Genesis 50, Funeral for Israel

Jacob has just died.  After spending his final 17 years in Egypt, he blessed his sons and asked that his body be returned to Canaan. He then died quietly of old age.

Genesis 50: 1-3, Egyptians mourn for Jacob

Joseph threw himself upon his father and wept over him and kissed him. Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him, taking a full forty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days.

Joseph and the Egyptians follow Egyptian culture in the funeral services for Jacob.

Genesis 50: 4-9, Funeral caravan to Canaan
When the days of mourning had passed, Joseph said to Pharaoh's court, "If I have found favor in your eyes, speak to Pharaoh for me. Tell him, `My father made me swear an oath and said, "I am about to die; bury me in the tomb I dug for myself in the land of Canaan." Now let me go up and bury my father; then I will return.'"

    

Pharaoh said, "Go up and bury your father, as he made you swear to do."

    

So Joseph went up to bury his father. All Pharaoh's officials accompanied him--the dignitaries of his court and all the dignitaries of Egypt-- besides all the members of Joseph's household and his brothers and those belonging to his father's household. Only their children and their flocks and herds were left in Goshen. Chariots and horsemen also went up with him. It was a very large company.

We see here considerable prestige and honor given to Joseph's father.  Egyptians will accompany Joseph and his brothers to Canaan to intern the body of Jacob.

Genesis 50: 10-13, Burial near Mamre
When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven-day period of mourning for his father.

    

When the Canaanites who lived there saw the mourning at the threshing floor of Atad, they said, "The Egyptians are holding a solemn ceremony of mourning." That is why that place near the Jordan is called Abel Mizraim. 

    

So Jacob's sons did as he had commanded them: They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought as a burial place from Ephron the Hittite, along with the field.

In verse 11, the Hebrew word ay'-bel (ebel) means "mourning" but abel means meadow.  "Mizraim" means "Egyptians" so Abel Mizraim either means "mourning of the Egyptians" or "meadow of the Egyptians."  (The ancient texts only gave consonants so we look to later texts, such as the Masoretic, to attempt to translate some words.)

Genesis 50: 14-18, The brothers worry
After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father.

    

When Joseph's brothers saw that their father was dead, they said, "What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?" So they sent word to Joseph, saying, "Your father left these instructions before he died: `This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.' Now please forgive the sins of the servants of the God of your father." 

    

When their message came to him, Joseph wept.

    

His brothers then came and threw themselves down before him. "We are your slaves," they said.

The brothers connive to protect themselves.  Do they have a good reason for this?  After all, Joseph did seem to enjoy testing (torturing?) them when they first arrived in Egypt.

Genesis 50: 19-21, Joseph forgives
 But Joseph said to them, "Don't be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. So then, don't be afraid. I will provide for you and your children." And he reassured them and spoke kindly to them.

Joseph emphasizes that they are forgiven -- that this is all for good.

Walton argues that verse 20 is the theme of Genesis -- that throughout the book, God had a good plan (a Covenant Plan) that took decades, indeed centuries in development.

Genesis 50: 22-26, Death of Joseph
Joseph stayed in Egypt, along with all his father's family. He lived a hundred and ten years and saw the third generation of Ephraim's children. Also the children of Makir son of Manasseh were placed at birth on Joseph's knees.

     

Then Joseph said to his brothers, "I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob." And Joseph made the sons of Israel swear an oath and said, "God will surely come to your aid, and then you must carry my bones up from this place." 

    

So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.

Placing a child on one's knees was probably a ritualistic way of symbolizing adoption.

Joseph, like his fathers before him, look to the covenant promise of the land of Canaan.  He wishes that his body eventually be taken back to that land.

So ends the book of Genesis.  The book of Exodus will follow the descendants of Jacob, centuries later, as the tribe grows into a million or more.

Genesis 49, Twelve Blessings

Jacob is dying.  So he gathers his children for some final words. 

This chapter has the form of an ancient poem (says Alter) and some of the Hebrew words were probably antiquated even in the time of Moses. Both commentators, Alter and Walton, explain that some Hebrew words are unclear or unknown to modern translators.

Genesis 49: 1-2, Jacob calls his sons
Then Jacob called for his sons and said: "Gather around so I can tell you what will happen to you in days to come. Assemble and listen, sons of Jacob; listen to your father Israel.

Jacob has some final words for each of his twelve sons. These will be blessings; these are the wishes and expectations of Jacob, some of which were apparently unfulfilled. (Just because Jacob claims to explain "what will happen ... in the days to come", we have no obligation to believe Jacob was correct.)

Genesis 49: 3-4, Jacob speaks to Reuben

"Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it.

Reuben slept with one of his father's concubines, with a member of Jacob's harem.  This is not forgotten. This violation is viewed as evidence of Reuben's chaotic, undisciplined power.

Genesis 49: 5-7, Jacob speaks to Simeon and Levi
"Simeon and Levi are brothers-- their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel.

In verse five, the meaning of the Hebrew translated "swords" is uncertain. As are the words translated here "hamstrung oxen". Alter suggests that this last phrase may allude to Simeon and Levi massacring the men of Shechem, after forcing them to be circumcised.

The words aimed at the three oldest sons are accusatory; they are curses, not blessings.

Genesis 49: 8-12, Jacob speaks to Judah
"Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you. You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness--who dares to rouse him?

    

The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. His eyes will be darker than wine, his teeth whiter than milk.

After the criticisms of the oldest three sons, Jacob has praise for Judah. Judah will be a strong leader, a lion. Is a birthright passed on to Judah, after the criticisms of his older three brothers? 

(From the NIV footnotes: In verse 8 "Judah" sounds like and may be derived from the Hebrew "for praise".)

In verse 10 the phrase translated "he comes to whom it belongs" is another questionable collection of words.  The NIV suggests it might be phrased as "until Shiloh comes" or "until he comes to whom tribute belongs."  Alter and Walton have similar suggestions on the translation. Alter says that the Masoretic text "seems to read 'until he comes to Shiloh,' a dark phrase that has inspired much messianic interpretations."  As Shiloh was occasionally viewed as a Messianic title, Christians might wonder if this is an allusion to the Messiah rising from the line of Judah. 

Genesis 49: 13, Jacob speaks to Zebulun
"Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon.

The tribe of Zebulun will be along the sea? When Canaan is divided late in the book of Joshua, the region of Zebulun is not coastal.

Genesis 49: 14-15, Jacob speaks to Issachar
"Issachar is a rawboned donkey lying down between two saddlebags. When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor.

NIV footnotes: "rawboned" might mean "strong", "saddlebags" might be "campfires".  Some suggest that the first sentence describes a valley between two hills.  (The only thing clear here is how little we know about these blessings of Jacob!)

Genesis 49: 16-18, Jacob speaks to Daniel
"Dan will provide justice for his people as one of the tribes of Israel. Dan will be a serpent by the roadside, a viper along the path, that bites the horse's heels so that its rider tumbles backward.

    

"I look for your deliverance, O LORD.

(NIV footnote: Dan here means "he provides justice".  The tribe of Daniel is to emphasize justice. The image of a serpent need not be negative; a serpent is quick and aggressive.)

Genesis 49: 19-21, Jacob speaks to Gad, Asher, Naphtali
"Gad will be attacked by a band of raiders, but he will attack them at their heels.

     

"Asher's food will be rich; he will provide delicacies fit for a king.

     

"Naphtali is a doe set free that bears beautiful fawns.

(From the NIV footnotes: In verse 19 Gad can mean "attack" and "band of raiders". In verse 21 the phrase "bears beautiful fawns" could be "utters beautiful words". Either translation describe some type of beauty.)

Genesis 49: 22-26, Jacob speaks to Joseph
"Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. With bitterness archers attacked him; they shot at him with hostility. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb.

    

"Your father's blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers.

The blessing for Joseph continues to have strange archaic Hebrew words, say commentators.  The tribe of Joseph will be fruitful and steady, protected by YHWH, consistent with the integrity Joseph has demonstrated so far.  Success is identified with fruitful growth and many children. In this growth, the blessing "of the breast and womb" is certainly critical, offering a counter-balance to the patriarchal emphasis on fathers and sons!

Genesis 49: 27, Jacob speaks to Benjamin
"Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder."

The final child is a wolf!?

Genesis 49: 28-33, Jacob dies
All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him. 

    

Then he gave them these instructions: "I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought as a burial place from Ephron the Hittite, along with the field. There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah.  The field and the cave in it were bought from the Hittites."

    

When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people.

Jacob wants his body buried in the same region as his ancestors and Leah. He is only a sojourner, a pilgrim, in Egypt.  His body belongs in the Promised Land of Abraham and Isaac.

Jacob's words form an ancient piece of Hebrew poetry, criticizing the three oldest sons, blessing the rest, then finally seeking the return of his body to the Covenant Land.

An Introduction to Exodus

As we finish up the book of Genesis, we look forward to the sequel, the book of Exodus.  In Genesis, the God of Abraham, Isaac and Jacob has led the tribe of Jacob/Israel to Egypt, with a promise that someday they will return to Canaan.  The book ends with these descendants in Egypt, planning some future return.  In Exodus we see, some centuries later, God leading the descendants of Israel, now quite numerous, back to Canaan.

On the history of the Exodus

Exodus is central to the identity of the Hebrews; it is the setting for the entire Hebrew identity and beliefs.  For example Deuteronomy 26: 5-10 describes the mantra the Jew was to have at entering the land. "My father was a wandering Aramean." The events of the Exodus, both the confrontation with Pharaoh and the events afterwards, are repeated in the psalms and the writings of the prophets later.

When was the Exodus? There are usually two different periods suggested, depending on how one translates various Old Testament passages.  

The statement in I Kings 6:1 gives 480 years from the Exodus to Solomon's temple, but some have argued that this length of time might be describing 12 generations.  If Solomon's temple was built around 940 BC and the term in I Kings is an accurate account in years then the Exodus occurred around 1420 BC, in the 15th century. At that time, the Pharaoh lived at Thebes and controlled Canaan.  

Other commentators argue for a time in the the 13th century.  At that time the Pharaoh lived in lower Egypt and no longer controlled Canaan.   In Exodus 1:11, we have the Pharaoh building two towns, Pithom and Rameses.  If the builder is Rameses II, then we might date the Exodus to around 1270 BC.  If Israel left Egypt around 1270 BC then the Egyptian empire is centered near the Nile delta, in northern Egypt, a closer fit to the details of the text. But those who argue for the earlier date will point out that an earlier Pharaoh could have built two cities, one of which was later called Rameses.

How many Israelites left Egypt with Moses?  Although the NIV gives the population as 600,000  men in Exodus 12:37, this makes the population of Israel under Moses equal to that of a modern city such as Houston!  There are significant issues with this size, from communication and feeding of such a city to a variety of Old Testament references in which the people of Israel are outnumbered by their enemies. (For example, see Deuteronomy 7:7 where YHWH says "you were the fewest of all peoples".)  A moving population of two to three million would have easily conquered the much smaller tribes of Canaan! As Carmen Imes points out in her BibleProject course on Exodus, the translation in Exodus 12:37 relies on translating the Hebrew word eleph as "thousand" when that word is also translated "clan" or "military unit" in other places, such as Judges 6:15 where Gideon complains that his eleph is weaker than the other elephs.  So it is possible that 600 Israelite clans follow Moses into the desert.  

There are other suggestions on translating this number. If time warrants, I will spend some time on this question on the size of Israel on another Sunday.

Overview

The book of Exodus breaks naturally into two parts. 

Chapters 1-18 deal with the history of the exodus from Egypt of the descendants of Israel.  

• In chapters 1-4, we have the crisis of the Israelite people and the development of a human savior, Moses.  
• Moses then confronts the Egyptian king in chapters 5-11, a time that includes the famous "Ten Plagues" that finally forces the king's hand.  
• In chapters 12-13 we suddenly have an interruption as the people of Israel are told the details of the Passover (Pesach) and begin their exodus from Egypt. 
• In chapters 14 and 15, the Egyptians chase the Israelites and are destroyed in the Sea of Reeds.  Chapter 15 has the Song of Moses about that event, repeated by Miriam and the other women.
• In chapters 16-18, the Israelites travel to Mount Sinai.

Chapters 19-40 cover material strange to us but absolutely crucial for the people of Israel. In these chapters, we see YHWH (YaHWeH) expanding His covenantal promise from Abraham, Isaac and Jacob to all the descendants of Jacob, and -- eventually -- to all nations. 

• In chapters 19-23, YHWH describes this Covenant, often called the Law (Torah.) 
• In chapter 24, the people confirm the Covenant, enthusiastically agreeing to be the People of YHWH. 
• In chapters 25-31, YHWH meets with Moses and describes the construction of the Tabernacle.
• Chapters 32-34 provide an ugly interlude -- while Moses is meeting YHWH, the people of Israel violate the most basic part of the Torah, building an idol to worship.
• In chapters 35-40, we recover the promise of the covenant and the Tabernacle is built.

Resources

As we study this ancient and strange (but beautiful) book, in addition to just reading the text and reacting to it, I will also lean on several references.  As always, the translation and notes of Robert Alter are invaluable.  

I have also worked through the outstanding online class by Dr. Carmen Imes (Biola University.)  I strongly recommend that class! (Previously, I have looked at a number of online classes on Genesis and have found none that I really liked.  Suddenly, in looking at Exodus, the class of Dr. Imes has leaped forward as the best class, by far, that I have looked at.)  The class by Imes includes about 30 half-hour videos on Exodus, totalling 14 hours, moving through the book in a small classroom setting, with notes and slides as aids.

Dr. Imes, herself, recommends the commentary on Exodus by Terence Fretheim and I have also relied on that as a source.

Of course, a wonderful short introduction to the book comes from the Bible project. There are many short videos on books of the Bible (see here). The two main Bible Project videos on Exodus  are here and here. They do an excellent job, not just of outlining the book but pointing out some underlying themes that relate to Genesis and Creation.  

The class by Imes is sponsored by the Bible Project.  I cannot say enough about the quality of materials made by the Bible Project!

There are also resources at overviewbible.com including these notes on Exodus.

There are online commentaries provided by EasyEnglishBible, a charity based in the United Kingdom. They have two online commentaries on Exodus:

1. The LORD with his people, by Ian Mackervoy (the online commentary begins here.) 
2. Israel becomes a nation, by Hilda Bright and Kitty Pride (the online commentary begins here.)

These commentaries are easy to read, with deliberately simple language intended for those for whom English is a second language. The Old Testament text is included in the commentary. 

(The daily material I post always has the Old Testament text, from the New International Version (NIV), italicized in blue.  My comments on the text will be in black, with hyperlinks in pink.)

The main point

As we read through Exodus, look carefully for the repeated emphasis on YHWH working with His People, the people of Israel.  He does this by revealing Himself in a series of "knowing" statements. He provides protection in Pesach and gives the Covenant at Sinai and then renews it again, despite the stubbornness of the Israeli people. He negotiates with Moses, again and again, molding Moses into the leader he needs to be.  Throughout it all, the people of Israel, for all future centuries, will look back on the Exodus as the seminal episode in YHWH's revelation of Himself to mankind.

Genesis 48, Blessing on Ephraim and Manasseh

Jacob and his clan have settled in Egypt.

Genesis 48: 1-7, Jacob is dying
Some time later Joseph was told, "Your father is ill." So he took his two sons Manasseh and Ephraim along with him. When Jacob was told, "Your son Joseph has come to you," Israel rallied his strength and sat up on the bed.

    

Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me and said to me, `I am going to make you fruitful and will increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.' Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the names of their brothers. As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath" (that is, Bethlehem).

Jacob briefly recounts his life, mentioning his grief for Rachel and her burial near Ephrath.  (The author apparently adds the note that this is Bethlehem.)  

Jacob adopts Ephraim and Manasseh as his own.  This will be important later when there are twelve tribes plus the tribe of priests, the descendants of Levi.  Moreover, he seems to treat them as his first- and second-born, replacing Reuben and Simeon in that order.  (Reuben, Simeon and Levi have all dishonored Jacob, Reuben by sleeping with Jacob's concubine and Simeon and Levi by their massacre of the men of Shechem)

Genesis 48: 8-10, Jacob looks on Joseph's sons
When Israel saw the sons of Joseph, he asked, "Who are these?"

    

"They are the sons God has given me here," Joseph said to his father. Then Israel said, "Bring them to me so I may bless them."

    

Now Israel's eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them.

At the beginning of the chapter, Jacob adopts Ephraim and Manasseh; here he seems to finally meet them.  Commentators suggest that the question, "Who are these?" could either follow from his failing eyesight or could be merely part of a ritual question in an adoption ceremony.

Genesis 48: 11-13, Praying over Ephraim and Manasseh
Israel said to Joseph, "I never expected to see your face again, and now God has allowed me to see your children too." Then Joseph removed them from Israel's knees and bowed down with his face to the ground. And Joseph took both of them, Ephraim on his right toward Israel's left hand and Manasseh on his left toward Israel's right hand, and brought them close to him.

     

Israel had given up hope of seeing Joseph in this life.  Yet he gets to see not only Joseph, but Joseph's "seed", Ephraim and Manasseh!

Genesis 48: 14-16, Praying over Ephraim and Manasseh

But Israel reached out his right hand and put it on Ephraim's head, though he was the younger, and crossing his arms, he put his left hand on Manasseh's head, even though Manasseh was the firstborn. Then he blessed Joseph and said, "May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm --may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth."

The blessing, putting both men (grown young men here) at his knees is apparently traditional.  Switching hands is not.  The one blessed by the right hand receives a superior blessing, a higher ranking.  Crafty Jacob continues to focus on the second born, giving him status over the first born, as he had in taking Esau's birthright and in seeking to marry Rachel.

Genesis 48: 17-22, Ephraim over Manasseh
When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head.  Joseph said to him, "No, my father, this one is the firstborn; put your right hand on his head."

    

But his father refused and said, "I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations."

    

He blessed them that day and said, "In your name will Israel pronounce this blessing: `May God make you like Ephraim and Manasseh.'" So he put Ephraim ahead of Manasseh.

    

Then Israel said to Joseph, "I am about to die, but God will be with you and take you back to the land of your fathers. And to you, as one who is over your brothers, I give the ridge of land I took from the Amorites with my sword and my bow."

The Hebrew word shek-em' , literally "shoulder", translated here "ridge of land" is unclear and is debated by commentators. The NIV footnotes give an alternative translation, suggesting the place Shechem. Alter suggests that the term means "with single intent", that is, with purpose. Others suggest that this implies an extra portion of inheritance for Joseph.

Jacob was the second born, following Esau out of the womb in Genesis 25.  Here Jacob makes sure to give the superior blessing to Joseph's second-born son, Ephraim.

Jacob looks forward to a day when his descendants will return to the land of Canaan.

Genesis 47, Shepherds in Egypt

Jacob's tribe has arrived in Egypt.

Genesis 47: 1-10, Jacob meets Pharaoh
Joseph went and told Pharaoh, "My father and brothers, with their flocks and herds and everything they own, have come from the land of Canaan and are now in Goshen." He chose five of his brothers and presented them before Pharaoh.

    

Pharaoh asked the brothers, "What is your occupation?" 

    

"Your servants are shepherds," they replied to Pharaoh, "just as our fathers were." They also said to him, "We have come to live here awhile, because the famine is severe in Canaan and your servants' flocks have no pasture. So now, please let your servants settle in Goshen."

    

Pharaoh said to Joseph, "Your father and your brothers have come to you, and the land of Egypt is before you; settle your father and your brothers in the best part of the land. Let them live in Goshen. And if you know of any among them with special ability, put them in charge of my own livestock."

    

Then Joseph brought his father Jacob in and presented him before Pharaoh. After Jacob blessed Pharaoh, Pharaoh asked him, "How old are you?"

    

And Jacob said to Pharaoh, "The years of my pilgrimage are a hundred and thirty. My years have been few and difficult, and they do not equal the years of the pilgrimage of my fathers." Then Jacob blessed Pharaoh and went out from his presence.

Following the lead of Joseph, Jacob and his family explain that they are herders and are given area in Goshen to take their herds. Goshen (see this Wikipedia entry) is likely to have been a fertile part of the Nile delta. Pharaoh seems to have some of his own livestock in the region.

The Pharaoh welcomes and rewards Jacob's clan.  But looking back at the covenant, YHWH has promised to use the descendants of Abraham to bless all people groups and, through Joseph, the Egyptian people have avoided starvation and even prospered.

Jacob has been a wanderer (Hebrew maw-goor'), on a "pilgrimage" for 130 years.  The terms "wanderer", "sojourner", "pilgrim", easily apply to the life of this crafty fox, now the mature leader of a large and prosperous clan.

Genesis 47: 11-12, Joseph settle Jacob and family
So Joseph settled his father and his brothers in Egypt and gave them property in the best part of the land, the district of Rameses, as Pharaoh directed. Joseph also provided his father and his brothers and all his father's household with food, according to the number of their children.

Jacob and his family are welcomed as prominent citizens.

The Pharaohs Rameses I and Rameses II lived in the 13th Century BC, much later than the time of Joseph.  It is likely that our narrator is using the term "district of Rameses" from his own time.

Genesis 47: 13-19, Joseph grows in power as the famine persists
There was no food, however, in the whole region because the famine was severe; both Egypt and Canaan wasted away because of the famine. Joseph collected all the money that was to be found in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh's palace.         

When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, "Give us food. Why should we die before your eyes? Our money is used up."

    

"Then bring your livestock," said Joseph. "I will sell you food in exchange for your livestock, since your money is gone." So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their sheep and goats, their cattle and donkeys. And he brought them through that year with food in exchange for all their livestock. 

    

When that year was over, they came to him the following year and said, "We cannot hide from our lord the fact that since our money is gone and our livestock belongs to you, there is nothing left for our lord except our bodies and our land.  Why should we perish before your eyes--we and our land as well? Buy us and our land in exchange for food, and we with our land will be in bondage to Pharaoh. Give us seed so that we may live and not die, and that the land may not become desolate."

By careful administration during the famine, Joseph provides power and wealth to the Pharaoh.

Genesis 47: 20-26, Joseph develops a fifth
So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too severe for them. The land became Pharaoh's, and Joseph reduced the people to servitude, from one end of Egypt to the other. However, he did not buy the land of the priests, because they received a regular allotment from Pharaoh and had food enough from the allotment Pharaoh gave them. That is why they did not sell their land.

    

Joseph said to the people, "Now that I have bought you and your land today for Pharaoh, here is seed for you so you can plant the ground. But when the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep as seed for the fields and as food for yourselves and your households and your children." 

    

"You have saved our lives," they said. "May we find favor in the eyes of our lord; we will be in bondage to Pharaoh."

   

So Joseph established it as a law concerning land in Egypt--still in force today--that a fifth of the produce belongs to Pharaoh. It was only the land of the priests that did not become Pharaoh's.

(NIV footnotes: The phrase "Joseph reduced the people to servitude" in verse 21 follows the Samaritan Pentateuch and Septuagint (also the Vulgate.)  The Masoretic text translates as "he moved the people into cities.")

Joseph seems pretty oppressive?  Is the point that he is a capable administrator for the Pharaoh?

Note the phrase "still in force today" in verse 26.  Presumable "today" refers to the time of the writing about this passage, presumably some centuries later.

Genesis 47: 27-31, Jacob's last request
Now the Israelites settled in Egypt in the region of Goshen. They acquired property there and were fruitful and increased greatly in number.

    

Jacob lived in Egypt seventeen years, and the years of his life were a hundred and forty-seven. When the time drew near for Israel to die, he called for his son Joseph and said to him, "If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, but when I rest with my fathers, carry me out of Egypt and bury me where they are buried." 

    "

I will do as you say," he said.

    

"Swear to me," he said. 

Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff.

In verse 31, "leaned on the top of his staff" could be translated "bowed down at the head of his bed."  In the ancient near east it was apparently customary to have one's idols at the head of the bed and to bow down at the head of the bed was to worship.

By putting his hand under his father's thigh, Joseph is indicating the strength of the promise he is about to make.  A similar oath was made by a servant of Abraham (see Genesis 24:9) two generations back.

Jacob is dying.  His final wishes and blessings are the subject of the next two chapters, as we close out the book of Genesis.

Genesis 46, A Caravan to Egypt

The sons of Jacob have returned to him, telling him the good news of Joseph's survival and of his invitation.

Genesis 46: 1-4, God speaks to Jacob

So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac. 

And God spoke to Israel in a vision at night and said, "Jacob! Jacob!" 

    

"Here I am," he replied.

    

"I am God, the God of your father," he said. "Do not be afraid to go down to Egypt, for I will make you into a great nation there.  I will go down to Egypt with you, and I will surely bring you back again. And Joseph's own hand will close your eyes."

God reassures Jacob.  This has all been planned from the days of the visions of the teenage Joseph.

Genesis 46: 5-7, Immigration
Then Jacob left Beersheba, and Israel's sons took their father Jacob and their children and their wives in the carts that Pharaoh had sent to transport him. They also took with them their livestock and the possessions they had acquired in Canaan, and Jacob and all his offspring went to Egypt. He took with him to Egypt his sons and grandsons and his daughters and granddaughters--all his offspring.

All of Jacob's possessions go with him to Egypt.  Nothing is left behind.

Genesis 46: 8-15, Descendants of Jacob through Leah
These are the names of the sons of Israel (Jacob and his descendants) who went to Egypt: Reuben the firstborn of Jacob.

The sons of Reuben: Hanoch, Pallu, Hezron and Carmi.

    

The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul the son of a Canaanite woman.

    

The sons of Levi: Gershon, Kohath and Merari.

    

The sons of Judah: Er, Onan, Shelah, Perez and Zerah (but Er and Onan had died in the land of Canaan). The sons of Perez: Hezron and Hamul.

    

The sons of Issachar: Tola, Puah, Jashub and Shimron.

     

The sons of Zebulun: Sered, Elon and Jahleel.

    

These were the sons Leah bore to Jacob in Paddan Aram, besides his daughter Dinah. These sons and daughters of his were thirty-three in all.

    

As in many of these major transitions, the author takes a moment to record the genealogies.

In the caravan are 33 descendants of Jacob and Leah (if we count Perez and Zerah but not Er and Onan.) We include the woman, Dinah in the count, but no other women.

Genesis 46: 16-18, Descendants of Jacob through Zilpah

The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arodi and Areli.

    

The sons of Asher: Imnah, Ishvah, Ishvi and Beriah. Their sister was Serah. The sons of Beriah: Heber and Malkiel.

     

These were the children born to Jacob by Zilpah, whom Laban had given to his daughter Leah--sixteen in all.

    

In the caravan are also 16 descendants of Jacob and Zilpah, including one woman, Serah.

There are some discrepancies between different ancient manuscripts in some of these names.

(From the NIV footnotes: In verse 13 "Puah" follows the Samaritan Pentateuch and some Syriac manuscripts (see also 1 Chron. 7:1); the  Masoretic Text has "Puvah".  Similarly for "Jashub" (see also Num. 26:24 and 1 Chron. 7:1; this is"Iob" in the Masoretic text) and "Zephon" (see also Num. 26:15; in the Masoretic Text this is "Ziphion".))

Genesis 46: 19-22, Descendants of Jacob through Rachel

The sons of Jacob's wife Rachel: Joseph and Benjamin.

In Egypt, Manasseh and Ephraim were born to Joseph by Asenath daughter of Potiphera, priest of On.

    

The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

    

These were the sons of Rachel who were born to Jacob--fourteen in all.

    

We record fourteen descendants of Jacob and Rachel.  This includes Joseph and his two sons, who were already in Egypt.

Genesis 46: 23-25, Descendants of Jacob through Bilhah

The son of Dan: Hushim.

    

The sons of Naphtali: Jahziel, Guni, Jezer and Shillem.

     

These were the sons born to Jacob by Bilhah, whom Laban had given to his daughter Rachel--seven in all.

    

And finally, seven descendants of Jacob and Bilhah.

Genesis 46: 26-27, Those traveling to Egypt

All those who went to Egypt with Jacob--those who were his direct descendants, not counting his sons' wives--numbered sixty-six persons. With the two sons who had been born to Joseph in Egypt, the members of Jacob's family, which went to Egypt, were seventy in all.

The number 70 is significant in Hebrew culture as it represents an expansion of the number 7, the number of Days of Creation. We see 7, 70, 70 plus 7 and 70 times 7 at various times in the Old or New Testament. For example, in Genesis 10, the number of people/people groups in the Table of Nations totals to 70.  Here the descendants of Jacob in the caravan from Canaan to Egypt total 70, if we count Joseph's sons and count two women.  However, even this number here has some difficulties: the Septuagint has nine children of Joseph, not two sons and then totals the number to 75.  This is repeated in  Acts 7:14 when Philip, on trial before the Sanhedrin, quotes from the Septuagint. This discrepancy between ancient manuscripts also occurs in Exodus 1:15.  (As a mathematician, I find this play on numbers interesting ... but, like most discrepancies in the ancient manuscripts, it is irrelevant to the main point of the text.)

Genesis 46: 28-30, Joseph greets his father
Now Jacob sent Judah ahead of him to Joseph to get directions to Goshen. When they arrived in the region of Goshen, Joseph had his chariot made ready and went to Goshen to meet his father Israel. As soon as Joseph appeared before him, he threw his arms around his father and wept for a long time.

    

Israel said to Joseph, "Now I am ready to die, since I have seen for myself that you are still alive."

Judah is leading the caravan to Egypt.  Joseph welcomes his father and his father weeps in joy.  His life has turned from one of disappointment to a mature one of success and family unity.

Genesis 46: 31-34, Joseph plans a conversation with Pharaoh
Then Joseph said to his brothers and to his father's household, "I will go up and speak to Pharaoh and will say to him, `My brothers and my father's household, who were living in the land of Canaan, have come to me. The men are shepherds; they tend livestock, and they have brought along their flocks and herds and everything they own.' When Pharaoh calls you in and asks, `What is your occupation?' you should answer, `Your servants have tended livestock from our boyhood on, just as our fathers did.' Then you will be allowed to settle in the region of Goshen, for all shepherds are detestable to the Egyptians."

Joseph prepares a place for Jacob's tribe in Egypt.  He tells the family how they are to respond to the king.  Once again we see a certain attitude some Egyptians have about the Hebrews; commentators find this confusing as in the next chapter Pharaoh seems to view Goshen as a reward for them.

Genesis 45, Jacob Reveals Himself to His Brothers

Jacob has been testing his brothers on their return to Egypt. They have met his tests, reassuring him of their concern for Benjamin and their father.  The ten seem to have matured into stable men of integrity. Of particular importance is Judah's desperate offer to take Benjamin's place as slave.

Genesis 45: 1-2, Joseph overcome
Then Joseph could no longer control himself before all his attendants, and he cried out, "Have everyone leave my presence!" So there was no one with Joseph when he made himself known to his brothers. And he wept so loudly that the Egyptians heard him, and Pharaoh's household heard about it.

A third time Joseph breaks away and weeps.  His sobs can be heard throughout the compound. The passage conveys considerable emotion, a mixture of shock and longing.

Genesis 45: 3-8, Joseph revealed
Joseph said to his brothers, "I am Joseph! Is my father still living?" 
    

But his brothers were not able to answer him, because they were terrified at his presence.

    

Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt!  And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.

    

"So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt.  

The brothers are stunned. This powerful ruler claims to be the brothery they sold into slavery long ago.  Drawing the brothers closer and presumably speaking in their language, he reassures them of his concern.  And asks, "How is my father -- really?"  

Joseph assures them of a concept that may be new even to him -- God has planned this all along.

Genesis 45: 9-13, Bring my father to Egypt

Now hurry back to my father and say to him, `This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. You shall live in the region of Goshen and be near me--you, your children and grandchildren, your flocks and herds, and all you have. I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.' 

"You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly."

Joseph has reached a position of considerable power and wealth. He asks that the family join him in Egypt, where they will be safe from the famine -- of which five years are still to come.

Genesis 45: 14-15, Joseph embraces Benjamin and the others
Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. Afterward his brothers talked with him.

In the reunion, Joseph hugs and weeps with Benjamin and then embraces his brothers.  Afterwards there is communion, conversation, reconciliation.

Genesis 45: 16-20, Joseph's family welcomed
When the news reached Pharaoh's palace that Joseph's brothers had come, Pharaoh and all his officials were pleased. Pharaoh said to Joseph, "Tell your brothers, `Do this: Load your animals and return to the land of Canaan, and bring your father and your families back to me. I will give you the best of the land of Egypt and you can enjoy the fat of the land.' You are also directed to tell them, `Do this: Take some carts from Egypt for your children and your wives, and get your father and come. Never mind about your belongings, because the best of all Egypt will be yours.'"

The Pharaoh warmly welcomes Joseph's brothers and invites their families to immigrate to Egypt.

Genesis 45: 21-24, Gifts given
So the sons of Israel did this. Joseph gave them carts, as Pharaoh had commanded, and he also gave them provisions for their journey. To each of them he gave new clothing, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. And this is what he sent to his father: ten donkeys loaded with the best things of Egypt, and ten female donkeys loaded with grain and bread and other provisions for his journey.

    

Then he sent his brothers away, and as they were leaving he said to them, "Don't quarrel on the way!"

Notice the final admonition from Joseph!  The Hebrew word translated "quarrel" is unclear here.  It is raw-gaz' and means to be unsettled, troubled. Joseph could be telling them not to be disturbed or distressed -- the time of trials is over -- there won't be anyone following them and accusing them of stealing silver!

(NIV footnote: In verse 22 the amount of silver is about 7 1/2 pounds.  This is a considerable amount.)

Genesis 45: 25-28, Good news for Jacob
So they went up out of Egypt and came to their father Jacob in the land of Canaan. They told him, "Joseph is still alive! In fact, he is ruler of all Egypt." Jacob was stunned; he did not believe them. But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. And Israel said, "I'm convinced! My son Joseph is still alive. I will go and see him before I die."

Jacob, of course, finds this all hard to believe.  But now he will go down to Egypt, not Sheol, to see his son!

Genesis 44, One Final Test from Joseph

Joseph's half-brothers have returned, in desperation, to Egypt.  Joseph still is not yet ready to bury the hatchet and he probably has genuine concerns about his half-brothers' treatment of Benjamin. He will push them one more time.

Genesis 44: 1-2, Instructions to a steward
Now Joseph gave these instructions to the steward of his house: "Fill the men's sacks with as much food as they can carry, and put each man's silver in the mouth of his sack. Then put my cup, the silver one, in the mouth of the youngest one's sack, along with the silver for his grain." And he did as Joseph said.

Joseph will again scare the brothers with a surprise gift, this time one focusing on the precious youngest brother.

Genesis 44: 3-5, Caught on the way home
As morning dawned, the men were sent on their way with their donkeys. They had not gone far from the city when Joseph said to his steward, "Go after those men at once, and when you catch up with them, say to them, `Why have you repaid good with evil? Isn't this the cup my master drinks from and also uses for divination? This is a wicked thing you have done.'"

The trick plays out.

Genesis 44: 6-9, Protests of innocence
When he caught up with them, he repeated these words to them.  

But they said to him, "Why does my lord say such things? Far be it from your servants to do anything like that! We even brought back to you from the land of Canaan the silver we found inside the mouths of our sacks. So why would we steal silver or gold from your master's house? If any of your servants is found to have it, he will die; and the rest of us will become my lord's slaves."

The brothers are appalled and adamant.  They are certainly innocent.

Genesis 44: 10-13, A treasure in Benjamin's sack!
 "Very well, then," he said, "let it be as you say. Whoever is found to have it will become my slave; the rest of you will be free from blame." 

Each of them quickly lowered his sack to the ground and opened it.  Then the steward proceeded to search, beginning with the oldest and ending with the youngest. And the cup was found in Benjamin's sack. At this, they tore their clothes. Then they all loaded their donkeys and returned to the city.

Now it is Benjamin who is in trouble.  The steward has claimed him as a slave and the ten return to Joseph's house in despair.  

This is a test of the ten step-brothers.  The ten could have abandoned Benjamin, just like they abandoned Joseph.  It is a good sign that they come back.

Genesis 44: 14-16, Judah's consternation
Joseph was still in the house when Judah and his brothers came in, and they threw themselves to the ground before him. Joseph said to them, "What is this you have done? Don't you know that a man like me can find things out by divination?"

"What can we say to my lord?" Judah replied. "What can we say? How can we prove our innocence? God has uncovered your servants' guilt. We are now my lord's slaves--we ourselves and the one who was found to have the cup."

Judah is, naturally enough, completely undone by this.  He is correct -- they have nothing to say.

Genesis 44: 17-28, Judah's plea
But Joseph said, "Far be it from me to do such a thing! Only the man who was found to have the cup will become my slave. The rest of you, go back to your father in peace."

     

Then Judah went up to him and said: "Please, my lord, let your servant speak a word to my lord. Do not be angry with your servant, though you are equal to Pharaoh himself. My lord asked his servants, `Do you have a father or a brother?' And we answered, `We have an aged father, and there is a young son born to him in his old age. His brother is dead, and he is the only one of his mother's sons left, and his father loves him.' "Then you said to your servants, `Bring him down to me so I can see him for myself.' And we said to my lord, `The boy cannot leave his father; if he leaves him, his father will die.'

     

But you told your servants, `Unless your youngest brother comes down with you, you will not see my face again.'  When we went back to your servant my father, we told him what my lord had said. "Then our father said, `Go back and buy a little more food.' But we said, `We cannot go down. Only if our youngest brother is with us will we go. We cannot see the man's face unless our youngest brother is with us.'

    

"Your servant my father said to us, `You know that my wife bore me two sons. One of them went away from me, and I said, "He has surely been torn to pieces." And I have not seen him since.

Judah recounts the conversation with Jacob.  It includes the mention of the two youngest sons. Judah is begging that the punishment not fall on Benjamin. 

Genesis 44: 29-34, Take me instead!
"If you take this one from me too and harm comes to him, you will bring my gray head down to the grave in misery.'  So now, if the boy is not with us when I go back to your servant my father and if my father, whose life is closely bound up with the boy's life, sees that the boy isn't there, he will die. Your servants will bring the gray head of our father down to the grave in sorrow. Your servant guaranteed the boy's safety to my father. I said, `If I do not bring him back to you, I will bear the blame before you, my father, all my life!'

"Now then, please let your servant remain here as my lord's slave in place of the boy, and let the boy return with his brothers. How can I go back to my father if the boy is not with me? No! Do not let me see the misery that would come upon my father."

Recounting the story, Judah insists on being the slave.  It is probably important for Joseph to hear that the other son of Rachel is valued by the ten and that Judah is willing to trade his life for Benjamin's.

Genesis 43, Ten Return to Egypt

Jacob is resistant to the idea of sending Benjamin with his brothers back to Egypt, even at the cost of Simeon.  But the famine gets worse.

Genesis 43: 1-5, Return to Egypt
Now the famine was still severe in the land. So when they had eaten all the grain they had brought from Egypt, their father said to them, "Go back and buy us a little more food."

    

But Judah said to him, "The man warned us solemnly, `You will not see my face again unless your brother is with you. If you will send our brother along with us, we will go down and buy food for you. But if you will not send him, we will not go down, because the man said to us, `You will not see my face again unless your brother is with you.'"

Jacob does not understand how adamant "the man" in Egypt was about bringing Benjamin.  Now Judah, instead of Reuben, attempts to explain it to his father.

Genesis 43: 6-10, Why Benjamin?

Israel asked, "Why did you bring this trouble on me by telling the man you had another brother?"

    

They replied, "The man questioned us closely about ourselves and our family. `Is your father still living?' he asked us. `Do you have another brother?' We simply answered his questions. How were we to know he would say, `Bring your brother down here'?"

    

Then Judah said to Israel his father, "Send the boy along with me and we will go at once, so that we and you and our children may live and not die.

    

I myself will guarantee his safety; you can hold me personally responsible for him. If I do not bring him back to you and set him here before you, I will bear the blame before you all my life. As it is, if we had not delayed, we could have gone and returned twice."

This time Judah offers himself as ransom.  (At least he doesn't suggest killing one of his own sons!)  He stresses this is the only solution and could have already been done several times.

Genesis 43: 11-14, Jacob concedes
Then their father Israel said to them, "If it must be, then do this: Put some of the best products of the land in your bags and take them down to the man as a gift--a little balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. Take double the amount of silver with you, for you must return the silver that was put back into the mouths of your sacks. Perhaps it was a mistake. Take your brother also and go back to the man at once.

    

And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved."

The term "God Almighty" in verse 14 is the Hebrew El-Shaddai. Jacob (called Israel here) gives in, leaning, in desperation, on God Almighty.  And some carefully chosen gifts.

There is resignation in Israel's last statement. He prepares for a bad outcome.

Genesis 43: 15-17, Arrival in Egypt
So the men took the gifts and double the amount of silver, and Benjamin also. They hurried down to Egypt and presented themselves to Joseph.

When Joseph saw Benjamin with them, he said to the steward of his house, "Take these men to my house, slaughter an animal and prepare dinner; they are to eat with me at noon." The man did as Joseph told him and took the men to Joseph's house.

In their second visit, the brothers are welcomed and treated well. What does it mean to get the attention from such a powerful man?

Genesis 43: 18-22, The brothers worry
Now the men were frightened when they were taken to his house. They thought, "We were brought here because of the silver that was put back into our sacks the first time. He wants to attack us and overpower us and seize us as slaves and take our donkeys."

    

So they went up to Joseph's steward and spoke to him at the entrance to the house. "Please, sir," they said, "we came down here the first time to buy food. But at the place where we stopped for the night we opened our sacks and each of us found his silver--the exact weight--in the mouth of his sack. So we have brought it back with us. We have also brought additional silver with us to buy food. We don't know who put our silver in our sacks."

Naturally the brothers find this unusual treatment a cause for concern. They attempt to clarify things with the steward.

Genesis 43: 23-25, Reassurance
"It's all right," he said. "Don't be afraid. Your God, the God of your father, has given you treasure in your sacks; I received your silver." Then he brought Simeon out to them. The steward took the men into Joseph's house, gave them water to wash their feet and provided fodder for their donkeys. They prepared their gifts for Joseph's arrival at noon, because they had heard that they were to eat there.

The steward reassures them, telling them that "their god" has given them treasures.

The steward seems to speak the language of the sons of Israel.  So far, Joseph has been speaking Egyptian and hiding his knowledge of their language.

Genesis 43: 26-29, Received by Joseph
When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground.  He asked them how they were, and then he said, "How is your aged father you told me about? Is he still living?"

    

They replied, "Your servant our father is still alive and well." And they bowed low to pay him honor.

    

As he looked about and saw his brother Benjamin, his own mother's son, he asked, "Is this your youngest brother, the one you told me about?" And he said, "God be gracious to you, my son."

Joseph continues the ruse but without the edge and misdirection of the previous visit. Surely he recognizes the fulfillment of his childhood dreams, of the eleven bowing down before him.

Genesis 43: 30-31, Weeping
Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there. After he had washed his face, he came out and, controlling himself, said, "Serve the food."

For a second time, Joseph is overwhelmed and has to rush out, sob, and then wash his face. There are probably a number of emotions here, a mixture of familial affection and anger and bitterness.  A lot has happened over these two decades.

Genesis 43: 32-33, A feast

They served him by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians.

    

The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonishment. When portions were served to them from Joseph's table, Benjamin's portion was five times as much as anyone else's. So they feasted and drank freely with him.

Note the dietary issues of some type -- or possibly ethnic/racial issues -- the Egyptians would not eat with the foreigners.

The brothers are astonished at the insight into their birth order.  They have been welcomed with considerable feasting, a wonderful thing for a family on the brink of starvation.

Who Wrote the Torah?

Who wrote the Torah?

In Exodus 20, we read of the Law being given by YHWH to Moses.  But who wrote the Torah, the so-called Five Books of Moses?  Tradition has that, like the law, all of it was written by Moses.  But the author is not identified in Scripture and there are numerous opinions, some traditional, some relatively new (that is, within the last two centuries.)

The Five Books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, were named in Greek, The Pentateuch (which means "five books".)  The term "Book of the Law of Moses" appears in Joshua 8: 31-32, but it is not clear what is meant there -- surely it is not the full Five Books?  The same term appears in Joshua 23: 6.  Although the Law is given at Mt. Sinai to Moses, it is not clear if he wrote additional material.  And at the end of the book of Deuteronomy we read of the death and burial of Moses.  Apparently the Talmud taught that that final paragraph was added by Joshua.

Those of us who believe the Torah is Scripture have no obligation to believe the traditional statements that surround this question. There is evidence of some editing done at a later stage, possibly when the five books were brought together to present to Israel.  Without appealing to Hebrew, one can see hints of this -- beyond the paragraph on the death of Moses -- when, in Genesis 34: 7,  the author (or editor?) write "Shechem had done an outrageous thing in Israel ... a thing that should not be done."  The phrase, "in Israel", which I have put in italics, jumps out as a statement about a nation, not a family.  The author/editor says, in Genesis 36: 31, in describing the descendants of Esau, "These were the kings who reigned in Edom before any Israelite king reigned."  The writer seems aware of kings reigning in Israel, a comment presumably made by someone at least as late as Samuel. 

There are numerous places in the Five Books in which an appeal is made to something that "remains to today." The tomb of Rachel, mentioned in Genesis 35: 20 is one of many examples.  The author knew of the locations of these places (such as Rachel's tomb) and so seems relatively close to her time.  This could have been written by Joshua or Samuel, some centuries later, for example.  (Later Old Testament books will have similar statements, displaying the authors' expectations of readers, at the time of the writing.)

The Documentary Hypothesis

One does not read far in a commentary on any of these five books before one learns of the more "modern" Documentary Hypothesis for the Pentateuch.  The documentary hypothesis, dating from the late nineteenth century, claims that the Pentateuch has four independent sources.  Two of the sources are distinguished by their name for God: the J (Jehovah) document uses YHWH as the name for God while the E (Elohim) source uses Elohim, the more generic Hebrew word for "God".  As we read through the Five Books, we will see that Deuteronomy repeats significant parts of the earlier books and so the documentary hypothesis claims a third writer, D, writing much of Deuteronomy.  A fourth writer, P, from the Priestly class supposedly focuses more on the liturgy and ritual of ceremonies and sacrifices.  The Five Books were then supposedly put together by editors ("redactors") into a common Hebrew manuscript.

The arguments for the Documentary Hypothesis often lean on subtleties in Hebrew words, subtleties in the word usage in one passage as opposed to the word usage in another. Although I do not read Hebrew, I recognize in this discussion -- from my life as a university professor -- the scholarly desire to pick apart any concept, at times ad nauseum, in a sequence of papers or doctoral dissertations. In some places this can be very beneficial. (I love Hubbard's discussion of the word hesed in his commentary on Ruth and Ime's discussion of YHWH's name in her class on Exodus.)  In other places, conjecture spirals into more conjecture, without clear insight (at least to me.)  

The Wikipedia article on the Documentary Hypothesis (see link above) claims that this view has now collapsed and that there are a number of more recent viewpoints on how the Five Books came together, either as an original coherent document with a little bit of editing, or as a number of documents compiled by an editor. Robert Alter (not a Christian, but a Jewish scholar) attacks the Documentary Hypothesis because, in his opinion, the Hebrew text shows more coherence than that hypothesis admits.

Authors and editors

The question, "Who wrote the Torah?" can easily be expanded to all of the Old Testament.  Who wrote the book of Ruth? Who wrote The Psalms? The Psalms show very clear evidence of compilation and editing; many editorial notes appear in the text of a psalm, just before the first verse.  

Similar questions arise in the New Testament -- the clearest example, requiring no knowledge of Greek, is the case of the first three Gospels, the Synoptic Gospels, presumably relying on a common source before they were written down.  John, in his Gospel, is aware of either that common source or (more likely) one of the other gospels, for he writes down important episodes that the first three writers left out!  Ah, but I digress ... let me return to the Old Testament...

Pointer to Messiah

I find all of the questions interesting but not deeply significant.  I have no obligation to support any particular viewpoint on Pentateuch authorship and the text does not make a claim.  I do intend to read the Old Testament with at least as much respect as I would give any historical document, that is, I assume it is relatively coherent and is a source for our understanding of historical events.  As a Christian, I assume that YHWH has, in these documents, a message for His People, using the Torah and later writings to point to the Jewish Messiah, Yeshua.  With that expectation, I find the writings moving and powerful ... and humbling.  I am immensely enjoying my study in the Old Testament!