study

Genesis

Written by Moses in the wildernis. The writing was completed 1513 B.C.E. The time covered is from “In the beginning” to 1657 B.C.E.

Genesis 1

Creation of heavens and earth (1, 2)
Six days of preparing the earth (3-31)
  Day 1: light; day and night (3-5)
  Day 2: expanse (6-8)
  Day 3: dry land and vegetation (9-13)
  Day 4: heavenly luminaries (14-19)
  Day 5: fish and birds (20-23)
  Day 6: land animals and humans (24-31)

Ge 1:1 ​— What does the Bible say about the age of the earth? (w15 6/1 5)

When God said on Day One, “Let light come to be,” diffused light evidently penetrated the cloud layers even though the sources of that light could not yet be discerned from the earth’s surface. It seems that this was a gradual process, as is indicated by translator J. W. Watts: “And gradually light came into existence.” (Ge 1:3, A Distinctive Translation of Genesis) God brought about a division between the light and the darkness, calling the light Day and the darkness Night. This indicates that the earth was rotating on its axis as it revolved around the sun, so that its hemispheres, eastern and western, could enjoy periods of light and darkness.​—Ge 1:3, 4.

Ge 1:26 ​— Was Jesus a co-Creator? (it-2 52)

Genesis 2

God rests on the seventh day (1-3)
Jehovah God, Maker of heaven and earth (4)
Man and woman in the garden of Eden (5-25)
  Man formed out of dust (7)
  Forbidden tree of knowledge (15-17)
  Creation of woman (18-25)

Genesis 3

Origin of man’s sin (1-13)
  The first lie (4, 5)
Jehovah’s judgment on the rebels (14-24)
  Woman’s offspring foretold (15)
  Expulsion from Eden (23, 24)

The Devastating Consequences of the First Lie

3:1-6, 15-19 from workbook January 2020

Satan has been misleading humans ever since he lied to Eve. (Re 12:9) How do the following lies that are promoted by Satan hinder people from drawing close to Jehovah?

Genesis 4

Cain and Abel (1-16)
Cain’s descendants (17-24)
Seth and his son Enosh (25, 26)

Ge 4:23, 24 ​— Why did Lamech compose this poem? (it-2 192 ¶5)

The poem that Lamech composed for his wives (Ge 4:23, 24) reflects the violent spirit of that day. Lamech’s poem ran: “Hear my voice, you wives of Lamech; give ear to my saying: A man I have killed for wounding me, yes, a young man for giving me a blow. If seven times Cain is to be avenged, then Lamech seventy times and seven.” Evidently Lamech was presenting a case of self-defense, pleading that his act was not one of deliberate murder, like that of Cain. Lamech claimed that, in defending himself, he had killed the man who struck and wounded him. Therefore, his poem stood as a plea for immunity against anyone desiring to get revenge against him for killing his attacker.

Ge 4:26 ​— In what way apparently did people in Enosh’s day begin “calling on the name of Jehovah”? (it-1 338 ¶2)

Genesis 5

From Adam to Noah (1-32)
  Adam fathered sons and daughters (4)
  Enoch walked with God (21-24)

Timeline project https://github.com/kreier/timeline

Expanded timelines on paper have been used to visualize events in the flow of time for a long time. Creating one yourself will immerse you into the details and relations between events even further. I started a digital project in 2002 and got to this point:

Zeitleiste

Genesis 6

Sons of God take wives on earth (1-3)
Nephilim born (4)
Mankind’s badness saddens Jehovah (5-8)
Noah commissioned to build an ark (9-16)
God proclaims the coming of the Flood (17-22)

“He Did Just So”

6:9, 13-16, 22 from workbook 2020

Imagine how much effort was required for Noah and his family to build the ark without modern tools and construction methods.

Genesis 7

Entering the ark (1-10)
The global Flood (11-24)

Ge 7:2 ​— What evidently was the basis for the distinction between clean and unclean animals? (w04 1/1 29 ¶7)

The basis of distinction evidently pertained to the use of sacrifices in worship and not to what could and could not be eaten. Animal flesh was not a part of man’s diet prior to the Flood. The designations “clean” and “unclean” for food came into existence only with the Mosaic Law, and they ended when it was abolished. (Acts 10:9-16; Ephesians 2:15) Apparently, Noah knew what was suitable for sacrifice in the worship of Jehovah. As soon as he left the ark, he “began to build an altar to Jehovah and to take some of all the clean beasts and of all the clean flying creatures and to offer burnt offerings upon the altar.”​—Genesis 8:20.

Ge 7:11​ — Where apparently did the water that caused the global Flood come from? (w04 1/1 30 ¶1)

During the second creative period, or “day”, when the earth’s atmospheric “expanse” was formed, there were waters “beneath the expanse” and waters “above the expanse.” (Genesis 1:6, 7) The waters “beneath” were those already on earth. The waters “above” were huge quantities of moisture suspended high above the earth, forming a “vast watery deep.” These waters fell upon the earth in Noah’s day.

Genesis 8

The floodwaters subside (1-14)
  Dove sent out (8-12)
Leaving the ark (15-19)
God’s promise for the earth (20-22)

Genesis 9

Instructions for all mankind (1-7)
  Law about blood (4-6)
Rainbow covenant (8-17)
Prophecies about Noah’s descendants (18-29)

Ge 9:20-22, 24, 25 ​— Why might Noah have cursed Canaan instead of Ham? (it-1 1023 ¶4)

It is possible that Canaan himself had been involved directly in the incident and that his father Ham had failed to correct him. Or Noah, speaking prophetically by inspiration, foresaw that the bad tendency in Ham, perhaps already manifest in his son Canaan, would be inherited by Canaan’s offspring. The curse was partly fulfilled when the Semitic Israelites subjugated the Canaanites. Those who were not destroyed (for example, the Gibeonites [Jos 9]) were made slaves to Israel. Centuries later, the curse was further fulfilled when descendants of Ham’s son Canaan came under the domination of the Japhetic world powers of Medo-Persia, Greece, and Rome.

Ge 10:9, 10 ​— How was Nimrod “a mighty hunter in opposition to Jehovah”? (it-2 503)

The beginning of Nimrod’s kingdom included the cities of Babel, Erech, Accad, and Calneh, all in the land of Shinar. (Ge 10:10) Therefore it was likely under his direction that the building of Babel and its tower began. This conclusion is also in agreement with the traditional Jewish view. Wrote Josephus: “[Nimrod] little by little transformed the state of affairs into a tyranny, holding that the only way to detach men from the fear of God was by making them continuously dependent upon his own power. He threatened to have his revenge on God if He wished to inundate the earth again; for he would build a tower higher than the water could reach and avenge the destruction of their forefathers. The people were eager to follow this advice of [Nimrod], deeming it slavery to submit to God; so they set out to build the tower . . . and it rose with a speed beyond all expectation.” ​— Jewish Antiquities, I, 114, 115 (iv, 2, 3).

Genesis 10

List of the nations (1-32)
  Descendants of Japheth (2-5)
  Descendants of Ham (6-20)
    Nimrod opposes Jehovah (8-12)
  Descendants of Shem (21-31)

Genesis 11

Tower of Babel (1-4)
Jehovah confuses the language (5-9)
From Shem to Abram (10-32)
  Terah’s family (27)
  Abram leaves Ur (31)

“All the Earth Continued to Be of One Language”

11:1-4, 6-9 from workbook January 2020

At Babel, Jehovah scattered disobedient humans by confusing their language. Today he is gathering a great crowd out of all nations and tongues and giving them “a pure language” so that they “may call on the name of Jehovah, to serve him shoulder to shoulder.” (Zep 3:9; Re 7:9) This “pure language” is the truth about Jehovah and his purposes as found in the Scriptures.

Learning a new language takes more than just memorizing new words. It requires learning a new way of thinking, new thought patterns. Similarly, as we learn the pure language of truth, our minds are transformed. (Ro 12:2) This is a continuing process that results in unity among God’s people.​—1Co 1:10.

Genesis 12

Abram leaves Haran for Canaan (1-9)
  God’s promise to Abram (7)
Abram and Sarai in Egypt (10-20)

A Covenant That Affects You

12:1-3; 13:14-17 from the workbook February 2020

Jehovah blessed Abraham for his great faith. If we demonstrate faith in Jehovah’s promises, what blessings await us as a result of the Abrahamic covenant?

Genesis 13

Abram returns to Canaan (1-4)
Abram and Lot separate (5-13)
God’s promise to Abram repeated (14-18)

Ge 13:8, 9 ​— How can we imitate Abraham when resolving disputes? (w16.05 5 ¶12)

A Scriptural account in which God’s servants peacefully resolved a potentially divisive issue is the one mentioned earlier involving Abraham and his nephew Lot. Both men possessed livestock, and their shepherds apparently quarreled about grazing land. Eager to eliminate tensions, Abraham offered Lot first choice of the areas where their respective households would settle. (Gen. 13:1, 2, 5-9) What a good example! Abraham sought peace, not his own interests. Did he lose out because of his generosity? Not at all. Immediately after this incident with Lot, Jehovah promised Abraham great blessings. (Gen. 13:14-17) God will never allow his servants to suffer lasting loss for acting in harmony with divine principles and settling differences in a spirit of love

Genesis 14

Abram rescues Lot (1-16)
Melchizedek blesses Abram (17-24)

Ge 14:18-20 ​— How did Levi pay “tithes through Abraham”? (Heb 7:4-10; it-2 683 ¶1)

Melchizedek king of Salem was a priest (ko·henʹ) extraordinary. The Bible gives no record of his ancestry, his birth, or his death. His priesthood was not by inheritance, and he had no predecessors or successors in office. Melchizedek held both the office of king and of priest. His priesthood was greater than the Levitical priesthood, for Levi, in effect, paid tithes to Melchizedek, since he was still in the loins of Abraham when Abraham offered tithes to Melchizedek and was blessed by him. (Ge 14:18-20; Heb 7:4-10) In these things Melchizedek foreshadowed Jesus Christ, the “priest forever according to the manner of Melchizedek.”​—Heb 7:17.

Genesis 15

God’s covenant with Abram (1-21)
  The 400 years of affliction foretold (13)
  God’s promise to Abram repeated (18-21)

Ge 15:13, 14 ​— When did the 400 years of affliction begin and end? (it-1 460-461)

Jehovah told Abram (Abraham): “You may know for sure that your seed will become an alien resident in a land not theirs, and they will have to serve them, and these will certainly afflict them for four hundred years.” (Ge 15:13; see also Ac 7:6, 7.) This was stated prior to the birth of the promised heir or “seed,” Isaac. In 1932 B.C.E. Ishmael was born to Abram by the Egyptian servant girl Hagar, and in 1918 B.C.E. Isaac was born. (Ge 16:16; 21:5) Counting back 400 years from the Exodus, which marked the end of the ‘afflicting’ (Ge 15:14), would bring us to 1913 B.C.E., and at that time Isaac was about five years old. It appears that Isaac was weaned then and, already “an alien resident” in a land not his, he now experienced the start of the foretold affliction in the form of Ishmael’s “poking fun,” Ishmael being about 19. (Ge 21:8, 9) Although in modern times Ishmael’s mocking of Abraham’s heir might be viewed as inconsequential, such was not the case in patriarchal times. This is evidenced by Sarah’s reaction and God’s approval of her insistence that Hagar and her son Ishmael be sent away. (Ge 21:10-13) The very fact that this incident was recorded in detail in the divine record also points to its marking the commencement of the prophesied 400-year period of affliction that would not end until the Exodus.​—Ga 4:29.

Ge 15:16 ​— How did Abraham’s descendants return to Canaan “in the fourth generation”? (it-1 778 ¶4)

“In the fourth generation.” We must remember that Jehovah told Abraham that in the fourth generation his descendants would return to Canaan. (Ge 15:16) In the entire 430 years from the time when the Abrahamic covenant took effect to the Exodus there were more than four generations, even considering the long life spans that they enjoyed during that time, according to the record. But it was only 215 years that the Israelites were actually in Egypt. The ‘four generations’ following their entering Egypt can be calculated in this way, using as an example just one tribe of Israel, the tribe of Levi: (1) Levi, (2) Kohath, (3) Amram, and (4) Moses.​—Ex 6:16, 18, 20.

Genesis 16

Hagar and Ishmael (1-16)

Genesis 17

Abraham to become a father of many nations (1-8)
  Abram renamed Abraham (5)
Covenant of circumcision (9-14)
Sarai renamed Sarah (15-17)
Son Isaac promised (18-27)

Jehovah Renamed Abram and Sarai​—Why?

17:1, 3-5, 15, 16 from the workbook February 2020

Jehovah viewed Abram as faultless before Him. When he expanded on his promise to Abram, he gave Abram and Sarai names with prophetic meaning.

True to their names, Abraham became the father of many nations and Sarah became an ancestress of kings.

We cannot choose the name given to us at birth. But like Abraham and Sarah, we can establish our own reputation. Ask yourself:

Genesis 18

Three angels visit Abraham (1-8)
A son promised to Sarah; she laughs (9-15)
Abraham pleads for Sodom (16-33)

Ge 18:1, 22 ​— How was it that “Jehovah appeared to” Abraham and “remained with” him? (w88 5/15 23 ¶4-5)

Now it is possible to understand why Abraham addressed the materialized angelic spokesman of God as if he were talking to Jehovah God himself. Since this angel spoke precisely what God wanted to have said to Abraham and was there personally representing Him, the Biblical record could say that “Jehovah appeared to him.”​—Genesis 18:1.

Remember that an angelic spokesman for God could transmit His messages just as precisely as a telephone or a radio can transmit our words to another person. Hence, it can be understood how Abraham, Moses, Manoah, and others could speak with a materialized angel as if they were talking to God. While such individuals were able to see these angels and the glory of Jehovah reflected by them, they were not able to see God. Therefore, this in no way contradicts the apostle John’s statement: “No man has seen God at any time.” (John 1:18) What these men saw were angelic representatives and not God himself.

“The Judge of All the Earth” Destroys Sodom and Gomorrah

18:23-25, 32; 19:24, 25 from the workbook February 2020

What do we learn from Jehovah’s actions regarding Sodom and Gomorrah?

ASK YOURSELF: ‘Does the brazen conduct of this wicked world distress me?’ (2Pe 2:7) ‘Does my daily life show that doing Jehovah’s will is most important to me?’

Genesis 19

Lot visited by angels (1-11)
Lot and his family urged to leave (12-22)
Sodom and Gomorrah destroyed (23-29)
  Lot’s wife becomes a pillar of salt (26)
Lot and his daughters (30-38)
  Origin of Moab and Ammon (37, 38)

Ge 19:26 ​— Why did Lot’s wife become “a pillar of salt”? (w19.06 20 ¶3)

Lot made a bad decision when he chose to live among the grossly immoral people of Sodom. (Read 2 Peter 2:7, 8.) The region was prosperous, but Lot paid a high price for moving to Sodom. (Gen. 13:8-13; 14:12) His wife apparently became so attached to the city or to some of the people living there that she disobeyed Jehovah. She lost her life when God rained fire and sulfur on the region. And think of Lot’s two daughters. They were engaged to men who died in Sodom. Lot lost his home, his possessions and, most painful of all, his wife. (Gen. 19:12-14, 17, 26) During this stressful period, did Jehovah lose patience with Lot? No.

Genesis 20

Sarah rescued from Abimelech (1-18)

Ge 20:12 ​— How was Sarah Abraham’s sister? (wp17.3 12, ftn.)

Sarah was the half sister of Abraham. Terah was father to both of them, but they had different mothers. (Genesis 20:12) While such a marriage is improper today, it is important to keep in mind how different things were back then. Humans were closer to the perfection that Adam and Eve had enjoyed but lost. For such robust people, marriage between close relatives evidently did not present genetic dangers to offspring. Some 400 years later, though, life spans were similar to ours. At that time, the Mosaic Law outlawed all sexual unions between close relatives.​—Leviticus 18:6.

Genesis 21

Birth of Isaac (1-7)
Ishmael mocks Isaac (8, 9)
Hagar and Ishmael sent away (10-21)
Abraham’s covenant with Abimelech (22-34)

Ge 21:33 ​— How did Abraham call “on the name of Jehovah”? (w89 7/1 20 ¶9)

Abram responded with another act of faith. As the account says: “He built an altar there to Jehovah.” (Genesis 12:7) Likely, this included offering up an animal sacrifice, for the Hebrew word for “altar” means “place of sacrifice.” Later, Abram repeated these acts of faith in other parts of the land. In addition, he ‘called on the name of Jehovah.’ (Genesis 12:8; 13:18; 21:33) The Hebrew phrase “call on the name” also means “declare (preach) the name.” Abram’s household as well as the Canaanites must have heard him boldly declare the name of his God, Jehovah. (Genesis 14:22-24) Likewise, all who seek God’s friendship today must call upon his name in faith. This would include sharing in public preaching, “always offer[ing] to God a sacrifice of praise, that is, the fruit of lips which make public declaration to his name.”​—Hebrews 13:15; Romans 10:10.

Jehovah Always Does What He Promises

21:1-3, 5-7, 10-12, 14 from workbook February 2020

Jehovah rewarded Abraham and Sarah for their faith by giving them a son. Later, their obedience under trial showed their remarkable faith in Jehovah’s promises for the future.

How does my obedience during trials show that I trust in Jehovah’s promises for the future? How can I strengthen my faith?

Genesis 22

Abraham told to offer up Isaac (1-19)
  Blessing because of Abraham’s offspring (15-18)
Rebekah’s family (20-24)

Ge 22:5 ​— On what basis could Abraham tell his servants that he and Isaac would return to them even though he thought that Isaac was to be sacrificed? (w16.02 11 ¶13)

Before parting from the servants who accompanied them, Abraham said: “You stay here with the donkey, but the boy and I will go over there and worship and return to you.” (Gen. 22:5) What did Abraham mean? Was he lying to his servants, telling them that Isaac would return when Abraham knew that Isaac was to be sacrificed? No. The Bible gives us some insight into what Abraham was thinking. (Read Hebrews 11:19.) Abraham “reasoned that God was able to raise [Isaac] up even from the dead.” Yes, Abraham believed in the resurrection. He knew that Jehovah had revived his reproductive powers and those of Sarah in their old age. (Heb. 11:11, 12, 18) Abraham realized that nothing was impossible for Jehovah. So he was confident that whatever happened on that challenging day, his beloved son would be restored to him so that all of Jehovah’s promises could be fulfilled. No wonder Abraham is called “the father of all those having faith”!

Ge 22:12 ​— How does this scripture indicate that Jehovah uses his foreknowledge selectively? (it-1 853 ¶5-6)

Selective exercise of foreknowledge. The alternative to predestinarianism, the selective or discretionary exercise of God’s powers of foreknowledge, would have to harmonize with God’s own righteous standards and be consistent with what he reveals of himself in his Word. In contrast with the theory of predestinarianism, a number of texts point to an examination by God of a situation then current and a decision made on the basis of such examination.

Thus, at Genesis 11:5-8 God is described as directing his attention earthward, surveying the situation at Babel, and, at that time, determining the action to be taken to break up the unrighteous project there. After wickedness developed at Sodom and Gomorrah, Jehovah advised Abraham of his decision to investigate (by means of his angels) to “see whether they act altogether according to the outcry over it that has come to me, and, if not, I can get to know it.” (Ge 18:20-22; 19:1) God spoke of ‘becoming acquainted with Abraham,’ and after Abraham went to the point of attempting to sacrifice Isaac, Jehovah said, “For now I do know that you are God-fearing in that you have not withheld your son, your only one, from me.”​—Ge 18:19; 22:11, 12; compare Ne 9:7, 8; Ga 4:9.

“God Put Abraham to the Test”

22:1, 2, 9-12, 15-18 from workbook March 2020

The pain that Abraham suffered as he prepared to sacrifice Isaac helps us to imagine Jehovah’s pain when He offered His Son, Jesus Christ, as the ransom. (Joh 3:16) How do Jehovah’s words in verse 2 reflect his own tender feelings?

Genesis 23

Sarah’s death and burial place (1-20)

Genesis 24

Seeking a wife for Isaac (1-58)
Rebekah goes to meet Isaac (59-67)

Ge 24:19, 20 ​— What lessons can we learn from Rebekah’s actions in these verses? (wp16.3 12-13)

Note that Rebekah offered not merely to give the ten camels a drink but to water them until they were satisfied. If very thirsty, one camel might drink over 25 gallons (95 L) of water! If all ten camels were that thirsty, Rebekah faced hours of hard work. As matters turned out, it seems unlikely that the camels were extremely thirsty. (note below) But did Rebekah know that when she made her offer? No. She was willing, even eager, to work as hard as need be to show hospitality to this elderly stranger. He accepted her offer. Then he watched her intently as she ran back and forth, filling and refilling her jar and emptying it into the trough again and again.​—Genesis 24:20, 21.

Note: It was already evening. The account contains no indication that Rebekah was detained at the well for hours. It does not imply that her family was asleep by the time she finished or that anyone came to see why her errand was taking so long.

Ge 24:65 ​— Why did Rebekah cover her head, and what lesson does this teach? (wp16.3 15 ¶3)

When she learned that it was Isaac, she covered her head with her shawl. (Genesis 24:62-65) Why? Evidently the gesture was a sign of respect for her future husband. That kind of submission may strike some today as old-fashioned. Really, though, men as well as women may take a lesson from Rebekah’s humility, for who of us does not need more of that lovely quality?

A Wife for Isaac

24:2-4, 11-15, 58, 67 from workbook March 2020

Abraham’s servant sought Jehovah’s direction when choosing a wife for Isaac. (Ge 24:42-44) We too should seek Jehovah’s direction before making major decisions. How?

Genesis 25

Abraham remarries (1-6)
Abraham’s death (7-11)
Ishmael’s sons (12-18)
Birth of Jacob and Esau (19-26)
Esau sells his birthright (27-34)

Ge 25:31-34 ​— Why does this account not prove that the line leading to the Messiah was tied to the right of firstborn? (Heb 12:16; w17.12 15 ¶5-7)

The apostle Paul was not here discussing the ancestry of the Messiah. He had just urged Christians to ‘make straight paths for their feet.’

Esau lived in patriarchal times, and he may even occasionally have had the privilege of offering sacrifices. (Gen. 8:20, 21; 12:7, 8; Job 1:4, 5) But with his fleshly bent of mind, Esau gave away all such privileges for a bowl of stew. He may have wanted to avoid the suffering foretold to come on Abraham’s offspring. (Gen. 15:13) Esau also showed himself inclined toward the profane, lacking appreciation for sacred things, by marrying two pagan women, to his parents’ grief. (Gen. 26:34, 35) What a contrast he was to Jacob, who made sure to marry a worshipper of the true God!​—Gen. 28:6, 7; 29:10-12, 18.

Esau Sells His Birthright

25:27-34 from workbook March 2020

Esau did “not appreciate sacred things.” (Heb 12:16) As a result, he sold his birthright. He also married two pagan women.​—Ge 26:34, 35.

ASK YOURSELF: ‘How can I show greater appreciation for the following sacred things?’

Genesis 26

Isaac and Rebekah in Gerar (1-11)
  God’s promise confirmed to Isaac (3-5)
Conflict over wells (12-25)
Isaac’s covenant with Abimelech (26-33)
Esau’s two Hittite wives (34, 35)

Ge 26:7​—Why did Isaac not tell the whole truth in this instance? (it-2 245 ¶6)

Genesis 27

Jacob gets Isaac’s blessing (1-29)
Esau seeks blessing but is unrepentant (30-40)
Esau’s animosity toward Jacob (41-46)

Ge 27:46–28:2 ​— What lessons can married couples learn from this account? (w06 4/15 6 ¶3-4)

Did Isaac and Rebekah develop good communication skills? After their son Esau married two daughters of Heth, a serious family problem arose. Rebekah “kept saying” to Isaac: “I have come to abhor this life of mine because of the daughters of Heth. If Jacob [their younger son] ever takes a wife from the daughters of Heth . . . , of what good is life to me?” (Genesis 26:34; 27:46) Clearly, she communicated her concern in no uncertain terms.

Isaac told Jacob, Esau’s twin brother, not to take a wife from the daughters of Canaan. (Genesis 28:1, 2) Rebekah had made her point. This couple had successfully communicated about a most sensitive family subject, providing a good example for us today.

Jacob Obtains His Rightful Blessing

27:6-10, 18, 19, 27-29 from workbook March 2020

Isaac’s blessing of Jacob was prophetic.

Genesis 28

Isaac sends Jacob to Paddan-aram (1-9)
Jacob’s dream at Bethel (10-22)
  God’s promise confirmed to Jacob (13-15)

Ge 28:12, 13 ​— What was the significance of Jacob’s dream involving “a stairway”? (w04 1/15 28 ¶6)

This “ladder,” which may have looked like a rising flight of stones, indicated that there is communication between earth and heaven. God’s angels ascending and descending on it showed that angels minister in some important way between Jehovah and humans who have his approval.​—John 1:51.

Genesis 29

Jacob meets Rachel (1-14)
Jacob falls in love with Rachel (15-20)
Jacob marries Leah and Rachel (21-29)
Jacob’s four sons by Leah: Reuben, Simeon, Levi, and Judah (30-35)

Jacob Marries

29:18-28 from workbook March 2020

Jacob did not know in advance the trials that he would face as a result of marriage. Rachel and Leah became rivals. (Ge 29:32; 30:1, 8) Despite trials, however, Jacob saw that Jehovah was with him. (Ge 30:29, 30, 43) Ultimately, his offspring became the nation of Israel.​—Ru 4:11.

In our day, those who choose to marry will face challenges. (1Co 7:28) Nevertheless, they can have a successful marriage and a measure of happiness by relying on Jehovah and applying Bible principles.​—Pr 3:5, 6; Eph 5:33.

Genesis 30

Bilhah bears Dan and Naphtali (1-8)
Zilpah bears Gad and Asher (9-13)
Leah bears Issachar and Zebulun (14-21)
Rachel bears Joseph (22-24)
Jacob’s flocks increase (25-43)

Ge 30:3 ​— Why did Rachel consider children born to Jacob and Bilhah as her own? (it-1 50)

Rachel and Leah both considered the children born to Jacob by their handmaids as their own sons, ‘born upon their knees.’ (Ge 30:3-8, 12, 13, 24) These children inherited along with those born directly of Jacob’s legal wives. They were natural sons of the father, and since the slave girls were property of the wives, Rachel and Leah had property rights in these children.

Ge 30:14, 15 ​— Why may Rachel have relinquished an opportunity to conceive in exchange for some mandrakes? (w04 1/15 28 ¶7)

In ancient times, the fruit of the mandrake plant was used in medicine as a narcotic and for preventing or relieving spasms. The fruit was also credited with the capacity to excite sexual desire and to increase human fertility or aid in conception. (Song of Solomon 7:13) While the Bible does not reveal Rachel’s motive for the exchange, she may have thought that the mandrakes would help her conceive and end her reproach of being barren. However, it was some years before Jehovah “opened her womb.”​—Genesis 30:22-24.

Genesis 31

Jacob secretly departs for Canaan (1-18)
Laban overtakes Jacob (19-35)
Jacob’s covenant with Laban (36-55)

Ge 31:19 ​— Why might Rachel have stolen the teraphim statues that belonged to her father? (it-2 1087-1088)

The findings of archaeologists in Mesopotamia and adjacent areas indicate that the possession of the teraphim images had a bearing on who would receive the family inheritance. According to one tablet found at Nuzi, the possession of the household gods could under certain circumstances entitle a son-in-law to appear in court and claim the estate of his deceased father-in-law. (Ancient Near Eastern Texts, edited by J. Pritchard, 1974, pp. 219, 220, and ftn 51) Perhaps Rachel, with this in mind, reasoned that she was justified in taking the teraphim because of her father’s deceptive dealings with her husband Jacob. (Compare Ge 31:14-16.) The importance of the teraphim with respect to inheritance rights would also explain why Laban was so anxious to recover them, even to the point of taking his brothers with him and pursuing Jacob for a distance of seven days’ journey. (Ge 31:19-30) Of course, what Rachel had done was completely unknown to Jacob (Ge 31:32), and there is no indication that he ever attempted to use the teraphim to gain the inheritance from Laban’s sons. Jacob had nothing to do with idols. At the latest, the teraphim would have been disposed of when Jacob hid all the foreign gods turned over to him by his household under the big tree that was close to Shechem.​—Ge 35:1-4.

Ge 31:41, 42 ​— What does Jacob’s example teach us about how to react to employers who are “hard to please”? (1Pe 2:18; w13 3/15 21 ¶8)

When Jacob reached Haran, his uncle Laban extended a warm welcome to him and later gave him Leah and Rachel as wives. In time, though, Laban tried to exploit Jacob, changing his wages ten times! (Gen. 31:41, 42) Yet, Jacob endured these injustices, confident that Jehovah would continue to care for him​—and He did! Indeed, by the time God told Jacob to return to Canaan, the patriarch possessed “great flocks and maidservants and menservants and camels and asses.” (Gen. 30:43) Deeply appreciative, Jacob prayed: “I am unworthy of all the loving-kindnesses and of all the faithfulness that you have exercised toward your servant, for with but my staff I crossed this Jordan and now I have become two camps.”​—Gen. 32:10.

Jacob and Laban Make a Covenant of Peace

31:44-53 from workbook April 2020

Why did Jacob and Laban make a pile of stones?

Today, Jehovah expects his people to enjoy peaceful relationships. How will these three actions help us to maintain peace or to restore it?

Genesis 32

Angels meet Jacob (1, 2)
Jacob prepares to meet Esau (3-23)
Jacob wrestles with an angel (24-32)
  Jacob renamed Israel (28)

Ge 32:11, 13-15​—How can we imitate Jacob’s diligent efforts to make peace? (w10 6/15 22 ¶10-11)

Gracious speech and good communication help to establish and sustain peaceful relationships. In fact, doing what we can to improve our relationships with others can improve our communication with them. Reaching out to others with sincere, kind acts​—finding opportunities to help, giving a gift from the heart, extending hospitality—​can contribute to open communication. It can even “heap fiery coals” on a person and may bring out good qualities, making it easier to talk things out.​—Rom. 12:20, 21.

The patriarch Jacob understood this. His twin brother, Esau, was so angry with him that Jacob fled for fear Esau would kill him. After many years, Jacob returned. Esau came out to meet him, along with 400 men. Jacob prayed for Jehovah’s help. Then he sent ahead to Esau a large gift of livestock. The gift achieved its purpose. When they met, Esau’s heart had softened, and he ran and embraced Jacob.​—Gen. 27:41-44; 32:6, 11, 13-15; 33:4, 10.

Are You Wrestling for a Blessing?

32:24-28 from workbook April 2020

To receive Jehovah’s blessing, we must exert ourselves to keep Kingdom interests first in our life. (1Co 9:26, 27) Aged Jacob demonstrated the spirit with which we should fulfill our Christian responsibilities. We show that we earnestly seek Jehovah’s blessing by . . .

Genesis 33

Jacob meets Esau (1-16)
Jacob journeys to Shechem (17-20)

Ge 33:20​—Why did Jacob name an altar “God, the God of Israel”? (it-1 980)

As a result of his encounter at Peniel with the angel of Jehovah, Jacob was given the name Israel, and after a peaceable meeting with his brother Esau, he dwelt at Succoth and then Shechem. Here he acquired a tract of land from the sons of Hamor and pitched his tent upon it. (Ge 32:24-30; 33:1-4, 17-19) “After that he set up there an altar and called it God the God of Israel,” or “God Is the God of Israel.” (Ge 33:20) In identifying himself by his newly given name Israel with the name of the altar, Jacob indicated his acceptance and appreciation of that name and of God’s guiding him safely back into the Promised Land. The expression occurs only once in the Scriptures.

Genesis 34

Dinah raped (1-12)
Jacob’s sons act deceitfully (13-31)

The Tragic Results of Bad Association

34:1, 2, 7, 25 from workbook April 2020

Although we likely see some good qualities in our neighbors, workmates, or schoolmates, does that mean that they are good associates? What can help us determine if someone is good association or not?

Genesis 35

Jacob gets rid of foreign gods (1-4)
Jacob returns to Bethel (5-15)
Benjamin’s birth; Rachel’s death (16-20)
Israel’s 12 sons (21-26)
Isaac’s death (27-29)

Ge 35:8​—Who was Deborah, and what can we learn from her? (it-1 600 ¶4)

Rebekah’s nurse. When Rebekah left the household of her father Bethuel to move to Palestine and marry Isaac, Deborah accompanied her. (Ge 24:59) After years of service in Isaac’s household, Deborah came to be in Jacob’s household, perhaps after the death of Rebekah. Evidently some 125 years after Rebekah’s marriage to Isaac, Deborah died and was buried under a big tree at Bethel. The name given to the tree (Allon-bacuth, meaning “Massive Tree of Weeping”) indicates how beloved she had become to Jacob and his family.​—Ge 35:8.

Ge 35:22-26​—How do we know that the line leading to the Messiah was not tied to the right of the firstborn? (w17.12 14)

We have at times made comments to that effect. That seemed to agree with what we read at Hebrews 12:16. That verse says that Esau did “not appreciate sacred things” and “gave up [to Jacob the] rights as firstborn in exchange for one meal.” This appeared to suggest that when Jacob gained the “rights as firstborn,” he also came in line to be an ancestor to the Messiah.​—Matt. 1:2, 16; Luke 3:23, 34. However, a review of Bible accounts shows that a man did not need to be a firstborn son to be an ancestor of the Messiah. Consider some of the evidence: Of the sons of Jacob (Israel), his firstborn by Leah was Reuben. Later, Jacob’s first son by his favored wife, Rachel, was Joseph. When Reuben became guilty of misconduct, the right of firstborn passed to Joseph. (Gen. 29:31-35; 30:22-25; 35:22-26; 49:22-26; 1 Chron. 5:1, 2) Still, the Messianic line came down through neither Reuben nor Joseph. It was through Judah, Jacob’s fourth son by Leah.​—Gen. 49:10.

Genesis 36

Esau’s descendants (1-30)
Edom’s kings and sheikhs (31-43)

Ge 36:1​—Why was Esau given the secondary name Edom? (it-1 678)

(Eʹdom) [Red], Edomites (Eʹdom·ites).

Edom was the secondary name or byname given to Esau, Jacob’s twin brother. (Ge 36:1) It was applied to him because of his selling his birthright for the red stew. (Ge 25:30-34) Coincidentally, Esau at birth had had a very red color (Ge 25:25), and a similar color prevailed in parts of the land he and his descendants later inhabited.

Genesis 37

Joseph’s dreams (1-11)
Joseph and his jealous brothers (12-24)
Joseph sold into slavery (25-36)

Ge 37:29-32​—Why did Joseph’s brothers show Joseph’s torn, bloodstained robe to Jacob? (it-1 561-562 custody)

When a shepherd or herdsman said he would keep or guard a flock or herd, he was indicating legal acceptance of the custody of these animals. He was guaranteeing the owner that they would be fed and not stolen, or else compensation would be paid. However, his responsibility was not absolute, for the above law absolved the guardian of liability in the case of an occurrence beyond normal human control, such as attack by wild beasts. To be relieved of the responsibility of custody, though, he had to submit evidence to the owner, as, for example, the torn carcass. The owner, on examination of such evidence, was bound to return a verdict of innocence on the part of the custodian.

The same principle applied in general to any entrusted property, even in family relationships, for example, the oldest brother was considered the legal guardian of his younger brothers and sisters. Hence, we can understand the concern that Reuben as an eldest son had for Joseph’s life, as recorded at Genesis 37:18-30, when the other brothers spoke of killing him. “He said: ‘Let us not strike his soul fatally.’ . . . ‘Do not spill blood. . . . do not lay a violent hand upon him.’ His purpose was to deliver him out of their hand in order to return him to his father.” And when Reuben discovered Joseph’s absence, his anxiety was so extreme that “he ripped his garments apart” and exclaimed: “The child is gone! And I​—where am I really to go?” He knew that he could be held accountable for the loss of Joseph. To escape responsibility, the brothers shrewdly fabricated evidence to the effect that Joseph had been killed by a wild beast. This they did by soaking Joseph’s striped garment in goat’s blood. They then submitted this evidence to Jacob, their father and patriarchal judge, who absolved Reuben of any responsibility because, on the basis of Joseph’s blood-soaked garment that his brothers presented as evidence, Jacob concluded that Joseph had been killed.​—Ge 37:31-33.

Joseph Becomes a Victim of Jealousy

37:3-9, 11, 23, 24, 28 from workbook May 2020

Joseph’s experience illustrates the harmful effects of improper jealousy. Match the scriptures to the reasons why we should stamp down any feelings we may have of improper jealousy.

SCRIPTURE

REASON

What situations might cause us to become jealous?

Genesis 38

Judah and Tamar (1-30)

Ge 38:9, 10​—Why did Jehovah put Onan to death? (it-2 555)

(Oʹnan) [from a root meaning “generative power; dynamic energy”]. A son of Judah, his second by the Canaanite daughter of Shua. (Ge 38:2-4; 1Ch 2:3) After Onan’s childless older brother Er was put to death by Jehovah for wrongdoing, Onan was told by Judah to perform brother-in-law marriage with Er’s widow Tamar. If a son was produced, he would not be the founder of Onan’s family, and the firstborn’s inheritance would belong to him as an heir to Er; whereas if no heir came, Onan would get the inheritance for himself. When Onan had relations with Tamar, he “wasted his semen on the earth” instead of giving it to her. This was not an act of masturbation on the part of Onan, for the account says “when he did have relations with his brother’s wife” he spilled his semen. Apparently it was a case of “coitus interruptus,” in which Onan purposely prevented ejaculation of his semen into Tamar’s genital tract. For his disobedience to his father, his covetousness, and his sin against the divine arrangement of marriage, not for self-abuse, Onan, himself also childless, was put to death by Jehovah.​—Ge 38:6-10; 46:12; Nu 26:19.

Ge 38:15-18​—How should we understand the actions of Judah and Tamar? (w04 1/15 30 ¶4-5)

Judah acted wrongly in that he did not give Tamar to his son Shelah as promised. He also had relations with a woman he thought was a temple prostitute. This was contrary to God’s purpose, which was for a man to have sexual relations only in the marriage arrangement. (Genesis 2:24) In reality, though, Judah did not have relations with a harlot. Rather, he unwittingly took the place of his son Shelah in performing brother-in-law marriage and thus fathered legal offspring.

As for Tamar, her course was not an immoral one. Her twin sons were not considered to be the sons of fornication. When Boaz of Bethlehem took the Moabitess Ruth in brother-in-law marriage, the elders of Bethlehem spoke favorably of Tamar’s son Perez, saying to Boaz: “May your house become like the house of Perez, whom Tamar bore to Judah, from the offspring that Jehovah will give you out of this young woman.” (Ruth 4:12) Perez is also listed among the ancestors of Jesus Christ.​—Matthew 1:1-3; Luke 3:23-33.

Genesis 39

Joseph in Potiphar’s house (1-6)
Joseph resists Potiphar’s wife (7-20)
Joseph in prison (21-23)

Jehovah Never Abandoned Joseph

39:1, 12-14, 20-23 from workbook May 2020

During Joseph’s many trials, Jehovah made “everything that he did successful” and granted him “favor in the eyes of the chief officer of the prison.” (Ge 39:2, 3, 21-23) What lessons can we learn from this account?

Genesis 40

Joseph interprets prisoners’ dreams (1-19)
  "Interpretations belong to God (8)
Pharaoh’s birthday feast (20-23)

Genesis 41

Joseph interprets Pharaoh’s dreams (1-36)
Joseph exalted by Pharaoh (37-46a)
Joseph’s food administration (46b-57)

Ge 41:14​—Why did Joseph shave before seeing Pharaoh? (w15 11/1 9 ¶1-3)

According to the Genesis account, Pharaoh ordered that the Hebrew prisoner Joseph be quickly brought before him to interpret his troubling dreams. By this time, Joseph had been imprisoned for a number of years. Despite the urgency of Pharaoh’s summons, Joseph took the time to shave. (Genesis 39:20-23; 41:1, 14) That the writer mentions this seemingly insignificant detail at all shows that he was familiar with Egyptian customs.

Letting one’s beard grow was the norm among many ancient nations, including the Hebrews. In contrast, “the ancient Egyptians were the only Oriental nation who objected to wearing the beard,” says McClintock and Strong’s Cyclopedia of Biblical, Theological, and Ecclesiastical Literature.

Was shaving limited to the beard? The magazine Biblical Archaeology Review suggests that some Egyptian ceremonial customs required a man to prepare to appear before Pharaoh as he would to enter a temple. In such a case, Joseph would have had to shave all the hair of his head and body.

Ge 41:33​—What can we discern from the way that Joseph spoke to Pharaoh? (w09 11/15 28 ¶14)

Godly parents in Bible times made sure that their children learned basic points of courtesy in the home. Consider the polite way in which Abraham and his son Isaac addressed each other at Genesis 22:7. The good training from his parents was evident also in the case of Joseph. When imprisoned, he was courteous even to his fellow prisoners. (Gen. 40:8, 14) His words to Pharaoh show that he had learned the proper way to address a person of high office.​—Gen. 41:16, 33, 34.

Jehovah Delivers Joseph

41:9-13, 16, 29-32, 38-40 from workbook May 2020

Joseph suffered as a slave and a prisoner for about 13 years before Jehovah delivered him. Rather than becoming bitter, Joseph let this experience refine him. (Ps 105:17-19) He knew that Jehovah never abandoned him. How did Joseph make the best of his situation?

Genesis 42

Joseph’s brothers go to Egypt (1-4)
Joseph meets his brothers and tests them (5-25)
The brothers return home to Jacob (26-38)

Ge 42:22, 37​—What good qualities did Reuben display? (it-2 795)

Some of Reuben’s good qualities displayed themselves when he persuaded his nine brothers to throw Joseph into a dry well instead of killing him, Reuben intending to return secretly and deliver Joseph out of the well. (Ge 37:18-30) More than 20 years later when these same brothers reasoned that the spy charges against them down in Egypt were due to their mistreatment of Joseph, Reuben reminded the others that he had not shared in their plot on Joseph’s life. (Ge 42:9-14, 21, 22) Again, when Jacob refused to let Benjamin accompany his brothers on their second trip to Egypt, it was Reuben who offered his own two sons as surety, saying: “You may put [them] to death if I do not bring [Benjamin] back to you.”​—Ge 42:37.

Joseph Shows Great Self-Control

42:5-7, 14-17, 21, 22 from workbook May 2020

Can you imagine the strong emotions that Joseph may have felt when he unexpectedly came face-to-face with his brothers? He could have immediately identified himself and then either embraced them or taken revenge. But he did not act on impulse. What will you do if you are the victim of injustice from family members or others? Joseph’s example teaches the value of exercising self-control and remaining calm rather than following our treacherous heart and acting on imperfect impulses.

Genesis 43

Joseph’s brothers’ second trip to Egypt; with Benjamin (1-14)
Joseph meets again with his brothers (15-23)
Joseph’s banquet with his brothers (24-34)

Ge 43:32​—Why was eating a meal with the Hebrews detestable to the Egyptians? (w04 1/15 29 ¶1)

This may largely have been because of religious prejudice or racial pride. The Egyptians also detested shepherds. (Genesis 46:34) Why? Sheepherders may simply have been near the bottom in the Egyptian caste system. Or it could be that since the land available for cultivation was limited, the Egyptians despised those seeking pasture for flocks.

Genesis 44

Joseph’s silver cup in Benjamin’s bag (1-17)
Judah pleads for Benjamin (18-34)

Ge 44:13​—What was signified by the ripping of garments? (it-2 813)

A common sign of grief among the Jews, as well as among other Orientals, particularly upon hearing of the death of a near relative. In many cases such ripping consisted of a rending of the garment in front just sufficient to lay open the breast, thus not necessarily a complete ripping of the garment so as to make it unfit for wearing.

The first instance of this practice recorded in the Bible is that of Reuben, Jacob’s eldest son, who, upon returning and not finding Joseph in the waterpit, ripped his garments apart, saying: “The child is gone! And I​—where am I really to go?” As the firstborn, Reuben was particularly responsible for his younger brother. His father Jacob when told of the supposed death of his son likewise ripped his mantles apart and put on sackcloth in mourning (Ge 37:29, 30, 34), and down in Egypt Joseph’s half brothers showed their grief by ripping their garments apart, when Benjamin was made to appear as a thief.​—Ge 44:13.

Joseph Forgives His Brothers

44:1, 2, 33, 34; 45:4, 5 from workbook June 2020

It can be a challenge to forgive, especially when someone has harmed us deliberately. What helped Joseph to forgive his brothers when they wronged him?

Genesis 45

Joseph reveals his identity (1-15)
Joseph’s brothers return for Jacob (16-28)

Ge 45:5-8​—What can help us to endure injustice? (w04 8/15 15 ¶15)

What can help us not to become consumed with bitterness toward those who hate us without cause? Remember that our principal adversaries are Satan and the demons. (Ephesians 6:12) While some humans knowingly and deliberately persecute us, many of those who oppose God’s people do so out of ignorance or are manipulated by others. (Daniel 6:4-16; 1 Timothy 1:12, 13) Jehovah desires that “all sorts of men” have the opportunity to “be saved and come to an accurate knowledge of truth.” (1 Timothy 2:4) Indeed, some former opposers are now our Christian brothers as a result of having observed our blameless conduct. (1 Peter 2:12) In addition, we can draw a lesson from the example of Jacob’s son Joseph. Although Joseph suffered greatly on account of his half brothers, he did not harbor animosity toward them. Why not? Because he discerned that Jehovah’s hand was in the matter, maneuvering events in order to fulfill His purpose. (Genesis 45:4-8) Jehovah can likewise cause any unjust suffering we may undergo to work out for the glory of his name.​—1 Peter 4:16.

Genesis 46

Jacob and his household move to Egypt (1-7)
Names of those moving to Egypt (8-27)
Joseph meets Jacob at Goshen (28-34)

Ge 46:4​—What did it mean for Joseph to “lay his hand” on Jacob’s eyes? (it-1 220 ¶1)

Laying hand on eyes of deceased. Jehovah’s expression to Jacob, “Joseph will lay his hand upon your eyes” (Ge 46:4), was a way of saying that Joseph would close Jacob’s eyes after his death, which was ordinarily a duty of the firstborn son. So it seems that Jehovah here indicated to Jacob that the right of firstborn should go to Joseph.​—1Ch 5:2.

Ge 46:26, 27​—How many people of Jacob’s house entered into Egypt? (“75 persons in all” study note on Ac 7:14, nwtsty)

75 persons in all: Stephen may not be quoting a particular verse from the Hebrew Scriptures when he gives the total number of Jacob’s family in Egypt as 75. This figure is not found in the Masoretic text of the Hebrew Scriptures. Ge 46:26 says: “All those who descended from Jacob and went into Egypt with him, aside from the wives of Jacob’s sons, were 66.” Verse 27 continues: “All the people of the house of Jacob who came into Egypt were 70.” Here the people are counted in two different ways, the first figure apparently including only his natural descendants and the second figure giving the total of those who came into Egypt. The number of Jacob’s descendants is also mentioned at Ex 1:5 and De 10:22, where the figure “70” is given. Stephen apparently gives a third figure that includes more of Jacob’s extended family. Some suggest that it includes sons and grandsons of Joseph’s sons Manasseh and Ephraim, who are mentioned in the Septuagint translation of Ge 46:20. Others suggest that it includes the wives of Jacob’s sons, who are specifically excluded from the figure given at Ge 46:26. So the figure “75” may be a grand total. This figure, though, may have a basis in copies of the Hebrew Scriptures circulating in the first century C.E. For years, scholars have known that “75” was the figure given at Ge 46:27 and Ex 1:5 in the Greek Septuagint. Additionally, in the 20th century, two Dead Sea Scroll fragments of Ex 1:5 in Hebrew were discovered, and they also use the figure “75.” Stephen’s figure may be based on one of those ancient texts. Regardless of which idea is correct, Stephen’s figure simply reflects a different way of counting the total number of Jacob’s descendants.

persons: Or “souls.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a living person.​—See Glossary, “Soul,” and App. A2.

Genesis 47

Jacob meets Pharaoh (1-12)
Joseph’s wise administration (13-26)
Israel settles in Goshen (27-31)

Relief From Famine

47:13, 16, 19, 20, 23-25 from workbook June 2020

The world today suffers from spiritual famine. (Am 8:11) By means of Christ Jesus, Jehovah provides an abundance of nourishing spiritual food.

Genesis 48

Jacob blesses Joseph’s two sons (1-12)
Ephraim gets greater blessing (13-22)

Older Ones Have Much to Share

48:21, 22; 49:1; 50:24, 25 from workbook June 2020

Older ones strengthen our faith in Jehovah and his promises when they tell us firsthand accounts of the “wonderful works” that Jehovah has performed during these last days. (Ps 71:17, 18) If you are blessed with older ones in your congregation, ask them about

Genesis 49

Jacob’s deathbed prophecy (1-28)
  Shiloh to come out of Judah (10)
Jacob’s burial instructions (29-32)
Jacob’s death (33)

Ge 49:19​—How was Jacob’s prophecy regarding Gad fulfilled? (w04 6/1 15 ¶4-5)

Before entering the Promised Land, members of Israel’s tribe of Gad requested that they be allowed to settle in the cattle country east of the Jordan. (Numbers 32:1-5) Living there would mean coping with serious challenges. The tribes to the west would have the protection of the Jordan Valley​—a natural barrier to military invasion. (Joshua 3:13-17) However, concerning the lands east of the Jordan, The Historical Geography of the Holy Land, by George Adam Smith, says: “[They] all roll off, with almost no intervening barrier, upon the great Arabian plateau. Consequently they have been exposed in all ages to the invasion of the hungry nomads, some of whom swarm upon them every year for pasture.”

How would the tribe of Gad fare under such unrelenting pressure? Centuries earlier, in his death-bed prophecy, their forefather Jacob foretold: “As for Gad, a marauder band will raid him, but he will raid the extreme rear.” (Genesis 49:19) At first glance those words may seem gloomy. In reality, though, they amounted to a command for the Gadites to strike back. Jacob assured them that if they did so, the raiders would make a humiliating retreat, with the Gadites pursuing their extreme rear.

Ge 49:27​—How was Jacob’s prophecy regarding Benjamin fulfilled? (it-1 289 ¶2)

The fighting ability of Benjamin’s descendants was pictured in Jacob’s deathbed prophecy in which he said of this beloved son: “Benjamin will keep on tearing like a wolf. In the morning he will eat the animal seized and at evening he will divide spoil.” (Ge 49:27) Benjamite fighters were noted for their ability with the sling, slinging stones with either the right hand or the left and hitting the mark “to a hairbreadth.” (Jg 20:16; 1Ch 12:2) Left-handed Judge Ehud, the slayer of oppressive King Eglon, was of Benjamin. (Jg 3:15-21) It may also be noted that it was “in the morning” of the kingdom of Israel that the tribe of Benjamin, though one “of the smallest of the tribes,” provided Israel’s first king, Saul the son of Kish, who proved to be a fierce fighter against the Philistines. (1Sa 9:15-17, 21) Likewise “at evening” time, as far as the nation of Israel was concerned, the tribe of Benjamin provided Queen Esther and Prime Minister Mordecai, who served to save the Israelites from annihilation under the Persian Empire.​—Es 2:5-7.

Genesis 50

Joseph buries Jacob in Canaan (1-14)
Joseph confirms his forgiveness (15-21)
Joseph’s final days and death (22-26)
  Joseph’s command about his bones (25)
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