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Notes on the International Sunday School Lessons
Summer 1999
by Jarl K. Waggoner
Lesson 1 - Genesis 1:1-2, 20-25, 29-31
Creation - The young earth/traditional interpretation sees Genesis 1:1 as being part of the first day of Creation. The gap theory sees a gap of indeterminate length between vss. 1 and 2, accounting for the geologic ages. The first view is held by Whitcomb and Morris (The Genesis Flood) along with a host of commentators. The gap theory is held by almost no one in scholarly circles today. A third view, the chaos/creation theory, is espoused by BKC (28). This theory posits a "gap" of sorts before Gen. 1:1. Thus the original creation is not described at all in the Bible but rather a re-creation. For a good summary and critique of the first two, see Davis, Paradise to Prison (42-47). For a critique of the third, see Fields, Unformed and Unfilled, (161-162) and Whitcomb, The Early Earth (154-156).
1:1 - "In the beginning" - There has been a recent revival of the idea that this is a dependent clause meaning "when God began to create" (e.g. BKC, 28) and thus referring to a relative rather than an absolute beginning. Most scholars seem to see this as grammatically possible but extremely doubtful; cf. Davis, 39-40; Leupold, Exposition of Genesis, 1:39-40; Young, Studies in Genesis 1, 1-7.
1:1 - "God" = Elohim, a plural form that stresses majesty, power, and glory; Davis, 41-42; EDT, 465. It allows for, or perhaps hints at, plurality of Persons (Trinity) but does not demand or teach it; EDT, 1112.
1:1 - "Created" = bara. Those who argue for the gap theory usually try to make a sharp distinction between bara (create) and asah (made), claiming that bara means creation from nothing (ex nihilo)-the original creation-and asah refers to a re-creation or refashioning of existing materials. This distinction cannot be maintained, however. The two words are interchangeable. Compare 1:21 (bara) and vs. 25 (asah); and vs. 26 (asah) and vs. 27 (bara). See Whitcomb, 151-153; Fields, 53ff; Davis, 40-45.
1:1 - "heaven and the earth" = the universe; Leupold, 1:41.
1:2 - "without form, and void" - Gap theorists see these expressions as descriptive of chaos, the result of divine judgment. They can just as easily, and more naturally I think, be taken as meaning "unformed and unfilled." That is, God's creation, while perfect, was as yet incomplete; Whitcomb, 147-150; Fields, 113ff.
1:20 - Lit., "Let the waters teem with living creatures"; Leupold, 1:78; cf NASB.
1:21 - "good" - cf. vss. 25, 31. See TWOT, 1:345-346. The word can have a wide variety of nuances. Note the following meanings suggested for this context: (1) "Excellent"; Leupold, 1:54. (2) Perfect, in harmony with God's character; Schaeffer, Genesis in Space and Time, 52. (3) Two senses: aesthetic beauty, indicating perfection of creation, and beauty of purpose and order; Davis, 62.
1:23 - "day" - The literal, 24-hour day interpretation is the most straightforward and obvious, and, I would argue, the correct one. See BKC (28) for various views held by evangelicals (day-age, revelatory day, etc.). For a more in-depth presentation and critique, see Davis, 51-57; Whitcomb, 28-32; Fields, 165-179.
1:24 - "Let the earth bring forth" indicates that land animals were made from previously existing inorganic material; Davis, 67.
1:24 - "cattle . . . creeping thing . . . beast of the earth" - BEFA93, 9; Davis, 67; Leupold, 1:83-84.
1:31 - "very good" = good exceedingly; BDB, 547.
Lesson 2 - Genesis 2:7-9, 15-25
2:7 - "formed" = yatsar, meaning to mold or shape as a potter or goldsmith; Davis, 76; BKC, 30; WBC, 5.
2:7 - "living soul" is the same Hebrew phrase used of animals in 1:20, 21, 24. The image of God (vss. 26-27) is what separates man from the animals.
2:8 - "garden" = an enclosure, a sheltered, protected spot; Leupold, 1;117; BDB, 171.
2:8 - "Eden" means delight; Leupold, 1:118; TWOT, 2:646. With regard to its location, see UBD, 285.
2:9, 17 - "The tree of knowledge of good and evil" apparently produced an experiential knowledge of good and evil; BKC, 30.
2:15 - "put" = rest, settle down. It is a different word from the word for "put" in vs. 8; TWOT, 2:562.
2:15 - "dress" = serve, or work; TWOT, 2:639; Leupold, 1:126.
2:15 - "keep" = watch, guard; Leupold, 1:126; TWOT, 2:939.
2:17 - "surely die" - Death, in its essence, means separation. Here it speaks of spiritual death, separation from God, and would be immediate-"in the day that thou eatest thereof"; Thiessen, Lectures in Systematic Theology, 271-272; Leupold, 1:128. Physical death is also a consequence of sin, but it was not immediate.
2:18 - "meet for him" = lit., "agreeing (corresponding) to him," i.e., his counterpart; cf. Leupold, 1:130; BKC, 31; NASB; NIV.
2:19 - "formed every beast" - Leupold (1:130) says "He had molded (formed)" is an appropriate translation; cf. NIV.
2:19 - "brought" - BDB, 98-99 (Hiphil)
2:21 - "deep sleep" - TWOT, 2:833-834; Davis, 78.
2:22 - "rib" - See TWOT, 2:768; BDB, 854. It refers to the side or side part and is usually used as an architectural term, describing the sides of a structure. Most commentators agree it refers to the rib and the flesh around it; David, 78; Leupold, 1:134-135. For its significance, see Leupold, 1:135; Foh, Women and the Word of God, 60-61.
2:22 - "made" = build and is used of construction; TWOT, 1:116-117; JFB, 1:45.
2:23 - "Now" - Leupold (1:136) translates "now at length"; cf. JFB, 1:46. It does not imply the passage of a long period of time, however; Whitcomb, 35.
2:23 - "woman, because she was taken from man" - "Man" is ish; "woman" is ishah. Most scholars do not see an etymological connection here but rather a play on words with similar sounds; cf. TWOT, 1:38; WBC, 6.
2:24 - This is probably a parenthetical statement by Moses. It is quoted by Jesus in Matt. 19:5.
2:24 - "Cleave" = "to glue himself to" (WBC, 6).
2:24 - "one flesh" - "'Becoming one flesh' involves the complete identification of one personality with the other in a community of interests and pursuits, a union consummated in intercourse" (Leupold, 1:137).
Lesson 3 - Genesis 4:1-16
4:1 - "Cain" has a similar sound to the word translated "have gotten"; Davis, 97.
4:1 - "from the Lord" - Some have translated, "I have gotten a man, the Lord," suggesting that Eve believed she had given birth to the Deliverer (3:15). Most reject this translation, however; LBC, 24; Leupold, 1:190; Davis, 98.
4:3 - "offering" is the word used for thank-offerings, but it can a a broader, more general meaning as it probably does here; Davis 99.
4:4 - "respect" = to look upon with approval; JFB, 1;68; TWOT, 2:944.
4:4 - Why did God reject Cain's offering and accept Abel's? Hebrews 11:4 indicates the determining factor was the faith of the offerer. Many surmise that Abel's faith was expressed by bringing the proper (blood) offering. See Davis (99) and WBC (9) for discussion.
4:5 - "wroth" = burn with anger; BDB, 354.
4:7 - "accepted" - The primary meaning is to be lifted up; thus it could speak of Cain's countenance being lifted up; Davis, 99; TWOT, 2:600. Leupold (1:200) argues for the idea of being graciously received.
4:7 - "sin lieth at the door" - This has usually been interpreted in one of two ways: (1) "Sin" means sin offering. God was urging Cain to offer a sin offering; JFB, 1;69-70; Schaeffer, 118. (2) Sin refers to sin's effects. God was warning Cain that sin is lying in wait like a wild beast seeking to pounce on him and dominate him if he doesn't respond by doing what is right.
"And" here should be translated "but"-"but you can have mastery over it." See Leupold, 1:201-202; Davis, 99-100; LBC, 25; BKC, 34; cf. NIV.
4:7 - "desire" - TWOT, 2:913.
4:9 - "Am I my brother's keeper?" - See Leupold, 1:205 for emphasis of this statement. The question anticipates a negative answer.
4:10 - "blood" is plural, perhaps suggesting the many drops of blood Abel had shed; Leupold, 1:205.
4:13 - "punishment" - TWOT, 2:650-651; WBC, 10; Leupold, 1:208. The word can mean iniquity or guilt but here has the meaning of punishment for sin.
4:15 - "sevenfold" - This may mean seven times greater than the punishment Cain received (Leupold, 1:211). Or it may be used symbolically to convey intensity (JFB, 1:72) or completeness (Davis, Biblical Numerology, 118-119).
4:15 - "mark" = sign (cf. 1:1; 9:12-13); TWOT, 1:18-19. The nature of the sign is not explained. Davis (Paradise to Prison, 201) notes that "upon" can mean "for"; thus it might mean God produced a sign for Cain.
4:16 - "Nod" means wandering; TWOT, 2:560; WBC, 10.
Lesson 4 - Genesis 6:5-8; 7:1-4; 9:12-17
6:5 - "imagination" = intent, purpose; Davis, 115; TWOT, 1:396.
6:6 - "repented" - When used of God, repentance refers to a change in his actions in response to a change in the people He is dealing with; Davis, 116. It does not suggest a mistake or miscalculation on His part. BKC (37) simply says it means God was sorrowful.
6:7 - "destroy" = wipe out, blot out; Davis, 117; BDB, 652. Cf. 2 Kings 21:13.
6:8 - "grace" = unmerited favor; Leupold, 1:262; Davis, 117; TWOT, 1:303; This is the first occurrence of the word.
7:2 - "Clean . . . unclean" - Noah obviously recognized the distinction between clean and unclean animals, a distinction codified in Lev. 11. Whether he knew this from divine revelation or it was a traditional distinction that was later incorporated into the law is not known.
7:2 - "sevens" = lit., "seven seven." It most likely means seven of each clean animal; Leupold, 1:290; cf. NIV.
7:4 - For questions regarding the size of the ark, the gathering of the animals, depth and duration of the Flood, etc., see Whitcomb, The World That Perished, 24-64 or Whitcomb and Morris, The Genesis Flood.
9:12 - "token" - This is the same word that is translated "mark" (4:15). See above.
9:12 - "perpetual generations" - lit., "to generations of eternity"; thus Leupold (1:339) suggests "to all future generations." Cf. NASB; NIV.
9:13 - "bow" - This word also refers to a battle bow; TWOT, 2:819. Some commentators see some significance to this; cf. BKC, 40; LBC, 36-37. As to whether this marks the fist occurrence of a rainbow or whether it was already in existence but just now given covenantal significance, see Leupold (1:339) and BKC (40), which take the former view; and WBC (14) and NIV Study Bible (18), which take the latter.
9:15 - "I will remember" does not suggest He could ever forget. The idea here is probably "pay attention to"; TWOT, 1:241.
Lesson 5 - Genesis 11:31-12:9
11:31 - "Ur" - Although some scholars locate Ur in northern Mesopotamia near Haran, most still identify it with the well-known city in the south. See Davis (165-166) for a survey of the arguments and a description of the prosperous city of Ur in southern Mesopotamia. Mesopotamian religion was polytheistic (cf. Josh. 24:2). Ur was a center of worship of the moon god, Nannar (Pfeiffer, ed., The Biblical World, 603; Unger, Archaeology and the OT, 109).
11:31 - "Haran" was also a center of worship of the moon god (Unger, 112). It was located about 600 miles NW of Ur (Southern Mesopotamia); WBC, 16; Macmillan Bible Atlas #25.
11:32 - "Two hundred and five years" - Terah died at 205 and Abram left Haran after Terah's death (Acts 7:4) at the age of 75 (Gen. 12:4). This means Terah was 130 when Abram was born and means Abram was not Terah's firstborn (cf. 11:26). Some evangelicals have argued that Abram was the firstborn and that he left Haran 60 years before Terah's death. See Kent, Jerusalem to Rome (68) for a good statement of the problem and proposed solutions.
12:1 - "had said" - This can be translated either "said" (NASB) or "had said" (KJV; NIV). According to Acts 7:2-3, Abram was called while still in Ur. Genesis 12:1-3 then is either looking back to that call or presents a reiteration of that call-i.e. a second call of Abram that came while he was in Haran; cf. Davis, 166-167; Leupold, 1:410; JFB, 1:129.
12:1 - "kindred" - TWOT, 1:379-380.
12:2 - "thou shalt be a blessing" - lit., an imperative-"Be a blessing"; Leupold, 1:412.
12:2-3 - Note the structure of the Abrahamic covenant: Command ("Get thee out") followed by three blessings; another command ("be a blessing") followed by three more blessings; BKC, 46. For a detailed discussion of the covenant, see Pentecost, Things to Come, 65ff.
12:5 - "souls" - Most commentators assume this refers to servants, especially in light of the mention of Abram's "substance" (Leupold, 1:416). BKC (47), however, suggests they were people whom Abram had influenced to follow Yahweh.
12:6 - "Sichem" = Shechem. See Davis, 171.
12:6 - "Plain of Moreh" = "great tree of Moreh" (NIV). See Leupold, 1:419.
12:8 - "Beth-el" = "house of God." It was given this name by Jacob (28:19). Before that it was known as Luz. Moses used "Bethel," the name familiar to him and his readers. It is identified with modern Beitin; Leupold 1:420; NBD, 143.
12:8 - "Hai" = "Ai" (Josh. 7:2). The location of Ai has never been identified with certainty; Kitchen, The Bible in its World, 89-90.
12:8 - "pitched . . . built" - "The nature of Abraham's existence in the land is very nicely reflected in the two verbs pitched and built. He pitched a tent, a temporary structure, for his own comfort; he built an altar, a permanent structure, for worshiping God. Abraham left behind him in Canaan no sign of his wealth or prestige, only the altars he had constructed to worship his God" (Davis, 173).
12:9 - "south" = Negev, a desert area in southern Palestine.
Lesson 6 - Genesis 15:1-6; 17:17-21; 21:1-3
15:1 - "vision" - This word is used elsewhere only in Numbers 24:4, 16 and Ezek. 13:7. It "always seems to refer to a divinely initiated vision" (Davis, 184).
15:1 - "Fear not" suggests Abram was fearful, but of what? The two primary views are: (1) He feared retribution from the kings he had defeated in chapter 14 (JFB, 1:143); and (2) He feared remaining childless (Leupold, 1:472).
15:1 - "shield" - TWOT, 1:169.
15:1 - "reward" - TWOT, 2:878. KJV and NIV translations make God Himself the reward; cf. WBC, 21; Leupold, 1:473. It could also be translated "Your reward is very great" (NASB).
15:2 - "Lord God" - This is the first time Adonai and Yahweh are combined. See Davis (184) and Leupold (1:473) for significance.
15:2 - "steward" = lit., "son of possession," i.e., he was the prospective heir; Leupold, 1:474.
15:5 - "Look" - TWOT, 2:546.
15:6 - "believed" - for construction (waw with perfect), see Leupold, 1:477. "Genesis 15:6 provides an important note, but it does not pinpoint Abram's conversion. That occurred years earlier when he left Ur. (The form of the Heb. Word for 'believed' shows that his faith did not begin after the events recorded in vv. 1-5.) Abram's faith is recorded here because it is foundational for making the covenant. The Abrahamic Covenant did not give Abram redemption; it was a covenant made with abrahm who had already believed and to whom righteousness had already been imputed. The Bible clearly teaches that in all ages imputed righteousness (i.e., salvation) comes by faith" (BKC, 55).
17:17 - "laughed" - This was either laughter from doubt or laughter of joy. See Davis (192) for the various perspectives.
17:19 - "Isaac" means laughter (UBD, 533) or he laughs (BKC, 58; Leupold, 1:528).
17:20 - "great nation"; cf. 16:10-13; 25:12-16. Ishmael's descendants historically have been known as the Arabs; Merrill, Historical Survey of the Old Testament, 76; Leupold, 1:504.
21:1 - "visit" - This word is used of God's visiting someone in either judgment (cf. Jer. 9:25) or blessing, as here; Davis, 212; TWOT, 2:731.
Lesson 7 - Genesis 22:1-14
22:1 - "God" has the article (the God) here, perhaps stressing that this is the One, true God; Leupold, 2:619.
22:1 - "tempt" - This, of course, does not mean to entice to do wrong (cf. Jas. 1:13). Rather, it refers to "testing or proving the quality of someone or something, often through adversity or hardship" (TWOT, 2:581; cf. WBC, 27; Girdlestone, Synonyms of the OT, 290-292). The test "was designed, not as an experiment to ascertain whether and how far Abraham trusted in God, but to bring out the faith which was so imminent a quality in his character into full display" (JFB, 1:173).
22:2 - "Moriah" means "place of the appearance of God" (Leupold, 2:620-621; JFB, 1:173). 2 Chron. 3:1 identifies it with the temple mount in what was later Jerusalem.
22:2 - "offer him" - Some scholars argue that God never commanded and never expected the actual, physical sacrifice of Isaac (cf. Leupold, 2:617-618; Torrey, Difficulties in the Bible, 48-50). Davis (217-218) and most others take this as a command to physically sacrifice Isaac. This was a "test," and God ultimately prevented the killing of Isaac. Obviously, the perceived ethical "problem" raised by God's command is ours, not God's.
22:4 - "the third day" - The trip from Beersheba to Moriah (Jerusalem) was about 50 miles; BKC, 64.
22:5 - "lad" - There is a lot of speculation about Isaac's age at this time. The word "lad" doesn't offer a lot of help. It usually refers to a child between the age of weaning and young manhood (marriageable age) but it can refer to anyone from infancy to adulthood (TWOT, 2:585-586). Wood (A Survey of Israel's History, 61) says he was probably not more than 10. Leupold (2:625) suggests he may have been 18 to 20. JFB (1:175) cites Josephus as saying he was 27. Beyond saying he was a "youth," as the word probably suggests, one should not be too dogmatic.
22:6 - "I and the lad will . . . come again" - The NT makes clear that Abraham believed God could raise Isaac from the dead if necessary in order to fulfill His promises regarding him (cf. Heb. 11:17-19).
22:8 - "provide" = lit., "to see." I.e., God was able to see to such details; WBC, 28; Leupold, 2:626; TWOT, 2:823.
22:11 - "Angel of the Lord" = the preincarnate Christ according to most commentators; cf. vs. 12; Leupold, 2:628; BKC, 57.
22:14 - "Jehovah-jireh" = "The Lord sees," or "The Lord provides"; Davis, 219. "Jireh" is the same word translated "provide" in verse 8 (see above); TWOT, 2:823.
Lesson 8 - Genesis 25:27-34; 27:30-37
Names: Esau = "hairy" (vs. 25); cf. BKC, 69. "Jacob" = "heel-gripper," "one who grabs the heel," or by extension, "supplanter" (Leupold, 2:708; TWOT, 2:691-692; BDB, 784; NBD, 594; NIV text note). See Leupold (2:708) and BKC (69) for idea that it means "May God protect."
25:27 - "cunning" = knowing; i.e. skillful; Leupold, 2:709; TWOT, 1:366-367.
25:27 - "plain" = to be complete; i.e., peaceful, amiable, pious; BDB, 1070-1071; Davis, 232; Leupold, 2:709. The same word is used of Job in Job 1:1 and translated "perfect."
25:29 - "faint" = faint or weary, from exhaustion or hunger; BDB, 746.
25:30 - "Feed me" = let me eat greedily; i.e. gulp down; BDB, 542; Leupold, 2:711.
25:30 - "Edom" - The name comes from the Hebrew word for "red"; TWOT, 1:11-12. Esau's descendants, the Edomites, settled in the mountainous, desert area south of the Dead Sea (cf. Gen. 27:39); NBD, 334.
25:31 - Davis (233) suggests that "barter" might be a better translation than "sell" in this verse.
25:31 - "birthright" - This refers to the particular privileges of the firstborn son. "During his father's lifetime he took precedence over his brothers (Gen. 43:33); after his father died, he received a double share of the inheritance (Deut. 21:17) and became head and priest (cf. Exod. 22:29; Num. 8:14-17; Deut. 21:17) of the family. He could lose the rights of primogeniture, however, if he committed a grave offense . . . All these (i.e. privileges and responsibilities) were formalized by the father's testamentary blessing" (Davis, 232-233; cf. UBD, 367-368).
27:35 - "subtilty" = treachery, deceit; BDB, 941; cf. NASB.
27:36 - "Jacob" - For meaning of the name, see above.
27:36 - "blessing" - Although Esau seemed to separate the birthright from the blessing, the two are inseparably linked. "The former led inevitably to the latter" (NIV Study Bible, 47). The blessing formalized the privileges of the birthright (Davis, 233). "When Esau sold his birthright, he formally denied himself the blessing of the firstborn. Apparently neither he nor Isaac took that event very seriously" (Davis, 238), for they proceeded with a plan to bless Esau.
Lesson 9 - Genesis 27:41-43; 28:10-16, 18-22
27:41 - "hated" = held a grudge; BDB, 966; TWOT, 2:874; cf. NIV; NASB.
27:41 - "days of mourning" reflects Esau's belief that Isaac would soon die. After his death, he would kill Jacob; Leupold, 2:759.
28:11 - "lighted upon" actually means "chanced upon." The meaning seems to be that "there was no design or purpose in Jacob's coming here" (Leupold, 2:770). JFB (1:199), however, believes that Jacob purposely chose this location (cf. Gen. 12:8).
28:11 - "a certain place" = lit., "the place." See Leupold (2:771); JFB, (1:199) for ideas about the significance of this.
28:11 - The distance from Beersheba to Bethel was "about fifty miles" (Davis, 243). This is confirmed by Macmillan Bible Atlas (Maps 26, 90), which indicates it was about 53-55 miles by my measurement. For some reason, commentators give widely varying figures. JFB (1:199) says it was 48 miles, and Leupold (2:770) says it was 70 miles! Some insist Jacob made this trip in one day, but the text does not require that the vision occurred on the first night after he left Beersheba.
28:12 - "ladder" - The word is used only here in the Bible. The picture may be that of a stairway; Leupold, 2:772; Davis, 243-244.
28:12 - "angels . . . ascending and descending" - As to the meaning of this dream, Davis writes, "The stairway symbolized the genuine and uninterrupted fellowship between God in heaven and His people on earth. The angelic messengers reflect God's constant care of His own" (Davis, 244).
28:13-14 -The promise of land, innumerable descendants, and great blessing was a reiteration of the covenant promise made to Abraham (12:1-3, 7) and Isaac (26:24).
28:19 - "Bethel" = "house of God"; Leupold, 2:779; Davis, 244; cf. vs. 17. "Luz" = "almond tree"; UBD, 671; JFB, 1:200.
28:21 - "then shall the Lord be my God" - KJV and most versions translate this as though Jacob's commitment to God is based on God's faithfulness in protecting and providing for him. Commentators often seek to avoid this inference. It may be, as Leupold argues (2:779-780), that this is part of the condition: "If (Since) . . . God will be God to me, then this stone . . ." Cf. LBC, 74; NIV text note; JFB, 1:201. Jacob's promises then would begin in vs. 22. Another suggestion is that the phrase "then shall the Lord be my God" does not mean that Jacob "would disown him (God) and cast him off if he (Jacob) should want food and raiment." Rather, it has the idea, "I will rejoice in him as my God; then I will more strongly engage myself to abide with him" (Matthew Henry, 1:174).
28:22 - "God's house" - not a temple but a sacred spot; Leupold, 2:781; cf. Gen. 35:1-7.
Lesson 10 - Genesis 32:9-11, 24-30; 33:1-4
32:9-11- Some see Jacob's prayer as a desperate cry for deliverance in a time of fear-a prayer that did not demonstrate complete trust in God. They usually see Jacob as dominated by fear and continuing to seek worldly means of appeasing Esau (cf. BKC, 80). Others commend Jacob's prayer as one of humility and faith-a proper response to fear-and his actions as prudent and wise (cf. Leupold, 2:866ff).
32:10 - "I am not worthy" = "I am less than all" (WBC, 35) or "I am little" (Leupold, 2:867).
32:10 - "mercies" = hesed. It is translated variously as kindness, loving-kindness, mercy, loyalty; BDB, 338-39; TWOT, 1:305ff).
32:10 - "truth" = "faithfulness" here; cf. NIV; TWOT, 1:52; Leupold, 2:867.
32:10 - "shewed" - lit., made; TWOT, 2:701ff.
32:10 - "with my staff" - The idea is that when he first crossed the Jordan on his way to Haran, Jacob had possessed only a staff. Now upon his return he had been blessed with "two bands"; cf. Leupold, 2:867.
32:11 - "mother with the children" - lit., "mother upon children," a proverbial expression picturing the mother shielding her children with her own body; Leupold, 2:868.
32:24ff - "wrestled" - For the significance of this whole incident, see BKC, 80-82; WBC, 36. The latter summarizes: "In the titanic struggle, Jacob came to realize his own weakness and the superiority of the mighty One who had touched him. At the moment of yielding, he became a new man, who could receive the blessing of God and assume his place in God's plan."
32:24 - "a man" - Either an angel or the preincarnate Christ. Proponents of both view cite Hosea 12:3-4 as support; cf. Davis, 255; Leupold, 2:875.
32:28 - "Israel" - It probably means "God's fighter" (Davis, 255) or "God fights" (BKC, 81). Davis notes that the older idea that Israel means 'prince of God" is now largely rejected.
33:1 - "Jacob" - Some commentators argue that after Jacob's name was changed to Israel, the writer used the names "Jacob" and "Israel' purposely according to whether Jabob was acting according to his old character (Jacob) or his new one (Israel); cf. Leupold, 2:879; New Scofield Study Bible, 49. In contrast, Allis (The Five Books of Moses, 33) notes that "Israel" is not used uniformly after Genesis 32 but we simply do not know the reason for this. Likewise, many commentators make no mention of the whole idea, apparently thinking there is no real significance to the use of "Jacob" after chapter 32.
Lesson 11 - Genesis 37:3-4, 13, 17b-28
Joseph's character - Generally Joseph has been viewed very favorably; however, some have been very critical of him. See Davis (263) for the contrasting views.
Background - "Feeding the flock" might suggest Joseph was the chief shepherd of Jacob's flocks; JFB, 1:230; TWOT, 2:853.
37:3 - "son of his old age" - Joseph was 17 at this time (vs. 2), and Jacob was 108 (cf. Gen. 41:46; 45:6; 47:9).
37:3 - "coat of many colours" - Davis (263) lists three possible translations: "coat of many colors"; "long-sleeved robe"; or "ornamented tunic." "Coat of many colours" (KJV) was little more than a guess. Most commentators and translators now prefer one of the others (cf. NIV; NJB; NRSV; BKC, 87; Leupold, 2:955). Such a a garment set Joseph apart from his brothers an probably marked him as an overseer or superior (Leupold, 2:955).
37:17 - "Dothan" - The distance from Shechem to Dothan is variously given as 15 miles (BKC, 87; WBC, 38), 24 miles (Leupold, 2:963), and 12 miles (Davis, 265). Macmillan Bible Atlas (#21, #27) indicates it was about 13-14 miles. See Davis (264-65) and UBD (273-74) for archaeological data on Dothan.
37:20 - "pit" - This was a cistern for collecting rainwater; cf. Leupold, 2:965; NIV.
37:25 - "Ishmeelites" - They are usually thought to be descendants of Ishmael, perhaps with Midianites among their number (vs. 28); cf. Leupold, 2:968-69). However, the term appears to be used interchangeably with "Midianites" (vs. 28) and may have simply been used to designate nomadic merchants; cf. Davis, 265; BKC, 88).
Lesson 12 - Genesis 41:14-16, 25-27, 34-40
41:14 - "shaved . . . changed" - The verbs are passive; Leupold, 2:1024-25. Native Egyptians were unique in shaving their faces; JFB, 1:242; Davis, 275.
41:16 - "answer of peace" - "Peace" is shalom (TWOT, 2:930-31). NASB, NJB, and NRSV all translate "favorable answer." NIV translates "answer he (Pharaoh) desires." The idea seems to be "that which will be conducive to Pharaoh's well-being" (Leupold, 2:1026).
41:34 - "Do this" refers to the appointment of an overseer described in verse 33 as "discreet" (discerning, insightful) and "wise" in planning; cf. Leupold, 2:1030-31).
41:34 - "officers"- This refers to "a subordinate who has been placed in a position where he has the oversight of others" (TWOT, 2:732).
41:35 - "food . . . corn" - The food here is predominantly grain but includes everything that could be preserved; Leupold, 2:1031.
41:36 - "store" = deposit; BDB, 824; TWOT, 2:731 (#1802f). It is related to the word for "officers" (vs. 34).
41:38 - "the Spirit of God" - "God" is Elohim. Some see this as "an acknowledgment of the being and power of the true God, though faint and feeble" (JFB, 1:244). In view of Pharaoh's own religious ideas, however, it may be more of an acknowledgment of Joseph's possessing a "divine spirit" (NASB); cf. NIV text note ("the spirit of the gods"). In other words, he recognized "a supernatural element had been involved in this interpretation" (Leupold, 2:1032).
41:39 - "discreet . . . wise" - These are the same words Joseph used in verse 33. "Discreet" refers to insight or discernment; TWOT, 1:103; BDB, 106. "Wise" probably refers more to p0ractical understanding and application; TWOT, 1:282-84. For both words, see Girdlestone, Synonyms of the OT, 74.
41:40 - Joseph's position apparently was that of vizier, or prime minister. He was second in command in Egypt; cf. vss. 41-43; Davis, 276.
Lesson 13 - Genesis 44:18-20; 44:33-45:7, 9
Background - This was the second trip Jacob's sons had made to Egypt to buy grain during the famine. In order to prove they were not spies, they had brought Benjamin with them this time. Benjamin, however, had been charged with stealing Joseph's silver cup, which had been planted in his sack. Through all their dealing with Joseph, who was still unknown to the, the brothers had demonstrated that they carried with them the guilt of having sold Joseph into slavery. They thought at one point they were being punished by God for having done this (Gen. 42:21-22). In Genesis 44:16 the guild they confessed probably related to their treatment of Joseph (cf. WBC, 42; LBC, 104; Leupold, 2:1085). Judah's speech before Joseph culminated this whole series of events and convinced Joseph his brothers had undergone a profound change.
44:20 - "little" = young or insignificant; TWOT, 2:795; cf. NIV. It does not tell us much about actual age. In fact, Benjamin was more than twenty years old; Davis, 279.
45:1 - "made himself known" - This is probably a summary statement since Joseph did not actually reveal himself until verse 3.
45:3 - "were troubled" - The word "usually expresses an emotion of one who is confronted with something unexpected, threatening, or disastrous" (TWOT, 1:92; cf. BDB, 96). NASB translates "dismayed"' NIV has "terrified."
Abbreviations:
BDB - Brown, Driver, Briggs. Hebrew and English Lexicon of the Old Testament
BKC - Bible Knowledge Commentary
Davis - John J. Davis. Paradise to Prison: Studies in Genesis
EDT - New Jerusalem Bible
NRSV - New Revised Standard Version
Schaeffer - Francis Schaeffer. Genesis in Space and Time
TWOT - Theological Wordbook of the Old Testament
UBD - Unger's Bible Dictionary
Whitcomb - John C. Whitcomb. The Early Earth
WBC - Wycliffe Bible Commentary
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