace.

Jacob undoubtedly told Esau his ultimate destination, which was probably Hebron,
the place where their dad would later die. Isaac's last known address was Beer
sheba. Why he moved 26 miles north to Hebron is unknown; but when you're a
rancher, you've got to go where the pasture is for the sake of the livestock.

• Gen 33:13-14a . . But he said to him: My lord knows that the children are frail
and that the flocks and herds, which are nursing, are a care to me; if they are
driven hard a single day, all the flocks will die. Let my lord go on ahead of his
servant, while I travel slowly, at the pace of the cattle before me and at the pace of
the children,

Jacob's children were all still kids, the eldest being no more than 12 or so, and
many of the female animals were caring for nursing young. Refusing to accept
Esau's kind offer was a practical consideration. He was traveling light, probably on
swift camels, and his rough-riding fighting men, desiring to get back home as soon
as possible for R&R, were likely to grow impatient with the snail's pace of Jacob's
unit.

• Gen 33:13-14b . . until I come to my lord in Seir.

Jacob wasn't going southward to Seir; but across the Jordan up into the highlands
of Canaan. The words for "go on ahead" are ya'baar which is from 'abar (aw-bar')
which means: to cross over; and used very widely of any transition (literal or
figurative)

Jacob promised to visit with Esau at some later date after his household was all
settled in. But for now, it was necessary to take it easy and rest his herds before
making the final push on up into the West Bank. It's no simple matter moving
hundreds and hundreds of head of livestock; especially over rugged country.
Coming down from Paddan-aram through the Syrian Desert and the Golan Heights
must have been exhausting for everyone-- women, children, and animals alike.

• Gen 33:15-17a . .Then Esau said: Let me assign to you some of the men who are
with me. But he said; Oh no, my lord is too kind to me! So Esau started back that
day on his way to Seir. But Jacob journeyed on to Succoth,

There is more than one Succoth in the Bible. The precise location of this one in
particular is difficult to pin-point. But according to Judges 8:4-16, it was on the east
side of the Jordan; somewhere between the river and the place where Jacob
grappled with the angel.

• Gen 33:17b . . and built a house for himself and made stalls for his cattle; that is
why the place was called Succoth.

Stalls is from cukkah (sook-kaw') which means: a hut or a lair. That has sort of a
primitive ring to it. The huts, and very likely Jacob's house too, were probably just
rudimentary shelters constructed of poles cut from trees (those hills grew lots and
lots of trees in that day) and thatching fashioned with reeds gathered from along
the banks of the Jordan and the W.Zarqa (Jabbok).

NOTE: The specifications given for huts constructed for the Feast Of Tabernacles list
a variety of perishable materials because the huts are only meant to be temporary
shelters. (Lev 23:40)

Succoth is from cukkowth (sook-kohth') and/or cukkoth (sook-kohth') and is just
simply the plural of cukkah; ergo: huts and lairs.

There was a place by that name in Egypt too. The exact location is difficult to pin
point but it may have been somewhere north of the reed (Red) sea crossing (Ex
12:37, Ex 13:20, Ex 14:1-4). How long Jacob remained at Succoth is unknown.

It might be well to mention that not all events in the Bible relate to important
spiritual truths. Many are just simply historic and mean nothing at all except that
people lived normal lives in those days just like we live our lives in these days with
very few events of any lasting importance; viz: we're born, we leave home,
accumulate wealth, marry, buy a home, reproduce, retire, and then die; same-O,
same-O.

• Gen 33:18 . . Jacob arrived safe in the city of Shechem which is in the land of
Canaan-- having come thus from Paddan-aram --and he encamped before the city.

The site wasn't originally named Shechem but probably well known as that name by
the time the author wrote Genesis. It was the very first place in Canaan where God
met with Abraham (Gen 12:5-7). Shechem was up in the West Bank and very likely
close to present day Nablus.

• Gen 33:19 . .The parcel of land where he pitched his tent he purchased from the
children of Hamor, Shechem's father, for a hundred kesitahs.

The word for "kesitahs" is from qesiytah (kes-ee-taw') and means: an ingot (as
definitely estimated and stamped for a coin). The exact value of a kesitah is
unknown. It was probably a local money, in any kind of shape; e.g. discs, bars,
rods, or chunks. The metal of which a kesitah was made is unknown.

Before paper and coins were introduced as permanent forms of money, people used
a variety of objects to serve for legal tender. Examples of early forms of money
include rice (China), dog teeth (Papua New Guinea), small tools (China), quartz
pebbles (Ghana), gambling counters (Hong Kong), cowrie shells (India), metal disks
(Tibet), and limestone disks (Yap Island).

Monies can be anything so long as everybody using them agrees upon their value.
In ancient time, various articles made of metals such as silver and gold, as well as
of iron and bronze, were used as money; while among primitive peoples such
commodities as shells, beads, elephant tusks, furs, skins, and livestock served as
mediums of exchange too. Anything that's widely accepted in payment for goods
and services, and in settlement of debts, can be acceptable as money-- even
Pokemon trading cards.

Why would Jacob purchase property in Canaan? For a cemetery? Maybe. But some
feel he did it with the intention of making Shechem his capital. I mean, after all,
God promised him complete ownership of the land; so why not pick out a location
for a sort of Washington DC? At any rate, a real estate investment was, at the very
least, a token of his confidence in God's promise that his progeny would one day
own every bit of Canaan outright. So when Messiah takes over, whoever is
squatting on Jacob's land at the time is going to have to move somewhere else and
maybe even pay some back rent too.

Shechem was a prominent city throughout biblical history, located on Mount
Gerazim in what later became the territory of Benjamin's tribe. It was very close to
the future city of Samaria, which became capital of the northern kingdom of Israel.
_

 

[pinacled]

.
• Gen 33:12 . . And [Esau] said: Let us start on our journey, and I will proceed at
your pace.

Jacob undoubtedly told Esau his ultimate destination, which was probably Hebron,
the place where their dad would later die. Isaac's last known address was Beer
sheba. Why he moved 26 miles north to Hebron is unknown; but when you're a
rancher, you've got to go where the pasture is for the sake of the livestock.

• Gen 33:13-14a . . But he said to him: My lord knows that the children are frail
and that the flocks and herds, which are nursing, are a care to me; if they are
driven hard a single day, all the flocks will die. Let my lord go on ahead of his
servant, while I travel slowly, at the pace of the cattle before me and at the pace of
the children,

Jacob's children were all still kids, the eldest being no more than 12 or so, and
many of the female animals were caring for nursing young. Refusing to accept
Esau's kind offer was a practical consideration. He was traveling light, probably on
swift camels, and his rough-riding fighting men, desiring to get back home as soon
as possible for R&R, were likely to grow impatient with the snail's pace of Jacob's
unit.

• Gen 33:13-14b . . until I come to my lord in Seir.

Jacob wasn't going southward to Seir; but across the Jordan up into the highlands
of Canaan. The words for "go on ahead" are ya'baar which is from 'abar (aw-bar')
which means: to cross over; and used very widely of any transition (literal or
figurative)

Jacob promised to visit with Esau at some later date after his household was all
settled in. But for now, it was necessary to take it easy and rest his herds before
making the final push on up into the West Bank. It's no simple matter moving
hundreds and hundreds of head of livestock; especially over rugged country.
Coming down from Paddan-aram through the Syrian Desert and the Golan Heights
must have been exhausting for everyone-- women, children, and animals alike.

• Gen 33:15-17a . .Then Esau said: Let me assign to you some of the men who are
with me. But he said; Oh no, my lord is too kind to me! So Esau started back that
day on his way to Seir. But Jacob journeyed on to Succoth,

There is more than one Succoth in the Bible. The precise location of this one in
particular is difficult to pin-point. But according to Judges 8:4-16, it was on the east
side of the Jordan; somewhere between the river and the place where Jacob
grappled with the angel.

• Gen 33:17b . . and built a house for himself and made stalls for his cattle; that is
why the place was called Succoth.

Stalls is from cukkah (sook-kaw') which means: a hut or a lair. That has sort of a
primitive ring to it. The huts, and very likely Jacob's house too, were probably just
rudimentary shelters constructed of poles cut from trees (those hills grew lots and
lots of trees in that day) and thatching fashioned with reeds gathered from along
the banks of the Jordan and the W.Zarqa (Jabbok).

NOTE: The specifications given for huts constructed for the Feast Of Tabernacles list
a variety of perishable materials because the huts are only meant to be temporary
shelters. (Lev 23:40)

Succoth is from cukkowth (sook-kohth') and/or cukkoth (sook-kohth') and is just
simply the plural of cukkah; ergo: huts and lairs.

There was a place by that name in Egypt too. The exact location is difficult to pin
point but it may have been somewhere north of the reed (Red) sea crossing (Ex
12:37, Ex 13:20, Ex 14:1-4). How long Jacob remained at Succoth is unknown.

It might be well to mention that not all events in the Bible relate to important
spiritual truths. Many are just simply historic and mean nothing at all except that
people lived normal lives in those days just like we live our lives in these days with
very few events of any lasting importance; viz: we're born, we leave home,
accumulate wealth, marry, buy a home, reproduce, retire, and then die; same-O,
same-O.

• Gen 33:18 . . Jacob arrived safe in the city of Shechem which is in the land of
Canaan-- having come thus from Paddan-aram --and he encamped before the city.

The site wasn't originally named Shechem but probably well known as that name by
the time the author wrote Genesis. It was the very first place in Canaan where God
met with Abraham (Gen 12:5-7). Shechem was up in the West Bank and very likely
close to present day Nablus.

• Gen 33:19 . .The parcel of land where he pitched his tent he purchased from the
children of Hamor, Shechem's father, for a hundred kesitahs.

The word for "kesitahs" is from qesiytah (kes-ee-taw') and means: an ingot (as
definitely estimated and stamped for a coin). The exact value of a kesitah is
unknown. It was probably a local money, in any kind of shape; e.g. discs, bars,
rods, or chunks. The metal of which a kesitah was made is unknown.

Before paper and coins were introduced as permanent forms of money, people used
a variety of objects to serve for legal tender. Examples of early forms of money
include rice (China), dog teeth (Papua New Guinea), small tools (China), quartz
pebbles (Ghana), gambling counters (Hong Kong), cowrie shells (India), metal disks
(Tibet), and limestone disks (Yap Island).

Monies can be anything so long as everybody using them agrees upon their value.
In ancient time, various articles made of metals such as silver and gold, as well as
of iron and bronze, were used as money; while among primitive peoples such
commodities as shells, beads, elephant tusks, furs, skins, and livestock served as
mediums of exchange too. Anything that's widely accepted in payment for goods
and services, and in settlement of debts, can be acceptable as money-- even
Pokemon trading cards.

Why would Jacob purchase property in Canaan? For a cemetery? Maybe. But some
feel he did it with the intention of making Shechem his capital. I mean, after all,
God promised him complete ownership of the land; so why not pick out a location
for a sort of Washington DC? At any rate, a real estate investment was, at the very
least, a token of his confidence in God's promise that his progeny would one day
own every bit of Canaan outright. So when Messiah takes over, whoever is
squatting on Jacob's land at the time is going to have to move somewhere else and
maybe even pay some back rent too.

Shechem was a prominent city throughout biblical history, located on Mount
Gerazim in what later became the territory of Benjamin's tribe. It was very close to
the future city of Samaria, which became capital of the northern kingdom of Israel.
_

Jacob knew the heart of his twin brother.
After sharing the womb jacob is seeking peace where his own kin is attempting a militant pace of vengeance.

Unforgivable.

"Blessed are the peace makers......."