Haverim Helps: Three Things For Each Day's Reading

From my personal preparation for each day’s haverim session from the 2022 HRC Old Testament Reading Plan

Three Topics for Each Day’s Reading

As we follow the 2022 HRC Old Testament reading plan this year, I like to take some time before the next day’s session to find three things in the reading to prompt discussion and for my personal sharing. I decided to post these on BentonBlog to help new haverim leaders and members with items they can discuss in their sessions. I’ll update these from time to time on this post – see below. Please leave a comment if you’re using these and let me know if they’re helping you and your haverim group.

Numbers 1

The first census: the first of the two “numberings”, where the book of Numbers gets its name:

Census Assistants (vv. 1-16): The Lord tells Moses to take a census of the people of Israel, listing by name every man over twenty years old and able to serve in the army. We learn afterward that this totals over 600,000 – an enormous task! However, God provides assistants to him from each of the tribes and provides Moses with the names. Note that many of the names have references to God (the “el” and “iel” in the names refer to the Lord). Also, note that God already knows the names of all of the men, so the task was not to educate God, but to inform Moses and the people.
Census Numbers (vv. 17-46): The numbering begins with all of the men registering by their clans and families. The numbers are provided by each tribe of Israel, with the tribes of Ephraim and Manasseh replacing Joseph and Levi (see below). For each, the tribe name is mentioned first, then the way there were counted, followed by the name again and the total number for the tribe. The language and structure indicate that the process was carried out in an orderly way, following the command given to Moses.
Census Exception (vv. 47-54): The Lord told Moses not to count the tribe of the Levites. Instead, they were assigned to care for the tabernacle and be responsible for it when it was moved. In fact, no one outside the Levites could touch or approach the tabernacle under penalty of death. Finally, in v. 54, the text concludes with the simple statement: “The Israelites did all this just as the LORD commanded Moses.” However, we see later in Numbers that the people did not stay obedient to GOd.

Leviticus

Note: The Hampton Roads Church OT Reading plan accelerated the reading of Leviticus by grouping together various themes. Overall, Leviticus is a book about holiness. I’ll be updating the “Three Things” later for our Leviticus readings with an emphasis on holiness.

Exodus 40

“The glory of the Lord filled the tabernacle” – Making of the Tabernacle part 6:

Instructions (vv. 1-16): God provided specific instructions on how to build the tabernacle, and now gives instructions to Moses on how to set it up. An important part of the process was to anoint everything with the sacred oil. When we have all we need to worship God, we need to follow His instructions on setting up our spiritual tabernacle.
Assembly (vv. 17-33): The tabernacle was set up one year after the Israelite’s Passover and exodus from the land of Egypt. Moses followed the instructions and assembled the tent and the articles needed for worship. “And so Moses finished the work.” (v. 33) – the making of the tabernacle was complete when everything was in its proper place. We need to ensure that we properly place our worship before God so that we can worship completely.
Occupation (vv. 34-38): With the tabernacle complete and set up, the glory of the Lord could now fill it. A cloud would cover it when God was present, and when the cloud lifted, they would set out. The cloud and fire in the cloud at night would be reminders to the Israelites that God was present. As we rise up from worshipping God, we should remember that His presence is always with us.

Exodus 39

As the Lord commanded Moses… – Making of the Tabernacle part 5:

Garments for Aaron (vv. 1-21): Until the end of chapter 38 (38:22), the narrative has not used the words “as the Lord commanded Moses” during the construction of the Tabernacle. In this chapter, the phrase appears 10 times. The first four refer to the garments made for Aaron: the ephod and breastpiece. To come before God, we must be spiritually dressed with a sacred reverence for Him as He commanded.
Other priestly garments (vv. 22-31): Again, the phrase is used three times to refer to the work on the robes, tunic, and other articles that all the priests would wear. Everyone who would come before God needs to appear in the way He commanded.
The completed Tabernacle (vv. 32-42): The work is completed and they “did everything just as the Lord commanded Moses” – the phrase gets used another three times in this section. Moses inspects the work and finds it as the Lord had commanded him, then he blesses them. When we prepare and approach God in the way He commanded, we will receive a blessing.

Exodus 38

Next they made… – Making of the Tabernacle part 4:

They made articles for sacrifices (vv. 1-8): The next articles were the ones for preparation for worship, including the altar for burnt offerings and the basin for washing. Note that the text mentions the participation of the women specifically in providing the mirrors, and serving at the entrance to the tent of meeting. God has a place reserved for bringing our sacrifices to Him.
Next they made the courtyard (vv. 9-20): The courtyard was for receiving the Israelites and their sacrifices. As mentioned in Exodus 27, the courtyard had a wide entrance curtain and defined an area acceptable for the Israelites to approach the tabernacle. God provides a place to welcome us to be near Him.
They made an accounting of the materials and people (vv. 21-31): Moses commanded the Levites to record the materials used, a massive amount of gold, silver, and bronze was inventoried, and the people provided their sanctuary shekels. From the amount collected, the Levites recorded that there were 603,550 men twenty years old or more. As mentioned in Exodus 36, the people brought “more than enough” to make all of the items needed. God supplies all that we need to sacrifice so that his work can be completed.

Exodus 37

They made… – Making of the Tabernacle part 3:

Bezalel made the ark and atonement cover (vv. 1-9): God had blessed Bezalel and “filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills (Exodus 35:31)”. The text tells us that he is credited with making the ark and the atonement cover, the holiest of items that would be placed in the tent. God sets aside those He chooses for the most sacred of work.
They made the table and lampstand (vv. 10-24): In the NIV, the text shifts to talking about what “they” made, presumably Bezalel, Oholiab, and the skilled workers. (Note that other translations continue with “he made”, but no Hebrew word is used for the pronoun. I will follow the NIV convention of “they” since it’s most likely Bezalel worked with his helper Oholiab and the “skilled workers” to make all of the articles). The next items mentioned are the other sacred items to be placed in the Tabernacle tent. These are the same items mentioned with the ark as when the instructions were given, in the same order as given. God also sets aside others for sacred work, to accompany the most sacred.
They made the altar of incense (vv. 25-29): The work mentioned next is of making the altar of incense. This item was later in the instructions, after the courtyard, altar for burnt offerings, and the priestly garments and consecration. It was, however, an item to be placed in the tent according to the instructions. God may send some workers more forward in the work than we expect from his instructions, but they also need to follow the details of God’s commands.

Exodus 36

Do the work – Making the Tabernacle part 2:

Just as the Lord commanded (v. 1): Moses tells the people that all of the workers are to “do the work just as the LORD has commanded”. The specific instructions were given to Moses when he first received God’s commands (Exodus 25-30). Here, the text provides the same level of detail for the making of the tabernacle tent (vv. 9-38) and the other articles and garments (Exodus 37-39). We need to follow God’s commands and instructions to get God’s work done.
More than enough (vv. 1-6): Moses summons “Bezalel and Oholiab and every skilled person” (v. 2) to begin the work on the tabernacle and to receive all of the freewill offerings of the people for the materials. The Israelites are so generous that work stops so the workers can tell Moses that the people are bringing “more than enough for doing the work the LORD commanded to be done” (v. 5). We should be willing to give more than enough to see God’s work done.
Not in the same order (v. 9): The work begins with making the tabernacle tent, not with the articles to be in the tent as given in the original instructions. as seen in Exodus 25-26. The Ark, Table and other items are made following the construction of the tent. God may allow us to do the work according to our judgement, such as the order of tasks, when getting His work done.

Exodus 35

Starting over – Making the Tabernacle part 1:

Sabbath Rest (vv. 1-3): After meeting with God, Moses assembles the people and instructs them on building the Tabernacle. Note the chiastic nature of the retelling: Tabernacle construction (Exodus 25-30), Naming of skilled craftsman (Exodus 31), Sabbath rest (Exodus 31), and now the Sabbath rest, skilled craftsman, then construction details. In the middle of this is God revealing His glory and His Presence. Moses begins this retelling with the reminder to obey God’s command for a Sabbath rest. Honoring God is the focus of our six days of labor and our seventh day of rest.
Tabernacle Preparation (vv. 4-29): The people are now to bring all of the materials for the construction of the Tabernacle. “All who were willing” (v. 22) brought the materials, all of which God had provided during their exodus from Egypt. God provides all we need to obey Him.
Skilled Craftsman (vv. 30-35): Moses tells the Israelites that Bezalel and his assistant Oholiab have been given “the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills” to accomplish the construction. God will provide not only all that we need to obey Him, but will also provied the abilities we need to carry out our obedience.

Exodus 34

The new stone tablets – renewing of the covenant:

Repentant People (vv. 1-9): God has Moses chisel the words he gave him on the first tablets onto new tablets and calls him once again to Mount Sinai. Moses takes the stones up to meet God “early in the morning” (seems we’ve seen that phrase before with Abraham – Genesis 22). There the Lord proclaims His name to Moses (recall the previous chapter mentions God calling Moses “by name”). Verses 5-7 present a beautiful description of God, which is repeated throughout the Bible (see for example Numbers 14:18; 2Chronicles 30:9; Nehemiah 9:17; Jonah 4:2). Moses then worships God and asks forgiveness and for God to take back His repentant people.
Renewed Covenant (vv. 10-28): The Lord makes a covenant with the people of Israel: “obey what I commend” and “I will” drive out your enemies. God then presents His commands again and asks Moses to write down the words. Again Moses spends 40 days and nights as he writes down the “words of the covenant – the Ten Commandments” (v. 28).
Reflected Glory (vv. 29-35): Now when Moses meets with God, he receives a radiance on his face, reflecting the glory of God. The radiance is so intense that Moses would cover it when he was not speaking to the people. The repentance of the people and renewed covenant for God brought a reflected glory not seen when the people were rebellious and sinful waiting the first time for Moses to bring God’s Law.

Exodus 33

What Moses said to God – Three requests:

“Teach me your ways” (v. 12): The first thing “Moses said to the Lord” was a request to know more about God. After the sin of the Israelites, he wanted to know more about God so that he could lead the people to not sin. God had told Moses to lead the people to the promised land (v. 1-3), but said He would not go with them. Moses’ practice was to pitch a tent to meet with God “face to face, as one speaks to a friend” (v. 11). Note that this isn’t saying Moses *saw* God’s face, just that the manner that they spoke, in an exchange and not one-way from God as on the mountain. Since God said he would not go with them, Moses requests God to teach them, not the way to go, but how to go and stay faithful to His ways. Moses reminds God that He said “I know you by name”, signifying their relationship. Moses knew the importance of understanding the One they would follow.
“If your Presence does not go with us, do not send us up from here” (v. 15): God tells Moses that his Presence will go with the people. In Exodus 23:23, God sent an angel before them (same Hebrew word is used) to guard them (Exodus 23:20). Here He promises the same thing, restoring His Presence after the great sin of the people. God reaffirms that he is pleased with Moses and that he knows him “by name” (v. 17). Moses knew the importance of having God’s Presence to protect the people he would lead.
“Now show me your glory” (v. 18): Finally Moses makes a bold request, to have a special knowledge of God by seeing His glory. God agrees, but remind him that no one can see God’s face and live (v. 20 – see note above for why this doesn’t contradict Moses meeting with God “face to face”). God directs Moses to a place where He passes by, covering Moses with His hand until he can only see God’s back. Moses boldly asks to see God in full glory, to know God with full intimacy. Leaders need to understand God’s ways, to ask for His Presence to guard the people, and to seek deep intimacy with God.

Exodus 32

While you were away… Moses returns to a rebellious camp:

When Moses was on the mountain (vv. 1-14): The Israelites become impatient waiting for Moses and very quickly forget about God’s miracles and their promise to obey His commands. They ask Aaron to make them gods and question why Moses brought them out of Egypt. They gather the gold earrings, given to them by the Egyptians, and Aaron makes a golden calf idol. They then worship it instead of God, in the same ways with sacrifices and fellowship offerings. They “indulge in revelry” (v. 6), which can also be interpreted as laughing and mocking. God orders Moses to go down to them and leave Him “so that my anger may burn against them and that I may destroy them”. Moses defends them and God’s honor – “Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them…” (v. 12). Moses stands up for God’s honor and is loyal first to Him rather than the people he was leading.
When Moses comes down from the mountain (vv. 15-20): As Moses returns to the camp with the stone tablets of the covenant law, he hears the noise of the people and Joshua thinks the camp is at war, but Moses hears it as “the sound of defeat”. The singing and laughter mean the people have turned from God. Moses’ “anger burned” (same word as used for God’s anger above). He shatters the calf, grinds it up, and makes the people drink it with water, which they had grumbled about previously, FYI. Moses, in his anger, reacts to sin in the people with vengeance and punishment, letting the Egyptian side of him control his leadership.
When Moses speaks to Aaron (vv. 21-35): Moses asks Aaron how he could lead the “into such great sin”. Aaron blames the people and tells Moses that the calf just came out of the fire when he threw the gold in! Moses then turns to the people and calls for those who are with the Lord to kill their “brother and friend and neighbor”. Moses then returns to the Lord and asks for forgiveness, and is willing to have God blot him out of “the book you have written”. God tells him the guilty will be blotted out and sends him back to lead the people. Moses reacts at first with anger toward the people, but in the end, asks for forgiveness even at his own expense.

Exodus 31

The Priesthood part 4 – God’s Special Offerings:

Skilled Craftsmen (vv. 1-6a): “Bezalel, son of Uri, the son of Hur, of the tribe of Judah” is chosen and God says “I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills”. God also provides him with an assistant, Oholiab from the tribe of Dan. God provided these master craftsmen so that His people could make the holy articles of the Tabernacle “just as I commanded you” (v. 11).
Skilled Workers (vv. 6b-11): God also provided skilled workers for making all of the articles, garments, and oil and incense for worship. God provided all that was needed and those who could do the work.
Sabbath Rest (vv. 12-18): God also commanded that the Israelites observe His Sabbaths, so that they “may know that I am the Lord, who makes you holy”. The penalty for not observing the Sabbath was death! God used the creation story as His example. God provided not only all of the materials and workers but also a way for them to be refreshed and to remember to celebrate and rest with Him.

Exodus 30

The Priesthood part 3 – Priestly Special Offerings:

Aromatic Incense (vv. 1-10, 34-38): They were to make an altar for incense, and to provide incense according to a specific unique formula. The altar would be used only for burning incense and was to be placed at the curtain leading to the Most Holy Place. The fragrant incense would represent the prayers of the saints (see Rev 5:8 and 8:3-4).
Atonement Money (vv. 11-16): God provided a provision for counting the Israelites and paying a ransom for each one’s life, the atonement money. This ransom/atonement would prevent a plague from coming on them when numbered and would be used in service of the tent of meeting. This would remind them that God would protect them and provide them a way to atone for their sins.
Anointing Oil (vv. 17-33): In addition to having a bronze basin for washing as they approached the altar (vv. 17-21), the priests were to prepare an oil with specific spices for anointing all of the worship items in the tent. This anointing would make them holy. The formula was not to be made for any other use or for anyone else’s body than the priests. The oil was a reminder that God is holy and that He chooses those who will be holy and set apart as His saints.

Exodus 29

The Priesthood part 2 – Consecration of the Priests:

Consecration Preparations (vv. 1-9): Those appointed as priests, Aaron and his sons, were to prepare all of the animals and loaves, then dress and be anointed with oil. It was important to prepare so that the ordination could be carried out properly. As we consider any “priestly” role for God, we should take care to prepare properly.
Ordination Sacrifices (vv. 10-37): The ordination involved slaughtering the bull and ram, then using their blood for making the priests clean and their parts as sacrifices to please God. The blood was required for forgiveness to make them spiritually clean, a foreshadowing of the blood of Jesus on the cross. The animal parts were to honor God and be consumed as burnt offerings, representing a full dedication to God.
Daily Offerings (vv. 38-45): Finally two lambs were to be offered on the altar each day of their ordination, then carried on as a regular burnt offering at the tent of meeting. God promised “There I will meet you and speak to you” and that “the place will be consecrated by my glory” (v. 43). The daily offerings would remind them of God’s presence and glory, and would ensure that they remembered God daily and that “they will know that I am the Lord their God, who brought them out of Egypt so that I might dwell among them. I am the Lord their God.”

Exodus 28

The Priesthood part 1 – Priestly Garments – to give them “dignity and honor (27:2):

The Ephod (vv. 1-14): Skillful workers were to make this and the other garments for Aaron and his sons, who were set apart to serve God as priests (v. 1). The ephod was fastened close to the priest’s body and had two stones with the names of the sons of Israel engraved on them. This would serve as a reminder that they served on behalf of the people.
The Breastpiece (vv. 15-30): The breastpiece was “for making decisions” (v. 15). This outer covering, like the inner ephod, would have twelve stones with the names of the twelve sons of Israel over the priest’s heart. The stones would face the Lord as the priest entered His presence, as a “continuing memorial”, and the Urim and Thummim (“lights and perfection”) in the breastpiece would be over the priest’s heart to “always bear the means of making decisions”. How this was done wasn’t described, but the principle was that the people would bring big decisions to the Lord by their priests.
The Robe, Tunic and other Priestly Garments (vv. 31-43): The garments included the robe, a plate to attach to a turban, a tunic, and linen undergarments. These garments would cover Aaron under the ephod and breastpiece and would also be worn by his sons. The robe would have bells to ensure the priest was still alive when he alone entered into the Most Holy Place. The plate on the turban had the words “Holy To The Lord”, but it would remind him of the guilt he bore for the people. Finally, the garments were to be of fine linen, with a sash made by an expert embroidered “to give them dignity and honor”. They would serve as priests after Moses consecrated them to serve, and would wear the garments to approach the altar so that they would not “incur guilt and die”. The priests would be set apart and consecrated for the work of ministering on behalf of the people at the altar.

Exodus 27

The Tabernacle part 3 – items for outside the Tabernacle

The Altar of the Burnt Offering (vv. 1-8): This chapter covers items needed for the people to approach and worship God. The altar would be prominently seen outside the Tabernacle and would be used for burnt offerings. Approaching the tabernacle and the Lord would require consecration and sacrifices for atonement.
The Courtyard (vv. 9-19): The courtyard allowed for a place to approach the entrance to the tabernacle. It had the same basic construction as the Tabernacle, with curtains and posts, with a wide opening of 15 cubits, or about 23 feet. While only the priests could enter the Tabernacle, the wide entrance to the courtyard welcomed all who would approach.
Oil for the Lampstand (vv. 20-21): The Israelites were commanded to prepare clear oil of pressed olives so that the lamps could be kept burning continually. This requirement meant that the people would need to constantly prepare for approaching God, who was always with them in the tabernacle. With the altar, courtyard, and oil, God provided a way for His people to approach Him.

Exodus 26

The Tabernacle part 2 – Curtains, Frame, and Veil:

Curtains (vv. 1-14): The instructions about the tabernacle itself begin with the curtains, which were the coverings of the tent-like structure. Note that there were two sets of curtains and two sets of coverings. The inner curtains were of linen and goat har, while the outer sets were of skins and “durable leather”. These items would provide a separation of the sacred dwelling place of God from the world around it.
Frame (vv. 15-29): Next were instructions for the frame, which would support the curtains and coverings. The frame needed to be portable. God’s tabernacle would be the place of God’s presence wherever the Israelites were to go.
Veil (vv. 30-37): The tabernacle is completed by the veil, a curtain that separated the Holy Place from the Most Holy Place. The ark was to be placed in the latter, with the table and lampstand in the former. God is holy, and His dwelling place would reflect his holiness.

Extra note: v. 30 – “according to the plan shown you on the mountain”: this is the second time God uses this phrase. God expects full obedience and attention to detail when He provides a plan and pattern. While a clear plan and pattern were presented here, God doesn’t provide this type of specific instruction for our worship today, but we can learn from the purpose of his instruction and apply it: He is holy, with us, and set apart.

Exodus 25

The Tabernacle part 1 – items for inside the Tabernacle:

The Ark (vv. 1-22): After the Lord tells Moses to have the Israelites bring offerings to make a sanctuary for Him, God describes the items to make for the Tabernacle. The ark was to be made to precise specifications, with rings and poles to carry it, along with a pure gold cover with cherubs facing toward each other on the cover. The ark was to hold the stone tablets of the covenant law. Note that the same word is used for ark here as for Noah’s ark and the “basket” ark used to protect Moses from Pharaoh’s edict early in Exodus.
The Table (vv. 23-30): The table was to be made out of acacia wood, like the ark, and to have rings and poles for carrying. It would hold plates and dishes of pure gold, as well as pitchers and bowls, all to be used when making offerings. The table would hold the bread of the Presence, which God called to be “before me at all times”.
The Lampstand (vv. 31-40): Next, a lampstand would be made with six branches and seven lamps, all of pure gold. The final verse of this chapter indicates that Moses received the pattern for all of this when he was on the mountain. The ark, table, and lampstand were to be important items needed to perform the duties of the priesthood and to worship the Lord.

Exodus 24

Confirming the Covenant

Stone pillars (vv. 1-4): The Lord calls Moses up to him, along with Aaron, Aaron’s two eldest sons and seventy of the elders. Moses told all the people God’s commands and they responded “Everything the Lord has said we will do”. Moses then sets up the alter and twelve stone pillars to represent the twelve tribes of Israel. All the people had committed to obey the laws of the covenant.
Altar (vv. 4-8): Along with the pillars, Moses built an altar to sacrifice burnt offerings and fellowship offerings. The blood from the offerings was splashed on the altar and sprinkled on the people. This consecrated them to accept the covenant.
Tablets of Stone (vv. 9-18): The group goes up on the mountain and saw God, with a bright blue pavement of stone at his feet, and they share a fellowship meal to celebrate the covenant. Commitment, consecration, and celebration are important ways to confirm the covenant. Finally, Moses and his aide Joshua go to the mountain and receive “the tablets of stone with the law and commandments” from God. Next Moses spends 40 days and 40 nights in the cloud meeting with God. Note the foreshadowing of Jesus: blood sacrificed, fellowship meal, 40 days and nights.

Exodus 23

The Law of Moses – Part 3: Do the right thing, then rest, celebrate, and know that God is with you

Do the right thing (vv. 1-9): Continuing from Chapter 22, the next laws are about treating others fairly. Don’t spread false reports or follow the crowd when they do the wrong things. Make sure you return what’s not yours, ensure there’s justice, without false charges or bribes. Don’t mistreat the foreigner, because you were once foreigners. Do the right thing!
Rest and Celebrate (vv. 10-19): The final laws in this section relate to the Sabbath rest and annual celebrations. God expects His people to do all their work in six days, but to rest on the seventh in honor of Him. He also wants His people to celebrate! We need to celebrate what He’s done for us (Festival of Unleavened Bread – commemorated the exodus from Egypt), what He’s provided to us (Festival of Harvest and the firstfruits), and how He provides enough (Festival of Ingathering – when the full crops are gathered from the field). These were to be times of appearing before the Lord (v. 17). We need to make special times to celebrate how God has rescued us and provided for us.
An angel to guard you (vv. 20-33): God promised an angel to go before them to protect them and give them victory. He would be with them and want them to drive out the ungodly people before them, to be separate and dedicated to Him. When we obey God’s Law, we will be separate from the world and God will drive their influence away from us.

Exodus 22

The Law of Moses – Part 2: Thou shalt not steal

Don’t take what’s not yours (vv. 1-5): The eighth of the 10 Commandments is “you shall not steal”. However, the law accounted for our human weakness to want what others have. The Law provided for the one who steals to make restitution and protect the one stolen from. Killing another’s animal required five-fold payment in return, and stealing alone required double. These provisions showed the seriousness compared with personal injury, which required restitution in kind.
Take care of what you’re entrusted with (vv. 6-15): Instead of stealing, we should borrow. But we need to take care of what we’re entrusted with. The Law provided for situations where the borrower claimed property as their own, and for when the borrower didn’t properly care what was entrusted – restitution and usually paying double for the loss.
Care for those who are most vulnerable (vv. 16-31): The NIV titles this section “Social Responsibility”. God cares about protecting those who are vulnerable to abuse – the virgin, foreigner, the widow and fatherless, along with animals. The Laws in this section are sprinkled with reminders of God’s holiness – we are to care for the vulnerable because He is holy!

Exodus 21

The Law of Moses – Part 1: God follows up the 10 commandments with specific laws for His people.

Hebrew Servants (vv. 1-11): God’s provisions for those purchased as servants focused on redemption: freedom at seven years including all his family, unless the master provides a wife, who remain the master’s but the servant can choose to stay a servant for life. Daughters sold as a servant were protected by redemption or through marriage.
Personal Injuries (vv. 12-27): Injuring another person by killing them, kidnapping them, and attacks on parents were to be dealt with severely: the offender was to be put to death. Various other injuries required punishment in kind, “life for life, eye for eye, tooth for tooth”, etc. Injuring another person meant accountability and like treatment in punishment.
Animal-related Injuries (vv. 28-36): Injuries related to animals required payment, and an aggressive animal required being destroyed and the meat not eaten. Owners of animals that were injured by negligence of another animal’s owner were entitled to like payment, and the dead animal exchanged. Injuries related to animals were treated as the responsibility of the animal’s owner or the one responsible for neglect (pit not covered up).

Exodus 20

God speaks on the mountain:

Hear this (vv. 1-17): At the end of Exodus 19, God called Moses and Aaron onto the mountain to speak to them, and God’s words are recorded here in Exodus 20. After stating who He is (“I am the Lord your God”) and what He had done for them to fulfill His part of the covenant (” who brought you out Egypt, out of the land of slavery”), God gives them 10 commandments. The first four are about their relationship with Him, and the remaining six are about their relationships with each other. Jesus summed them up in Matthew 22:37-40 (“³⁷ Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’³⁸ This is the first and greatest commandment.³⁹ And the second is like it: ‘Love your neighbor as yourself.’⁴⁰ All the Law and the Prophets hang on these two commandments.” Matthew 22:37-40 NIV).
Fear this (vv. 18-21): God’s appearance with thunder and lightning makes the people of Israel tremble with fear. Moses tells them that “the fear of God will be with you to keep you from sinning” (v. 20). As the psalmist says in Psalm 111:10 “The fear of the LORD is the beginning of wisdom”.
Adhere to this (vv. 22-26): Moses approaches the “thick darkness where God was”, and the Lord tells him to tell the people that He has spoken and that they need to worship Him alone as their God. They are to build an altar and sacrifice to Him, and to not make his altar on steps, for, um, practical reasons. In Revelation, Jesus similarly warns that he will come like a thief, so stay awake so that we are not “shamefully exposed” (Revelation 16:15 NIV).

Exodus 19

Three days at the mountain:

Day 1 – Israel camps at Mount Sinai (vv. 1-6): God gives Moses His covenant promise: you’ve seen what I did to Egypt and how I protected you. Now, if you’ll fully obey and keep my covenant, you will be my treasured possession. God’s promise is also for us: though we stumble and fall we are God’s special possession (1 Peter 2:9).
Day 2 – Israel sends their message back to God (vv. 7-15): Moses gathered the elders and told them the covenant promise and conditions, and the people all agree. The Lord then tells Moses to tell the people to consecrate themselves to be ready for Day 3, and to put limits because they cannot approach the mountain or touch the foot of it or they will be put to death. Unlike the Israelites, we can confidently approach God in our need (Hebrews 4:16).
Day 3 – Israel meets with God at the foot of the mountain (vv. 16-25): The nation of Israel approaches the mountain and again God warns them to not force their way onto the mountain to see Him. Even the priests must consecrate themselves. Moses tells God that they set limits, and God calls Moses and Aaron up to meet with Him. God is holy and is “the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.” (1 Timothy 6:15-16).

Exodus 18

Moses’ Father-in-law Jethro (aka Reuel):

“I … am coming to you with your wife and her two sons.” (vv. 1-8): After Zipporah challenges but saves Moses when on his way back to Egypt, Moses presumably sent her back to her father, Jethro (at first called Reuel in Exodus 2). Jethro heard about what God had done for the Israelites and that Moses had led them out of Egypt. He sent word to Moses about bringing Zipporah and her two sons, Gershom (“foreigner in a foreign land”) and Eliezer (“my God is helper”). Moses goes to greet them, and greets Jethro with honor (bows down) and warmly (kisses him). Moses shared with him what the Lord did to Pharoah and the Egyptians along with the hardships they had encountered and how the Lord saved the Israelites. Jethro preserved a good relationship with his son-in-law, one of mutual respect.
“Praise be to the Lord, who rescued you from the hand of the Egyptians and of Pharoah” (vv. 9-12): Jethro, who was not from the line of Israel, acknowledged “that the Lord is greater than all other gods” for what He had done for Israel. He offers a burnt offering and sacrifice and shares a meal with Moses, Aaron, and the elders of Israel. Jethro’s relationship with Moses led to him knowing and having a relationship with God.
“What you are doing is not good” (vv. 13-27): Jethro spends time with Moses and observes his leadership of the people. When Moses shares about how he judges all disputes among all of the Israelites, Jethro offers his wisdom and advice: “you will only wear yourself out”, so “select capable men from all the people… and appoint them as officials over thousands, hundreds, fifties and tens.” Moses listened to his father-in-law and his advice on how to better organize the leadership of the nation. They part, both knowing God and His wisdom in a better way. Jethro shared his wisdom to help Moses and strengthen their relationship.

Exodus 17

Conflict!

Grumbling (vv. 1-7): The Israelites again grumble about water, and again Moses cries out to the Lord, since “they are almost ready to stone” him (v. 4). The Lord tells Moses to strike a rock with his staff, just like he struck the Nile. The text tells us that the Israelites “tested” the Lord, as they did in Exodus 15:25 when they grumbled about water. Grumbling brings conflict between God’s people and their leaders.
Attack (vv. 8-13): The Amalekites attack the Israelites, and Moses sends Joshua out to battle while he, Aaron, and Hur go to the top of the hill. Moses lifts his hands holding his staff, perhaps in expectation of a miraculous sign as brought by the staff in the past. When he held it up, the Israelites were winning, and when he gets tired, Aaron and Hur find a rock for him to sit on, and hold his hands up to steady them until sunset. Joshua then wins the battle over the Amalekites. Attack brings conflict that must be met by reliance on God and supporting those He has chosen to lead the people.
Victory (vv. 14-16): The Lord then tells Moses to write down his promise to “blot out the name of Amalek from under heaven” as “something to be remembered” (v. 14). In particular, the Lord wants Moses to “make sure that Joshua hears it” (v. 14), and Moses builts and altar (v. 15) so that he will remember since the Lord “will be at war against the Amalekites from generation to generation” (v. 16). We will have conflict as God’s people, but we also know that the Lord will bring the ultimate victory.

Exodus 16

What is it?

God meets our needs (vv. 1-16): The people grumble about the lack of food as they make their way through the desert of Sin, and the Lord tells Moses he will rain down bread from heaven. God says he will test them: they are to gather enough for each day and on the sixth day enough for that day and the Sabbath. Curiously, Moses and Aaron tell the Israelites that the Lord has heard their grumbling and will provide meat in the evening and bread in the morning. After an evening of quail and seeing the flakes that appear in the morning, they ask “what is it?” (v. 15). God had met their needs, but in a way they didn’t expect and could not explain.
God gives us enough for all (vv. 17-30): As the Israelites gather the bread from heaven, everyone “gathered just as much as they needed” (V. 18). However, some didn’t follow the instructions given by God. First, some kept part of their gathering until morning and it was full of maggots, angering Moses. Next, some didn’t gather twice on the day before the sabbath day and went out to gather instead of resting on the sabbath. “What is it?”, this strange bread? God provided enough so that all needs were met.
God wants us to remember (vv. 31-36): The Israelites “called the bread manna”, a word that sounds like “what is it” in Hebrew. Moses tells Aaron to preserve a jar of manna as God commanded him so that they would remember what they ate during the forty years in the desert. It was to be placed with “the tablets of the covenant law” (v. 34), which are all placed into the ark later in Exodus (chapter 25). The text is looking ahead in the story, just as God looks ahead to prepare for us, then wants us to remember what He has done for us.

Exodus 15

Moses’ song of victory:

“I will sing to the LORD, for he is highly exalted.” (vv. 1-6): Moses provides a song of victory over Pharoah’s army. The first section begins with exalting God’s greatness over Pharoah. The LORD is my strength, defense, and salvation (v. 2) and the LORD is a warrior (v. 3). His right hand “shattered the enemy” (v. 6).
“In the greatness of your majesty you threw down those who opposed you.” (vv. 7-11): Next Moses recognizes God’s majesty in the great victory. While the enemy “hosted, ‘I will pursue'” and will destroy Israel, God instead merely “blew his breath” (v. 9) to overtake them. “Who is like you- majestic in holiness, awesome in glory, working wonders?” (v. 11)
“In your unfailing love you will lead the people you have redeemed.” (v. 13): Moses praises God for his unfailing love. His strength will protect them: nations will “hear and tremble” (v. 14), their leaders will be “terrified” and “seized with trembling”. He will lead His people: He “will guide them” (v. 13), “bring them in and plant them” in a place of sanctuary (v. 17).

Other notes: Miriam with all of the other women following her took timbrels and danced while Miriam sang to them essentially the first line of the song. This is the first example of women taking a role in worship. Also, after the incredible deliverance through the miraculous parting of the sea, the Israelites return to grumbling about water. Moses cries out to the Lord, and God provides water, but soon after they came to Elim, a lush oasis. Often we grumble to God about what we don’t have when He has already prepared a blessing for us if we would only patiently trust and move forward.

Exodus 14

Pharoah’s heart is hardened once more – three questions:

“What have we done?” (v. 5): Israel camps somewhere between “Migdol and the sea” and once again God hardens Pharoah’s heart. He and his officials changed their minds about Israel leaving and asked why they let their laborers go. He then sends his army to pursue them. Pharoah’s acknowledgment of God during the plague of the firstborn is being tested.
“What have you done to us by bringing us out of Egypt?” (v. 11): When the Israelites look up and see the Egyptians marching after them, they question Moses on why he led them out. They seem to have quickly forgotten their slavery and forced labor and look back to Egypt, claiming they asked to be left alone and that it was better to serve the Egyptians than be led to die in the desert. Moses’ faithful response is “don’t be afraid”, “stand firm”, and “be still” (vv. 13-14). Israel’s new faith in God is being tested.
“Why are you crying out to me?” (v. 15): God’s answer to the Israelites is “tell them to move on”. He gives Moses a plan, once again using the staff and stretching out his hand (Exodus 4:1-7) to perform a miraculous sign: the sea would part, Israel would pass through on dry land with God’s pillar of cloud separating them from the Egyptian army, and Pharoah’s army would pursue but be destroyed in the waters. God acts on the cries of His people and acts on the faith of His people when they are tested.

Exodus 13

Birth of a new nation of Israel – three ways the Lord was with them:

Consecrate the Firstborn (vv. 1-16): The Lord commanded them to redeem the firstborn among their people and animals. Along with consecrating them, the people were to commemorate the day with bread made without yeast. The commemoration was to be a reminder to their children (vv. 8-9, 14-16). God was establishing a way for the nation of Israel to remember what he had done for them.
Cross the Sea (vv. 17-18, 20-22): The people take the long way because God wanted them to not face war with the Philistines. However, the text mentions they were “ready for battle” (v. 18). God would be ahead of them in a pillar of cloud during the day and a pillar of fire during the night. God provided them protection to avoid a return to Egypt.
Carry the Bones (v. 19): Moses himself took Joseph’s bones to fulfill the oath the Israelites made to Joseph. His prophecy from some 400 years earlier was being fulfilled “God will surely come to your aid” (v. 19). God kept his promises to His people, those He had chosen.

Exodus 12

Passover, the final plague, and the exodus of Israel:

The Lord’s instruction on Passover (vv. 1-28, 43-51): The Lord gives specific instruction to Moses regarding marking the time (first month, tenth day), the sacrifice (amount to serve, year-old male animal without defect from the sheep or goats), and placing of blood on the doorframes. He also describes how this will protect Israel from the plague of the firstborn, and the command to commemorate the event as “a lasting ordinance” (v. 14), a reminder to their children (vv. 26-27). Moses gives the people the instruction, then later provides restrictions on who can eat the Passover meal (vv. 43-49).
The final plague (vv. 29-30, 42): The Lord delivers the final plague, striking down the firstborn among the Egyptians. It’s difficult to imagine the terror and the agony of those hours in the land of Egypt. No house was spared death during the plague (v. 30).
The Exodus of Israel (vv. 31-41): Pharoah summons Moses and Aaron – he has now firmly decided to obey and let the Israelites “go, worship the Lord as you have requested”. Finally, Pharoah acknowledges the worship of the Lord, and this time the Lord does not harden his heart. The Egyptians also urged the Israelite people to hurry and leave the country (v. 33). They left, taking dough without yeast for their bread as Moses instructed. The Lord provided protection, but also provided expectations to be obeyed by His people.

Exodus 11

The hardening of Pharoah’s heart part 5: one final plague

The Lord’s final words about Pharoah (vv. 1-3): The Lord tells Moses there will be a final plague, then Pharoah will let Israel go, and in fact will drive them out. Since Moses and the Israelites were “favorably disposed” of by the Egyptian people, they were to ask for articles of silver and gold. The issue with hardness of heart appeared to be with Pharoah and not the people of Egypt. Power can lead leadership to hardness that those they lead don’t have.
Moses’ final words to Pharoah (vv. 4-8): This passage apparently is what followed Moses’ words in Exodus 10:29 when Pharoah casts him out: that he would never appear before him again. Moses describes the final plague where the firstborn of all Egypt will die, but among the Israelites “not a dog will bark at any person or animal”. This will finally show Pharoah who the Lord truly is, but it angers Moses that Pharoah’s heart was so hard that it would cause so much death and grief. Hardness in leaders can cause unnecessary pain to their people.
What the Lord had told Moses about Pharoah (vv. 9-10): Maybe as an explanation or to close out Moses’ angry speech to Pharoah, the text reminds readers about what the Lord had said to Moses: that Pharoah would refuse to listen so God would need to multiply his wonders. As Moses and Aaron performed the miraculous signs, the Lord hardened Pharoah’s heart. God is in control of all leader’s hearts and will harden them as needed to show that He is Lord and that the leader must listen and act according to God’s command.

Exodus 10

The hardening of Pharoah’s heart part 4: two plagues and three requests from Pharoah:

Tell me who will be going (v. 8): Facing the plague of locusts, Pharoah asks who Moses will take to the desert to worship God. Moses says that all, including the herds, must go to worship God. Pharoah continues to hold back from fully listening and obeying God’s command.
Forgive my sin once more and pray to the Lord your God to take this deadly plague away from me (v. 16-17): After th plague of locusts covers the land and destroys everything growing in the fields, Pharoah recognizes his sin and asks Moses and Aaron to pray for him. However, when the locusts are blown out of Egypt, the Lord hardened Pharoah’s heart and he holds the Israelites back again.
Only leave your flocks and herds (v. 24): When Moses delivers the plague of darkness, Pharoah again tells them to go, but holds back by telling him to “leave your flocks and hers behind”. Moses explains that all must go because they do not know which will be used to worship. This again leads to the Lord hardening Pharoah’s heart, and he again refuses to let them go. Pharoah adds that if Moses presents his face to him again, he will kill him. Moses agrees to never appear before him again.

Exodus 9

The hardening of Pharoah’s heart part 3: three plagues of destruction

Livestock (vv. 1-7): The Lord tells Moses to tell Pharoah to “let my people go, so that they may worship me” or He will destroy all of the Egyptian livestock, but the livestock of Israel would live. After the plague, Pharoah verifies that none of the Israelite animals died, but his heart remained “unyielding” and he would not let them go.
Boils (vv. 8-12): The Lord next sends a plague of boils, so painful tht the magicians could not stand before Moses. Facing the destruction of their own bodies from the pain, Pharoah’s heart hardened and he would not listen.
Hail (vv. 13-35): This time the Lord promises the “full force of my plagues”, a hailstorm that would destroy anything left after the other plagues. A central message from the Lord is seen in v. 14 “so you may know that there is no one like me in all the earth”. The Lord could have stretched out his hand and used a plague to wipe them off the earth, but He wanted the Egyptians and Israelites to truly know that He is God. Pharoah appears broken and agrees to let them go, but after Moses and Aaron leave the city, the hail stops when Moses spreads out his hands toward the Lord, and again “Pharoah’s heart and he would not let the Israelites go”. Note that in these three plagues, God protected the Israelites so that they would not lose livestock, receive painful boils, or have the land destroyed by hail. God’s mercy is a key way to understand that He is Lord.

Exodus 8

The hardening of Pharoah’s heart part 2: three plagues of pests:

Frogs (vv. 1-15): After the waters turned to blood, the frogs, also sacred to Egyptians, were sent up as the next plague. This time, the magicians do the same duplication by their “secret arts”, making the problem even worse: frogs everywhere. Now Pharoah acknowledges God by asking Moses to “pray to the Lord to take the frogs away”, and agrees to let the Israelites go. Curiously, Moses leaves it up to Pharoah to name the time and he chooses not “right away” like we may have, but instead he chooses “tomorrow”. Pharoah should also have specified that the frogs would actually go away, but instead, they die everywhere, compounding the stench of the river. Pharoah sees relief from the plague and his heart hardens again, and he again would not listen to Moses and Aaron.
Gnats (vv. 16-19): The next transformation was dust into gnats. This time the magicians could not duplicate the sign, and they tell Pharoah that “this is the finger of God”. However, Pharoah’s heart again hardens and he won’t listen.
Flies (vv. 20-32): The Lord sends flies as the next plague, but for this one, only the Egyptians will be affected. God shows Pharoah that the Israelites are separated from the Egyptians. Pharoah summons Moses and Aaron and agrees to let them worship “here in this land”. Moses says it wouldn’t be right since their worship would be detestable to the Egyptians and they might stone them. He requests that they take a three-day journey, and Pharoah agrees but tells them “you must not go very far” and he asks again for prayers. Once the flies left, Pharaoh’s heart hardens again and he doesn’t allow the Israelites to go. Though his heart remains hard, Pharoah has now acknowledged God and asked for prayers for his people and himself.

Exodus 7

The hardening of Pharoah’s heart part 1: God sends Moses and Aaron with the first two signs:

God instructs Moses and Aaron (vv. 1-7): God tells them that Moses will be “like God” to Pharoah and Aaron a prophet. Pharoah questioned who God was (Exodus 5:2), maybe because to his people, he was considered as a god, so he needed a human form to obey. God tells Moses he will harden Pharoah’s heart and perform wonders so that the Egyptian people will know that He is God.
The staff becomes Snake (vv. 8-13): The first sign is the one God gave Moses in the desert (Exodus 4:1-5). This is a sign of transformation, a foreshadowing of how Pharoah’s heart would be transformed. However, the Egyptian magicians were able to duplicate the “trick”, so Pharoah’s heart “became hard” so that he would not listen.
The first plague: Nile water turned to blood (vv. 14-24): The second sign also was one that God previously gave to Moses (Exodus 4:8-9), but Moses skips a sign God gave, of his hand becoming leprous (Exodus 4:6-7). Moses and Aaron meet Pharoah early as he goes to the Nile, perhaps to worship since the Egyptians considered it sacred. This sign is also repeated by the magicians, but the people are left to dig for drinking water. Blood is everywhere in Egypt, and it remains as a sign that God’s judgment to come on Egypt will soon be final.

Exodus 6

God’s message and messenger: after Moses goes to the Lord when Israel complains and asks “why have you brought trouble on this people? Is this why you sent me?” (Exodus 5:23):

“I am the Lord” (vv. 2, 29): God reaffirms that He is the Lord, not Moses! God has not changed who He is, and has not changed the messenger He chose to send.
“Say… Go… Tell…” (vv. 6, 11, 29): God reiterates his command to Moses – what to say to the Israelites and what to go and tell Pharoah. God has not changed the message He wants to send to the Israelites and Pharoah.
“Why would Pharoah listen to me, since I speak with faltering lips?” (vv. 12, 30): Even after God reminds Moses who He is and what Moses is to do and say, Moses expresses doubt. He blames the words he says, his “faltering lips”, denying God’s power to work through him. God hasn’t changed, and He hasn’t changed His message or messenger. Moses is learning this but has more learning and growing to do.

Exodus 5

Pharoah’s response to the message Moses brought from God:

“Who is the Lord that I should obey him and let Israel go?” (vv. 1-3): Moses tells Pharoah God’s request to “let my people go”, but Pharoah’s response is to ask who God is and why he should obey. Note how similar this is to Moses’ question when God sends him back to Egypt in Genesis 3:13.
“Why are you taking the people away from their labor?” (vv. 4-9): Pharaoh’s next question centered on how God’s request would affect him. His concern is that the people will stop working, but also mentions that they are numerous. Note that Pharoah forced the Israelites to become slave labor because he saw they had “become more numerous” and he feared they may leave and join another army if war broke out against Egypt. (Note to future world leaders: not a good idea to subject people to forced labor so that they won’t rebel against you 😉 ).
- “Lazy, that’s what you are – lazy!” (vv. 10-23): Pharoah decides to increase the quotas for the Israelites and to deny them supplies. When they can’t keep up, the Israelite leadership appeals to Pharoah to ask “why have you treated your servants this way?” and denied them straw but demanded more bricks. Pharoah then claims that the request to go out to sacrifice the Lord is just an excuse for their laziness. The Israelite overseers then go to Moses and Aaron when they feel that it’s their fault: Moses and Aaron have “made us obnoxious to Pharoah”! Moses seeks God – things aren’t turning out the way he thought… so far.

Exodus 4

Moses learns about God’s anger:

God’s anger is delayed by His patience (vv. 1-12): Moses puts his doubts before God. The first was: what if the people of Israel don’t believe you sent me? God provides three signs of transformation to remove the doubts: staff into a snake, hand turning leprous, and water to blood from the Nile. Moses then expresses a second doubt: I am slow of speech and tongue. God assures him that He will help him speak and teach him what to say. God’s anger is delayed when He patiently deals with Moses’ doubts and provides what Moses needs to overcome them.
God’s anger arises on Moses’ third doubt (vv. 13-17): Moses then doubts God’s choice to send him. The result?: “Then the Lord’s anger burned against him”. God’s patience with Moses is tested, and He agrees to let Aaron speak for Moses, but tells Moses he must take the staff so that he can perform the miraculous signs. God’s anger is kindled by his lack of faith and trust in His choices for our lives.
God’s anger nearly brings death to Moses (vv. 18-31): Moses was told to go to Pharoah and tell the king to let Israel, His “firstborn son” to go. However, Moses tells his father-in-law Jethro that he is returning to see if any of his people are alive. On the way, a strange incident occurs: the Lord meets Moses intending to kill him, but Zipporah circumcises her son and lays the foreskin at Moses’ feet. While it’s not clear in the text why this happens, the inference is that Moses had not obeyed God’s covenant condition of circumcision. God’s anger can result in separation from Him if we neglect to obey His conditions on His covenant promises.

Exodus 3

Moses encounters God in a burning bush:

God speaks (vv. 1-6): Moses sees a strange sight in the desert: a bush in flames but not burning up. As he approaches, God calls out to him, and he answers “Here I am”. God warns him to not come any closer because he is standing on “holy ground”. Approaching God requires deep reverence and faithful fear.
God sends (vv. 7-10): God tells Moses that he has “indeed seen” the misery of his people under the slave drivers in Egypt. He has come down to rescue them and will send Moses to Pharoah to bring them out of Egypt. Approaching God leads to hearing his call for our lives.
God specifies (gives a detailed plan – vv. 11-22): Moses asks “who am I that I should go to Pharaoh”, although he is uniquely qualified to do so. He also asks what if “they ask me ‘What is his name?’ Then what shall I tell them?”. God answers with his name – tell them the God who is “I am” sends you. He then details the specific plan – to call the elders together, to tell the king of Egypt that God is calling his people into the desert to worship Him and that He will strike them with a mighty hand to get the king to let them go. Approaching God and receiving His call means being ready to act on His will and follow His plan.

Exodus 2

Moses – a man “drawn out” (the name Moses, from the Egyptian word for “child”, sounds like “drawn out” in Hebrew):

Drawn out of the Nile (vv. 1-10): Moses miraculously escapes Pharoah’s edict to kill all Hebrew boys when his older sister floats him the three-month-old boy down the Nile river toward where Pharoah’s daughter was bathing. God arranges not only for him to be drawn out of the Nile, but to be placed back into the care of his birth mother. God was preparing a deliverer for His people by delivering him from a cruel early death.
Drawn out to see his people (vv. 11-14): after growing into a man in Pharoah’s household, Moses goes out to where his own people were, the Israelites, and sees their hard labor. He kills an Egyptian that was beating a Hebrew, then finds out that others knew about it, including Pharoah. Moses shows his character early on: he feels loyalty to his own people but expresses it sometimes in a violent angry manner.
Drawn out to the desert (vv. 15-25): He escapes punishment for the murder by Pharoah and heads out into the desert. He goes to Midian (remember that Joseph was sold to Midianite traders, they are from the line of Abraham also), and there meets Reuel, a Midianite priest with seven daughters. Reuel shows hospitality to him and also gives his daughter Zipporah to him. Meanwhile, the king of Egypt dies and things become worse for the Israelites. They cry out to God and He remembers his covenant to Abraham, Isaac, and Jacob. He is concerned for His people and has a plan in place to deliver them.

Exodus 1

How Egypt forgets Israel and Joseph:

Israelites prosper after Joseph and all his brothers die (vv. 1-7)
A new Pharoah, “to whom Joseph meant nothing”, comes into power and sees how Israel has prospered. He forces them into slavery and builds his store cities with their forced labor (vv. 8-10)
When the Israelites prosper even more, Pharoah works them harder and orders all the male babies to be killed by the Egyptian midwives. (vv. 11-22). The stage is set for God to bring a deliverer, Moses.

Genesis 50

The finale of Genesis: the deaths of Jacob and Joseph:

Death of Jacob (vv. 1-14): Upon Jacob’s death, Joseph weeps for his loss and then organizes a very large group for his burial in Canaan, including all of his brothers. The Egyptians honored Jacob with a large representation, including Pharoah’s officials and many dignitaries of Egypt – so many that when Jacob stopped to mourn near the Jordan, the local Canaanites took note and named the place Abel Mizraim, or “mourning of the Egyptians”.
Reassurance of Joseph (vv. 15-21): Upon returning to Egypt, Joseph’s brothers are concerned that now, with their father dead, Joseph will avenge the wrongs they did to him. They can’t resist one more scheme, a family weakness, and tell him a lie: that their father left instructions for Joseph to forgive them. As in Joseph’s dreams that led to all this, the brothers throw themselves down before him and declare “we are your slaves”. Joseph reassures them with what could be considered the theme of his life: “God intended it for good to accomplish what is now being done, the saving of many lives.” (v. 20). Joseph, like his distant relative Jesus, was full of grace, and saw the struggles of his life as part of God’s redemptive plan.
Death of Joseph (vv. 22-26): Only a few details are given about the rest of Joseph’s life: he lives to age 110 and sees the next generation of his sons and of many of his brothers. He expresses his confidence that God would take them out of that land and to the p romised land in Canaan. He makes a similar to his father’s request: that his brothers (or “kinsmen”) swear to carry his bones “up from this place” when God surely comes to their aid. This of course happens, but not until we read most of the next book, Exodus.

Genesis 49

Jacob’s Curses, Blessings, and Request:

Curses (vv. 1-7): Jacob continues blessing his sons, calling the rest to him. However, he has curses for the first three of his sons. Reuben, though the oldest and due a double portion, “will no longer excel” (v. 4) as a curse for sleeping with Jacob’s concubine (Genesis 35:22). Simeon and Levi, who killed all of the men of Succoth after their sister Dinah was defiles in their city, received the curse of being scattered and dispersed in Israel. This occurs later when the tribe of Simeon is largely absorbed in the land alloted to Judah, and the tribe of Levi later becomes priests scattered throughout the land.
Blessings (vv. 8-27): Jacob then blesses his remaining sons. Of note are the blessings to Judah and Joseph. Judah is told that “the scepter shall not depart” from him, and that “the obedience of the nations shall be his”. This is fulfilled in the era of kings of Israel and the divided kingdom to come and ultimately fulfilled in Jesus. Joseph also receives extended blessings (vv. 22-26), rich in imagery of the earth, family, and royalty. Note that all of the other brothers are provided blessings, so that all of the sons of Jacob are mentioned.
Request (vv. 28-33): Jacob has a single request upon his death: to be buried in the cave at Mamre where his grandparents Abraham and Sarah are buried, along with his parents Isaac and Rebekah. Of note also is that Leah is buried there, the “unloved” wife that bore him his first sons. In the end, Leah is the one honored by her husband Jacob.

Genesis 48

Jacob’s blessings part 1 – Ephraim and Manasseh

Jacob explains his blessing (vv. 1-7): Jacob calls Joseph as he nears death and explains that he is about to pass on the blessing God provided to him at Luz (renamed Bethel, Genesis 28). He recalls the blessing but uses slightly different wording – instead of “blessing all people”, he would become a “community of peoples”, and he adds that not only will they possess the land as promised, but that it would be an “everlasting possession”. Jacob was looking beyond the immediate promise of God to a future time, which enhances the messianic nature of Joseph’s story. Jacob then reckons Joseph’s two sons as his own, after referencing the death of Rachel – it seems Joseph is claiming Joseph’s two sons to replace his own two sons by Rachel.
Jacob blesses Joseph’s sons (vv. 8-16): Joseph’s eyes were failing, but he tells Joseph that though he didn’t expect to see him again, now God had allowed him to see not only him but his children. Joseph takes them from Jacob’s knees and positions them for their blessing with the older son, Manasseh, positioned at Jacobs right hand and Ephraim at the left. Jacob then blesses Joseph first, then reaches out and crosses his arms to place his right hand on Ephraim’s head. He then blesses the boys and claims them by the names of his fathers.
Jacob’s blessing questions by Joseph (vv. 17-22): Joseph speaks up and tries to correct Jacob – he wants Jacob to provide Ephraim the greater blessing of the firstborn. Jacob continues, and places Ephraim first. Jacob concludes by promising Joseph a greater blessing than his brothers. We see here in the story the same reversal of blessing as Jacob over Esau in Joseph’s sons, and the text says Jacob, who when young was described as “content to stay at home among the tents” (Genesis 25:27) as now one who has taken a ridge from the Amorites “with my sword and my bow.” This is another reversal, since Esau had been the one described as “a skillful hunter, a man of the open country” when younger. Jacob making these reversals points to the story now changing for the family chosen by God: Abraham, Isaac, and Jacob/Israel.

Genesis 47

Jacob in the land of Egypt:

Jacob blesses Pharoah (vv. 1-12): Joseph provides for his father and brothers by securing the land of Goshen, separate from the Egyptians and considered “the best part of the land” (v. 6, 11). Then Joseph brings his father Jacob in to present him to Pharoah. Jacob blesses him, then Pharoah asks his age. Jacob’s reply is 130 years, but they they have been “few and difficult”. His life in fact was difficult and full of long periods of waiting – for his preferred wife, for his encounter with his brother Esau, in mourning for his lost son Joseph. He contrasts that with the “pilgimage” of his fathers. As they part, he blesses Pharoah again
Joseph sells Egypt to Pharoah (vv. 13-26): The plan Joseph laid out from Pharoah’s dreams is carried out: during the seven years of famine, Joseph takes all of the posessions and eventually the land of the Egyptians in exchange for the stores of food saved up during the first seven years. Like his brothers selling him to go to Egypt, Joseph sells Egypt to benefit Pharoah, and in turn the Israelites since they become responsible for the livestock. God is not only fulfilling the prophecy of Joseph’s interpretation of Pharoah’s dreams, He is also preparing for the exodus of his people from the land of Egypt and back to teh land he promised.
Jacob ask Joseph for a promise (vv. 27-31): In the seventeen years Jacob lived in Egypt, he could see how the Israelites had prospered, but he wants to honor God’s promise and asks Joseph to promise to bury him where his fathers are buried. With the promise complete, Jacob leans (or bows) on his staff and worships God. Jacob has finally made God, the God of his fathers, his God.

Genesis 46

Jacob goes down to Egypt and reunites with Joseph:

Jacob speaks with God (vv, 1-5): Jacob sets out for Egypt but stops in Beersheba to worship God. Beersheba is where his grandfather Abraham planted a tamarisk tree (Genesis 21), and where both his father (Genesis 26) and he himself (Genesis 28) encountered God who reaffirmed his promise to Abraham. In this place of reminders, God tells Jacob to not be afraid to go down to Egypt and confirms his promise to make him into a great nation.
Jacob brings all of his offspring and possessions (vv. 6-27): Despite Pharoah’s offer to leave it all behind and just bring his people to Egypt, Jacob brings everyone and everything in his possession. The genealogy of Jacob’s family not only illustrates this, but as is the pattern in Genesis, the genealogy marks a transition in the story from one character to another. Here we see Jacob’s life coming to an end (Genesis 46:30 “Now I am ready to die”) and fulfilling God’s plan through His plan for Joseph.
Jacob weeps with his son Joseph (vv. 28-34): Jacob and Joseph reunite. Joseph continues providing for the survival of the family by using the Egyptian disgust for shepherds to have Jacob and his family possess the land of Goshen, separate from the Egyptians and their idolatrous culture. God has kept his promise to protect the family of Abraham, Isaac, and Jacob and to build a nation, Israel, to bless all mankind.

Genesis 45

Joseph reveals himself: God’s purpose, plan, and path:

God’s purpose (vv. 1-8): Joseph is so moved by Judah’s plea and his brother’s humility in Genesis 44 that he can’t control himself any longer – he sends out his servants and reveals himself to his brothers. He tells them not to be distressed or angry with themselves, because if was to save lives and preserve a remnant through God providing a “great deliverance”. Joseph has seen that the purpose of his suffering was for God’s will to be done.
God’s plan (vv. 9-15): Joseph then gives the brothers a plan to fulfill God’s purpose: he sends them back to tell his father about what became of him, and to bring Jacob’s whole family back since there will be five more years of famine (v. 11). He then weeps and kisses his brothers. The scene is an amazing portrayal of joy at God’s forgiveness and mercy.
God’s path (vv. 16-28): Pharoah hears the news of Joseph’s family and tells Joseph to send the brothers to get their family and return. He offers carts so that the women and children won’t have to walk, and offers to provide for them so that they don’t need to bring their belongings. Joseph prepares supplies to send back, again giving Benjamin five times the clothing as he did with the food. He tells them “don’t quarrel on the way”. The brothers go back to Jacob and tell him the news about Joseph and he’s stunned, but so overjoyed at being able to see his son Joseph again that there’s no mention of how the brothers lied to him and caused all his misery. God has provided a path for Jacob to again be filled with joy, and for the family of Israel to be saved.

Genesis 44

Joseph’s final tests of his brothers

Joseph’s test (vv. 1-5): Joseph has his steward put the silver back as before, but also has him put his silver cup in Benjamin’s sack. He then sends the brothers away, but the next day has the steward go out to confront them. This appears to be a test of their honesty, but is also a way to have them return so that Joseph can reveal himself (chapter 45).
The steward’s confrontation (vv. 6-13): When the steward repeats Joseph’s words to accuse the brothers, they defend themselves and offer a penalty of death for the offender and prison for the rest, not knowing the trick played on them. The servant softens the penalty: only the one found to have the cup would become “my slave”. The search goes from the oldest to the youngest, ending with the discovery of the silver cup. The brothers tear their clothes and load their donkeys to return. They must have been in great distress since this meant Benjamin would not be allowed to return with them to Jacob.
Judah’s response (vv. 14-34): Again, Judah speaks for the brothers as they throw themselves down and bow before Joseph. Judah offers all the brothers as slaves, but Joseph says only the one found with the cup must stay. Judah then retells the story of his father and brother, and that Benjamin is the only one of his mother’s sons left. His father didn’t want the young man to leave him, but Judah had insisted that the man in Egypt would not see them without bringing him. He fears that not bringing Benjamin back will cause his father to die in misery. He offers himself instead of Benjamin so that he would not need to return and see his father’s misery. Judah, whose family line would one day bear Jesus, stood as a substitute for the “guilty” one to release him from his offense and to save the family of Israel. As with Abraham’s sacrifice of Isaac and the ram that God provided as a substitute, we see the shadows of the story of the future Savior.

Genesis 43

Joseph’s brothers make a second road trip to Egypt:

Judah and Jacob (vv. 1-14): After Joseph’s brothers return from Egypt to Canaan, the famine gets worse. Jacob tells them to go back and buy food, but Judah tells him that they can’t return without Benjamin or the man who sells the food won’t see them. Jacob questions why, but Judah says it’s the predicament they’re in, that he will personally bear the blame if any harm comes to Benjamin, and that if they hadn’t delayed, they could have been there and back twice! Where Reuben said Jacob could kill his sons, Judah’s offer was to take the responsibility on himself, which is what his descendant Jesus did to guarantee our safety. Jacob then tells them to go, and to take gifts to the man in Egypt. He calls upon God to grant them “mercy”, which becomes a theme as the story of Joseph reveals the purpose of his suffering.
Joseph’s brother and the steward (vv. 15-25): The brothers “hurried down to Egypt”, with double the amount of silver to show their honesty in dealing with Egypt. Joseph orders his servant to prepare a meal for them at his house. As the brothers are taken to the house, they fear that Joseph is taking them there to punish them for not returning the silver and to take all of their possessions. When they explain what happened with the silver, the servant tells them to not be afraid, that “your God ,the God of your father, ahs given you treasure in your sacks; I received your silver.” Not only was the servant in on the switch Joseph did, he honored God. We can see the impact Joseph’s situation has already begun to have on Egypt.
Joseph and his little brother Benjamin (vv. 26-34): Joseph greets the brothers at the house they present the gifst and bow down before him. He asks about their father, and they bow down again, just as Joseph saw in his dream long before. Joseph becomes emotional at the site of his brother and almost gives away his identity. He again almost reveals himself by seating the brothers in order of their ages, and provides Benjamin a portion five times as much as the others. The brothers looked at each other (Genesis 42:1 – “why are you looking at each other”) and are “in astonishment”. They still don’t know the whole story, but are experiencing the start of the “mercy” Jacob asked God to grant them on their journey.

Genesis 42

Joseph’s brothers and their road trip to Egypt!

Sent to Egypt (vv. 1-5): The famine has reached Jacob’s family in Canaan and they are in need of rescue from food.. and God. Jacob tells his sons to stop “looking at each other” and go to Egypt, where he heard there’s food. However, he won’t let them take Benjamin – he’s still mourning the loss of Joseph and can’t stand the idea of losin the other son from his favorite wife Rachel
Encounter with Egypt (vv. 6-24): They arrive in Egypt and go to the one responsible for selling the grain, none other than their long lost brother Joseph. However, they don’t recognize him (it’s been about 25 years), but he does, and he remembers his dreams. He pretends to accuse them of being spies in the land, and tests them with sending someone back to get the other brother, an he takes them into custody for three days. At that time, he tells them they must leave one brother and the rest are to go back and get the young brother left in Canaan. They lament that this is punishment for what they did long ago to their brother; it has caused “distress”. The Hebrew word used here, sara, was previously used only in Genesis 35 when Jacob returned to Bethel after many events of distress in his life. Now his sons are feeling distress that will lead them to better know and worship God.
Return from Egypt (vv. 25-38): Joseph is overcome with emotion at seeing his brothers. Simeon is left and the others prepare to return to Jacob with the purchased grain. Joseph tricks them by putting their silver back in their sacks, with they discover on the return trip, causing more distress since they see this will lead to distrust. They plead with their father to let them take Benjamin back as requested, but Joseph laments over losing both Joseph and now Simeon. Even though Reuben offers his own son as security for Benjamin, Joseph refuses to let them return. The stage is set for what could be a challenging future encounter with the second-most powerful man man in Egypt, their brother Joseph.

Genesis 41

Joseph’s third set of dreams: Pharoah and the famine:

Pharoah’s dreams (vv. 1-24): Pharoah has two dreams, one about healthy and starved cows, the second about healthy and thin grain. Two dreams was thought in ancient cultures to be a certainty, and Pharoah was troubled. When his wise men could not interpret the dream, the cupbearer remembers Joseph, who interpreted his dreams two years before that. The theme of having distress of God’s people remembered after suffering continues in Genesis.
Josephs’ interpretation and plan (vv. 25-38): Joseph is called and tells Pharoah that the dreams are the same, and that God is revealing his plan. Joseph proposes what Pharoah should do, and it almost looks like another scheme: he recommends a way for Pharoah to gain all of the land through the seven years of plenty followed by seven years of famine, and he tells Pharoah to “look for a discerning ans wise man and put him in charge”. However, Pharoah wasn’t likely to chose a foreign prisoner, and we know see Joseph’s character is different than his father and brothers. On top of that, Joseph credits God with making the dream certain to Pharoah, not giving himself honor for it.
Joseph’s blessing (vv. 39-57): Pharoah chooses Joseph based on God’s blessing to him of being wise and discerning, and Joseph is made second in all the land to Pharoah. He carries out the plan and in turn Egypt is greatly blessed through the long famine. Joseph is also blessed with a wife and sons, who are named Manasseh, God made him forget his suffering, and Ephraim, God made him fruitful in the land of his suffering. Joseph has endured his trials, relied on God, and seen God’s blessing.

Genesis 40

Joseph’s second set of dreams – the chief cupbearer and chief baker:

Interpretation source (vv. 1-8): Joseph again rises to a position of responsibility in the prison, and ends up attending to the royal cupbearer and baker, who have somehow offended Pharoah, who would have entrusted them with ensuring his food and drink were safe to consume. One night they each had a dream and Joseph noticed them looking sad the next morning. When they tell him that this sadness was because “there is no one to interpret them”, Joseph tells them that interpretations belong to God and asks them to tell him. Joseph would not sin against God in Genesis 39, and he would not take credit for interpretation of the dreams in Genesis 40.
Interpretation meaning (vv. 9-19): The cupbearer tells his dream, and Joseph tells him the meaning: within three days Pharoah would “lift up your head” and restore him to his position. Joseph asks that he mention him to Pharoah because he was “forcibly carried off from the land of the Hebrews” and has done nothing to deserve being imprisoned. The chief baker than tells his dream, and Joseph says that Pharoah will “lift off your head”, not to pardon but to impale him. The dreams seem very similar, but somehow God provides Joseph with discernment about the meaning. It’s important to remember that “interpretations belong to God”.
Interpretation fulfillment (vv. 20-23): Three days later, as Joseph interpreted, Pharoah holds a feast for all his officials, and lifts up the heads of the cupbearer and the baker. The dreams are fulfilled just as Joseph interpreted. However, the cupbearer does not remember Joseph. Note the contrast/reversal from his father Jacob’s dream at Bethel (Genesis 28): where God spoke to Jacob in a dream to tell him the future, Joseph interpreted a dream with discernment from God to prophesy the future.

Genesis 39

Joseph and Potiphar’s wife – a chiasm about resisting temptation:

Joseph’s captivity (vv. 1-6a, 19-23): the chiasm begins and ends with Joseph in captivity, but prospering. He’s sold by the Ishmaelites to Potiphar, an important official to Pharoah, but given charge of the household when his master sees that “the Lord was with him and that the Lord gave him success in everything he did”. The chapter ends with Joseph again in captivity, thrown in prison by an angry Potiphar after the deception from his wife about Joseph’s temptation. Again we see him prospering even while in captivity of prison.
Joseph’s temptation (vv. 6b-7, 11-18): Potiphars’ wife lusts after Joseph and asks him to “come to bed with me”. Later, she grabs him by his cloak and asks him again to “come to bed with me”. Note that Joseph temptation wasn’t as much about a *desire* to sin as it was about an *opportunity* to sin. Opportunity to sin typically feeds our desire, so we need to learn to do what Joseph did: resist the opportunity before desire causes us to give ourselves over to the sin.
Joseph’s resistance (vv. 8-10): In this middle passage of the chiasm, Joseph explains his reason for resisting sin: he is entrusted, blessed with everything, and refuses to sin against God. We need to consider sinfulness as acting against the God who has entrusted and blessed us. The key statement from Joseph (v. 9): “How then could I do such a wicked thing and sin against God?”

note: reference for today's thoughts: Biblical Chiasm Exchange Genesis 39:1-23

Genesis 38

Judah and his interactions with Tamar:

Judah’s daughter-in-law (Tamar) (vv. 1-11) Judah left his brothers to live with a friend, and while there he gets married and has three sons. He gets a wife for the eldest, Tamar, and when his first son dies, his second takes her as a wife. However, the second son refuses to have a family with Tamar and God puts him to death. Judah then sends her away rather than have his third son marry her, and in his mind possibly die.
Judah’s prostitute (also Tamar) (vv. 12-23) Judah’s wife dies and Tamar disguises herself and goes along the road to meet him. When Judah sees her he thinks she’s a prostitute and wants to sleep with her. She has him pledge his seal and cord and staff, but after sleeping with him and becoming pregnant, she puts her widow’s clothes back on. Deception is once again about to work in the line of Abraham, Isaac, and Jacob.
Judah’s accuser (once again Tamar) (vv. 24-30) Tamar becomes pregnant, and Judah calls for her to be punished with death, not knowing the child is his. She shows him the seal and cord and staff, and Judah recognizes them as his. He says “she is more righteous than I, since I wouldn’t give her to my son Shelah”, recognizing his sin in not taking care of her as custom dictated and treating her as a prostitute. Curiously she has twins, with the one coming out first being drawn back in as the second is born, like Esau and Jacob. The one born first, Perez, becomes the son born to carry on the line of the family that led to Jesus.

Genesis 37

The beginning of the story of Joseph, and the effects of family favoritism:

Joseph’s dreams (vv. 1-11) Joseph as his father’s favorite, the firstborn of the wife he wanted first, Rachel. As the favorite, he received an “ornate robe” from his father, signifying his status as number one with Israel. This caused his brothers to hate him out of jealousy. Then Joseph has dreams where his brothers bow down to him. He even dreams that his father will bow down to him, causing Israel to rebuke him but Jacob “kept the matter in mind.” It would not be fulfilled until much later, in a way no one expected.
His brother’s schemes (vv. 12-28): Israel sends Joseph to check on his brothers, who are grazing their sheep near Shechem, probably not the best place to be if they wanted to be welcomed by the herdsmen of the town (see Genesis 34). When they see him coming from a distance, they plot against him, with scheming hearts much like their father, grandfather and greatgrandfather. Reuben, the oldest, heard their plan and tells them not to shed blood, but to throw Joseph into a cistern. He wanted to rescue him, but but the other brothers sell him to Ishmaelite/Midian traders headed to Egypt.
Israel’s screams (vv. 29-36) (well, not really screams, more like a lament, but “screams” rhymed. 😉 When Reuben finds him missing, they plot again to use the robe dipped in blood as a story to explain Joseph’s disappearance to their father. When Israel recognizes the robe, he believes the story and mourns for his favorite son.

Genesis 36

Esau’s descendants and the Edomites – a transitional chapter in Genesis between the stories of Isaac and Joseph:

Esau parts from Jacob (vv 1-8): Similar to the parting of Abraham and Lot, Jacob and Esau part because “their possessions were too great to remain together” (v. 7) and the land could not support them. Like Abraham, the receiver of God’s promise, Jacob, stayed in Canaan while the other son moved east, back toward Babylon.
Account of the family of Esau, also called Edom (vv. 9-19): The account reminds the reader that Esau was also known as Edom. The Edomites would become bitter enemies of the Israelites, especially the Amalekites, descendants of Amalek who was born to Esau’s son Eliphaz (v. 12), and one of the “chiefs” listed in the genealogy in vv 15-16.
The sons of Seir (vv. 20-43): The chapter also list the descendants of Seir, who was the patriarch of the people living in the eastern lands where Esau settled. They became kings over the land, and the chapter ends with a list of descendants of Esau that also became chiefs in Edom over settlements. While Jacob wandered and waited on God’s promise to possess the land of Canaan, the descendants of Esau settled, built kingdoms, and became a people of war.

Genesis 35

Closure – Jacob returns to Bethel completing God’s promise, followed by the deaths of Rachel and Isaac:

Jacob returns to Bethel: (vv. 1-15) God tells Jacob to go up to Bethel after the events in Shechem, and he has his household prepare for worship by purifying themselves, changing their clothing and burying the foreign gods and idols at Shechem. God then protects them on their way. The text reminds us of Jacob’s first visit to Bethel when escaping his brother and closes the story of God’s promise to protect him on his journey. God again appears and renames him from Jacob to Israel, then repeats his covenant, the same one He made with Abraham. Jacob mad de and altar and named the place Bethel, “house of God”, the same as Abraham did (Genesis 12:8).
Rachel’s death: (vv. 16-20) On their way after leaving Bethel, Rachel dies in childbirth with Jacob’s 12th son, who she names Ben-Oni, “son of my sorrow”, but Jacob renames Benjamin, “son of my right hand”. Jacob sets up a pillar to mark her tomb, closing his time with her on earth as his favored wife.
Isaac’s death: (vv. 21-29) After Rachel’s death, we hear of Jacob’s oldest son sleeping with his father’s concubine (consequences come later during Jacob blessing his sons), Jacob returns to his father, now living where Abraham lived in Mamre in Hebron. When Isaac dies, Esau and Jacob bury him, which is reminiscent of Isaac and Ishmael coming together to bury Abraham. After some genealogies in Chapter 36, the story moves on to Joseph, so Genesis 35 is a chapter of closing out the stories of those encountered up to this point in the overall story.

Genesis 34

Threats to Jacob’s family from deceit in his sons and wickedness of the Canaanites he lived among in Shekem:

Dinah and Shechem, son of Hamor: (vv. 1-12) After Shechem sees Dinah among the “women of the land”, he rapes her and demands to his father to get her as his wife. Hamor approaches Jacob, who had done nothing after learning of the “thing that should not be done” to his daughter an waited for his sons to return from the field. Hamor asks Jacob and his sons not only to let Shechem take Dinah as a wife, but for Jacob to allow his family to intermarry, and to live, trade and acquire property in the land. This is a threat to Jacob’s family: though God’s plan is to bless them and possess the land, God did not intend for Jacob’s family to become absorbed into the Canaanite people.
Jacob’s sons and the men of Shechem: (vv. 13-24) Jacob’s sons follow the family pattern of deception and tell Hamor and Shechem that they’ll agree to giving Dinah in marriage but only if all of their men are circumcised. Hamor and Shechem convince the men of the town telling them that in exchange for circumcision, they’ll be able to intermarry and all that belonged to Jacob and his family would become theirs. This leaves them vulnerable, but they believed they would be able to carry out their plan.
Jacob’s sons and the people of Canaan (vv. 25-31) Simeon and Levi take advantage of the vulnerable Shechemites and kill all of the men, and Jacob’s sons take all the women, children and possessions as plunder. Jacob recognizes how this act now threatens his family by making him “obnoxious”, or “a stench”, to the people of Canaan, who could overpower them and wipe their family out. Jacob had escaped Laban and reconciled with Esau, but now scheming and deception had threatened his family due to his sons’ deceiving and violent actions.

Genesis 33

God is… Israel recognizes God’s giving, providing, and mighty character:

God is giving: (vv. 1-7) When he sees Esau, Jacob arranges his family in order of importance to him, and bows before his brother seven times out of humble respect, or maybe hoping it will win his favor. Esau ran to meet him, also an act of humility, and embraces Jacob. After Jacob’s family also bows before Esau, he asks who they are. Jacob’s response acknowledges that God is a gracious giver, blessing him with his family.
God is providing: (vv. 8-11) Esau then asks about the meaning of all the flocks that Jacob sent ahead to him. Jacob acknowledges God as graciously providing all that he needs. He insists on Esau keeping this portion of his wealth, a change from the man who deceived his father-in-law to gain the wealth in the first place!
God is mighty: (vv. 12-20) Jacob asks to go slowly and for Esau’s trust, then settles about halfway toward his brother’s land in Edom at Seir. There he buys a plot of ground and sets up an alter, El Elohe Israel, “mighty is the God of Israel”. Jacob recognizes the might of God to deliver him from his fear and distrust, and to look to the God who graciously gives and provides.

Genesis 32

Jacob’s struggles:

Struggling with fear: (vv. 1-12) Jacob sees angels and feels God “camped” with him (naming the place Mahanaim, “two camps”). He then sends messengers to his brother Esau and gets an ominous reply: his brother is coming to him with 400 men. Jacob prays to “God of my father Abraham, God of my father Isaac” in fear of his brother attacking him. He calls on God’s promise to make him prosper and increase his descendents.
Struggling with trust: (vv. 13-23) Jacob, using his cunning and in his scheming nature, comes up with a plan to split the camps, then send waves of flocks as gifts to “pacify” his brother. He sends all of his possessions and family ahead of him. Despite his urgent prayer and affirmation of God’s promise, he still lacked trust in God, who he saw as not his God, but the God of his forefathers.
Struggling with God: (vv. 24-32) After sending everything and everyone ahead to his brother, Jacob is alone, on the other side of the stream, when a man wrestles him all night. Even with the man wrenching his hip, Jacob gets the upper hand and demands that the man bless him. The man gives him a new name, Israel, which means “struggles with God”. Jacob asks the man’s name, but the man asks him why and blesses him. Then Jacob recognized that he had seen God face to face, yet had his life spared. Jacob would spend the rest of his life limping and hearing people call him “struggles with God” as a reminder of his journey to have faith in God, without fear and full of trust. Note that the human form of God as a man says that the new name Israel is because Jacob has “struggled with God and with humans” and has overcome. From now on, Israel would call God his own, and would no longer look to deceive to gain for himself. He had been humbled by his struggles.

Genesis 31

Conflict, Confrontation and Covenant: Jacob and Laban settle their differences:

Conflict: vv 1-21. The result of Jacob’s cunning plan to gain strong flocks was conflict with the sons of Laban when they saw Jacob was gaining all of Laban’s wealth. We see God working through this consequence of Jacob’s scheming in that Jacob decides to take his family away, back toward Bethel where he made his promise with God (Genesis 28:20-22)
Confrontation: vv 22-42. Laban finds out that Jacob had left and pursues him. After being warned by God in a dream not to say anything good or bad to Jacob, Laban confronts Jacob about leaving without letting him “kiss my sons and my daughters farewell”. He also accuses him of stealing his “gods”, showing his people’s focus on idolatry instead of the true God. Jacob has him search his possessions, not knowing the Rachel had stolen them, and she hides them from her father. When nothing is found, Jacob confronts Laban in anger about how Laban had mistreated him by making him work 20 years for him, claiming he was the one cheated. The confrontation shows how our real heart can be exposed when we’re angry: Laban in his biggest concern being the idols, and Jacob focusing on Laban’s trickery and justifying his own.
Covenant: vv 43-55 Laban proposes a covenant, and they mark it by a pillar and a heap of stones around it as a withness, called Mizpah in Gilead (we’ll see it later in Joshua and Judges). Jacob takes an oath in the name of God, using the name Fear, and offers sacrifices, showing his progress toward faith in God. They part ways agreeing to not cross toward the other side of the memorial to harm the other.

Genesis 30

Turning the Tables – the effects of favoritism, impulsiveness, and deceitful cunning:

“Rachel became jealous of her sister” (v. 1): Rachel cries out to have children out of jealously of her sister Leah, driven by the favoritism shown to her by Jacob. This leads to them doing as Sarai and Abram did: giving a servant to give children on behalf of the barren woman.
“Please give me some of your son’s mandrakes” (v. 14): Rachel wants some of the mandrakes that Leah’s son Reuben brought her, so she “sells” her position as the favored wife to Leah to sleep with Jacob for the night. This results in another two sons and a daughter born to Leah, which probably fueled more friction between the sisters.
“every spotted or speckled… will be my wages” (v. 32): When Laban won’t let Jacob leave with his daughters, Jacob tricks him into turning over the best of his flock by using some creative genetics and breeding of the sheep and goats. Earlier (Genesis 29) Laban tricked Jacob into 14 years of service to marry his daughters, but now Jacob tricks Laban out of his wealth.

Genesis 29

Jacob takes Leah and Rachel as wives after he is deceived by his uncle Laban:

Boy meets girl: (vv. 1-12) Jacob arrives at a well, sees the flocks, and learns from the herdsmen that he is in the land he was seeking, of Laban son of Nahor. As Rachel approaches to water her flocks, Jacob encourages the herdsmen to hurry up and water their flocks and leave. Presumably he could see her beauty, but the herdsmen explain that they all wait together for the stone to be rolled back and water all the flocks. When they are all together, Jacob himself rolled the stone away from the well and watered Rachels’ sheep. Note the differences between this and his father Isaac finding Rebekah for a wife: Jacob himself approaches the woman, and he waters her flock, not praying for God’s guidance and letting God answer the prayer through a woman willing to water his flock.
Dad meets daughter’s suitor: (vv. 13-14). Laban runs to meet Jacob and Laban brings him into his home for a month. In Isaac’s story, it was also Laban who ran to meet the servant at the well (Genesis 24:29), and while he couldn’t convince the servant to stay more than a day, Jacob stays for a month before getting to the matter at hand: taking a wife from among his people. (Note: Rebekah had told Jacob she’d send for him in a few days. Did Jacob not believe that, or was he waiting to hear from her?)
Deceiver gets deceived: (vv. 15-35) Laban agrees to let Jacob have Rachel in exchange for seven years of labor, but then tricks him into taking her older sister Leah as his wife first. In addition to seeing deceit again in the story, we also see that Rachel is childless, just like Sarah and Rebekah. Leah is the one who bears Jacob his first four sons, to be followed by another familiar pattern in Genesis 30, where Rachel offers her to have children by Jacob through her… more on that in Chapter 30. (Note: God’s plan was for Leah to bear children for Jacob, and we see she bears the firstborn Reuben the son who would be the line of priests, Levi, and most importantly the son who would be line from which Jesus was born, Judah.)

Genesis 28

Jacob’s blessings and directions:

Isaac blesses Jacob and directs him to find a wife from Laban’s family (vv. 1-5). He asks God to give Jacob the blessing of Abraham.
Esau sees Isaac blessing Jacob and Jacob’s obedience, which directs him to take a wife from the family of Ishmael since taking the Canaanite women didn’t please his father (vv. 6-9).
Jacob hears God promise him a blessing in a dream, with angels going up to and down from heaven on a ladder. He sets up a pillar, calls the place Bethel (“house of God”) and makes a pledge to God: If He will be with him and provide for him, then the Lord will be his God and he will give God a tenth. Even with all the blessings and promises, Jacob still wanted more before he would accept God as his.

Genesis 27

Isaac gives Jacob the blessing of the firstborn, a chiasm. Chapter 26 ends with Esau taking foreign wives, which troubles Isaac and Rebekah, and Chapter 27 ends with Rebekah expressing her distaste about Esau’s wives and her desire to have Jacob not marry a woman of the land. Here are three elements of the chiasm:

vv. 1-17, 41-46: Rachel hears news about Esau then plots on behalf of Jacob, her favorite son. First she heard her husband Isaac send Esau to get game for him and he would then give him the firstborn’s blessing. She has Jacob decieve Isaac with goats from the flock and dressing him to appear more like Esau. At the end of thechiasm, she hears about Esau’s intent to kill Jacob and plots to send him away to her brother Laban.
vv. 18-25, 30-40: Isaac asks “Who are you?” then discusses his blessing. First, Jacob deceives him to think he’s Esau and calls him near to bless him. Second, Esau approaches and Isaac learns the truth, but even though Esau begs for a blessing Isaac tells him he cannot give him one.
vv. 26-29: Isaac blesses Jacob. The blessing contains the elements of the promise to Abraham and Isaac: possessing the land (v. 28 dew, fatness of the earth), material blessings (v. 28 plenty) and blessing of all nations (v. 29 – but now the blessing is to be served by and lord over the nations).

Genesis 26

Like father, like son – Isaac repeats some of what his father had done:

Isaac and his father’s promise: (vv. 1-6) The Lord sends Isaac to Gerar because of a famine. He tells Isaac not to go to Egypt, as Abraham had done, but instead to go to Gerar, where Abraham also stayed. God confirms the oath he gave Abraham and promises to give all the lands to Isaac and give him descendants “as numerous as the stars in the sky”. (v. 4)
Isaac and his father’s lie: (vv. 7-11) When Isaac takes his people to live in Gerar, he tells the men of the town that Rebekah, his beautiful wife, is his sister. Abimilek sees Isaac carressing her and questions him. King Abimelek undoubtedly remembered that this happened before with Isaac’s father! Abimelek gives orders that they not be harmed, but this time doesn’t give him money and send him away as he did Abraham.
Isaac and his father’s wells: (vv. 12-33) Isaac prospers in Gerar and the Philistines envy him, stopping up all the wells Abraham had dug. Isaac reopens the wells and moves a short distance away, but the herders of Gerar quarrel with those of Isaac over the precious desert water. Isaac digs new wells, but the disputes continue. Finally Abimelek brings his adviser and commander of his army to talk with Isaac, and they make a treaty. The day of their celebration feast for the treaty, Isaac’s men dug a well that Isaac called Shibah, or “oath”. Note the similarity to Abraham’s well of the oath in Genesis 16. The town that grew around the well became known as Beersheba, an important landmark in the stories of Abraham, Isaac and Jacob, and marking the southern boundary of the promised land.

Genesis 25

Father Abraham had many sons…:

Abraham’s other sons: (vv. 1-11) Abraham has more sons and family through a nother wife, Keturah. He puts his affairs in order by leaving everything to Isaac, but giving gifts to his other sons and sending them away from Isaac to the East, toward the land of his brother’s family. Note in v. 9, Isaac and Ishmael bury Abraham, in the cave where Sarah was buried (and Abraham’s descendents later in the story).
Ishmael’s twelve sons: (vv. 12-18) As God promised, Ishmael becomes a father of nations through his twelve sons who became tribal rulers. As God prophesied (Genesis 16:12), his descendants live “in hostility toward all the tribes related to them” (v. 18). They settle in the land on the eastern border of Egypt, in the direction and past where Hagar fled after Sarai sent her away.
Isaac’s sons Jacob and Esau: (vv. 19-34) Like Abraham’s wife Sarah, his son Isaac’s wife was childless and the Lord intervenes to provide a child. In Rebekah’s case, it’s twins. When she inquires of the Lord about their strange activity in the womb, she learns that like Isaac and his brother Ishamel, the “older will serve the younger” (v. 23). Like Cain and Abel, one (Esau) becomes “a man of the open country” (v. 27) and the other stays closer to home and the land (Jacob). A poor dynamic begins in their family, where Isaac loves Esau while Rebekah loves Jacob. They have several events that cause tension in their relationship, starting with Jacob getting Esau to give up his birthright as the first son for a bowl of stew and some bread (vv. 33-34). These tensions grew out of Jacob’s deceitful character, which we’ll see later, but is foretold by how Jacob came out of the womb with “his hand grasping Esau’s heel” (v. 26). This may be where we get the expression “you’re pulling my leg”!

Genesis 24

Abraham sends his servant on a mission to find a wife for Isaac:

The servant’s mission: (vv. 1-9) Abraham makes his servant swear to not get a wife for his son from the daughters of the Canaanites, but instead from among his relatives. Abraham had been told that Milkah bore children to his brother Nahor (Genesis 22). Abraham tells the servant that an angel will go ahead, but if the woman is unwilling he is released from his oath, but Abraham doesn’t want Isaac to go back to the land of Nahor. The promise from God was that Abraham’s descendents would possess the land of Canaan where Abraham had gone when God first called him.
The servant’s prayer: (vv. 10-16) The servant arrives in the town and prays a bold prayer: that one of the daughters of the townspeople will answer his request to have a drink at the well, and will also offer to water the camels too. This is a huge request: he had brought 10 camels with him (v. 10), and according to wikipedia, camels can drink up to 50 gallons (200L) of water at a time! It was almost unreasonable to expect a woman, who was coming to the well to draw water for her household, to then draw an additional 500 gallons for the camels. It’s almost as if he doubted his mission would success and wanted to have a story to tell Abraham when he returned why he failed. However, Rebekah arrives with her jar “before he had finished praying” (v. 15). God will answer our prayers no matter how bold if it’s His will and in His plan.
The servant’s story: (vv. 17-67) After Rebekah draws the water, the servant asks her to go to her father’s house. He will need to explain to the father what Abraham requested and get his permission. The servant praises God for bringing him not only to a relative, but to the son of Nahor himself. However, it’s Rebekah’s brother Laban who greets the servant and shows hospitality to him. The servant tells the story before they eat – he is both excited to see God’s promise revealed and in a hurry to make sure he can accomplish his mission. He retells the story of Abraham and the oath, his prayer when he reached the well, and how Rebekah answered his prayer in detail. He wants no doubt when he makes his request to take her back for Isaac. Note that in a foreshadowing of Jacob’s story, Laban and his mother ask that the servant let Rebekah stay for 10 days, but the servant is eager to leave, taking no chances. The servant fulfills his mission by bringing Rebekah to Isaac (note that he came back from Beer Lahai Roi – not with Abraham at the time?), who takes her into Sarah’s tent and marries her. He had been mourning for his mother and was now comforted. Abraham gave his servant an important mission, which God made successful after the servant prayed and quickly fulfilled.

Genesis 23

Sarah’s death and burial:

Sarah’s death: Sarah dies at age 127 in Kiriath Arba, in Hebron near where she and Abraham had lived at the “great trees of Mamre (Genesis 18:1) where Sarah learned she would have a son. The text then says that Abraham “went to mourn” (NIV), or “went in to mourn” (ESV, CSB, NASB) or “came to mourn” (NKJV). Note that the last place mentioned as Abraham’s whereabouts was Beersheeba 22:19. Is it possible that Abraham and Sarah stayed separated after Abraham’s test of faith in Genesis 22?
Abraham requests a burial site for Sarah: Abraham approaches the leaders of the Hittites in that region to purchase a place to bury his dead (vv. 3-4). They offer to give him any site he pleases, but Abraham insists on paying and legally owning the property. This is to become the only property Abraham owns, and becomes a burial site to future generations (Genesis 49:29-31).
Ephron’s negotiation for the sale: Ephron offers to give the cave on his land for the burial site, but shrewdly sets a high price on purchase of his whole field. Abraham agrees to pay the full price, and ensures legal rights to it through Hittite laws involving a deed and witnesses (vv. 17-18). Abraham buries Sarah there, having done all he can to be legal and righteous before God and man.

Genesis 22

Isaac, “your only son”:

God’s test of Abraham and his only son: God tells Abraham to take, go and sacrifice his “only son” (vv 1-3). With Ishmael banished with Hagar, Isaac is the only son and heir of Abraham. The text makes it clear this is a test, but Abraham didn’t know that. Instead he obeys God, carefully prepares, then takes, goes and puts Isaac on the altar to sacrifice him (vv 4-6). Abraham’s obedience (James 2:21-22) and willingness to sacrifice his only son, reasoning that God could even raise the dead (Hebrews 11:17-19) led to God crediting his belief to righteousness (Galatians 3:6).
Isaac’s question: After the journey to the place for the sacrifice, Isaac is loaded with the wood, then asks his father Abraham about the missing element, the lamb (vv. 6-7). Abraham’s response is that “God himself will provide the lamb for the burnt offering” (v. 8). However, God told Abraham to sacrifice his son, his only son. After binding up Isaac, placing him on the wood, and raising his knife, God stops Abraham and provides a ram as a substitute for his son (vv 9-14). The angel appears and reaffirms the covenant with Abraham. Here we see the first example of a substitute sacrifice, which we see God himself provide in Jesus.
Isaac’s future wife: The narrative is broken up here as in past sections of Genesis by a genealogy, this time of Abraham’s brother, Nahor. Note that again we see 12 sons, one of whom becomes the father of Rebekah, who will become Isaac’s wife. Along with the test of Abraham’s faith and the substitute sacrifice for his only son, the story continues with how God preserves Abraham’s line through Isaac leading eventually to God’s “only son”.

Genesis 21

Laughter and wells:

Isaac is born to Sarah in laughter: v. 1-7 emphasize God’s promise to provide Abraham an heir though he and Sarah were in their “old age” (v. 2, 6), and at the very time God promised v. 1, 2). Sarah speaks of God’s laughter and the laugher of everyone who would hear of her child Isaac, “he laughs”. Note that the events of the previous chapter ensure that Isaac was born of Sarah to Abraham and not any other such as Abimelek.
Ishmael laughs at the feast for the day of Isaac’s weaning: (v.9) Ishmael laughs, but in a way that displeases Sarah. She tells Abraham to cast out the “slave woman and her son” so thay will have no part of the inheritance. Here God continues to ensure that Isaac is Abraham’s true heir. Hagar and Ishmael wander in the desert until they run out of water, and she cries out to God. God respons that he heard Ishmael’s voice (v. 17); Ishamael’s name means “God hears”. God repeats his promise to make him a great nation. God opens Hagar’s eyes, and she looks up and sees a well of water (v. 19), a rare site in the desert.
Abraham and Abimelek make a treaty about a well: Abraham agrees to live in peace with Abimelek (v. 22-24), but later Abraham complains to him about a well that Abimelek’s men seized. Abraham offers seven lambs as a witness that the well is his. The word for seven and oath sound the same in Hebrew (sheba / shebu’ah) and the place becomes known as Beersheba, well of seven or well of the oath. Isaac (Gen 26) and his son Jacob (Gen 28, 46) both have significant life events at Beersheba.

Genesis 20

Abraham and Abimelek, and how God would use Abraham to bless all nations:

Abraham’s fear of the Philistines (Gerar): Abraham continues to move around and goes to the land of Gerar (land of the Philistines v. 1-2). He repeats his half-truth about Sarah being his sister (v. 2), maybe out of assuming that Abimelek and the Philistines did not fear God (v. 11).
Abimelek’s dream and response: God reveals the truth about Sarah and warns him (v. 3), at the same time protecting him from touching her (v. 6). He responds by calling all his officials together to tell them about the dream (v. 8) and calls Abraham in to explain (v. 9-10). Abraham explains the deception (v. 11-13), and Abimelek gives Abraham flocks and servants along with returning Sarah (v. 14-15) along with money (v. 16). The Philistines in fact did fear God thorugh Abraham didn’t think they would.
Abraham’s prayer for Abimelek: Abraham prays for them and God blesses them with being able to have children again. Here we see an example of how Abraham would bless the nations for responding to a message from God.

Genesis 19

Lot’s second rescue – the first was by Abram from being physically captured, this second one from God from being spiritually captured:

Lot’s hospitality: Lot greets the visitors, two angels (presumably two of the “three men” who appeared to Abraham) at the city gate in a very similar way to how Abraham greeted them – bowed down, takes them to be refreshed at his home, makes a feast and bakes bread.
Lot’s rescue: The men of the town of Sodom demonstrate the wickedness that caused an outcry to the Lord, by wanting to have sex with the new visitors. Lot shows some compromise in his conviction: he protects the visitors but offers his daughters to the men of th town instead. In the end, the angels protect Lot and his family and lead them away from the city before the destruction. Lot’s son-in-laws also seem to be willing to compromise with the evil around them by thinking Lot is joking. More evidence of the compromise of their convictions: they hesitate and the angels need to grab their hands to get them out of town, and Lot’s wife looks back despite being told not to look back (v. 17, 26)
Lot’s downfall: Like Noah after his rescue (Genesis 7-9), Lot also gets drinks wine leading to a bad interaction involving his children, two daughters. The consequences are similar, the sons born from the sinful interaction become nations that oppose Israel later, the Moabites and the Ammonites.

Genesis 18

Three visitors reveal the Lord’s plans to Abraham:

God reveals his plan to Abraham: After Abraham shows great hospitality to the three visitors (refreshment, has Sarah prepare bread, and has a servant prepare a choice calf), the visitors inquire about Sarah and state that she will have a child within a year.
The visitors reveal Sarah’s lie, and her heart: Sarah laughs and questions if this will happen since she’s “worn out and my lord is old”. The visitors know she laughed and that she views the possibility of having a child as “too hard” or impossible. Their reply? “Is anything too hard for the LORD?” (v. 14).
The Lord reveals the purpose for the visit: as the men leave, the Lord decides to let Abraham know the purpose for their visit, the destruction of Sodom and Gomorrah. Abraham pleads for the righteous to be saved from the destruction of the wicked, as few as 10 of them. (Note for chapter 19: only two angels are mentioned as visiting Lot in Sodom.)

Genesis 17

God renames Abram and Sarai, then promises and names for them a son:

vv. 1-14: God makes another covenant with Abram (“exalted father”), changes his name to Abraham (father of many), and gives him circumcision as the sign of the covenant, a reminder of God’s promise.
vv. 15-18: God also renames Sarai to Sarah and promises to bless her with a son.
vv. 19-27: God tells them to name him Isaac (“he laughs”). His name will become a reminder to Sarah, as we see in the next chapter.

Genesis 16

Sarai and Hagar – finding an heir for Abram:

Sarai gives Hagar to Abram to conceive a child for an heir (v. 1-2). She blames God for keeping her from having a child (v. 2), and then blames Abram when Hagar does conceive and ends up despising Sarai (v. 5)
Hagar runs away when Sarai mistreats her, but an angel of the Lord tells her to return and promises Ishamel (“has heard”, which is the same root Hebrew word used for “misery”) will have many descendants but will live in hostility with all his brothers (vv. 7-12).
Hagar believes because she knows that God sees her (v. 13). She names the place “well of the Living One who sees me”, and Isaac later is living there when Abram sends to get him a wife (Genesis 24:62). It’s the first mention of Isaac after Abram (renamed to Abraham) takes Isaac to sacrifice him. Did he go there seeking his brother Ishmael (assuming Hagar took Ishmael there when Sarai had Abraham send her away – Genesis 21:14)?

Genesis 15

God makes a covenant with Abram in a vision:

Abram’s first question: who will be his heir? God tells him that his reward will be great, which Abram recalls is related to God’s promise to make him a great nation. Abram remained childless and could only see his servant being the heir.
Abram’s second question: How will he know he’ll possess the land God promised? God tells him to look at what he can see, the stars, and Abram believes. God counts that belief as righteousness
Abram receives a covenant: The ceremony of walking between slaughtered animals was a Near East custom when making a covenant vow signifying that the one making the promise would face the same fate as the animals if they broke the covenant. Here God himself is the one passing through and affirming for Abram that He will keep His promise of making Abram a great nation and blessing all people through him (Genesis 12:2-3).

Genesis 14

Abraham, Lot and many kings:

Two sets of kings in the area near where Lot settled go to war, then join forces against another alliance of kings. Many of the names of the kingdoms are from Canaan’s descendents – they’ve become kingdoms that go to war against each other over the land.
The kings of Sodom and Gomorrah flee and the other king’s forces capture all in their cities along with their possessions – this includes Lot, his family and his possessions. (vv 10-12). Abram takes his trained forces and rescues Lot (13-16). The passage mentions there were 318 of Abram’s men, presumably a much smaller force than the combined kings. God is able to defeat all enemies to rescue His people!
Abram is blessed by Melchizedek, king of Salem (which means “peace” – see Hebrew 7:2). He gives Melchizedek a tenth of everything, a gesture implying Melchizedek was greater than Abram. However, he refuses to take any of the captured riches and gives them to the men who he was living among in Mamre. What does all this say about Abram’s character?

Genesis 13

Abram’s righteousness, or “two altars and a sinful place”:

Abram leaves Egypt and travels back along the way he came until he gets to the place he built an altar between Bethel and Ai. This is the secondmention of Abram calling on the name of the Lord (vv.1-4, first was in Gen 12:8).
Lot and Abram separate. Abram gives Lot first choice of the land, and Lot chooses the land that looks best for his flocks and wealth. Abram in a way relies on God to provide the land as promised and God shows him that he will possess all that he sees (which by the way includes what Lot chose). (vv. 5-17)
Abram keeps moving and again builds an altar in the place he settles, Hebron. (v. 18)

Genesis 12

God gives Abram a blessing, a promise and His protection

God calls Abram to go to “a land I will show you” and blesses him and all the peoples that would come from him (vv. 1-5)
God makes a promise to give Abram’s offspring the land where they traveled (vv. 6-9). Shechem, Bethel, Ai, and the Negev are specifically mentioned (and will be mentioned again later in the story of Genesis).
Abram takes his family to Egypt during the famine, and attempts to deceive the Egyptians about Sarai being his wife (vv. 10-20). Why did he conceal his marriage with Sari? Was it in order to protect his life and in turn the family depending on him?

Genesis 11

Three choices that had large consequences:

People of Babel choose to build a city with a tower (vv. 1-9) – they want to “make a name for ourselves” and avoid being scattered, but God confuses their speech and scatters them.
God chooses the line of Shem, Eber and Peleg leading to Abram (vv. 10-26), who God later gives a name (Abraham), and who is the father of the line that leads to Jesus.
Abram chooses Sarai (vv. 27-32), who was barren. As he was the older brother (following the Hebrew convention of listing of sons in v. 27), he chose first and could have chosen differently. The consequence would be no children to carry his family name, until God later intervenes… (Genesis 17).

Genesis 10

Genealogy of Noah and his sons:

“Sons of Noah… after the flood” – note the repetition of this phrase in verse 1 and in the final verse, 32
Sevens in the first sets of sons (seven sons of Japheth in v. 2, seven of two of Japheth’s sons in vv. 3-4, seven sons of Ham’s sons Cush and Ramaah in vv. 6-7, seven sons of Egypt in v. 13) that are followed by lists that don’t contain seven names… why?
Hints of the division between the “sons of Eber” and Seth’s other children (v. 21). The genealogy ends with the sons of Eber, Peleg and Joktan. The geneaology in 11:10-26 shows that Peleg’s line leads to Abram (whom God gave a name, Abraham), and Joktan, whose descendents migrate from the east and decide to build the tower in Babel (wanting to make a name for themselves).

Genesis 9

Noah’s life after the flood:

Noah’s blessing from God (9:1-7): to be fruitful, multiply, and fill the earth.
Noah’s covenant with God (9:8-17): that God will not destroy the earth again by water and includes the sign of a rainbow that will remind God of His promise.
Noah’s shame before God (9:18-28): in getting drunk, and exposing himself in some way that causes him to curse his youngest son’s son Canaan.

Genesis 8

After the flood, Noah observes the remaking of God’s creation, then offers a sacrifice (vv. 20-22):

(vv. 2-5) the waters separated (Day 2 of creation, Genesis 1:6-8)
(vv. 6-14) “vault” of the dry ground is created (Day 3, Genesis 1:9-10)
(vv. 15-19) the land filled with creatures, and man enters onto the land (Day 6, Genesis 24-27)

Genesis 7

“As God Commanded Him”. Noah obeyed God’s command to build the ark (Genesis 6:22), and did the following:

(v. 5) took seven pairs of each clean animal for food (and see Chapter 8 – for sacrificial offering).
(v. 9) entered the ark with his family.
(v. 16) patiently oversaw the animals entering the ark two by two.

Genesis 6

The earth had become corrupted, which led God to act as follows:

Decision – to destroy all living creatures with a flood
Direction – to command Noah to build an ark to preserve creation
Devotion – to make a covenant with Noah

Genesis 5

The first few verses of this chapter review some major themes of Genesis:

(v. 1) “in the likeness of God” and (v. 3) Seth born in Adam’s “own likeness”
(v. 3) birth and naming – God named Man (Mankind ESV), Adam named Seth
(v. 2) God blesses them. He is a good God who loves His creation.

Genesis 4

The rise of sin is seen in the lives of Abel, Cain and Lamech:

Abel – offering of thanks to God
Cain – response to God, and desire for vengeance leads to sin
Lamech – sin progresses to Lamech killing a young man and comparing it with Cain’s murder of Abel

Genesis 3

Results of Adam and Eve’s sin of disobeying God’s command:

Doubt – the serpent’s deception causes Eve to doubt God’s command and intentions.
Denial – part of the serpent’s deception is to deny what God said, and Adam and Eve continue in denial when confronted by God.
Distrust – Adam shifts the blame to Eve, and they hide from God not trusting Him to respond with love, which He did by making them coverings.

Genesis 2

God’s creation of man shows his amazing Love:

Purpose – He gives Adam a purpose: to tend the beautiful garden He created and to rule over the creatures of the earth.
Plan – He gives Adam only one requirement: eat this (every tree of the garden), not that (from the tree of the knowledge of good and evil).
Partner – He sees that it’s not good for man to be alone, so creates a “helper fit for him” (NIV).

Genesis 1

God forms creation in the first six days:

Constraints: On Day 1 He separates out light and darkness, then on Day 3 the land and the waters, and on Day 4 He creates days, nights and seasons. These are all limits put on God’s creation since He is unlimited in time and space.
Containers: On Day 2 God also creates a “vault” (NIV) or “expanse” (ESV), which allows the space needed for the final phase of creation.
Creativity: On Day 3 God creates all the vegetation and on Day 5 He creates all the creatures to fill his “vaults”. God does this in a very creative way (see my blog post on New Year’s Resolutions for ideas).

Haverim Helps: Three Things For Each Day’s Reading