LEAH
(Le´ah) [possibly related to an Akkadian word meaning "cow," or to an Arabic word meaning "wild cow"].
The older daughter of Laban, the grandnephew of Abraham. Laban was the brother of Rebekah, Jacob’s mother, so Leah was Jacob’s cousin. (Ge 22:20-23; 24:24, 29; 29:16) Leah was not as beautiful as her younger sister Rachel; it especially was noted that her eyes lacked luster, or were dull (weak). (Ge 29:17) In the case of Oriental women, bright or lustrous eyes especially are considered to be an evidence of beauty.—Compare Ca 1:15; 4:9; 7:4.
Leah became Jacob’s first wife because, at night, Laban deceived Jacob by giving him Leah as a wife instead of Rachel, whom Jacob loved. Jacob protested his being tricked, but Laban argued that it was not the custom of the place to give the younger daughter in marriage before the firstborn. Leah likely was veiled, in keeping with the ancient Oriental custom of heavily veiling a prospective bride, and this doubtless contributed to the success of the ruse. Jacob had served seven years with Rachel in mind, but for this work he received Leah. Rachel was granted to him after he celebrated a week of seven days with Leah, but Jacob had to work seven more years to pay for Rachel.—Ge 29:18-28.
The account tells us that Leah was "hated." (Ge 29:31, 33) But it also recounts that, after he had finally got Rachel, Jacob "expressed more love for Rachel than for Leah." (Ge 29:30) Undoubtedly Jacob did not hold malicious hatred for Leah but viewed Rachel more lovingly, as his favorite wife. He continued to care for Leah and to have relations with her. Leah’s being "hated," therefore, would merely mean that Jacob loved her less than Rachel.—See HATE.
Leah became the mother of seven of Jacob’s children, his six sons Reuben, Simeon, Levi, Judah, Issachar, and Zebulun and a daughter, Dinah. (Ge 29:32-35; 30:16-21) Accordingly, Leah is named at Ruth 4:11 along with Rachel as one of those who "built the house of Israel." Leah had the honor of having borne Levi, who became the founder of Israel’s priestly tribe, and Judah, who became the father of the nation’s royal tribe.
Leah and her children accompanied Jacob when he left Paddan-aram and returned to Canaan, the land of his birth. (Ge 31:11-18) Before Jacob met Esau en route, he protectively divided off the children to Leah and to Rachel and their maidservants, putting the maidservants and their children foremost, followed by Leah and her children, with Rachel and Joseph to their rear. (Ge 33:1-7) Leah’s children accompanied Jacob into Egypt, but the Bible account does not say that she did so. (Ge 46:15) The time, place, and circumstances of her death are not furnished, but she may have died in Canaan. Whatever the case, the patriarch had her body taken to the family burial place, the cave in the field of Machpelah. Jacob’s instructions respecting his own remains show that it was his desire to be buried where Abraham and Sarah, Isaac and Rebekah, and Leah had been buried.—Ge 49:29-32.
Sunday, February 11, 2007
BENJAMIN
BENJAMIN
(Ben´ja·min) [Son of the Right Hand].
1. Jacob’s 12th son and the full brother of Joseph. Benjamin appears to be the only son born to Jacob in the land of Canaan, the other sons being born in Paddan-aram. (Ge 29:31–30:25; 31:18) Rachel gave birth to Benjamin, her second son, while on the way from Bethel to Ephrath (Bethlehem), achieving the difficult childbirth at the cost of her life. While dying, she called this son Ben-oni, meaning "Son of My Mourning"; but her bereaved husband thereafter named him Benjamin, meaning "Son of the Right Hand."—Ge 35:16-19; 48:7.
From the time of his birth until after his brother Joseph’s being sold into slavery in Egypt, nothing further is told us about Benjamin. As Jacob’s youngest son by his beloved wife Rachel (Ge 44:20), Benjamin was obviously the object of great affection by his father, particularly so now that Jacob assumed that Joseph was dead. Jacob was therefore extremely reluctant to let Benjamin go with his brothers to Egypt, doing so only after much persuasion. (Ge 42:36-38; 43:8-14) It should be noted that, although Judah at this time referred to Benjamin as a "boy," Benjamin by now was a young man. The record at Genesis 46:8, 21 presents Benjamin as the father of children at the time of Jacob’s taking up residence in Egypt. Nevertheless, he was Jacob’s beloved "child of his old age," upon whom the elderly parent leaned in many more ways than one. (Ge 44:20-22, 29-34) Joseph also manifested deep affection for his younger brother.—Ge 43:29-31, 34.
The genealogy of Benjamin’s descendants is presented in several places, some apparently more complete than others. Genesis 46:21 lists ten persons as "sons of Benjamin," and the absence of the names of several of these in succeeding lists has led some to suggest that certain sons may have died at an early age or may not have fathered sons who produced family lines. There are evidently some variations in spelling of the names in these lists (compare Ehi, Ahiram, Aharah), and some of those listed at Genesis 46:21 may be merely descendants. (Nu 26:38-40; 1Ch 7:6; 8:1) Objections have been raised to the possibility of Benjamin’s having so many sons or even having grandsons by this time, yet it should be kept in mind that the reference to them as among "the souls who came to Jacob into Egypt" does not necessarily require that they had to be born before actual entry into the country. They may have ‘come into Egypt’ by being born there during the 17 years of Jacob’s residence in Egypt prior to his death, even as Joseph’s two sons born there are listed among "the souls of the house of Jacob who came into Egypt." (Ge 46:26, 27) By the time of his father’s death, Benjamin was apparently in his 40’s and hence old enough to have grandchildren.
The parental blessing pronounced upon Benjamin as one of the heads of the 12 tribes of Israel is considered below.—Ge 49:27, 28.
2. The name Benjamin also designates the tribe descended from Jacob’s son. At the time of the Exodus from Egypt, it was next to the smallest (after Manasseh) in male population of all the tribes. (Nu 1:36, 37) In the census taken later on the Plains of Moab, the tribe of Benjamin had moved up to seventh place. (Nu 26:41) When encamped in the wilderness, the tribe occupied a place on the W side of the tabernacle, along with the tribes descended from Joseph’s sons Manasseh and Ephraim, and this three-tribe division occupied third place in the order of march.—Nu 2:18-24.
Within Canaan, the territory assigned to the tribe of Benjamin lay between that of the tribes of Ephraim and Judah, while the territory of Dan bordered it on the W. Its frontier in the N ran from the Jordan River near Jericho, crossed the mountainous terrain by Bethel and continued westward to a point near Lower Beth-horon; proceeding from there, the western frontier ran down to Kiriath-jearim, then, on the S, turned eastward and passed Jerusalem through the Valley of Hinnom, wound down the rugged eastern slopes to the Jordan again at the N end of the Dead Sea, the Jordan River thus forming its eastern boundary. (Jos 18:11-20; compare Judah’s N boundary at Jos 15:5-9 and the S boundary of "the sons of Joseph" at Jos 16:1-3.) From N to S the area measured about 19 km (12 mi) and from E to W about 45 km (28 mi). With the exception of the portion of the Jordan Valley around the Jericho oasis, the territory was hilly and broken, though having some fertile areas on the western slopes. The torrent valleys running westward toward the Philistine plain and eastward toward the Jordan made this section a principal way of approach to the highland region, both for commercial and for military purposes. The warring forces of the Philistines surged up into this area during the early part of Saul’s reign, pillaging the Israelites at will from their encampment at Michmash, a short distance N of Saul’s home in Gibeah, until Jonathan’s exploit at Michmash initiated their rout and flight back down toward the coastal plains.—1Sa 13:16-18; 14:11-16, 23, 31, 46.
Among the prominent cities listed as originally assigned to Benjamin are Jericho, Bethel, Gibeon, Gibeah, and Jerusalem. The conquest of Bethel, however, was effected by the house of Joseph. At a later time Bethel became a prominent city of neighboring Ephraim and a center of idolatrous calf worship. (Jg 1:22; 1Ki 12:28, 29; see BETHEL No. 1.) While Jerusalem was also part of Benjamin’s territory, it lay on the border with Judah; and it was this tribe that initially captured and burned the city. (Jg 1:8) Neither Judah nor Benjamin was successful in driving the Jebusites out of Jerusalem’s citadel however (Jos 15:63; Jg 1:21), and it was only during King David’s reign that complete control was gained and the city made Israel’s capital.—2Sa 5:6-9.
During the period of the Judges, the tribe of Benjamin displayed a spirit of obstinacy in refusing to deliver up the perpetrators of a vile act performed in the city of Gibeah. This led to civil war with the other tribes, who were determined not to let the wrong go unpunished, and it resulted in the near extermination of the tribe of Benjamin. (Jg 19-21) Nevertheless, by the method devised by the other tribes for preserving the tribe, Benjamin recovered and grew from about 600 men to nearly 60,000 warriors by the time of David’s kingship.—1Ch 7:6-12.
The fighting ability of Benjamin’s descendants was pictured in Jacob’s deathbed prophecy in which he said of this beloved son: "Benjamin will keep on tearing like a wolf. In the morning he will eat the animal seized and at evening he will divide spoil." (Ge 49:27) Benjamite fighters were noted for their ability with the sling, slinging stones with either the right hand or the left and hitting the mark "to a hairbreadth." (Jg 20:16; 1Ch 12:2) Left-handed Judge Ehud, the slayer of oppressive King Eglon, was of Benjamin. (Jg 3:15-21) It may also be noted that it was "in the morning" of the kingdom of Israel that the tribe of Benjamin, though one "of the smallest of the tribes," provided Israel’s first king, Saul the son of Kish, who proved to be a fierce fighter against the Philistines. (1Sa 9:15-17, 21) Likewise "at evening" time, as far as the nation of Israel was concerned, the tribe of Benjamin provided Queen Esther and Prime Minister Mordecai, who served to save the Israelites from annihilation under the Persian Empire.—Es 2:5-7.
Though certain men of the Benjamites supported the outlawed David while he was pursued by King Saul (1Ch 12:1-7, 16-18), when Saul died the majority of the tribe gave Saul’s son Ish-bosheth their initial support. (2Sa 2:8-10, 12-16) Thereafter, however, they acknowledged David’s kingship and thenceforth remained loyal to the kingdom of Judah, with rare exceptions. A partisan spirit continued among some, such as Shimei and Sheba, resulting in temporary alienation (2Sa 16:5; 20:1-22); but at the time of the division of the nation, in which the neighboring tribe of Ephraim (descended from Benjamin’s nephew) became the prominent tribe of the northern kingdom, the tribe of Benjamin faithfully adhered to Judah in recognition of Jehovah’s decree.—1Ki 11:31, 32; 12:21; 2Ch 11:1; Ge 49:8-10.
Following the exile in Babylon, the tribes of Benjamin and Judah were most prominent among the restored Israelites in Palestine. (Ezr 4:1; 10:9) Benjamin’s loyal association with Judah and Jerusalem doubtless contributed to its position in Ezekiel’s vision of the division of the land under the promised kingdom, in which vision the tribe of Benjamin is pictured as located right on the southern border of "the holy contribution," while the tribe of Judah is placed on the northern border.—Eze 48:8, 21-23.
Among the loyal followers of Jesus, "the Lion that is of the tribe of Judah," was the apostle Paul, a Benjamite who proved himself a fierce fighter in the spiritual warfare against false doctrine and practice. (Re 5:5; Ro 11:1; Php 3:5) The tribe of Benjamin is rightly represented among the tribes of spiritual Israel.—Re 7:8.
Ancient letters, found at Mari on the Euphrates River and considered to be of the 18th century B.C.E., make mention of a fierce tribe of nomads called Binu-jamina. Regarding this name, The Illustrated Bible Dictionary states that some scholars "have sought here the antecedents of the biblical tribe; but the difference in time and origin makes this very uncertain."—Edited by J. Douglas, 1980, Vol. 1, p. 185.
3. A Benjamite, descendant of Jediael through Bilhan.—1Ch 7:6, 10.
4. One of "the sons of Harim" who sent away their foreign wives in Ezra’s day. (Ezr 10:31, 32, 44) He may be the same as the Benjamin mentioned at Nehemiah 3:23 and 12:34, but this is uncertain.
(Ben´ja·min) [Son of the Right Hand].
1. Jacob’s 12th son and the full brother of Joseph. Benjamin appears to be the only son born to Jacob in the land of Canaan, the other sons being born in Paddan-aram. (Ge 29:31–30:25; 31:18) Rachel gave birth to Benjamin, her second son, while on the way from Bethel to Ephrath (Bethlehem), achieving the difficult childbirth at the cost of her life. While dying, she called this son Ben-oni, meaning "Son of My Mourning"; but her bereaved husband thereafter named him Benjamin, meaning "Son of the Right Hand."—Ge 35:16-19; 48:7.
From the time of his birth until after his brother Joseph’s being sold into slavery in Egypt, nothing further is told us about Benjamin. As Jacob’s youngest son by his beloved wife Rachel (Ge 44:20), Benjamin was obviously the object of great affection by his father, particularly so now that Jacob assumed that Joseph was dead. Jacob was therefore extremely reluctant to let Benjamin go with his brothers to Egypt, doing so only after much persuasion. (Ge 42:36-38; 43:8-14) It should be noted that, although Judah at this time referred to Benjamin as a "boy," Benjamin by now was a young man. The record at Genesis 46:8, 21 presents Benjamin as the father of children at the time of Jacob’s taking up residence in Egypt. Nevertheless, he was Jacob’s beloved "child of his old age," upon whom the elderly parent leaned in many more ways than one. (Ge 44:20-22, 29-34) Joseph also manifested deep affection for his younger brother.—Ge 43:29-31, 34.
The genealogy of Benjamin’s descendants is presented in several places, some apparently more complete than others. Genesis 46:21 lists ten persons as "sons of Benjamin," and the absence of the names of several of these in succeeding lists has led some to suggest that certain sons may have died at an early age or may not have fathered sons who produced family lines. There are evidently some variations in spelling of the names in these lists (compare Ehi, Ahiram, Aharah), and some of those listed at Genesis 46:21 may be merely descendants. (Nu 26:38-40; 1Ch 7:6; 8:1) Objections have been raised to the possibility of Benjamin’s having so many sons or even having grandsons by this time, yet it should be kept in mind that the reference to them as among "the souls who came to Jacob into Egypt" does not necessarily require that they had to be born before actual entry into the country. They may have ‘come into Egypt’ by being born there during the 17 years of Jacob’s residence in Egypt prior to his death, even as Joseph’s two sons born there are listed among "the souls of the house of Jacob who came into Egypt." (Ge 46:26, 27) By the time of his father’s death, Benjamin was apparently in his 40’s and hence old enough to have grandchildren.
The parental blessing pronounced upon Benjamin as one of the heads of the 12 tribes of Israel is considered below.—Ge 49:27, 28.
2. The name Benjamin also designates the tribe descended from Jacob’s son. At the time of the Exodus from Egypt, it was next to the smallest (after Manasseh) in male population of all the tribes. (Nu 1:36, 37) In the census taken later on the Plains of Moab, the tribe of Benjamin had moved up to seventh place. (Nu 26:41) When encamped in the wilderness, the tribe occupied a place on the W side of the tabernacle, along with the tribes descended from Joseph’s sons Manasseh and Ephraim, and this three-tribe division occupied third place in the order of march.—Nu 2:18-24.
Within Canaan, the territory assigned to the tribe of Benjamin lay between that of the tribes of Ephraim and Judah, while the territory of Dan bordered it on the W. Its frontier in the N ran from the Jordan River near Jericho, crossed the mountainous terrain by Bethel and continued westward to a point near Lower Beth-horon; proceeding from there, the western frontier ran down to Kiriath-jearim, then, on the S, turned eastward and passed Jerusalem through the Valley of Hinnom, wound down the rugged eastern slopes to the Jordan again at the N end of the Dead Sea, the Jordan River thus forming its eastern boundary. (Jos 18:11-20; compare Judah’s N boundary at Jos 15:5-9 and the S boundary of "the sons of Joseph" at Jos 16:1-3.) From N to S the area measured about 19 km (12 mi) and from E to W about 45 km (28 mi). With the exception of the portion of the Jordan Valley around the Jericho oasis, the territory was hilly and broken, though having some fertile areas on the western slopes. The torrent valleys running westward toward the Philistine plain and eastward toward the Jordan made this section a principal way of approach to the highland region, both for commercial and for military purposes. The warring forces of the Philistines surged up into this area during the early part of Saul’s reign, pillaging the Israelites at will from their encampment at Michmash, a short distance N of Saul’s home in Gibeah, until Jonathan’s exploit at Michmash initiated their rout and flight back down toward the coastal plains.—1Sa 13:16-18; 14:11-16, 23, 31, 46.
Among the prominent cities listed as originally assigned to Benjamin are Jericho, Bethel, Gibeon, Gibeah, and Jerusalem. The conquest of Bethel, however, was effected by the house of Joseph. At a later time Bethel became a prominent city of neighboring Ephraim and a center of idolatrous calf worship. (Jg 1:22; 1Ki 12:28, 29; see BETHEL No. 1.) While Jerusalem was also part of Benjamin’s territory, it lay on the border with Judah; and it was this tribe that initially captured and burned the city. (Jg 1:8) Neither Judah nor Benjamin was successful in driving the Jebusites out of Jerusalem’s citadel however (Jos 15:63; Jg 1:21), and it was only during King David’s reign that complete control was gained and the city made Israel’s capital.—2Sa 5:6-9.
During the period of the Judges, the tribe of Benjamin displayed a spirit of obstinacy in refusing to deliver up the perpetrators of a vile act performed in the city of Gibeah. This led to civil war with the other tribes, who were determined not to let the wrong go unpunished, and it resulted in the near extermination of the tribe of Benjamin. (Jg 19-21) Nevertheless, by the method devised by the other tribes for preserving the tribe, Benjamin recovered and grew from about 600 men to nearly 60,000 warriors by the time of David’s kingship.—1Ch 7:6-12.
The fighting ability of Benjamin’s descendants was pictured in Jacob’s deathbed prophecy in which he said of this beloved son: "Benjamin will keep on tearing like a wolf. In the morning he will eat the animal seized and at evening he will divide spoil." (Ge 49:27) Benjamite fighters were noted for their ability with the sling, slinging stones with either the right hand or the left and hitting the mark "to a hairbreadth." (Jg 20:16; 1Ch 12:2) Left-handed Judge Ehud, the slayer of oppressive King Eglon, was of Benjamin. (Jg 3:15-21) It may also be noted that it was "in the morning" of the kingdom of Israel that the tribe of Benjamin, though one "of the smallest of the tribes," provided Israel’s first king, Saul the son of Kish, who proved to be a fierce fighter against the Philistines. (1Sa 9:15-17, 21) Likewise "at evening" time, as far as the nation of Israel was concerned, the tribe of Benjamin provided Queen Esther and Prime Minister Mordecai, who served to save the Israelites from annihilation under the Persian Empire.—Es 2:5-7.
Though certain men of the Benjamites supported the outlawed David while he was pursued by King Saul (1Ch 12:1-7, 16-18), when Saul died the majority of the tribe gave Saul’s son Ish-bosheth their initial support. (2Sa 2:8-10, 12-16) Thereafter, however, they acknowledged David’s kingship and thenceforth remained loyal to the kingdom of Judah, with rare exceptions. A partisan spirit continued among some, such as Shimei and Sheba, resulting in temporary alienation (2Sa 16:5; 20:1-22); but at the time of the division of the nation, in which the neighboring tribe of Ephraim (descended from Benjamin’s nephew) became the prominent tribe of the northern kingdom, the tribe of Benjamin faithfully adhered to Judah in recognition of Jehovah’s decree.—1Ki 11:31, 32; 12:21; 2Ch 11:1; Ge 49:8-10.
Following the exile in Babylon, the tribes of Benjamin and Judah were most prominent among the restored Israelites in Palestine. (Ezr 4:1; 10:9) Benjamin’s loyal association with Judah and Jerusalem doubtless contributed to its position in Ezekiel’s vision of the division of the land under the promised kingdom, in which vision the tribe of Benjamin is pictured as located right on the southern border of "the holy contribution," while the tribe of Judah is placed on the northern border.—Eze 48:8, 21-23.
Among the loyal followers of Jesus, "the Lion that is of the tribe of Judah," was the apostle Paul, a Benjamite who proved himself a fierce fighter in the spiritual warfare against false doctrine and practice. (Re 5:5; Ro 11:1; Php 3:5) The tribe of Benjamin is rightly represented among the tribes of spiritual Israel.—Re 7:8.
Ancient letters, found at Mari on the Euphrates River and considered to be of the 18th century B.C.E., make mention of a fierce tribe of nomads called Binu-jamina. Regarding this name, The Illustrated Bible Dictionary states that some scholars "have sought here the antecedents of the biblical tribe; but the difference in time and origin makes this very uncertain."—Edited by J. Douglas, 1980, Vol. 1, p. 185.
3. A Benjamite, descendant of Jediael through Bilhan.—1Ch 7:6, 10.
4. One of "the sons of Harim" who sent away their foreign wives in Ezra’s day. (Ezr 10:31, 32, 44) He may be the same as the Benjamin mentioned at Nehemiah 3:23 and 12:34, but this is uncertain.
JACOB
JACOB
(Ja´cob) [One Seizing the Heel; Supplanter].
1. Son of Isaac and Rebekah, and younger twin brother of Esau. Jacob’s parents had been married for 20 years before the birth of these twins, their only children, in 1858 B.C.E. Isaac at the time was 60 years old. So, as in the case of Abraham, Isaac’s prayers for offspring were answered only after his patience and faith in God’s promises had been fully tested.—Ge 25:20, 21, 26; Ro 9:7-10.
In her pregnancy, Rebekah was distressed by the struggling of the twins within her womb, which, Jehovah explained, were the beginnings of two opposing nations. Furthermore, Jehovah declared that, contrary to custom, the older would serve the younger. Accordingly, the second-born Jacob was holding the heel of Esau at their birth; hence the name Jacob, meaning "One Seizing the Heel." (Ge 25:22-26) Jehovah thus demonstrated his ability to detect the genetic bent of the unborn and to exercise his foreknowledge and right to select beforehand whom he chooses for his purposes; yet he in no way predetermines the final destiny of individuals.—Ro 9:10-12; Ho 12:3.
In contrast to his father’s favorite son Esau, who was a wild, restless, wandering type of huntsman, Jacob is described as "a blameless [Heb., tam] man, dwelling in tents," one who led a quiet pastoral life and was dependable to look after domestic affairs, one who was especially loved by his mother. (Ge 25:27, 28) This Hebrew word tam is used elsewhere to describe those approved of God. For example, "bloodthirsty men hate anyone blameless," yet Jehovah gives assurance that "the future of [the blameless] man will be peaceful." (Pr 29:10; Ps 37:37) The integrity keeper Job "proved to be blameless [Heb., tam] and upright."—Job 1:1, 8; 2:3.
Received Birthright and Blessing. Abraham did not die until his grandson Jacob was 15 years old, in 1843 B.C.E., and so the boy had ample opportunity to hear of God’s oath-bound covenant directly from the lips of his grandfather as well as his father. (Ge 22:15-18) Jacob realized what a privilege it would be to participate in the fulfillment of such divine promises. Finally the opportunity presented itself legally to purchase from his brother the firstborn’s birthright and all that went with it. (De 21:15-17) This opportunity arrived one day when Esau came in from the field exhausted and smelled the tasty stew his brother had cooked. "Quick, please," Esau exclaimed, "give me a swallow of the red—the red there, for I am tired!" Jacob’s reply: "Sell me, first of all, your right as firstborn!" "Esau despised the birthright," and so the sale was quickly made and sealed with a solemn oath. (Ge 25:29-34; Heb 12:16) Reasons enough why Jehovah said, "I loved Jacob, but Esau I hated."—Ro 9:13; Mal 1:2, 3.
Was it proper for Jacob to impersonate Esau?
When Isaac was old and thought that he would soon die, he sent Esau out to hunt some venison, saying: "Let me eat, in order that my soul may bless you before I die." However, Rebekah overheard the conversation and quickly sent Jacob to get two kids of the goats so she could prepare a tasty dish for Isaac, and she said to Jacob: "You must bring it to your father and he must eat it, in order that he may bless you before his death." She even put the skins of the kids on Jacob’s hands and neck to cause Isaac, when feeling Jacob, to conclude that he was Esau. When Jacob took the food in to his father, Isaac asked him: "Who are you, my son?" And Jacob answered: "I am Esau your firstborn." Legally, as Jacob well knew, he was entitled to act in the role of Esau, the firstborn of Isaac. Isaac felt Jacob to see if this was really Esau or not, and he said: "The voice is the voice of Jacob, but the hands are the hands of Esau." Nevertheless, matters worked out successfully, and as the account says, "He blessed him." (Ge 27:1-29) Had Rebekah and Jacob done the right thing?
There could be no doubt that Jacob was entitled to the blessing. Before the birth of the twins, Jehovah had said to Rebekah: "The older will serve the younger." (Ge 25:23) Later, in harmony with the inclination that Jehovah had already foreseen and that had caused him to love Jacob more than he did Esau, Esau sold his birthright to Jacob for just a bowl of stew.—Ge 25:29-34.
To what extent Isaac knew of these indications as to who should receive the blessing, the Bible account does not say. Exactly why Rebekah and Jacob handled the matter in the way they did, we do not know, except that both of them knew that the blessing belonged to Jacob. Jacob did not maliciously misrepresent himself in order to get something that did not rightfully belong to him. The Bible does not condemn what Rebekah and Jacob did. The outcome was that Jacob received the rightful blessing. Isaac himself evidently saw that Jehovah’s will had been accomplished. Shortly after this, when sending Jacob off to Haran to get a wife, Isaac further blessed Jacob and specifically said: "God Almighty . . . will give to you the blessing of Abraham." (Ge 28:3, 4; compare Heb 11:20.) So we properly conclude that the outcome of the matter was what Jehovah purposed. The Bible states clearly the lesson that we should draw from this account, warning that we should be careful "that there may be no fornicator nor anyone not appreciating sacred things, like Esau, who in exchange for one meal gave away his rights as firstborn."—Heb 12:16.
Jacob’s Move to Paddan-aram. (MAP, Vol. 1, p. 529) Jacob was 77 years old when he left Beer-sheba for the land of his foreparents, a land where he spent the next 20 years of his life. (Ge 28:10; 31:38) After traveling NNE about 100 km (62 mi) he stopped at Luz (Bethel) in the Judean hills for the night, using a stone for his pillow. There in his dreams he saw a ladder, or flight of stairs, reaching into the heavens, upon which angels were ascending and descending. At the top Jehovah was envisioned, and He now confirmed with Jacob the divine covenant made with Abraham and Isaac.—Ge 28:11-13; 1Ch 16:16, 17.
In this covenant Jehovah promised Jacob that He would watch over and keep him and would not forsake him until the land upon which he was lying had become his and his seed had become like the dust particles of the earth for numbers. Moreover, "by means of you and by means of your seed all the families of the ground will certainly bless themselves." (Ge 28:13-15) When Jacob fully realized the import of the night’s experience he exclaimed: "How fear-inspiring this place is! This is nothing else but the house of God." He therefore changed the name of Luz to Bethel, meaning "House of God," and proceeded to set up a pillar and anoint it as a witness of these momentous events. In grateful response to God’s promise of support, Jacob also vowed that without fail he would give to Jehovah a tenth of all he received.—Ge 28:16-22.
Traveling on, Jacob eventually met his cousin Rachel in the vicinity of Haran and was invited by her father Laban, the brother of Jacob’s mother, to stay with them. Jacob fell in love with Rachel and bargained to work seven years for her father if he would give her to be his wife. The passing years seemed "to be like some few days," so deep was Jacob’s love for Rachel. However, at the wedding Rachel’s older sister Leah was deceitfully substituted, Laban explaining, "It is not customary . . . to give the younger woman before the firstborn." After celebrating this marriage for a week, Laban then gave Rachel also to Jacob as his wife upon the agreement that Jacob would work another seven years in payment for her. Laban also gave Leah and Rachel two maidservants, Zilpah and Bilhah respectively.—Ge 29:1-29; Ho 12:12.
Jehovah began building a great nation out of this marriage arrangement. Leah bore Jacob four sons in succession: Reuben, Simeon, Levi, and Judah. Rachel, seeing she continued barren, then gave her slave girl Bilhah to Jacob and, through her, got two sons, Dan and Naphtali. At this time Leah remained barren. So she too gave her slave girl Zilpah to Jacob and got two sons from this union, namely, Gad and Asher. Leah then began bearing children once again, giving birth first to Issachar, then to Zebulun, and then to a daughter named Dinah. Rachel at last became pregnant and gave birth to Joseph. As a consequence, in the comparatively short period of seven years, Jacob was blessed with many children.—Ge 29:30–30:24.
Jacob Made Rich Before Leaving Haran. On completing his 14-year work contract for the acquisition of his wives, Jacob was anxious to return to his homeland. But Laban, seeing how Jehovah had blessed him because of Jacob, insisted that he continue overseeing his flocks; Jacob was even told to stipulate his own wages. In that part of the world the sheep and goats are generally of a solid color, the sheep being white, the goats black. Jacob therefore asked that only the sheep and goats with abnormal colors or markings be given to him—all the sheep dark brown in color and all the goats with any white marks. "Why, that is fine!" was Laban’s reply. And to keep the wages as low as possible, Laban, at Jacob’s suggestion, separated out of the flocks all the striped, speckled, and color-patched goats and the dark-brown young male sheep, which he gave to his own sons to look after, even putting a three-day distance between them, to prevent any interbreeding of the two flocks. Only abnormally colored ones born in the future would be Jacob’s.—Ge 30:25-36.
So here Jacob started off tending only sheep of normal color and goats with no markings. However, he worked hard and did what he thought would increase the number of off-colored animals. He took green sapling staffs of the storax, almond, and plane trees, and peeled the barks of these in such a way as to give them a striped, spotty appearance. These he placed in the gutters of the animals’ drinking troughs, apparently with the idea that if the animals looked at the stripes when in heat there would be a prenatal influence that would make the offspring mottled or abnormal in color. Jacob also took care to place the sticks in the troughs only when the stronger robust animals were in heat.—Ge 30:37-42.
Results? The offspring abnormally marked or colored, and therefore Jacob’s wages, proved to be more numerous than those of normal solid color, which were to be Laban’s. Since the desired results were obtained, Jacob probably thought his stratagem with the striped sticks was responsible. In this he no doubt shared the same misconception commonly held by many people, namely, that such things can have an effect on the offspring. However, in a dream his Creator instructed him otherwise.
In his dream Jacob learned that certain principles of genetics, and not the sticks, were responsible for his success. Whereas Jacob was tending only solid-colored animals, yet the vision revealed that the male goats were striped, speckled, and spotty. How could this be? Apparently they were hybrids even though of uniform color, the result of crossbreeding in Laban’s flock before Jacob began being paid. So certain of these animals carried in their reproductive cells the hereditary factors for spotting and speckling future generations, according to the laws of heredity discovered by Gregor Mendel in the last century.—Ge 31:10-12.
During the six years that Jacob worked under this arrangement, Jehovah greatly blessed and prospered him by increasing not only his flocks but also the number of his servants, camels, and asses, and this in spite of the fact that Laban kept changing the agreed-upon wages. Finally, "the true God of Bethel" instructed Jacob to return to the Promised Land.—Ge 30:43; 31:1-13, 41.
Return to the Promised Land. Fearing that Laban would again attempt to prevent Jacob from leaving his service, Jacob secretly took his wives and children, and all that he owned, crossed the Euphrates River, and headed for Canaan. In contemplating this move, Jacob was probably grazing his flocks close to the Euphrates, as is indicated by Genesis 31:4, 21. At the time, Laban was out shearing his flocks and was not informed of Jacob’s departure until three days after he had left. More time may have elapsed in which the shearing was completed and preparations were made to chase after Jacob with his forces. All together, this would have given Jacob sufficient time to drive his slow-moving flocks all the way down to the mountainous region of Gilead before Laban caught up with him, a distance from Haran of not less than 560 km (350 mi), a distance, however, that could easily have been covered in seven days by Laban and his kinsmen riding camels in hot pursuit.—Ge 31:14-23.
When Laban found the object of his pursuit camped a few kilometers N of the Jabbok, he demanded that Jacob explain: Why had he left without allowing Laban to kiss his children and grandchildren good-bye, and why had he stolen Laban’s gods? (Ge 31:24-30) The answer to the first question was rather obvious—fear that Laban would have prevented him from leaving. As to the second question, Jacob knew nothing of any theft, and a search failed to disclose that Rachel had indeed stolen the family teraphim and hidden them in her camel’s saddle basket.—Ge 31:31-35.
One explanation for Rachel’s actions, and Laban’s concern, is this: "Possession of the household gods marked a person as the legitimate heir, which explains Laban’s anxiety in Gen. 31:26 ff. to recover his household gods from Jacob."—Ancient Near Eastern Texts, edited by J. B. Pritchard, 1974, p. 220, ftn. 51.
Their quarrel peacefully settled, Jacob set up a stone pillar and then heaped up stones, which stood there for many years as a witness to the covenant of peace that these two had concluded with a ceremonial meal. The names given to this heap of stones were Galeed (meaning "Witness Heap") and The Watchtower.—Ge 31:36-55.
Jacob was now anxious to make peace also with his brother Esau, whom he had not seen for more than 20 years. To soften any lingering hatred his brother might still harbor, Jacob sent ahead of him costly gifts for Esau—hundreds of goats and sheep, and many camels, asses, and head of cattle. (Ge 32:3-21) Jacob had fled Canaan with practically nothing; now because of Jehovah’s blessing he was returning a wealthy man.
Why did the angel with whom Jacob wrestled cause Jacob to limp?
During the night that Jacob’s household crossed the Jabbok on the way S to meet Esau, Jacob had the most unusual experience of wrestling with an angel, and because of his perseverance his name was changed to Israel, meaning "Contender (Perseverer) With God; or, God Contends." (Ge 32:22-28) Thereafter both names often appear in Hebrew poetic parallelisms. (Ps 14:7; 22:23; 78:5, 21, 71; 105:10, 23) In this struggle the angel touched the socket of Jacob’s thigh joint, and Jacob limped for the rest of his life—perhaps to teach him humility; a constant reminder not to be overly exalted because of his God-given prosperity or for having grappled with an angel. In commemoration of these momentous events Jacob called the place Peniel or Penuel.—Ge 32:25, 30-32.
After the conclusion of the amiable meeting between Jacob and Esau, these twins, now about 97 years old, each went his separate way, presumably not to meet again until they jointly buried their father Isaac some 23 years later. Esau went S to Seir with his gifts, and Jacob turned N, recrossing the Jabbok.—Ge 33:1-17; 35:29.
Next 33 Years as Alien Resident. After he parted company with Esau, Jacob settled down in Succoth. This was the first place where Jacob stayed for any length of time after returning from Paddan-aram. How long he was here is not stated, but it may have been a number of years, for he built himself a permanent structure in which to live and also booths or covered stalls of some sort for his livestock.—Ge 33:17.
Jacob’s next move was westward across the Jordan to the vicinity of Shechem, where he bought a tract of land from the sons of Hamor for "a hundred pieces of money [Heb., qesi·tah´]." (Ge 33:18-20; Jos 24:32) The value of that ancient money unit, the qesi·tah´, is not known today, but a hundred of them, all together, may have amounted to a considerable sum of weighed-out silver, there being no coins in those days.
It was at Shechem that Jacob’s daughter Dinah began associating with the Canaanite women, and this, in turn, opened the way for Shechem, the son of the chieftain Hamor, to violate her. In the wake of this episode matters soon developed beyond Jacob’s control—his sons killed every male inhabitant of Shechem, took the women and children captive, appropriated all the property and wealth of the community, and made their father Jacob a stench to the inhabitants of the land.—Ge 34:1-31.
Jacob was then divinely directed to leave Shechem and move down to Bethel, which he did. However, before going, he had his household clean themselves up, change their garments, remove all their false gods (probably including Laban’s teraphim) as well as the earrings possibly worn as amulets. These Jacob buried out of sight near Shechem.—Ge 35:1-4.
Bethel, the "House of God," was of special importance to Jacob, for here, perhaps some 30 years before, Jehovah had passed on to him the Abrahamic covenant. Now, after Jacob built an altar to this great God of his forefathers, Jehovah restated the covenant and also confirmed that Jacob’s name had been changed to Israel. Jacob then erected a pillar over which he poured a drink offering and oil in commemoration of these momentous events. It was also while sojourning here at Bethel that his mother’s nurse Deborah died and was buried.—Ge 35:5-15.
Again we do not know how long Jacob lived at Bethel. Upon leaving there and moving southward, and while yet some distance from Bethlehem (Ephrath), birth pains struck Rachel, and in the ordeal of giving birth to her second son, Benjamin, she died. Jacob buried his beloved Rachel there and erected a pillar to mark her grave.—Ge 35:16-20.
This man Israel, now blessed with a full complement of 12 sons from whom the 12 tribes of Israel would spring, traveled on farther south. His next campsite is described as "a distance beyond the tower of Eder," which places it somewhere between Bethlehem and Hebron. It was while residing there that his oldest son Reuben had sexual relations with his father’s concubine Bilhah, the mother of Dan and Naphtali. Reuben may have thought his father Jacob was too old to do anything about it, but Jehovah disapproved, and for his incestuous act Reuben lost the firstborn’s birthright.—Ge 35:21-26; 49:3, 4; De 27:20; 1Ch 5:1.
Perhaps it was prior to his son Joseph’s being sold into Egyptian slavery that Jacob moved his residence down to Hebron, where his aging father Isaac was still living, but the date of this move is not certain.—Ge 35:27.
One day Jacob sent Joseph (now 17 years old) out to see how his brothers were getting along tending their father’s flocks. When he finally located them at Dothan about 100 km (62 mi) N of Hebron, they seized him and sold him to a caravan of traders headed for Egypt. This was in 1750 B.C.E. They then led their father to believe that Joseph had been killed by a wild beast. For many days Jacob sorrowed over the loss, refusing to be comforted, and saying: "I shall go down mourning to my son into Sheol!" (Ge 37:2, 3, 12-36) The death of his father Isaac in 1738 B.C.E. only added to his grief.—Ge 35:28, 29.
The Move to Egypt. About ten years after Isaac’s death an extensive famine forced Jacob to send ten of his sons down to Egypt for cereals. Benjamin remained behind. Pharaoh’s food administrator, Joseph, recognized his brothers and demanded that they bring their younger brother Benjamin back with them to Egypt. (Ge 41:57; 42:1-20) However, when told of the demand, Jacob at first refused to let him go, fearing harm might befall this beloved son of his old age; Benjamin at the time was at least 22 years old. (Ge 42:29-38) Only when the food obtained in Egypt had all been eaten did Jacob finally consent to let Benjamin go.—Ge 43:1-14; Ac 7:12.
With the reconciliation of Joseph and his brothers came the invitation for Jacob and his whole household, together with all their livestock and belongings, to move down to the fertile land of Goshen in Egypt’s delta country, for the great famine was destined to last another five years. Pharaoh even provided wagons and food provisions for their assistance. (Ge 45:9-24) On the way down, Jehovah assured Jacob that this move had his blessing and approval. (Ge 46:1-4) All the souls counted as belonging to Jacob’s household, including Manasseh, Ephraim, and others that may have been born in Egypt before Jacob died, were 70 in number. (Ge 46:5-27; Ex 1:5; De 10:22) This number did not include Leah, who had died in the Promised Land (Ge 49:31), or his unnamed daughters, or the wives of his sons.—Ge 46:26; compare Ge 37:35.
Soon after arriving in Egypt in 1728 B.C.E., Jacob was brought to Pharaoh’s court and there he greeted the king with a blessing. Jacob described himself as an alien resident (the same as Abraham and Isaac, for like them he too had not inherited the God-promised land). Asked about his age, Jacob replied that he was 130 but that, compared with those of his forefathers, his days had been "few and distressing."—Ge 47:7-10.
Shortly before his death, Jacob blessed his grandsons, Joseph’s sons, and, by divine guidance, put the younger Ephraim ahead of the older Manasseh. Then to Joseph, who would receive the firstborn’s double portion of the inheritance, Jacob declared: "I do give you one shoulder of land more than to your brothers, which I took from the hand of the Amorites by my sword and by my bow." (Ge 48:1-22; 1Ch 5:1) Since Jacob had peaceably purchased the plot of ground near Shechem from the sons of Hamor (Ge 33:19, 20), it seems that this promise to Joseph was an expression of Jacob’s faith, in which he prophetically spoke of the future conquest of Canaan by his descendants as if already accomplished by his own sword and bow. (See AMORITE.) Joseph’s double portion of that conquered land consisted of the two allotments given to the tribes of Ephraim and Manasseh.
Before he died, Jacob summoned up enough strength to bless his 12 sons individually. (Ge 49:1-28) He showed faith in the outworking of Jehovah’s purposes. (Heb 11:21) Because of his faith and because Jehovah specifically confirmed to him the Abrahamic covenant of blessing, the Scriptures often refer to Jehovah as the God not only of Abraham and Isaac but also of Jacob.—Ex 3:6; 1Ch 29:18; Mt 22:32.
Finally, in 1711 B.C.E., after 17 years of residence in Egypt, Jacob died at the age of 147. (Ge 47:27, 28) Thus that period of history from the birth of Jacob to his death ended, a history that occupies more than half the pages of the book of Genesis. (Chaps 25-50) In accordance with Jacob’s wish to be buried in Canaan, Joseph first had the Egyptian physicians embalm his father’s body in preparation for the trip. A great funeral train, in keeping with the prominence of his son Joseph, then set out from Egypt. When it came into the region of the Jordan, there were seven days of mourning rites, after which Jacob’s sons buried their father in the cave of Machpelah where Abraham and Isaac had been interred.—Ge 49:29-33; 50:1-14.
2. The prophets often used "Jacob" in a figurative sense, with reference to the nation descended from the patriarch. (Isa 9:8; 27:9; Jer 10:25; Eze 39:25; Am 6:8; Mic 1:5; Ro 11:26) Jesus, on one occasion, used the name Jacob figuratively when speaking of those who would be "in the kingdom of the heavens."—Mt 8:11.
3. The father of Joseph who was the husband of Mary, the mother of Jesus.—Mt 1:15, 16.
(Ja´cob) [One Seizing the Heel; Supplanter].
1. Son of Isaac and Rebekah, and younger twin brother of Esau. Jacob’s parents had been married for 20 years before the birth of these twins, their only children, in 1858 B.C.E. Isaac at the time was 60 years old. So, as in the case of Abraham, Isaac’s prayers for offspring were answered only after his patience and faith in God’s promises had been fully tested.—Ge 25:20, 21, 26; Ro 9:7-10.
In her pregnancy, Rebekah was distressed by the struggling of the twins within her womb, which, Jehovah explained, were the beginnings of two opposing nations. Furthermore, Jehovah declared that, contrary to custom, the older would serve the younger. Accordingly, the second-born Jacob was holding the heel of Esau at their birth; hence the name Jacob, meaning "One Seizing the Heel." (Ge 25:22-26) Jehovah thus demonstrated his ability to detect the genetic bent of the unborn and to exercise his foreknowledge and right to select beforehand whom he chooses for his purposes; yet he in no way predetermines the final destiny of individuals.—Ro 9:10-12; Ho 12:3.
In contrast to his father’s favorite son Esau, who was a wild, restless, wandering type of huntsman, Jacob is described as "a blameless [Heb., tam] man, dwelling in tents," one who led a quiet pastoral life and was dependable to look after domestic affairs, one who was especially loved by his mother. (Ge 25:27, 28) This Hebrew word tam is used elsewhere to describe those approved of God. For example, "bloodthirsty men hate anyone blameless," yet Jehovah gives assurance that "the future of [the blameless] man will be peaceful." (Pr 29:10; Ps 37:37) The integrity keeper Job "proved to be blameless [Heb., tam] and upright."—Job 1:1, 8; 2:3.
Received Birthright and Blessing. Abraham did not die until his grandson Jacob was 15 years old, in 1843 B.C.E., and so the boy had ample opportunity to hear of God’s oath-bound covenant directly from the lips of his grandfather as well as his father. (Ge 22:15-18) Jacob realized what a privilege it would be to participate in the fulfillment of such divine promises. Finally the opportunity presented itself legally to purchase from his brother the firstborn’s birthright and all that went with it. (De 21:15-17) This opportunity arrived one day when Esau came in from the field exhausted and smelled the tasty stew his brother had cooked. "Quick, please," Esau exclaimed, "give me a swallow of the red—the red there, for I am tired!" Jacob’s reply: "Sell me, first of all, your right as firstborn!" "Esau despised the birthright," and so the sale was quickly made and sealed with a solemn oath. (Ge 25:29-34; Heb 12:16) Reasons enough why Jehovah said, "I loved Jacob, but Esau I hated."—Ro 9:13; Mal 1:2, 3.
Was it proper for Jacob to impersonate Esau?
When Isaac was old and thought that he would soon die, he sent Esau out to hunt some venison, saying: "Let me eat, in order that my soul may bless you before I die." However, Rebekah overheard the conversation and quickly sent Jacob to get two kids of the goats so she could prepare a tasty dish for Isaac, and she said to Jacob: "You must bring it to your father and he must eat it, in order that he may bless you before his death." She even put the skins of the kids on Jacob’s hands and neck to cause Isaac, when feeling Jacob, to conclude that he was Esau. When Jacob took the food in to his father, Isaac asked him: "Who are you, my son?" And Jacob answered: "I am Esau your firstborn." Legally, as Jacob well knew, he was entitled to act in the role of Esau, the firstborn of Isaac. Isaac felt Jacob to see if this was really Esau or not, and he said: "The voice is the voice of Jacob, but the hands are the hands of Esau." Nevertheless, matters worked out successfully, and as the account says, "He blessed him." (Ge 27:1-29) Had Rebekah and Jacob done the right thing?
There could be no doubt that Jacob was entitled to the blessing. Before the birth of the twins, Jehovah had said to Rebekah: "The older will serve the younger." (Ge 25:23) Later, in harmony with the inclination that Jehovah had already foreseen and that had caused him to love Jacob more than he did Esau, Esau sold his birthright to Jacob for just a bowl of stew.—Ge 25:29-34.
To what extent Isaac knew of these indications as to who should receive the blessing, the Bible account does not say. Exactly why Rebekah and Jacob handled the matter in the way they did, we do not know, except that both of them knew that the blessing belonged to Jacob. Jacob did not maliciously misrepresent himself in order to get something that did not rightfully belong to him. The Bible does not condemn what Rebekah and Jacob did. The outcome was that Jacob received the rightful blessing. Isaac himself evidently saw that Jehovah’s will had been accomplished. Shortly after this, when sending Jacob off to Haran to get a wife, Isaac further blessed Jacob and specifically said: "God Almighty . . . will give to you the blessing of Abraham." (Ge 28:3, 4; compare Heb 11:20.) So we properly conclude that the outcome of the matter was what Jehovah purposed. The Bible states clearly the lesson that we should draw from this account, warning that we should be careful "that there may be no fornicator nor anyone not appreciating sacred things, like Esau, who in exchange for one meal gave away his rights as firstborn."—Heb 12:16.
Jacob’s Move to Paddan-aram. (MAP, Vol. 1, p. 529) Jacob was 77 years old when he left Beer-sheba for the land of his foreparents, a land where he spent the next 20 years of his life. (Ge 28:10; 31:38) After traveling NNE about 100 km (62 mi) he stopped at Luz (Bethel) in the Judean hills for the night, using a stone for his pillow. There in his dreams he saw a ladder, or flight of stairs, reaching into the heavens, upon which angels were ascending and descending. At the top Jehovah was envisioned, and He now confirmed with Jacob the divine covenant made with Abraham and Isaac.—Ge 28:11-13; 1Ch 16:16, 17.
In this covenant Jehovah promised Jacob that He would watch over and keep him and would not forsake him until the land upon which he was lying had become his and his seed had become like the dust particles of the earth for numbers. Moreover, "by means of you and by means of your seed all the families of the ground will certainly bless themselves." (Ge 28:13-15) When Jacob fully realized the import of the night’s experience he exclaimed: "How fear-inspiring this place is! This is nothing else but the house of God." He therefore changed the name of Luz to Bethel, meaning "House of God," and proceeded to set up a pillar and anoint it as a witness of these momentous events. In grateful response to God’s promise of support, Jacob also vowed that without fail he would give to Jehovah a tenth of all he received.—Ge 28:16-22.
Traveling on, Jacob eventually met his cousin Rachel in the vicinity of Haran and was invited by her father Laban, the brother of Jacob’s mother, to stay with them. Jacob fell in love with Rachel and bargained to work seven years for her father if he would give her to be his wife. The passing years seemed "to be like some few days," so deep was Jacob’s love for Rachel. However, at the wedding Rachel’s older sister Leah was deceitfully substituted, Laban explaining, "It is not customary . . . to give the younger woman before the firstborn." After celebrating this marriage for a week, Laban then gave Rachel also to Jacob as his wife upon the agreement that Jacob would work another seven years in payment for her. Laban also gave Leah and Rachel two maidservants, Zilpah and Bilhah respectively.—Ge 29:1-29; Ho 12:12.
Jehovah began building a great nation out of this marriage arrangement. Leah bore Jacob four sons in succession: Reuben, Simeon, Levi, and Judah. Rachel, seeing she continued barren, then gave her slave girl Bilhah to Jacob and, through her, got two sons, Dan and Naphtali. At this time Leah remained barren. So she too gave her slave girl Zilpah to Jacob and got two sons from this union, namely, Gad and Asher. Leah then began bearing children once again, giving birth first to Issachar, then to Zebulun, and then to a daughter named Dinah. Rachel at last became pregnant and gave birth to Joseph. As a consequence, in the comparatively short period of seven years, Jacob was blessed with many children.—Ge 29:30–30:24.
Jacob Made Rich Before Leaving Haran. On completing his 14-year work contract for the acquisition of his wives, Jacob was anxious to return to his homeland. But Laban, seeing how Jehovah had blessed him because of Jacob, insisted that he continue overseeing his flocks; Jacob was even told to stipulate his own wages. In that part of the world the sheep and goats are generally of a solid color, the sheep being white, the goats black. Jacob therefore asked that only the sheep and goats with abnormal colors or markings be given to him—all the sheep dark brown in color and all the goats with any white marks. "Why, that is fine!" was Laban’s reply. And to keep the wages as low as possible, Laban, at Jacob’s suggestion, separated out of the flocks all the striped, speckled, and color-patched goats and the dark-brown young male sheep, which he gave to his own sons to look after, even putting a three-day distance between them, to prevent any interbreeding of the two flocks. Only abnormally colored ones born in the future would be Jacob’s.—Ge 30:25-36.
So here Jacob started off tending only sheep of normal color and goats with no markings. However, he worked hard and did what he thought would increase the number of off-colored animals. He took green sapling staffs of the storax, almond, and plane trees, and peeled the barks of these in such a way as to give them a striped, spotty appearance. These he placed in the gutters of the animals’ drinking troughs, apparently with the idea that if the animals looked at the stripes when in heat there would be a prenatal influence that would make the offspring mottled or abnormal in color. Jacob also took care to place the sticks in the troughs only when the stronger robust animals were in heat.—Ge 30:37-42.
Results? The offspring abnormally marked or colored, and therefore Jacob’s wages, proved to be more numerous than those of normal solid color, which were to be Laban’s. Since the desired results were obtained, Jacob probably thought his stratagem with the striped sticks was responsible. In this he no doubt shared the same misconception commonly held by many people, namely, that such things can have an effect on the offspring. However, in a dream his Creator instructed him otherwise.
In his dream Jacob learned that certain principles of genetics, and not the sticks, were responsible for his success. Whereas Jacob was tending only solid-colored animals, yet the vision revealed that the male goats were striped, speckled, and spotty. How could this be? Apparently they were hybrids even though of uniform color, the result of crossbreeding in Laban’s flock before Jacob began being paid. So certain of these animals carried in their reproductive cells the hereditary factors for spotting and speckling future generations, according to the laws of heredity discovered by Gregor Mendel in the last century.—Ge 31:10-12.
During the six years that Jacob worked under this arrangement, Jehovah greatly blessed and prospered him by increasing not only his flocks but also the number of his servants, camels, and asses, and this in spite of the fact that Laban kept changing the agreed-upon wages. Finally, "the true God of Bethel" instructed Jacob to return to the Promised Land.—Ge 30:43; 31:1-13, 41.
Return to the Promised Land. Fearing that Laban would again attempt to prevent Jacob from leaving his service, Jacob secretly took his wives and children, and all that he owned, crossed the Euphrates River, and headed for Canaan. In contemplating this move, Jacob was probably grazing his flocks close to the Euphrates, as is indicated by Genesis 31:4, 21. At the time, Laban was out shearing his flocks and was not informed of Jacob’s departure until three days after he had left. More time may have elapsed in which the shearing was completed and preparations were made to chase after Jacob with his forces. All together, this would have given Jacob sufficient time to drive his slow-moving flocks all the way down to the mountainous region of Gilead before Laban caught up with him, a distance from Haran of not less than 560 km (350 mi), a distance, however, that could easily have been covered in seven days by Laban and his kinsmen riding camels in hot pursuit.—Ge 31:14-23.
When Laban found the object of his pursuit camped a few kilometers N of the Jabbok, he demanded that Jacob explain: Why had he left without allowing Laban to kiss his children and grandchildren good-bye, and why had he stolen Laban’s gods? (Ge 31:24-30) The answer to the first question was rather obvious—fear that Laban would have prevented him from leaving. As to the second question, Jacob knew nothing of any theft, and a search failed to disclose that Rachel had indeed stolen the family teraphim and hidden them in her camel’s saddle basket.—Ge 31:31-35.
One explanation for Rachel’s actions, and Laban’s concern, is this: "Possession of the household gods marked a person as the legitimate heir, which explains Laban’s anxiety in Gen. 31:26 ff. to recover his household gods from Jacob."—Ancient Near Eastern Texts, edited by J. B. Pritchard, 1974, p. 220, ftn. 51.
Their quarrel peacefully settled, Jacob set up a stone pillar and then heaped up stones, which stood there for many years as a witness to the covenant of peace that these two had concluded with a ceremonial meal. The names given to this heap of stones were Galeed (meaning "Witness Heap") and The Watchtower.—Ge 31:36-55.
Jacob was now anxious to make peace also with his brother Esau, whom he had not seen for more than 20 years. To soften any lingering hatred his brother might still harbor, Jacob sent ahead of him costly gifts for Esau—hundreds of goats and sheep, and many camels, asses, and head of cattle. (Ge 32:3-21) Jacob had fled Canaan with practically nothing; now because of Jehovah’s blessing he was returning a wealthy man.
Why did the angel with whom Jacob wrestled cause Jacob to limp?
During the night that Jacob’s household crossed the Jabbok on the way S to meet Esau, Jacob had the most unusual experience of wrestling with an angel, and because of his perseverance his name was changed to Israel, meaning "Contender (Perseverer) With God; or, God Contends." (Ge 32:22-28) Thereafter both names often appear in Hebrew poetic parallelisms. (Ps 14:7; 22:23; 78:5, 21, 71; 105:10, 23) In this struggle the angel touched the socket of Jacob’s thigh joint, and Jacob limped for the rest of his life—perhaps to teach him humility; a constant reminder not to be overly exalted because of his God-given prosperity or for having grappled with an angel. In commemoration of these momentous events Jacob called the place Peniel or Penuel.—Ge 32:25, 30-32.
After the conclusion of the amiable meeting between Jacob and Esau, these twins, now about 97 years old, each went his separate way, presumably not to meet again until they jointly buried their father Isaac some 23 years later. Esau went S to Seir with his gifts, and Jacob turned N, recrossing the Jabbok.—Ge 33:1-17; 35:29.
Next 33 Years as Alien Resident. After he parted company with Esau, Jacob settled down in Succoth. This was the first place where Jacob stayed for any length of time after returning from Paddan-aram. How long he was here is not stated, but it may have been a number of years, for he built himself a permanent structure in which to live and also booths or covered stalls of some sort for his livestock.—Ge 33:17.
Jacob’s next move was westward across the Jordan to the vicinity of Shechem, where he bought a tract of land from the sons of Hamor for "a hundred pieces of money [Heb., qesi·tah´]." (Ge 33:18-20; Jos 24:32) The value of that ancient money unit, the qesi·tah´, is not known today, but a hundred of them, all together, may have amounted to a considerable sum of weighed-out silver, there being no coins in those days.
It was at Shechem that Jacob’s daughter Dinah began associating with the Canaanite women, and this, in turn, opened the way for Shechem, the son of the chieftain Hamor, to violate her. In the wake of this episode matters soon developed beyond Jacob’s control—his sons killed every male inhabitant of Shechem, took the women and children captive, appropriated all the property and wealth of the community, and made their father Jacob a stench to the inhabitants of the land.—Ge 34:1-31.
Jacob was then divinely directed to leave Shechem and move down to Bethel, which he did. However, before going, he had his household clean themselves up, change their garments, remove all their false gods (probably including Laban’s teraphim) as well as the earrings possibly worn as amulets. These Jacob buried out of sight near Shechem.—Ge 35:1-4.
Bethel, the "House of God," was of special importance to Jacob, for here, perhaps some 30 years before, Jehovah had passed on to him the Abrahamic covenant. Now, after Jacob built an altar to this great God of his forefathers, Jehovah restated the covenant and also confirmed that Jacob’s name had been changed to Israel. Jacob then erected a pillar over which he poured a drink offering and oil in commemoration of these momentous events. It was also while sojourning here at Bethel that his mother’s nurse Deborah died and was buried.—Ge 35:5-15.
Again we do not know how long Jacob lived at Bethel. Upon leaving there and moving southward, and while yet some distance from Bethlehem (Ephrath), birth pains struck Rachel, and in the ordeal of giving birth to her second son, Benjamin, she died. Jacob buried his beloved Rachel there and erected a pillar to mark her grave.—Ge 35:16-20.
This man Israel, now blessed with a full complement of 12 sons from whom the 12 tribes of Israel would spring, traveled on farther south. His next campsite is described as "a distance beyond the tower of Eder," which places it somewhere between Bethlehem and Hebron. It was while residing there that his oldest son Reuben had sexual relations with his father’s concubine Bilhah, the mother of Dan and Naphtali. Reuben may have thought his father Jacob was too old to do anything about it, but Jehovah disapproved, and for his incestuous act Reuben lost the firstborn’s birthright.—Ge 35:21-26; 49:3, 4; De 27:20; 1Ch 5:1.
Perhaps it was prior to his son Joseph’s being sold into Egyptian slavery that Jacob moved his residence down to Hebron, where his aging father Isaac was still living, but the date of this move is not certain.—Ge 35:27.
One day Jacob sent Joseph (now 17 years old) out to see how his brothers were getting along tending their father’s flocks. When he finally located them at Dothan about 100 km (62 mi) N of Hebron, they seized him and sold him to a caravan of traders headed for Egypt. This was in 1750 B.C.E. They then led their father to believe that Joseph had been killed by a wild beast. For many days Jacob sorrowed over the loss, refusing to be comforted, and saying: "I shall go down mourning to my son into Sheol!" (Ge 37:2, 3, 12-36) The death of his father Isaac in 1738 B.C.E. only added to his grief.—Ge 35:28, 29.
The Move to Egypt. About ten years after Isaac’s death an extensive famine forced Jacob to send ten of his sons down to Egypt for cereals. Benjamin remained behind. Pharaoh’s food administrator, Joseph, recognized his brothers and demanded that they bring their younger brother Benjamin back with them to Egypt. (Ge 41:57; 42:1-20) However, when told of the demand, Jacob at first refused to let him go, fearing harm might befall this beloved son of his old age; Benjamin at the time was at least 22 years old. (Ge 42:29-38) Only when the food obtained in Egypt had all been eaten did Jacob finally consent to let Benjamin go.—Ge 43:1-14; Ac 7:12.
With the reconciliation of Joseph and his brothers came the invitation for Jacob and his whole household, together with all their livestock and belongings, to move down to the fertile land of Goshen in Egypt’s delta country, for the great famine was destined to last another five years. Pharaoh even provided wagons and food provisions for their assistance. (Ge 45:9-24) On the way down, Jehovah assured Jacob that this move had his blessing and approval. (Ge 46:1-4) All the souls counted as belonging to Jacob’s household, including Manasseh, Ephraim, and others that may have been born in Egypt before Jacob died, were 70 in number. (Ge 46:5-27; Ex 1:5; De 10:22) This number did not include Leah, who had died in the Promised Land (Ge 49:31), or his unnamed daughters, or the wives of his sons.—Ge 46:26; compare Ge 37:35.
Soon after arriving in Egypt in 1728 B.C.E., Jacob was brought to Pharaoh’s court and there he greeted the king with a blessing. Jacob described himself as an alien resident (the same as Abraham and Isaac, for like them he too had not inherited the God-promised land). Asked about his age, Jacob replied that he was 130 but that, compared with those of his forefathers, his days had been "few and distressing."—Ge 47:7-10.
Shortly before his death, Jacob blessed his grandsons, Joseph’s sons, and, by divine guidance, put the younger Ephraim ahead of the older Manasseh. Then to Joseph, who would receive the firstborn’s double portion of the inheritance, Jacob declared: "I do give you one shoulder of land more than to your brothers, which I took from the hand of the Amorites by my sword and by my bow." (Ge 48:1-22; 1Ch 5:1) Since Jacob had peaceably purchased the plot of ground near Shechem from the sons of Hamor (Ge 33:19, 20), it seems that this promise to Joseph was an expression of Jacob’s faith, in which he prophetically spoke of the future conquest of Canaan by his descendants as if already accomplished by his own sword and bow. (See AMORITE.) Joseph’s double portion of that conquered land consisted of the two allotments given to the tribes of Ephraim and Manasseh.
Before he died, Jacob summoned up enough strength to bless his 12 sons individually. (Ge 49:1-28) He showed faith in the outworking of Jehovah’s purposes. (Heb 11:21) Because of his faith and because Jehovah specifically confirmed to him the Abrahamic covenant of blessing, the Scriptures often refer to Jehovah as the God not only of Abraham and Isaac but also of Jacob.—Ex 3:6; 1Ch 29:18; Mt 22:32.
Finally, in 1711 B.C.E., after 17 years of residence in Egypt, Jacob died at the age of 147. (Ge 47:27, 28) Thus that period of history from the birth of Jacob to his death ended, a history that occupies more than half the pages of the book of Genesis. (Chaps 25-50) In accordance with Jacob’s wish to be buried in Canaan, Joseph first had the Egyptian physicians embalm his father’s body in preparation for the trip. A great funeral train, in keeping with the prominence of his son Joseph, then set out from Egypt. When it came into the region of the Jordan, there were seven days of mourning rites, after which Jacob’s sons buried their father in the cave of Machpelah where Abraham and Isaac had been interred.—Ge 49:29-33; 50:1-14.
2. The prophets often used "Jacob" in a figurative sense, with reference to the nation descended from the patriarch. (Isa 9:8; 27:9; Jer 10:25; Eze 39:25; Am 6:8; Mic 1:5; Ro 11:26) Jesus, on one occasion, used the name Jacob figuratively when speaking of those who would be "in the kingdom of the heavens."—Mt 8:11.
3. The father of Joseph who was the husband of Mary, the mother of Jesus.—Mt 1:15, 16.
ESAU
ESAU
(E´sau) [Hairy].
The firstborn of Isaac and Rebekah; the twin brother of Jacob and the forefather of the Edomites. He was given the name Esau because of his unusual hairy appearance at birth, but he got the name Edom (meaning "Red") from the red lentil stew for which he sold his birthright.—Ge 25:25, 26, 30.
Even before the birth of the twins in 1858 B.C.E., when Isaac was 60 years of age, the infants struggled in their mother’s womb. Answering Rebekah’s inquiry concerning the meaning of this, Jehovah revealed to her that two national groups would be separated from her inward parts and that the older would serve the younger.—Ge 25:22, 23.
Disdain for Spiritual Matters. Esau became a skilled and adventurous hunter, "a wild man." Unlike his brother, "blameless" Jacob, Esau was fleshly-minded and materialistic. (Ge 25:27) But Isaac loved Esau, "because it meant game in his mouth."—Ge 25:28.
One day Esau, tired and hungry, came along from the field while Jacob was boiling up some stew. In response to Esau’s request, "Quick, please, give me a swallow of the red—the red there," Jacob asked him to sell his birthright. Having no appreciation for sacred things, namely, the promise of Jehovah to Abraham respecting the seed through whom all nations of the earth would bless themselves, Esau impetuously, by sworn oath, sold his birthright to Jacob for one meal of lentil stew and bread. By thus despising the birthright, viewing it as of little value, Esau showed a complete lack of faith. He perhaps wanted no part in suffering the fulfillment of God’s word concerning Abraham’s seed: "Your seed will become an alien resident in a land not theirs, and they will have to serve them, and these will certainly afflict them for four hundred years."—Ge 15:13; 25:29-34; Heb 12:16.
At the age of 40, Esau made his own arrangements for marriage. By choice he became a polygamist, and unlike his father Isaac, who had let his father Abraham arrange for a wife from the worshipers of Jehovah, Esau took two pagan Hittite women, Judith (Oholibamah?) and Basemath (Adah?), as wives. These women proved to be a source of bitterness of spirit to both Isaac and Rebekah.—Ge 26:34, 35; 36:2; 24:1-4, 50, 51; see BASEMATH No. 1; JUDITH.
Bestowal of Jacob’s Blessing. When Isaac was advanced in years he desired to give his blessing to his older son Esau. First Isaac directed Esau to hunt some venison and to make a tasty dish for him. This Esau proceeded to do with a view to receiving the blessing as firstborn, though he actually was no longer entitled to that blessing by reason of his having sold his birthright. Thus, he was willing to break his oath-bound covenant made at the sale of the birthright. Knowing what Jehovah had said to her before the birth of her twins, Rebekah intervened, advising Jacob to present himself before his father as Esau and thus procure the blessing that was rightfully his. When presenting himself before his blind father, Jacob was dressed in Esau’s garments, with the skins of kids on his hands and on the hairless part of his neck. Hence, Isaac did not recognize him.—Ge 25:23; 27:1-23.
No sooner had Isaac finished blessing Jacob than Esau came in from the hunt and proceeded to prepare a tasty dish for his father. On coming in before his father to receive the blessing dishonestly and learning that Isaac had blessed Jacob, "Esau began to cry out in an extremely loud and bitter manner." Earnestly, but with selfish motive, he sought a blessing from his father, but even his breaking out in tears did not change Isaac’s mind and cause him to retract the blessing that he had pronounced upon Jacob. Likely Isaac recognized Jehovah’s leading in the matter. He then proceeded to say to Esau: "Behold, away from the fertile soils of the earth your dwelling will be found, and away from the dew of the heavens above. And by your sword you will live, and your brother you will serve. But it will certainly occur that, when you grow restless, you will indeed break his yoke off your neck."—Ge 25:33; 27:30-40; Heb 12:17.
Esau knew that Jacob was entitled to the blessing because he had legally acquired the birthright. (Archaeological testimony confirms that among ancient peoples of the Middle East the practice existed of exchanging a birthright for something material. For example, a text from Nuzi tells of one brother’s receiving three sheep in exchange for his share of the inheritance.) But Esau, like Cain, harbored animosity toward his brother Jacob and was waiting for an opportunity to put him to death. Therefore, Rebekah, on learning of this, advised Jacob to run away to her brother Laban at Haran. When seeking Isaac’s consent in this matter, she kindly chose not to reveal to Isaac the murderous intention of Esau but voiced her feelings as to how she would be affected if Jacob ever took a wife like the daughters of Heth. Isaac then called Jacob, blessed him, and directed him to go to Paddan-aram to Rebekah’s relatives to obtain a wife. When Esau saw this, he was prompted to take a third wife, Mahalath (Basemath?) the daughter of Abraham’s son Ishmael.—Ge 27:41–28:9; 36:3; see BASEMATH No. 2.
Later Events. Sometime during the 20 years that Jacob was away, Esau began to establish interests in Seir, the field of Edom. (Ge 32:3; Jos 24:4) It appears that it was years later that he made the complete move, taking his family and all of his possessions to Seir. (Ge 36:6-8) When Jacob returned to Canaan, he became quite alarmed upon receiving word from the messengers he had sent that Esau, along with 400 men, was on his way to meet him. Esau’s reason for coming with a band of 400 men may have been to impress his brother with his superior strength or possibly to show that he was a mighty chieftain. Jacob, after praying to Jehovah, sent ahead a generous gift of more than 550 head of livestock. On seeing Esau, Jacob, in humility, "proceeded to bow down to the earth seven times until he got near to his brother." Esau then went running to meet him, embraced Jacob, fell upon his neck, and kissed him. Both of them burst into tears. Esau at first refused to accept Jacob’s gift of livestock, saying: "I have a great many, my brother. Let continue yours what is yours." However, at Jacob’s urging, Esau finally accepted the gift. He then offered to accompany Jacob, but his brother tactfully declined this as well as Esau’s later proposal to place some of his men at Jacob’s disposal, likely for protection. Esau and his men then departed and returned to Seir. The Bible record mentions that, about 23 years later, at the death of Isaac, Esau and Jacob buried their father.—Ge 32:6, 7, 10-15; 33:1-3, 8, 9, 11-16; 35:29.
Divine Principles Illustrated. The personality of Esau clearly shows that the choosing of Jacob as a forefather of the promised Seed was no arbitrary choice or unreasonable favoritism on the part of Jehovah God. Esau’s lack of appreciation for spiritual things, coupled with his strong tendency toward satisfying fleshly desires, made Esau unfit to be in the direct line of the promised Seed. Hence, Jehovah’s words, through his prophet Malachi: "But I loved Jacob, and Esau I have hated." Esau is excluded from among the faithful cloud of witnesses listed in Hebrews, chapter 11, when Paul says: "By faith Abraham . . . dwelt in tents with Isaac and Jacob, the heirs with him of the very same promise."—Mal 1:2, 3; Heb 11:8, 9; 12:1.
Jehovah’s selection of Jacob over Esau shows that God’s choosing does not depend on man’s dictates. The apostle Paul uses this incident as an illustration of the fact that the true children of Abraham are not necessarily those of fleshly descent, nor those who depend on their own works, but those of the faith of Abraham.—Ro 9:6-12.
Esau is set forth as a warning example to Christians so that they will not be guilty, as was Esau the materialist, of lack of appreciation for sacred or spiritual things.—Heb 12:16; see EDOM, EDOMITES.
(E´sau) [Hairy].
The firstborn of Isaac and Rebekah; the twin brother of Jacob and the forefather of the Edomites. He was given the name Esau because of his unusual hairy appearance at birth, but he got the name Edom (meaning "Red") from the red lentil stew for which he sold his birthright.—Ge 25:25, 26, 30.
Even before the birth of the twins in 1858 B.C.E., when Isaac was 60 years of age, the infants struggled in their mother’s womb. Answering Rebekah’s inquiry concerning the meaning of this, Jehovah revealed to her that two national groups would be separated from her inward parts and that the older would serve the younger.—Ge 25:22, 23.
Disdain for Spiritual Matters. Esau became a skilled and adventurous hunter, "a wild man." Unlike his brother, "blameless" Jacob, Esau was fleshly-minded and materialistic. (Ge 25:27) But Isaac loved Esau, "because it meant game in his mouth."—Ge 25:28.
One day Esau, tired and hungry, came along from the field while Jacob was boiling up some stew. In response to Esau’s request, "Quick, please, give me a swallow of the red—the red there," Jacob asked him to sell his birthright. Having no appreciation for sacred things, namely, the promise of Jehovah to Abraham respecting the seed through whom all nations of the earth would bless themselves, Esau impetuously, by sworn oath, sold his birthright to Jacob for one meal of lentil stew and bread. By thus despising the birthright, viewing it as of little value, Esau showed a complete lack of faith. He perhaps wanted no part in suffering the fulfillment of God’s word concerning Abraham’s seed: "Your seed will become an alien resident in a land not theirs, and they will have to serve them, and these will certainly afflict them for four hundred years."—Ge 15:13; 25:29-34; Heb 12:16.
At the age of 40, Esau made his own arrangements for marriage. By choice he became a polygamist, and unlike his father Isaac, who had let his father Abraham arrange for a wife from the worshipers of Jehovah, Esau took two pagan Hittite women, Judith (Oholibamah?) and Basemath (Adah?), as wives. These women proved to be a source of bitterness of spirit to both Isaac and Rebekah.—Ge 26:34, 35; 36:2; 24:1-4, 50, 51; see BASEMATH No. 1; JUDITH.
Bestowal of Jacob’s Blessing. When Isaac was advanced in years he desired to give his blessing to his older son Esau. First Isaac directed Esau to hunt some venison and to make a tasty dish for him. This Esau proceeded to do with a view to receiving the blessing as firstborn, though he actually was no longer entitled to that blessing by reason of his having sold his birthright. Thus, he was willing to break his oath-bound covenant made at the sale of the birthright. Knowing what Jehovah had said to her before the birth of her twins, Rebekah intervened, advising Jacob to present himself before his father as Esau and thus procure the blessing that was rightfully his. When presenting himself before his blind father, Jacob was dressed in Esau’s garments, with the skins of kids on his hands and on the hairless part of his neck. Hence, Isaac did not recognize him.—Ge 25:23; 27:1-23.
No sooner had Isaac finished blessing Jacob than Esau came in from the hunt and proceeded to prepare a tasty dish for his father. On coming in before his father to receive the blessing dishonestly and learning that Isaac had blessed Jacob, "Esau began to cry out in an extremely loud and bitter manner." Earnestly, but with selfish motive, he sought a blessing from his father, but even his breaking out in tears did not change Isaac’s mind and cause him to retract the blessing that he had pronounced upon Jacob. Likely Isaac recognized Jehovah’s leading in the matter. He then proceeded to say to Esau: "Behold, away from the fertile soils of the earth your dwelling will be found, and away from the dew of the heavens above. And by your sword you will live, and your brother you will serve. But it will certainly occur that, when you grow restless, you will indeed break his yoke off your neck."—Ge 25:33; 27:30-40; Heb 12:17.
Esau knew that Jacob was entitled to the blessing because he had legally acquired the birthright. (Archaeological testimony confirms that among ancient peoples of the Middle East the practice existed of exchanging a birthright for something material. For example, a text from Nuzi tells of one brother’s receiving three sheep in exchange for his share of the inheritance.) But Esau, like Cain, harbored animosity toward his brother Jacob and was waiting for an opportunity to put him to death. Therefore, Rebekah, on learning of this, advised Jacob to run away to her brother Laban at Haran. When seeking Isaac’s consent in this matter, she kindly chose not to reveal to Isaac the murderous intention of Esau but voiced her feelings as to how she would be affected if Jacob ever took a wife like the daughters of Heth. Isaac then called Jacob, blessed him, and directed him to go to Paddan-aram to Rebekah’s relatives to obtain a wife. When Esau saw this, he was prompted to take a third wife, Mahalath (Basemath?) the daughter of Abraham’s son Ishmael.—Ge 27:41–28:9; 36:3; see BASEMATH No. 2.
Later Events. Sometime during the 20 years that Jacob was away, Esau began to establish interests in Seir, the field of Edom. (Ge 32:3; Jos 24:4) It appears that it was years later that he made the complete move, taking his family and all of his possessions to Seir. (Ge 36:6-8) When Jacob returned to Canaan, he became quite alarmed upon receiving word from the messengers he had sent that Esau, along with 400 men, was on his way to meet him. Esau’s reason for coming with a band of 400 men may have been to impress his brother with his superior strength or possibly to show that he was a mighty chieftain. Jacob, after praying to Jehovah, sent ahead a generous gift of more than 550 head of livestock. On seeing Esau, Jacob, in humility, "proceeded to bow down to the earth seven times until he got near to his brother." Esau then went running to meet him, embraced Jacob, fell upon his neck, and kissed him. Both of them burst into tears. Esau at first refused to accept Jacob’s gift of livestock, saying: "I have a great many, my brother. Let continue yours what is yours." However, at Jacob’s urging, Esau finally accepted the gift. He then offered to accompany Jacob, but his brother tactfully declined this as well as Esau’s later proposal to place some of his men at Jacob’s disposal, likely for protection. Esau and his men then departed and returned to Seir. The Bible record mentions that, about 23 years later, at the death of Isaac, Esau and Jacob buried their father.—Ge 32:6, 7, 10-15; 33:1-3, 8, 9, 11-16; 35:29.
Divine Principles Illustrated. The personality of Esau clearly shows that the choosing of Jacob as a forefather of the promised Seed was no arbitrary choice or unreasonable favoritism on the part of Jehovah God. Esau’s lack of appreciation for spiritual things, coupled with his strong tendency toward satisfying fleshly desires, made Esau unfit to be in the direct line of the promised Seed. Hence, Jehovah’s words, through his prophet Malachi: "But I loved Jacob, and Esau I have hated." Esau is excluded from among the faithful cloud of witnesses listed in Hebrews, chapter 11, when Paul says: "By faith Abraham . . . dwelt in tents with Isaac and Jacob, the heirs with him of the very same promise."—Mal 1:2, 3; Heb 11:8, 9; 12:1.
Jehovah’s selection of Jacob over Esau shows that God’s choosing does not depend on man’s dictates. The apostle Paul uses this incident as an illustration of the fact that the true children of Abraham are not necessarily those of fleshly descent, nor those who depend on their own works, but those of the faith of Abraham.—Ro 9:6-12.
Esau is set forth as a warning example to Christians so that they will not be guilty, as was Esau the materialist, of lack of appreciation for sacred or spiritual things.—Heb 12:16; see EDOM, EDOMITES.
REBEKAH
REBEKAH
(Re·bek´ah) [possibly, Cow].
Daughter of Bethuel the son of Nahor, and therefore grandniece of Abraham. Her brother’s name was Laban.—Ge 22:20-23.
In 1878 B.C.E., when Abraham sent his household manager, likely Eliezer, in search of a suitable wife for his son Isaac (now 40 years old), he came to "the city of Nahor" in the upper Mesopotamian valley. There at a well, this servant prayed that Jehovah’s choice would be the damsel who not only would give him a drink when asked but also would volunteer to water his ten camels. (Ge 24:1-14) While he was praying, Rebekah came to the well with a water jar. When he asked her for a sip of water, she graciously gave him a drink and then "quickly emptied her jar into the drinking trough and ran yet again and again to the well to draw water, and kept drawing for all his camels. All the while the man was gazing at her in wonder, keeping silent to know whether Jehovah had made his trip successful or not." Rebekah proved to be kind, hospitable, modest in her manner, and industrious; besides this, "the young woman was very attractive in appearance."—Ge 24:14-21.
Abraham’s servant, recognizing that his prayer had been answered, bestowed upon Rebekah a gold nose ring and two beautiful gold bracelets (worth c. $1,350 in modern-day values). These she showed to her family—her mother and her brother Laban—who, in turn, extended the hospitality of their home to the visitor and the attendants with him. (Ge 24:22-32) But before he would eat, the man stated his business. Laban and his father Bethuel gave their consent for Rebekah to marry Isaac; gifts, consisting of precious articles of gold and silver and exquisite garments, were given to Rebekah and her family, and then they all ate together. (Ge 24:33-54) This transaction constituted an honorable marriage contract, not between Rebekah and Isaac, but between their parents, according to the custom of the time. Rebekah was in this way betrothed to Isaac and was from then on, in effect, his wife.
With Rebekah’s consent, the caravan took off the next morning for the long journey to the Negeb near Beer-lahai-roi, where Isaac was living at the time. Before she left, Rebekah’s family blessed her, saying: "May you become thousands times ten thousand, and let your seed take possession of the gate of those who hate it." Her nurse Deborah and other lady attendants accompanied Rebekah, none of whom, it appears, ever returned to their homeland.—Ge 24:55-62; 35:8.
Upon reaching their destination, Rebekah put on a headcloth at the approach of her bridegroom Isaac, and after Abraham’s servant had recounted all the events of his mission, relating how Jehovah had directed the choice, Isaac brought Rebekah into his mother’s tent to become his wife. Isaac dearly loved Rebekah, and in her he "found comfort after the loss of his mother" Sarah, who had died three years earlier.—Ge 24:63-67.
Like Sarah, Rebekah for a long time remained barren. After some 19 years, during which time Isaac persistently appealed to Jehovah, she conceived and then bore the twins Esau and Jacob. So distressing was her pregnancy, as the two struggled with each other in her womb, that Rebekah wondered, "Just why am I alive?" In response, Jehovah assured her that she would become the mother of two great nations and that "the older will serve the younger." (Ge 25:20-26) This, Paul says, was to demonstrate that the choice of the ‘seed of promise’ depended entirely on God.—Ro 9:6-13.
Also like Sarah, Rebekah disguised her identity on one occasion, passing herself off as her husband’s sister. This was when a famine in the land forced her family to take up residence for a time in Philistine territory ruled over by King Abimelech. Rebekah must have been well along in years, yet because of her great beauty Isaac, the designated heir of the Abrahamic covenant, was presumed to be in danger of being killed if it was known he was her husband.—Ge 26:1-11.
When Isaac had grown old and was preparing to bless Esau his firstborn, Rebekah took immediate steps to secure the desired blessing for Jacob. (Ge 25:28-34; 27:1-5) Whether Rebekah knew of Jacob’s legal right to the birthright through purchase is not stated, but she was well aware of what Jehovah had told her, namely, that the older would serve the younger. So she took action to see that Jacob would secure his father’s blessing. The outcome was in harmony with Jehovah’s purpose.—Ge 27:6-29; see JACOB.
Later, when Rebekah learned of Esau’s plans to kill Jacob, she influenced Isaac to send Jacob to her homeland in search of a wife for himself. It had grieved both her and Isaac very much that Esau had taken two wives from among the hated Canaanites.—Ge 26:34, 35; 27:41-46; 28:1-5; 29:10-12.
Just when Rebekah died is not stated, but it may have been before Jacob returned home from Mesopotamia. (Ge 35:27) She was buried in the family cave of Machpelah along with Abraham and Sarah, where later Isaac, Leah, and Jacob were interred.—Ge 49:29-31; 50:13.
(Re·bek´ah) [possibly, Cow].
Daughter of Bethuel the son of Nahor, and therefore grandniece of Abraham. Her brother’s name was Laban.—Ge 22:20-23.
In 1878 B.C.E., when Abraham sent his household manager, likely Eliezer, in search of a suitable wife for his son Isaac (now 40 years old), he came to "the city of Nahor" in the upper Mesopotamian valley. There at a well, this servant prayed that Jehovah’s choice would be the damsel who not only would give him a drink when asked but also would volunteer to water his ten camels. (Ge 24:1-14) While he was praying, Rebekah came to the well with a water jar. When he asked her for a sip of water, she graciously gave him a drink and then "quickly emptied her jar into the drinking trough and ran yet again and again to the well to draw water, and kept drawing for all his camels. All the while the man was gazing at her in wonder, keeping silent to know whether Jehovah had made his trip successful or not." Rebekah proved to be kind, hospitable, modest in her manner, and industrious; besides this, "the young woman was very attractive in appearance."—Ge 24:14-21.
Abraham’s servant, recognizing that his prayer had been answered, bestowed upon Rebekah a gold nose ring and two beautiful gold bracelets (worth c. $1,350 in modern-day values). These she showed to her family—her mother and her brother Laban—who, in turn, extended the hospitality of their home to the visitor and the attendants with him. (Ge 24:22-32) But before he would eat, the man stated his business. Laban and his father Bethuel gave their consent for Rebekah to marry Isaac; gifts, consisting of precious articles of gold and silver and exquisite garments, were given to Rebekah and her family, and then they all ate together. (Ge 24:33-54) This transaction constituted an honorable marriage contract, not between Rebekah and Isaac, but between their parents, according to the custom of the time. Rebekah was in this way betrothed to Isaac and was from then on, in effect, his wife.
With Rebekah’s consent, the caravan took off the next morning for the long journey to the Negeb near Beer-lahai-roi, where Isaac was living at the time. Before she left, Rebekah’s family blessed her, saying: "May you become thousands times ten thousand, and let your seed take possession of the gate of those who hate it." Her nurse Deborah and other lady attendants accompanied Rebekah, none of whom, it appears, ever returned to their homeland.—Ge 24:55-62; 35:8.
Upon reaching their destination, Rebekah put on a headcloth at the approach of her bridegroom Isaac, and after Abraham’s servant had recounted all the events of his mission, relating how Jehovah had directed the choice, Isaac brought Rebekah into his mother’s tent to become his wife. Isaac dearly loved Rebekah, and in her he "found comfort after the loss of his mother" Sarah, who had died three years earlier.—Ge 24:63-67.
Like Sarah, Rebekah for a long time remained barren. After some 19 years, during which time Isaac persistently appealed to Jehovah, she conceived and then bore the twins Esau and Jacob. So distressing was her pregnancy, as the two struggled with each other in her womb, that Rebekah wondered, "Just why am I alive?" In response, Jehovah assured her that she would become the mother of two great nations and that "the older will serve the younger." (Ge 25:20-26) This, Paul says, was to demonstrate that the choice of the ‘seed of promise’ depended entirely on God.—Ro 9:6-13.
Also like Sarah, Rebekah disguised her identity on one occasion, passing herself off as her husband’s sister. This was when a famine in the land forced her family to take up residence for a time in Philistine territory ruled over by King Abimelech. Rebekah must have been well along in years, yet because of her great beauty Isaac, the designated heir of the Abrahamic covenant, was presumed to be in danger of being killed if it was known he was her husband.—Ge 26:1-11.
When Isaac had grown old and was preparing to bless Esau his firstborn, Rebekah took immediate steps to secure the desired blessing for Jacob. (Ge 25:28-34; 27:1-5) Whether Rebekah knew of Jacob’s legal right to the birthright through purchase is not stated, but she was well aware of what Jehovah had told her, namely, that the older would serve the younger. So she took action to see that Jacob would secure his father’s blessing. The outcome was in harmony with Jehovah’s purpose.—Ge 27:6-29; see JACOB.
Later, when Rebekah learned of Esau’s plans to kill Jacob, she influenced Isaac to send Jacob to her homeland in search of a wife for himself. It had grieved both her and Isaac very much that Esau had taken two wives from among the hated Canaanites.—Ge 26:34, 35; 27:41-46; 28:1-5; 29:10-12.
Just when Rebekah died is not stated, but it may have been before Jacob returned home from Mesopotamia. (Ge 35:27) She was buried in the family cave of Machpelah along with Abraham and Sarah, where later Isaac, Leah, and Jacob were interred.—Ge 49:29-31; 50:13.
ANNA
ANNA
(An´na) [from Heb., meaning "Favor; Grace"].
A prophetess, daughter of Phanuel of the tribe of Asher. Her name is the Greek form of Hannah.
Anna had become a widow after just seven years of married life and, at the time of the child Jesus’ presentation at the temple, was 84 years of age. Nevertheless, she was constant in her attendance at the temple, evidently from the time of the morning service until the evening service and, as a result, was privileged to see the young child Jesus and bear witness about him. Her "fastings and supplications" indicate a mourning attitude and an earnest longing on her part. The centuries-long period of Jewish subjection, coupled with the deteriorating religious conditions that reached even to the temple and its priesthood, could well explain this. At any rate, though she might not have expected to be alive when the child became grown, she now joyfully witnessed to others of the liberation due to be effected through this coming Messiah.—Lu 2:36-38.
(An´na) [from Heb., meaning "Favor; Grace"].
A prophetess, daughter of Phanuel of the tribe of Asher. Her name is the Greek form of Hannah.
Anna had become a widow after just seven years of married life and, at the time of the child Jesus’ presentation at the temple, was 84 years of age. Nevertheless, she was constant in her attendance at the temple, evidently from the time of the morning service until the evening service and, as a result, was privileged to see the young child Jesus and bear witness about him. Her "fastings and supplications" indicate a mourning attitude and an earnest longing on her part. The centuries-long period of Jewish subjection, coupled with the deteriorating religious conditions that reached even to the temple and its priesthood, could well explain this. At any rate, though she might not have expected to be alive when the child became grown, she now joyfully witnessed to others of the liberation due to be effected through this coming Messiah.—Lu 2:36-38.
DEBORAH
DEBORAH
(Deb´o·rah) [Bee].
1. Rebekah’s nurse. When Rebekah left the household of her father Bethuel to move to Palestine and marry Isaac, Deborah accompanied her. (Ge 24:59) After years of service in Isaac’s household, Deborah came to be in Jacob’s household, perhaps after the death of Rebekah. Evidently some 125 years after Rebekah’s marriage to Isaac, Deborah died and was buried under a big tree at Bethel. The name given to the tree (Allon-bacuth, meaning "Massive Tree of Weeping") indicates how beloved she had become to Jacob and his family.—Ge 35:8.
2. A prophetess in Israel; the wife of Lappidoth. (Jg 4:4) There is no evidence that Lappidoth and Barak were the same person, as some suggest. The association of Deborah and Barak was purely because of their common interest in liberating Israel from Canaanite oppression. Deborah dwelt under a palm tree located in the mountainous region of Ephraim between Ramah and Bethel; "the sons of Israel would go up to her for judgment."—Jg 4:5.
Jehovah used Deborah to summon Barak from Kedesh-naphtali and inform him of God’s purpose to use 10,000 men in defeating the huge army of Canaanite King Jabin under his army chief Sisera. Barak had Jehovah’s promise that He would give the enemy into his hand. But in addition, as he gathered the troops and led them to Mount Tabor, he insisted on the presence of Deborah as God’s representative, even though Deborah was a woman. Deborah proved willing to leave her place of greater security and to join Barak. However, she prophesied that "the beautifying thing" of the victory would go to a woman. These words were fulfilled when the woman Jael put Sisera to death.—Jg 4:6-10, 17-22.
Deborah and Barak joined in singing a song on the day of victory. Part of the song is written in the first person, indicating that Deborah was its composer, in part, if not in its entirety. (Jg 5:7) It was a custom for the women to celebrate victories with song and dance. (Ex 15:20, 21; Jg 11:34; 1Sa 18:6, 7; Ps 68:11) The song gives all credit and praise to Jehovah for the victory in behalf of his people. It adds considerably to the narrative that precedes it, and to get a full picture the two must be viewed side by side. After describing Jehovah’s might and majesty and recalling the condition of Israel prior to Barak’s fight, it commends the tribes who responded to the call and inquires about others who did not. It graphically adds details concerning the battle and the rout of the Canaanites, the courageous act of Jael in killing Sisera, and the disappointment of Sisera’s mother, who waited in vain for spoils and slaves of Israel to be brought back after the expected victory of her son Sisera.—Jg 5.
(Deb´o·rah) [Bee].
1. Rebekah’s nurse. When Rebekah left the household of her father Bethuel to move to Palestine and marry Isaac, Deborah accompanied her. (Ge 24:59) After years of service in Isaac’s household, Deborah came to be in Jacob’s household, perhaps after the death of Rebekah. Evidently some 125 years after Rebekah’s marriage to Isaac, Deborah died and was buried under a big tree at Bethel. The name given to the tree (Allon-bacuth, meaning "Massive Tree of Weeping") indicates how beloved she had become to Jacob and his family.—Ge 35:8.
2. A prophetess in Israel; the wife of Lappidoth. (Jg 4:4) There is no evidence that Lappidoth and Barak were the same person, as some suggest. The association of Deborah and Barak was purely because of their common interest in liberating Israel from Canaanite oppression. Deborah dwelt under a palm tree located in the mountainous region of Ephraim between Ramah and Bethel; "the sons of Israel would go up to her for judgment."—Jg 4:5.
Jehovah used Deborah to summon Barak from Kedesh-naphtali and inform him of God’s purpose to use 10,000 men in defeating the huge army of Canaanite King Jabin under his army chief Sisera. Barak had Jehovah’s promise that He would give the enemy into his hand. But in addition, as he gathered the troops and led them to Mount Tabor, he insisted on the presence of Deborah as God’s representative, even though Deborah was a woman. Deborah proved willing to leave her place of greater security and to join Barak. However, she prophesied that "the beautifying thing" of the victory would go to a woman. These words were fulfilled when the woman Jael put Sisera to death.—Jg 4:6-10, 17-22.
Deborah and Barak joined in singing a song on the day of victory. Part of the song is written in the first person, indicating that Deborah was its composer, in part, if not in its entirety. (Jg 5:7) It was a custom for the women to celebrate victories with song and dance. (Ex 15:20, 21; Jg 11:34; 1Sa 18:6, 7; Ps 68:11) The song gives all credit and praise to Jehovah for the victory in behalf of his people. It adds considerably to the narrative that precedes it, and to get a full picture the two must be viewed side by side. After describing Jehovah’s might and majesty and recalling the condition of Israel prior to Barak’s fight, it commends the tribes who responded to the call and inquires about others who did not. It graphically adds details concerning the battle and the rout of the Canaanites, the courageous act of Jael in killing Sisera, and the disappointment of Sisera’s mother, who waited in vain for spoils and slaves of Israel to be brought back after the expected victory of her son Sisera.—Jg 5.
HULDAH
HULDAH
(Hul´dah) [feminine form of Heled, meaning "Duration of Life; System of Things"; or, possibly, "Mole Rat"].
The wife of Shallum; a prophetess residing at Jerusalem during the reign of faithful King Josiah of Judah.
When Josiah heard the reading of "the very book of the law" found by Hilkiah the high priest during the temple repair work, he sent a delegation to inquire of Jehovah. They went to Huldah, who, in turn, relayed the word of Jehovah, indicating that all the calamities for disobedience recorded in the "book" would befall the apostate nation. Huldah added that Josiah, because of having humbled himself before Jehovah, would not have to look upon the calamity but would be gathered to his forefathers and be taken to his graveyard in peace.—2Ki 22:8-20; 2Ch 34:14-28.
Some consider Huldah’s prophecy to be in error in view of Josiah’s death in an unnecessary battle. (2Ki 23:28-30) However, the "peace" in which Josiah would be gathered to his graveyard is obviously in contrast with "the calamity" due to come upon Judah. (2Ki 22:20; 2Ch 34:28) Josiah died prior to the coming of that calamity in 609-607 B.C.E., when the Babylonians besieged and destroyed Jerusalem. Additionally, that the expression ‘to be gathered to one’s forefathers’ does not necessarily exclude dying a violent death in warfare is indicated by the use of the comparable expression ‘to lie down with one’s forefathers’ with reference to a death in battle as well as a nonviolent death.—Compare De 31:16; 1Ki 2:10; 22:34, 40.
(Hul´dah) [feminine form of Heled, meaning "Duration of Life; System of Things"; or, possibly, "Mole Rat"].
The wife of Shallum; a prophetess residing at Jerusalem during the reign of faithful King Josiah of Judah.
When Josiah heard the reading of "the very book of the law" found by Hilkiah the high priest during the temple repair work, he sent a delegation to inquire of Jehovah. They went to Huldah, who, in turn, relayed the word of Jehovah, indicating that all the calamities for disobedience recorded in the "book" would befall the apostate nation. Huldah added that Josiah, because of having humbled himself before Jehovah, would not have to look upon the calamity but would be gathered to his forefathers and be taken to his graveyard in peace.—2Ki 22:8-20; 2Ch 34:14-28.
Some consider Huldah’s prophecy to be in error in view of Josiah’s death in an unnecessary battle. (2Ki 23:28-30) However, the "peace" in which Josiah would be gathered to his graveyard is obviously in contrast with "the calamity" due to come upon Judah. (2Ki 22:20; 2Ch 34:28) Josiah died prior to the coming of that calamity in 609-607 B.C.E., when the Babylonians besieged and destroyed Jerusalem. Additionally, that the expression ‘to be gathered to one’s forefathers’ does not necessarily exclude dying a violent death in warfare is indicated by the use of the comparable expression ‘to lie down with one’s forefathers’ with reference to a death in battle as well as a nonviolent death.—Compare De 31:16; 1Ki 2:10; 22:34, 40.
MIRIAM
MIRIAM
(Mir´i·am) [possibly, Rebellious].
1. Daughter of Amram and his wife Jochebed, both of the tribe of Levi; sister of Moses and Aaron. (Nu 26:59; 1Ch 6:1-3) Though not specifically named in the account, she was undoubtedly the one termed "his sister" who watched to see what would become of the infant Moses as he lay in an ark placed among the reeds of the river Nile. (Ex 2:3, 4) After Pharaoh’s daughter discovered the babe, "felt compassion" for it, and recognized that it was "one of the children of the Hebrews," Miriam asked if she should summon a Hebrew woman to nurse the child. Being told to do so by Pharaoh’s daughter, "the maiden went and called the child’s mother" (Jochebed), who was thereafter employed to care for Moses until he grew up.—Ex 2:5-10.
Leads Israel’s Women in Song. Years later, after witnessing Jehovah’s triumph over Pharaoh’s military forces at the Red Sea and upon hearing the song of Moses and the men of Israel, "Miriam the prophetess" led the women of Israel in joyful tambourine playing and in dancing. Responding to the song led by Moses, Miriam sang: "Sing to Jehovah, for he has become highly exalted. The horse and its rider he has pitched into the sea."—Ex 15:1, 20, 21.
Complains Against Moses. While the Israelites were in the wilderness, Miriam and Aaron began to speak against Moses because of his Cushite wife. Moses’ prominence and influence with the people may have created in Miriam and Aaron a jealous desire for more authority, so that they kept saying: "Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he has spoken?" But Jehovah was listening and suddenly instructed Moses, Miriam, and Aaron to go to the tent of meeting. There God reminded the murmurers that their brother Moses was His servant, the one with whom God spoke, not indirectly, but "mouth to mouth." Jehovah next asked Miriam and Aaron: "Why, then, did you not fear to speak against my servant, against Moses?" God’s anger got to be hot against them and, as the cloud over the tent moved away, "Miriam was struck with leprosy as white as snow." Aaron made a plea for mercy, Moses interceded for her, and Jehovah allowed Miriam to return to the camp after a humiliating seven-day quarantine.—Nu 12:1-15.
The fact that only Miriam was stricken with leprosy may suggest that she was the instigator of wrong conduct on that occasion. (See AARON.) Her sin in murmuring against Moses may have been greater than Aaron’s, possibly even being a case of jealousy of a woman against another woman (since they began to speak against Moses on account of his Cushite wife), with Aaron siding in with his sister rather than his sister-in-law. Since Miriam was viewed as a prophetess, she may have enjoyed being the most prominent woman in Israel. So Miriam perhaps feared that Moses’ wife would eclipse her. Regardless of such possibilities, however, and while it was grossly improper for both Miriam and Aaron to murmur against Moses, it was especially wrong for Miriam to do so because of woman’s God-assigned place of subjection to the man. (1Co 11:3; 1Ti 2:11-14) Miriam’s sinful conduct was later used as a warning example, for at the end of the wilderness trek Moses told the people to comply with priestly instructions regarding leprosy and urged them to remember what Jehovah had done to Miriam when they were coming out of Egypt.—De 24:8, 9.
Miriam died and was buried at Kadesh in the Wilderness of Zin, shortly before Aaron’s death. (Nu 20:1, 28) Centuries later, through his prophet Micah, Jehovah called to remembrance the privilege Miriam enjoyed in association with her brothers when Israel came out of Egypt, saying: "For I brought you up out of the land of Egypt, and from the house of slaves I redeemed you; and I proceeded to send before you Moses, Aaron and Miriam."—Mic 6:4.
2. A descendant of Judah.—1Ch 4:1, 17, 18.
(Mir´i·am) [possibly, Rebellious].
1. Daughter of Amram and his wife Jochebed, both of the tribe of Levi; sister of Moses and Aaron. (Nu 26:59; 1Ch 6:1-3) Though not specifically named in the account, she was undoubtedly the one termed "his sister" who watched to see what would become of the infant Moses as he lay in an ark placed among the reeds of the river Nile. (Ex 2:3, 4) After Pharaoh’s daughter discovered the babe, "felt compassion" for it, and recognized that it was "one of the children of the Hebrews," Miriam asked if she should summon a Hebrew woman to nurse the child. Being told to do so by Pharaoh’s daughter, "the maiden went and called the child’s mother" (Jochebed), who was thereafter employed to care for Moses until he grew up.—Ex 2:5-10.
Leads Israel’s Women in Song. Years later, after witnessing Jehovah’s triumph over Pharaoh’s military forces at the Red Sea and upon hearing the song of Moses and the men of Israel, "Miriam the prophetess" led the women of Israel in joyful tambourine playing and in dancing. Responding to the song led by Moses, Miriam sang: "Sing to Jehovah, for he has become highly exalted. The horse and its rider he has pitched into the sea."—Ex 15:1, 20, 21.
Complains Against Moses. While the Israelites were in the wilderness, Miriam and Aaron began to speak against Moses because of his Cushite wife. Moses’ prominence and influence with the people may have created in Miriam and Aaron a jealous desire for more authority, so that they kept saying: "Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he has spoken?" But Jehovah was listening and suddenly instructed Moses, Miriam, and Aaron to go to the tent of meeting. There God reminded the murmurers that their brother Moses was His servant, the one with whom God spoke, not indirectly, but "mouth to mouth." Jehovah next asked Miriam and Aaron: "Why, then, did you not fear to speak against my servant, against Moses?" God’s anger got to be hot against them and, as the cloud over the tent moved away, "Miriam was struck with leprosy as white as snow." Aaron made a plea for mercy, Moses interceded for her, and Jehovah allowed Miriam to return to the camp after a humiliating seven-day quarantine.—Nu 12:1-15.
The fact that only Miriam was stricken with leprosy may suggest that she was the instigator of wrong conduct on that occasion. (See AARON.) Her sin in murmuring against Moses may have been greater than Aaron’s, possibly even being a case of jealousy of a woman against another woman (since they began to speak against Moses on account of his Cushite wife), with Aaron siding in with his sister rather than his sister-in-law. Since Miriam was viewed as a prophetess, she may have enjoyed being the most prominent woman in Israel. So Miriam perhaps feared that Moses’ wife would eclipse her. Regardless of such possibilities, however, and while it was grossly improper for both Miriam and Aaron to murmur against Moses, it was especially wrong for Miriam to do so because of woman’s God-assigned place of subjection to the man. (1Co 11:3; 1Ti 2:11-14) Miriam’s sinful conduct was later used as a warning example, for at the end of the wilderness trek Moses told the people to comply with priestly instructions regarding leprosy and urged them to remember what Jehovah had done to Miriam when they were coming out of Egypt.—De 24:8, 9.
Miriam died and was buried at Kadesh in the Wilderness of Zin, shortly before Aaron’s death. (Nu 20:1, 28) Centuries later, through his prophet Micah, Jehovah called to remembrance the privilege Miriam enjoyed in association with her brothers when Israel came out of Egypt, saying: "For I brought you up out of the land of Egypt, and from the house of slaves I redeemed you; and I proceeded to send before you Moses, Aaron and Miriam."—Mic 6:4.
2. A descendant of Judah.—1Ch 4:1, 17, 18.
PROPHETESS
PROPHETESS
A woman who prophesies or carries on the work of a prophet. As shown under the headings PROPHET and PROPHECY, prophesying basically means the inspired telling forth of messages from God, the revealing of the divine will. Prediction of future events might or might not be involved. Even as there were both true and false prophets, so some prophetesses were used by Jehovah and were moved by his spirit while others were false prophetesses, disapproved by Him.
Miriam is the first woman designated a prophetess in the Bible. God evidently conveyed some message or messages through her, perhaps in inspired singing. (Ex 15:20, 21) Thus, she and Aaron are recorded as saying to Moses: "Is it not by us also that [Jehovah] has spoken?" (Nu 12:2) Jehovah himself, through the prophet Micah, spoke of having sent "Moses, Aaron and Miriam" before the Israelites when bringing them up out of Egypt. (Mic 6:4) Though Miriam was privileged to be used as an instrument of divine communication, her relationship as such toward God was inferior to that of her brother Moses. When she failed to keep her proper place, she suffered severe chastisement from God.—Nu 12:1-15.
In the period of the Judges, Deborah served as a source of information from Jehovah, making known his judgments on certain matters and conveying his instruction, as in his commands to Barak. (Jg 4:4-7, 14-16) Thus, during a period of national weakness and apostasy, she served figuratively as "a mother in Israel." (Jg 5:6-8) Huldah the prophetess served in a similar manner, in King Josiah’s day, making known God’s judgment toward the nation and its king.—2Ki 22:14-20; 2Ch 34:22-28.
Isaiah refers to his wife as "the prophetess." (Isa 8:3) Though some commentators suggest that she was such only in the sense of being married to a prophet, this conjecture has no Scriptural evidence to back it up. It appears more likely that she had received a prophetic assignment of some sort from Jehovah, as had earlier prophetesses.
Nehemiah speaks unfavorably of the prophetess Noadiah, who, along with "the rest of the prophets," tried to instill fear in Nehemiah and so obstruct the rebuilding of Jerusalem’s walls. (Ne 6:14) Though she acted in opposition to God’s will, this does not necessarily mean that she had not held a valid standing as a prophetess prior thereto.
Jehovah spoke to Ezekiel of Israelite women who were "acting as prophetesses out of their own heart." This implies that these prophetesses had no divine commission from God but were merely imitations, self-made prophetesses. (Eze 13:17-19) By their ensnaring and hoodwinking practices and propaganda they were ‘hunting souls,’ condemning the righteous and condoning the wicked, but Jehovah would deliver his people out of their hand.—Eze 13:20-23.
In the first century C.E., while the Jews were still Jehovah’s covenant people, the aged Anna served as a prophetess. She "was never missing from the temple, rendering sacred service night and day with fastings and supplications." By "speaking about the child [Jesus] to all those waiting for Jerusalem’s deliverance," she acted as a prophetess in the basic sense of ‘telling forth’ a revelation of God’s purpose.—Lu 2:36-38.
Prophesying was among the miraculous gifts of the spirit that were granted to the newly formed Christian congregation. Certain Christian women, such as Philip’s four virgin daughters, prophesied under the impulse of God’s holy spirit. (Ac 21:9; 1Co 12:4, 10) This was in fulfillment of Joel 2:28, 29, which foretold that "your sons and your daughters will certainly prophesy." (Ac 2:14-18) Such gift, however, did not remove a woman from subjection to the headship of her husband or to that of men within the Christian congregation; in symbol of her subjection she was to wear a head covering when prophesying (1Co 11:3-6) and was not to act as a teacher within the congregation.—1Ti 2:11-15; 1Co 14:31-35.
A Jezebel-like woman in the congregation of Thyatira claimed to have prophetic powers but followed the course of ancient false prophetesses and received the condemnation of Christ Jesus in his message to John at Revelation 2:20-23. She improperly acted as a teacher and misled members of the congregation into wrong practices.
A woman who prophesies or carries on the work of a prophet. As shown under the headings PROPHET and PROPHECY, prophesying basically means the inspired telling forth of messages from God, the revealing of the divine will. Prediction of future events might or might not be involved. Even as there were both true and false prophets, so some prophetesses were used by Jehovah and were moved by his spirit while others were false prophetesses, disapproved by Him.
Miriam is the first woman designated a prophetess in the Bible. God evidently conveyed some message or messages through her, perhaps in inspired singing. (Ex 15:20, 21) Thus, she and Aaron are recorded as saying to Moses: "Is it not by us also that [Jehovah] has spoken?" (Nu 12:2) Jehovah himself, through the prophet Micah, spoke of having sent "Moses, Aaron and Miriam" before the Israelites when bringing them up out of Egypt. (Mic 6:4) Though Miriam was privileged to be used as an instrument of divine communication, her relationship as such toward God was inferior to that of her brother Moses. When she failed to keep her proper place, she suffered severe chastisement from God.—Nu 12:1-15.
In the period of the Judges, Deborah served as a source of information from Jehovah, making known his judgments on certain matters and conveying his instruction, as in his commands to Barak. (Jg 4:4-7, 14-16) Thus, during a period of national weakness and apostasy, she served figuratively as "a mother in Israel." (Jg 5:6-8) Huldah the prophetess served in a similar manner, in King Josiah’s day, making known God’s judgment toward the nation and its king.—2Ki 22:14-20; 2Ch 34:22-28.
Isaiah refers to his wife as "the prophetess." (Isa 8:3) Though some commentators suggest that she was such only in the sense of being married to a prophet, this conjecture has no Scriptural evidence to back it up. It appears more likely that she had received a prophetic assignment of some sort from Jehovah, as had earlier prophetesses.
Nehemiah speaks unfavorably of the prophetess Noadiah, who, along with "the rest of the prophets," tried to instill fear in Nehemiah and so obstruct the rebuilding of Jerusalem’s walls. (Ne 6:14) Though she acted in opposition to God’s will, this does not necessarily mean that she had not held a valid standing as a prophetess prior thereto.
Jehovah spoke to Ezekiel of Israelite women who were "acting as prophetesses out of their own heart." This implies that these prophetesses had no divine commission from God but were merely imitations, self-made prophetesses. (Eze 13:17-19) By their ensnaring and hoodwinking practices and propaganda they were ‘hunting souls,’ condemning the righteous and condoning the wicked, but Jehovah would deliver his people out of their hand.—Eze 13:20-23.
In the first century C.E., while the Jews were still Jehovah’s covenant people, the aged Anna served as a prophetess. She "was never missing from the temple, rendering sacred service night and day with fastings and supplications." By "speaking about the child [Jesus] to all those waiting for Jerusalem’s deliverance," she acted as a prophetess in the basic sense of ‘telling forth’ a revelation of God’s purpose.—Lu 2:36-38.
Prophesying was among the miraculous gifts of the spirit that were granted to the newly formed Christian congregation. Certain Christian women, such as Philip’s four virgin daughters, prophesied under the impulse of God’s holy spirit. (Ac 21:9; 1Co 12:4, 10) This was in fulfillment of Joel 2:28, 29, which foretold that "your sons and your daughters will certainly prophesy." (Ac 2:14-18) Such gift, however, did not remove a woman from subjection to the headship of her husband or to that of men within the Christian congregation; in symbol of her subjection she was to wear a head covering when prophesying (1Co 11:3-6) and was not to act as a teacher within the congregation.—1Ti 2:11-15; 1Co 14:31-35.
A Jezebel-like woman in the congregation of Thyatira claimed to have prophetic powers but followed the course of ancient false prophetesses and received the condemnation of Christ Jesus in his message to John at Revelation 2:20-23. She improperly acted as a teacher and misled members of the congregation into wrong practices.
ABIGAIL
ABIGAIL
(Ab´i·gail) [(My) Father Has Made Himself Joyful].
1. A wife of David. Originally, the wife of wealthy Nabal from Maon, a city on the edge of the Wilderness of Judah, W of the Dead Sea. (1Sa 25:2, 3; Jos 15:20, 55) She was "good in discretion and beautiful in form," while her first husband, whose name means "Senseless; Stupid," was "harsh and bad in his practices."
Following the prophet Samuel’s death, David and his men moved into the area where the flocks of Abigail’s husband were pastured. David’s men thereafter were like a protective "wall" around Nabal’s shepherds and flocks, night and day. So, when shearing time came, David sent some young men up to Carmel to call Nabal’s attention to the good service rendered him and to request an offering of food from him. (1Sa 25:4-8, 15, 16) But miserly Nabal screamed rebukes at them and insulted David as if he were an inconsequential person, and all of them as if they were possibly runaway slaves. (1Sa 25:9-11, 14) This so angered David that he girded on his sword and led about 400 men toward Carmel to wipe out Nabal and the men of his household.—1Sa 25:12, 13, 21, 22.
Abigail, hearing of the incident through a disturbed servant, showed her wise perception by immediately rounding up an ample supply of food and grain and then sent these ahead of her in care of her servants, much as Jacob had done before making contact with Esau. (1Sa 25:14-19; Ge 32:13-20) Without saying anything to her husband, she rode to meet David, and in a long and fervent plea, which manifested wisdom and logic as well as respect and humility, she convinced David that her husband’s senseless words did not justify the unrighteous shedding of blood or the failure to trust in Jehovah to settle the matter in a right way himself. (1Sa 25:14-20, 23-31) David thanked God for the woman’s good sense and quick action.—1Sa 25:32-35; compare Pr 25:21, 22; 15:1, 2.
Returning home, Abigail waited for her husband to sober up from a drunken feast and then informed him of her actions. Now "his heart came to be dead inside him, and he himself became as a stone," and after ten days Jehovah caused him to expire. When the news reached David, he sent a marriage proposal to Abigail, which she did not hesitate to accept. She shared David’s affections along with Ahinoam, a Jezreelitess, whom David had previously taken as wife. David’s first wife, Michal, had already been given by her father Saul to another man.—1Sa 25:36-44.
Abigail was with David in Gath on the western edge of the Shephelah and later down in the NW Negeb at Ziklag. During David’s absence a raiding party of Amalekites from the S burned Ziklag and carried off all the women and children, including Abigail and Ahinoam. Assured by Jehovah of success, David led his men in pursuit and, in a surprise attack, overcame the Amalekites and retrieved the captives and possessions.—1Sa 30:1-19.
Back at Ziklag, three days later, the news of Saul’s death arrived. (2Sa 1:1, 2) Abigail now accompanied her husband to Hebron of Judah, where David was first anointed as king. Here she gave birth to a son, Chileab (2Sa 3:3), also called Daniel at 1 Chronicles 3:1. David’s wives increased to six in Hebron, and neither Abigail nor her son receive further mention in the account.—2Sa 3:2-5.
2. One of David’s two sisters. (1Ch 2:13-17) Some scholars believe that she was only a half sister, being related by mother but not by father. At 2 Samuel 17:25 Abigail is called "the daughter of Nahash." Rabbinic tradition holds that Nahash is simply another name for Jesse, David’s father. The Greek Septuagint (Lagardian edition) has "Jesse" instead of "Nahash" in this verse. A number of modern translations also read this way. (See AT; JB; NC [Spanish].) However, it is noteworthy that the record at 1 Chronicles 2:13-16 does not call Abigail and Zeruiah ‘daughters of Jesse’ but rather "sisters" of Jesse’s sons, including David. This allows for the possibility that their mother had first been married to a man named Nahash, to whom she bore Abigail and Zeruiah before becoming Jesse’s wife and the mother of his sons. It cannot, therefore, be stated dogmatically that Abigail was the daughter of Jesse.—See NAHASH No. 2.
Abigail, David’s sister, is mentioned as giving birth to only one son, Amasa. Her husband is referred to as Ithra the Israelite at 2 Samuel 17:25 but elsewhere is called Jether (1Ki 2:5, 32) and at 1 Chronicles 2:17 is spoken of as "Jether the Ishmaelite." (See JETHER No. 6.) It is possible that Abigail contracted marriage with Jether during the time Jesse and his family were dwelling in the land of Moab. (1Sa 22:3, 4) Her son, Amasa, received no apparent attention during David’s reign until Absalom’s rebellion. His cousin Absalom then made him the head of his armed forces. Nevertheless, following Absalom’s death, Abigail’s brother, King David, dealt with her son Amasa in obtaining support for his return to the throne, and thereafter made Amasa the head of the army, replacing Joab. (2Sa 19:11-14) This appointment soon brought death to Abigail’s son, at the hands of his embittered cousin Joab.—2Sa 20:4-10.
(Ab´i·gail) [(My) Father Has Made Himself Joyful].
1. A wife of David. Originally, the wife of wealthy Nabal from Maon, a city on the edge of the Wilderness of Judah, W of the Dead Sea. (1Sa 25:2, 3; Jos 15:20, 55) She was "good in discretion and beautiful in form," while her first husband, whose name means "Senseless; Stupid," was "harsh and bad in his practices."
Following the prophet Samuel’s death, David and his men moved into the area where the flocks of Abigail’s husband were pastured. David’s men thereafter were like a protective "wall" around Nabal’s shepherds and flocks, night and day. So, when shearing time came, David sent some young men up to Carmel to call Nabal’s attention to the good service rendered him and to request an offering of food from him. (1Sa 25:4-8, 15, 16) But miserly Nabal screamed rebukes at them and insulted David as if he were an inconsequential person, and all of them as if they were possibly runaway slaves. (1Sa 25:9-11, 14) This so angered David that he girded on his sword and led about 400 men toward Carmel to wipe out Nabal and the men of his household.—1Sa 25:12, 13, 21, 22.
Abigail, hearing of the incident through a disturbed servant, showed her wise perception by immediately rounding up an ample supply of food and grain and then sent these ahead of her in care of her servants, much as Jacob had done before making contact with Esau. (1Sa 25:14-19; Ge 32:13-20) Without saying anything to her husband, she rode to meet David, and in a long and fervent plea, which manifested wisdom and logic as well as respect and humility, she convinced David that her husband’s senseless words did not justify the unrighteous shedding of blood or the failure to trust in Jehovah to settle the matter in a right way himself. (1Sa 25:14-20, 23-31) David thanked God for the woman’s good sense and quick action.—1Sa 25:32-35; compare Pr 25:21, 22; 15:1, 2.
Returning home, Abigail waited for her husband to sober up from a drunken feast and then informed him of her actions. Now "his heart came to be dead inside him, and he himself became as a stone," and after ten days Jehovah caused him to expire. When the news reached David, he sent a marriage proposal to Abigail, which she did not hesitate to accept. She shared David’s affections along with Ahinoam, a Jezreelitess, whom David had previously taken as wife. David’s first wife, Michal, had already been given by her father Saul to another man.—1Sa 25:36-44.
Abigail was with David in Gath on the western edge of the Shephelah and later down in the NW Negeb at Ziklag. During David’s absence a raiding party of Amalekites from the S burned Ziklag and carried off all the women and children, including Abigail and Ahinoam. Assured by Jehovah of success, David led his men in pursuit and, in a surprise attack, overcame the Amalekites and retrieved the captives and possessions.—1Sa 30:1-19.
Back at Ziklag, three days later, the news of Saul’s death arrived. (2Sa 1:1, 2) Abigail now accompanied her husband to Hebron of Judah, where David was first anointed as king. Here she gave birth to a son, Chileab (2Sa 3:3), also called Daniel at 1 Chronicles 3:1. David’s wives increased to six in Hebron, and neither Abigail nor her son receive further mention in the account.—2Sa 3:2-5.
2. One of David’s two sisters. (1Ch 2:13-17) Some scholars believe that she was only a half sister, being related by mother but not by father. At 2 Samuel 17:25 Abigail is called "the daughter of Nahash." Rabbinic tradition holds that Nahash is simply another name for Jesse, David’s father. The Greek Septuagint (Lagardian edition) has "Jesse" instead of "Nahash" in this verse. A number of modern translations also read this way. (See AT; JB; NC [Spanish].) However, it is noteworthy that the record at 1 Chronicles 2:13-16 does not call Abigail and Zeruiah ‘daughters of Jesse’ but rather "sisters" of Jesse’s sons, including David. This allows for the possibility that their mother had first been married to a man named Nahash, to whom she bore Abigail and Zeruiah before becoming Jesse’s wife and the mother of his sons. It cannot, therefore, be stated dogmatically that Abigail was the daughter of Jesse.—See NAHASH No. 2.
Abigail, David’s sister, is mentioned as giving birth to only one son, Amasa. Her husband is referred to as Ithra the Israelite at 2 Samuel 17:25 but elsewhere is called Jether (1Ki 2:5, 32) and at 1 Chronicles 2:17 is spoken of as "Jether the Ishmaelite." (See JETHER No. 6.) It is possible that Abigail contracted marriage with Jether during the time Jesse and his family were dwelling in the land of Moab. (1Sa 22:3, 4) Her son, Amasa, received no apparent attention during David’s reign until Absalom’s rebellion. His cousin Absalom then made him the head of his armed forces. Nevertheless, following Absalom’s death, Abigail’s brother, King David, dealt with her son Amasa in obtaining support for his return to the throne, and thereafter made Amasa the head of the army, replacing Joab. (2Sa 19:11-14) This appointment soon brought death to Abigail’s son, at the hands of his embittered cousin Joab.—2Sa 20:4-10.
NAOMI
NAOMI
(Na´o·mi) [My Pleasantness].
Mother-in-law of Ruth, who was an ancestress of David and of Jesus Christ.—Mt 1:5.
Naomi was the wife of Elimelech, an Ephrathite of Bethlehem in Judah, in the days of the Judges. During a severe famine she and her husband and their two sons, Mahlon and Chilion, moved to Moab. There Elimelech died. The sons then married Moabite women, Ruth and Orpah, but about ten years later these sons died childless.—Ru 1:1-5.
The bereaved Naomi decided to return to Judah. Her two widowed daughters-in-law started to accompany her, but Naomi recommended that they return and marry in their own land, for Naomi herself had "grown too old to get to belong to a husband" and could provide no sons as husbands for them. Orpah turned back, but Ruth stuck with Naomi, out of love for Naomi and her God Jehovah.—Ru 1:6-17.
Upon arrival in Bethlehem, Naomi said to the women greeting her: "Do not call me Naomi [My Pleasantness]. Call me Mara [Bitter], for the Almighty has made it very bitter for me." (Ru 1:18-21) Since it was the time of barley harvest, Ruth lovingly went to work gleaning for the support of Naomi and herself, and by chance she lighted upon the field of Boaz. (Ru 2:1-18) When she told Naomi in whose field she was working, Naomi recognized the hand of Jehovah in the matter, inasmuch as Boaz was a near kinsman of Elimelech and therefore one of their repurchasers. She encouraged Ruth to bring this fact to Boaz’ attention. (Ru 2:19–3:18) Boaz quickly responded, following the customary legal procedure in repurchasing Elimelech’s property from Naomi. Ruth then became the wife of Boaz in Naomi’s behalf, in accord with the law of levirate, or brother-in-law, marriage. When a son was born to them, the neighbor ladies gave it the name Obed, saying: "A son has been born to Naomi." Thus Obed became legal heir to the Judean house of Elimelech.—Ru 4:1-22.
(Na´o·mi) [My Pleasantness].
Mother-in-law of Ruth, who was an ancestress of David and of Jesus Christ.—Mt 1:5.
Naomi was the wife of Elimelech, an Ephrathite of Bethlehem in Judah, in the days of the Judges. During a severe famine she and her husband and their two sons, Mahlon and Chilion, moved to Moab. There Elimelech died. The sons then married Moabite women, Ruth and Orpah, but about ten years later these sons died childless.—Ru 1:1-5.
The bereaved Naomi decided to return to Judah. Her two widowed daughters-in-law started to accompany her, but Naomi recommended that they return and marry in their own land, for Naomi herself had "grown too old to get to belong to a husband" and could provide no sons as husbands for them. Orpah turned back, but Ruth stuck with Naomi, out of love for Naomi and her God Jehovah.—Ru 1:6-17.
Upon arrival in Bethlehem, Naomi said to the women greeting her: "Do not call me Naomi [My Pleasantness]. Call me Mara [Bitter], for the Almighty has made it very bitter for me." (Ru 1:18-21) Since it was the time of barley harvest, Ruth lovingly went to work gleaning for the support of Naomi and herself, and by chance she lighted upon the field of Boaz. (Ru 2:1-18) When she told Naomi in whose field she was working, Naomi recognized the hand of Jehovah in the matter, inasmuch as Boaz was a near kinsman of Elimelech and therefore one of their repurchasers. She encouraged Ruth to bring this fact to Boaz’ attention. (Ru 2:19–3:18) Boaz quickly responded, following the customary legal procedure in repurchasing Elimelech’s property from Naomi. Ruth then became the wife of Boaz in Naomi’s behalf, in accord with the law of levirate, or brother-in-law, marriage. When a son was born to them, the neighbor ladies gave it the name Obed, saying: "A son has been born to Naomi." Thus Obed became legal heir to the Judean house of Elimelech.—Ru 4:1-22.
RUTH
RUTH
A Moabitess who married Mahlon after the death of his father Elimelech and while Mahlon, his mother Naomi, and his brother Chilion were living in Moab. A famine had caused the family to leave their native Bethlehem in Judah. Ruth’s brother-in-law Chilion was married to the Moabitess Orpah. Eventually the two brothers died, leaving behind childless widows. Learning that Jehovah’s favor was again manifest in Israel, Naomi, accompanied by her two daughters-in-law, proceeded to return to Judah.—Ru 1:1-7; 4:9, 10.
Her Loyal Love. Whereas Orpah finally returned to her people at Naomi’s recommendation, Ruth stuck with her mother-in-law. Deep love for Naomi and a sincere desire to serve Jehovah in association with his people enabled Ruth to leave her parents and her native land, with little prospect of finding the security that marriage might bring. (Ru 1:8-17; 2:11) Her love for her mother-in-law was such that, later, others were able to say that she was better to Naomi than seven sons.—Ru 4:15.
Arriving in Bethlehem at the commencement of the barley harvest, Ruth, in behalf of Naomi and herself, went out to the field to procure food. By chance she lighted on the field belonging to Boaz, a relative of Elimelech, and requested the overseer of the harvesters for permission to glean. Her diligence in gleaning must have been outstanding, as is evident from the fact that the overseer commented about her work to Boaz.—Ru 1:22–2:7.
When Boaz extended kindnesses to her, Ruth responded with appreciation and humbly acknowledged being less than one of his maidservants. At mealtime he provided roasted grain for her in such abundance that she had some left over to give to Naomi. (Ru 2:8-14, 18) Though Boaz arranged matters to make it easier for her to glean, Ruth did not quit early but continued to glean until the evening, "after which she beat out what she had gleaned, and it came to be about an ephah [22 L; 20 dry qt] of barley." Having been requested by Boaz to continue gleaning in his field, Ruth did so during the remainder of the barley harvest, as well as the wheat harvest.—Ru 2:15-23.
Requests That Boaz Act as a Repurchaser. Desiring to find "a resting-place," or home, for her daughter-in-law, Naomi instructed Ruth to request Boaz to repurchase her. Accordingly, Ruth went down to Boaz’ threshing floor. After Boaz lay down, Ruth quietly approached, uncovered him at his feet, and lay down herself. At midnight, trembling, he awoke and bent forward. Not recognizing her in the dark, he asked: "Who are you?" She replied, "I am Ruth your slave girl, and you must spread out your skirt over your slave girl, for you are a repurchaser."—Ru 3:1-9.
Ruth’s actions, in compliance with Naomi’s instructions, must have been in line with the customary procedure followed by women when claiming the right to brother-in-law marriage. In Lange’s Commentary on the Holy Scriptures, Paulus Cassel makes this observation regarding Ruth 3:9: "Undoubtedly this symbolical method of claiming the most delicate of all rights, presupposes manners of patriarchal simplicity and virtue. The confidence of the woman reposes itself on the honor of the man. The method, however, was one which could not easily be brought into operation. For every foreknowledge or pre-intimation of it would have torn the veil of silence and secrecy from the modesty of the claimant. But when it was once put into operation, the petition preferred could not be denied without disgrace either to the woman or the man. Hence, we may be sure that Naomi did not send her daughter-in-law on this errand without the fullest confidence that it would prove successful. For it is certain that to all other difficulties, this peculiar one was added in the present case: namely, that Boaz, as Ruth herself says, was indeed a goel [a repurchaser], but not the goel. The answer of Boaz, also, suggests the surmise that such a claim was not wholly unexpected by him. Not that he had an understanding with Naomi, in consequence of which he was alone on the threshing-floor; for the fact that he was startled out of his sleep, shows that the night visit was altogether unlooked for. But the thought that at some time the claim of Ruth to the rights of blood-relationship might be addressed to himself, may not have been strange to him. Even this conjecture, however, of what might possibly or probably take place, could not be used to relieve Ruth of the necessity of manifesting her own free will by means of the symbolical proceeding."—Translated and edited by P. Schaff, 1976, p. 42.
That Boaz viewed Ruth’s actions as being completely virtuous is evident from his reaction: "Blessed may you be of Jehovah, my daughter. You have expressed your loving-kindness better in the last instance than in the first instance, in not going after the young fellows whether lowly or rich." Ruth unselfishly chose Boaz, a much older man, because of his being a repurchaser, in order to raise up a name for her deceased husband and her mother-in-law. As it would have been a natural thing for a young woman like Ruth to prefer a younger man, Boaz viewed this as an even better expression of her loving-kindness than her choosing to stick with her aged mother-in-law.—Ru 3:10.
Doubtless Ruth’s voice must have reflected some anxiety, prompting Boaz to reassure her: "Now, my daughter, do not be afraid. All that you say I shall do for you, for everyone in the gate of my people is aware that you are an excellent woman." The hour being late, Boaz instructed Ruth to lie down. However, both of them got up while it was still dark, evidently to avoid starting any rumor that would cast a bad reflection on either one of them. Boaz also gave Ruth six measures of barley. This may have signified that, just as six working days were followed by a day of rest, Ruth’s day of rest was at hand, for he would see to it that she would have "a resting-place."—Ru 3:1, 11-15, 17, 18.
Upon Ruth’s arrival, Naomi, perhaps not recognizing the woman seeking admittance in the dark, asked: "Who are you, my daughter?" Or, it may be that this question pertained to Ruth’s possible new identity in relationship to her repurchaser.—Ru 3:16.
Later, when the nearer relative refused to perform brother-in-law marriage, Boaz promptly did so. Thus Ruth became the mother of Boaz’ son Obed and an ancestress of King David and also of Jesus Christ.—Ru 4:1-21; Mt 1:5, 16.
A Moabitess who married Mahlon after the death of his father Elimelech and while Mahlon, his mother Naomi, and his brother Chilion were living in Moab. A famine had caused the family to leave their native Bethlehem in Judah. Ruth’s brother-in-law Chilion was married to the Moabitess Orpah. Eventually the two brothers died, leaving behind childless widows. Learning that Jehovah’s favor was again manifest in Israel, Naomi, accompanied by her two daughters-in-law, proceeded to return to Judah.—Ru 1:1-7; 4:9, 10.
Her Loyal Love. Whereas Orpah finally returned to her people at Naomi’s recommendation, Ruth stuck with her mother-in-law. Deep love for Naomi and a sincere desire to serve Jehovah in association with his people enabled Ruth to leave her parents and her native land, with little prospect of finding the security that marriage might bring. (Ru 1:8-17; 2:11) Her love for her mother-in-law was such that, later, others were able to say that she was better to Naomi than seven sons.—Ru 4:15.
Arriving in Bethlehem at the commencement of the barley harvest, Ruth, in behalf of Naomi and herself, went out to the field to procure food. By chance she lighted on the field belonging to Boaz, a relative of Elimelech, and requested the overseer of the harvesters for permission to glean. Her diligence in gleaning must have been outstanding, as is evident from the fact that the overseer commented about her work to Boaz.—Ru 1:22–2:7.
When Boaz extended kindnesses to her, Ruth responded with appreciation and humbly acknowledged being less than one of his maidservants. At mealtime he provided roasted grain for her in such abundance that she had some left over to give to Naomi. (Ru 2:8-14, 18) Though Boaz arranged matters to make it easier for her to glean, Ruth did not quit early but continued to glean until the evening, "after which she beat out what she had gleaned, and it came to be about an ephah [22 L; 20 dry qt] of barley." Having been requested by Boaz to continue gleaning in his field, Ruth did so during the remainder of the barley harvest, as well as the wheat harvest.—Ru 2:15-23.
Requests That Boaz Act as a Repurchaser. Desiring to find "a resting-place," or home, for her daughter-in-law, Naomi instructed Ruth to request Boaz to repurchase her. Accordingly, Ruth went down to Boaz’ threshing floor. After Boaz lay down, Ruth quietly approached, uncovered him at his feet, and lay down herself. At midnight, trembling, he awoke and bent forward. Not recognizing her in the dark, he asked: "Who are you?" She replied, "I am Ruth your slave girl, and you must spread out your skirt over your slave girl, for you are a repurchaser."—Ru 3:1-9.
Ruth’s actions, in compliance with Naomi’s instructions, must have been in line with the customary procedure followed by women when claiming the right to brother-in-law marriage. In Lange’s Commentary on the Holy Scriptures, Paulus Cassel makes this observation regarding Ruth 3:9: "Undoubtedly this symbolical method of claiming the most delicate of all rights, presupposes manners of patriarchal simplicity and virtue. The confidence of the woman reposes itself on the honor of the man. The method, however, was one which could not easily be brought into operation. For every foreknowledge or pre-intimation of it would have torn the veil of silence and secrecy from the modesty of the claimant. But when it was once put into operation, the petition preferred could not be denied without disgrace either to the woman or the man. Hence, we may be sure that Naomi did not send her daughter-in-law on this errand without the fullest confidence that it would prove successful. For it is certain that to all other difficulties, this peculiar one was added in the present case: namely, that Boaz, as Ruth herself says, was indeed a goel [a repurchaser], but not the goel. The answer of Boaz, also, suggests the surmise that such a claim was not wholly unexpected by him. Not that he had an understanding with Naomi, in consequence of which he was alone on the threshing-floor; for the fact that he was startled out of his sleep, shows that the night visit was altogether unlooked for. But the thought that at some time the claim of Ruth to the rights of blood-relationship might be addressed to himself, may not have been strange to him. Even this conjecture, however, of what might possibly or probably take place, could not be used to relieve Ruth of the necessity of manifesting her own free will by means of the symbolical proceeding."—Translated and edited by P. Schaff, 1976, p. 42.
That Boaz viewed Ruth’s actions as being completely virtuous is evident from his reaction: "Blessed may you be of Jehovah, my daughter. You have expressed your loving-kindness better in the last instance than in the first instance, in not going after the young fellows whether lowly or rich." Ruth unselfishly chose Boaz, a much older man, because of his being a repurchaser, in order to raise up a name for her deceased husband and her mother-in-law. As it would have been a natural thing for a young woman like Ruth to prefer a younger man, Boaz viewed this as an even better expression of her loving-kindness than her choosing to stick with her aged mother-in-law.—Ru 3:10.
Doubtless Ruth’s voice must have reflected some anxiety, prompting Boaz to reassure her: "Now, my daughter, do not be afraid. All that you say I shall do for you, for everyone in the gate of my people is aware that you are an excellent woman." The hour being late, Boaz instructed Ruth to lie down. However, both of them got up while it was still dark, evidently to avoid starting any rumor that would cast a bad reflection on either one of them. Boaz also gave Ruth six measures of barley. This may have signified that, just as six working days were followed by a day of rest, Ruth’s day of rest was at hand, for he would see to it that she would have "a resting-place."—Ru 3:1, 11-15, 17, 18.
Upon Ruth’s arrival, Naomi, perhaps not recognizing the woman seeking admittance in the dark, asked: "Who are you, my daughter?" Or, it may be that this question pertained to Ruth’s possible new identity in relationship to her repurchaser.—Ru 3:16.
Later, when the nearer relative refused to perform brother-in-law marriage, Boaz promptly did so. Thus Ruth became the mother of Boaz’ son Obed and an ancestress of King David and also of Jesus Christ.—Ru 4:1-21; Mt 1:5, 16.
SARAH
SARAH
(Sar´ah) [Princess], Sarai (Sar´ai) [possibly, Contentious].
Half sister and wife of Abraham and mother of Isaac. (Ge 11:29; 20:12; Isa 51:2) Her original name was Sarai. (Ge 17:15) She was ten years younger than Abraham (Ge 17:17) and married him while they were living in the Chaldean city of Ur. (Ge 11:28, 29) She continued barren until her reproductive powers were miraculously revived after she had already stopped menstruating.—Ge 18:11; Ro 4:19; Heb 11:11.
Sarah may have been in her 60’s when she left Ur with Abraham and took up residence in Haran. At the age of 65 she accompanied her husband from Haran to the land of Canaan. (Ge 12:4, 5) There they spent time at Shechem and in the mountainous region E of Bethel, as well as in various other places, before famine forced them to go to Egypt.—Ge 12:6-10.
Though advanced in years, Sarah was very beautiful in appearance. Therefore, Abraham had earlier requested that, whenever necessary in the course of their travels, Sarah identify him as her brother, lest others kill him and then take her. (Ge 20:13) In Egypt this resulted in Sarah’s being taken into the household of Pharaoh on the recommendation of his princes. But divine intervention prevented Pharaoh from violating her. Thereafter he returned Sarah to Abraham, requesting that they leave the land. He also provided safe conduct for Abraham and his possessions.—Ge 12:11-20.
It is noteworthy that an ancient papyrus tells of a Pharaoh who commissioned armed men to seize an attractive woman and kill her husband. Thus Abraham’s fear that he might be killed on account of Sarah was not unfounded. Instead of endangering his life in an unsuccessful attempt to save the honor of his wife in an alien land, Abraham followed what appeared to him to be the safest course. It should be remembered that Abraham was the owner of his wife. Sarah was happy to serve Jehovah and Abraham in this way. Never do the Scriptures censure Abraham for having done this.
Ten years after having originally entered Canaan, 75-year-old Sarah requested that Abraham have relations with her Egyptian maidservant Hagar in order to have children from her. (Ge 16:1-3) The resultant difficulties made it apparent that this was not Jehovah’s way of fulfilling the promise previously made to Abraham concerning the "seed." (Ge 15:1-16) Becoming aware of her pregnancy, Hagar began despising her mistress. When Sarah voiced complaint, Abraham granted his wife full authority to deal with Hagar as her maidservant. Humiliated by Sarah, Hagar ran away from her mistress but returned in obedience to divine direction, after which she gave birth to Ishmael.—Ge 16:4-16.
About 13 years after Ishmael’s birth, on the occasion of Abraham’s being divinely commanded to circumcise all the males of his household, Abraham was also instructed to call his wife, no longer by the name "Sarai," but "Sarah," meaning "Princess." Regarding Sarah, God said: "I will bless her and also give you a son from her; and I will bless her and she shall become nations; kings of peoples will come from her." (Ge 17:9-27) Not long thereafter, at Mamre, one of three angelic visitors reaffirmed that Sarah would give birth to a son. Overhearing this, "Sarah began to laugh inside herself, saying: ‘After I am worn out, shall I really have pleasure, my lord being old besides?’" Reproved for laughing, Sarah fearfully denied having done so. (Ge 18:1-15; Ro 9:9) Since Sarah is cited at Hebrews 11:11 as an example of faith, evidently her laughter was not an expression of complete unbelief but merely indicated that the thought of having a son in her old age apparently struck her as somewhat humorous. Sarah’s acknowledgment (inside herself) of Abraham as her lord was indicative of her obedience and subjection to her husbandly head, and her example is recommended to Christian wives.—1Pe 3:5, 6.
Sarah and her husband began residing at Gerar. As previously, Abraham referred to his wife as his sister. The king of Gerar, Abimelech, then took Sarah. Again Jehovah’s intervention saved her from being violated. Upon returning Sarah to Abraham, Abimelech gave livestock and male and female servants to Abraham, perhaps in compensation for having temporarily deprived him of his wife. Additionally he gave Abraham a thousand pieces of silver (c. $2,200). These silver pieces were to serve as evidence that Sarah was cleared of all reproach against her as a moral woman.—Ge 20.
At the age of 90, Sarah had the joy of giving birth to Isaac. She then exclaimed: "God has prepared laughter for me: everybody hearing of it will laugh at me." Such laughter would evidently be prompted by delight and amazement over the birth of the child. Sarah nursed her son for about five years. When Isaac was finally weaned, Abraham spread a big feast. On that occasion Sarah observed Hagar’s son Ishmael, now about 19 years old, "poking fun," or playing with Isaac in a mocking way. Apparently fearing for the future of her son Isaac, Sarah requested that Abraham dismiss Hagar and Ishmael. Abraham did so, subsequent to his receiving divine approval for this action.—Ge 21:1-14.
About 32 years later Sarah died, at the age of 127 years, and Abraham buried her "in the cave of the field of Machpelah."—Ge 23:1, 19, 20.
Figures in a Symbolic Drama. In writing to the Galatians, the apostle Paul showed that Abraham’s wife Sarah represented "the Jerusalem above," the mother of spirit-anointed Christians, the spiritual "seed" of Abraham. Like Sarah, "the Jerusalem above," God’s symbolic woman, has never been in slavery, and therefore, her children are also free. For an individual to become a free child of "the Jerusalem above," having "her freedom," he must be emancipated from the bondage of sin by the Son of God. (Ga 4:22-31; 5:1, ftn) As Christ Jesus told the natural descendants of Abraham: "Most truly I say to you, Every doer of sin is a slave of sin. Moreover, the slave does not remain in the household forever; the son remains forever. Therefore if the Son sets you free, you will be actually free."—Joh 8:34-36; see FREE WOMAN; HAGAR.
(Sar´ah) [Princess], Sarai (Sar´ai) [possibly, Contentious].
Half sister and wife of Abraham and mother of Isaac. (Ge 11:29; 20:12; Isa 51:2) Her original name was Sarai. (Ge 17:15) She was ten years younger than Abraham (Ge 17:17) and married him while they were living in the Chaldean city of Ur. (Ge 11:28, 29) She continued barren until her reproductive powers were miraculously revived after she had already stopped menstruating.—Ge 18:11; Ro 4:19; Heb 11:11.
Sarah may have been in her 60’s when she left Ur with Abraham and took up residence in Haran. At the age of 65 she accompanied her husband from Haran to the land of Canaan. (Ge 12:4, 5) There they spent time at Shechem and in the mountainous region E of Bethel, as well as in various other places, before famine forced them to go to Egypt.—Ge 12:6-10.
Though advanced in years, Sarah was very beautiful in appearance. Therefore, Abraham had earlier requested that, whenever necessary in the course of their travels, Sarah identify him as her brother, lest others kill him and then take her. (Ge 20:13) In Egypt this resulted in Sarah’s being taken into the household of Pharaoh on the recommendation of his princes. But divine intervention prevented Pharaoh from violating her. Thereafter he returned Sarah to Abraham, requesting that they leave the land. He also provided safe conduct for Abraham and his possessions.—Ge 12:11-20.
It is noteworthy that an ancient papyrus tells of a Pharaoh who commissioned armed men to seize an attractive woman and kill her husband. Thus Abraham’s fear that he might be killed on account of Sarah was not unfounded. Instead of endangering his life in an unsuccessful attempt to save the honor of his wife in an alien land, Abraham followed what appeared to him to be the safest course. It should be remembered that Abraham was the owner of his wife. Sarah was happy to serve Jehovah and Abraham in this way. Never do the Scriptures censure Abraham for having done this.
Ten years after having originally entered Canaan, 75-year-old Sarah requested that Abraham have relations with her Egyptian maidservant Hagar in order to have children from her. (Ge 16:1-3) The resultant difficulties made it apparent that this was not Jehovah’s way of fulfilling the promise previously made to Abraham concerning the "seed." (Ge 15:1-16) Becoming aware of her pregnancy, Hagar began despising her mistress. When Sarah voiced complaint, Abraham granted his wife full authority to deal with Hagar as her maidservant. Humiliated by Sarah, Hagar ran away from her mistress but returned in obedience to divine direction, after which she gave birth to Ishmael.—Ge 16:4-16.
About 13 years after Ishmael’s birth, on the occasion of Abraham’s being divinely commanded to circumcise all the males of his household, Abraham was also instructed to call his wife, no longer by the name "Sarai," but "Sarah," meaning "Princess." Regarding Sarah, God said: "I will bless her and also give you a son from her; and I will bless her and she shall become nations; kings of peoples will come from her." (Ge 17:9-27) Not long thereafter, at Mamre, one of three angelic visitors reaffirmed that Sarah would give birth to a son. Overhearing this, "Sarah began to laugh inside herself, saying: ‘After I am worn out, shall I really have pleasure, my lord being old besides?’" Reproved for laughing, Sarah fearfully denied having done so. (Ge 18:1-15; Ro 9:9) Since Sarah is cited at Hebrews 11:11 as an example of faith, evidently her laughter was not an expression of complete unbelief but merely indicated that the thought of having a son in her old age apparently struck her as somewhat humorous. Sarah’s acknowledgment (inside herself) of Abraham as her lord was indicative of her obedience and subjection to her husbandly head, and her example is recommended to Christian wives.—1Pe 3:5, 6.
Sarah and her husband began residing at Gerar. As previously, Abraham referred to his wife as his sister. The king of Gerar, Abimelech, then took Sarah. Again Jehovah’s intervention saved her from being violated. Upon returning Sarah to Abraham, Abimelech gave livestock and male and female servants to Abraham, perhaps in compensation for having temporarily deprived him of his wife. Additionally he gave Abraham a thousand pieces of silver (c. $2,200). These silver pieces were to serve as evidence that Sarah was cleared of all reproach against her as a moral woman.—Ge 20.
At the age of 90, Sarah had the joy of giving birth to Isaac. She then exclaimed: "God has prepared laughter for me: everybody hearing of it will laugh at me." Such laughter would evidently be prompted by delight and amazement over the birth of the child. Sarah nursed her son for about five years. When Isaac was finally weaned, Abraham spread a big feast. On that occasion Sarah observed Hagar’s son Ishmael, now about 19 years old, "poking fun," or playing with Isaac in a mocking way. Apparently fearing for the future of her son Isaac, Sarah requested that Abraham dismiss Hagar and Ishmael. Abraham did so, subsequent to his receiving divine approval for this action.—Ge 21:1-14.
About 32 years later Sarah died, at the age of 127 years, and Abraham buried her "in the cave of the field of Machpelah."—Ge 23:1, 19, 20.
Figures in a Symbolic Drama. In writing to the Galatians, the apostle Paul showed that Abraham’s wife Sarah represented "the Jerusalem above," the mother of spirit-anointed Christians, the spiritual "seed" of Abraham. Like Sarah, "the Jerusalem above," God’s symbolic woman, has never been in slavery, and therefore, her children are also free. For an individual to become a free child of "the Jerusalem above," having "her freedom," he must be emancipated from the bondage of sin by the Son of God. (Ga 4:22-31; 5:1, ftn) As Christ Jesus told the natural descendants of Abraham: "Most truly I say to you, Every doer of sin is a slave of sin. Moreover, the slave does not remain in the household forever; the son remains forever. Therefore if the Son sets you free, you will be actually free."—Joh 8:34-36; see FREE WOMAN; HAGAR.
ESTHER
ESTHER
(Es´ther).
A Jewish orphan girl of the tribe of Benjamin whose Hebrew name was Hadassah (meaning "Myrtle"); a descendant from among those deported from Jerusalem along with King Jehoiachin (Jeconiah) in 617 B.C.E. (Es 2:5-7) She was the daughter of Abihail, the uncle of Mordecai. (Es 2:15) Her guardian was her older cousin Mordecai, one of "the king’s servants that were in the king’s gate" of the palace at Shushan during the reign of the Persian king Ahasuerus (Xerxes I, in the fifth century B.C.E.). (Es 2:7; 3:2) After Ahasuerus had deposed his queen Vashti for disobedience, he commanded the gathering of all the beautiful virgins for a period of special massage and beauty care, so that the king might select one to replace Vashti as queen. Esther was among those taken to the king’s house and entrusted to the care of Hegai the guardian of the women. At Mordecai’s direction, she kept secret the fact that she was a Jewess. (Es 2:8, 10) Esther was selected as queen in the seventh year of Ahasuerus’ reign. (Es 2:16, 17) All along, she kept in touch with Mordecai, following his counsel. She spoke in Mordecai’s name to the king when Mordecai uncovered a plot against the king.—Es 2:20, 22.
In the 12th year of Ahasuerus, Haman the Agagite, who was prime minister, planned the annihilation of all the Jews in the 127 jurisdictional districts in the empire. He received authorization from the king to issue a decree to carry this out. (Es 3:7-13) Acting on the information and advice of Mordecai, Esther revealed to the king the wicked intent of Haman’s plot. Haman’s reaction added to the king’s rage, and Haman was hanged. (Es 4:7–7:10) The king, at Esther’s request, issued a second decree authorizing the Jews to fight for their lives on the day set for their slaughter. (Es 8:3-14) Because of the king’s edict and for fear of Mordecai, who replaced Haman as prime minister, the governors and officials of the empire helped the Jews to gain a complete victory over their enemies. (Es 9) Mordecai’s instructions, confirmed by Esther, commanded the Jews to celebrate the Festival of Purim annually, a custom kept down to this day.—Es 9:20, 21, 29.
While the book of Esther does not mention the name of God, it is evident from the actions of Mordecai and Esther that they were both faithful servants of the true God Jehovah. Esther displayed the qualities of one trusting in God’s law. She was "pretty in form and beautiful in appearance" (Es 2:7), but more important is the fact that she manifested the adornment of "the secret person of the heart in the incorruptible apparel of the quiet and mild spirit." (1Pe 3:4) Thus she gained favor before Hegai, the guardian of the women, as well as before the king himself. She did not count showy adornment the important thing and, accordingly, "did not request anything except what Hegai . . . proceeded to mention." (Es 2:15) She showed great tact and self-control. She was submissive to her husband Ahasuerus, approaching him in a tactful and respectful way when her life and the lives of her people were in danger. She kept silent when it was wise to do so but spoke boldly and fearlessly when it was necessary and at the right time. (Es 2:10; 7:3-6) She accepted counsel from her mature cousin Mordecai, even when following it endangered her life. (Es 4:12-16) Her love and loyalty toward her people the Jews, who were also God’s covenant people, were demonstrated when she acted in their behalf.—See MORDECAI No. 2.
(Es´ther).
A Jewish orphan girl of the tribe of Benjamin whose Hebrew name was Hadassah (meaning "Myrtle"); a descendant from among those deported from Jerusalem along with King Jehoiachin (Jeconiah) in 617 B.C.E. (Es 2:5-7) She was the daughter of Abihail, the uncle of Mordecai. (Es 2:15) Her guardian was her older cousin Mordecai, one of "the king’s servants that were in the king’s gate" of the palace at Shushan during the reign of the Persian king Ahasuerus (Xerxes I, in the fifth century B.C.E.). (Es 2:7; 3:2) After Ahasuerus had deposed his queen Vashti for disobedience, he commanded the gathering of all the beautiful virgins for a period of special massage and beauty care, so that the king might select one to replace Vashti as queen. Esther was among those taken to the king’s house and entrusted to the care of Hegai the guardian of the women. At Mordecai’s direction, she kept secret the fact that she was a Jewess. (Es 2:8, 10) Esther was selected as queen in the seventh year of Ahasuerus’ reign. (Es 2:16, 17) All along, she kept in touch with Mordecai, following his counsel. She spoke in Mordecai’s name to the king when Mordecai uncovered a plot against the king.—Es 2:20, 22.
In the 12th year of Ahasuerus, Haman the Agagite, who was prime minister, planned the annihilation of all the Jews in the 127 jurisdictional districts in the empire. He received authorization from the king to issue a decree to carry this out. (Es 3:7-13) Acting on the information and advice of Mordecai, Esther revealed to the king the wicked intent of Haman’s plot. Haman’s reaction added to the king’s rage, and Haman was hanged. (Es 4:7–7:10) The king, at Esther’s request, issued a second decree authorizing the Jews to fight for their lives on the day set for their slaughter. (Es 8:3-14) Because of the king’s edict and for fear of Mordecai, who replaced Haman as prime minister, the governors and officials of the empire helped the Jews to gain a complete victory over their enemies. (Es 9) Mordecai’s instructions, confirmed by Esther, commanded the Jews to celebrate the Festival of Purim annually, a custom kept down to this day.—Es 9:20, 21, 29.
While the book of Esther does not mention the name of God, it is evident from the actions of Mordecai and Esther that they were both faithful servants of the true God Jehovah. Esther displayed the qualities of one trusting in God’s law. She was "pretty in form and beautiful in appearance" (Es 2:7), but more important is the fact that she manifested the adornment of "the secret person of the heart in the incorruptible apparel of the quiet and mild spirit." (1Pe 3:4) Thus she gained favor before Hegai, the guardian of the women, as well as before the king himself. She did not count showy adornment the important thing and, accordingly, "did not request anything except what Hegai . . . proceeded to mention." (Es 2:15) She showed great tact and self-control. She was submissive to her husband Ahasuerus, approaching him in a tactful and respectful way when her life and the lives of her people were in danger. She kept silent when it was wise to do so but spoke boldly and fearlessly when it was necessary and at the right time. (Es 2:10; 7:3-6) She accepted counsel from her mature cousin Mordecai, even when following it endangered her life. (Es 4:12-16) Her love and loyalty toward her people the Jews, who were also God’s covenant people, were demonstrated when she acted in their behalf.—See MORDECAI No. 2.
MARY
MARY
(Ma´ry) [from the Heb. Miriam, possibly meaning "Rebellious"].
There are six Marys mentioned in the Bible.
1. Mary the mother of Jesus. She was the daughter of Heli, though the genealogy given by Luke lists Mary’s husband Joseph as the "son of Heli." Says M’Clintock and Strong’s Cyclopaedia (1881, Vol. III, p. 774): "In constructing their genealogical tables, it is well known that the Jews reckoned wholly by males, rejecting, where the blood of the grandfather passed to the grandson through a daughter, the name of the daughter herself, and counting that daughter’s husband for the son of the maternal grandfather (Numb. xxvi, 33; xxvii, 4-7)." It is undoubtedly for this reason the historian Luke says that Joseph was the "son of Heli."—Lu 3:23.
Mary was of the tribe of Judah and a descendant of David. Hence it could be said of her son Jesus that he "sprang from the seed of David according to the flesh." (Ro 1:3) Through his adoptive father Joseph, a descendant of David, Jesus had a legal right to David’s throne, and through his mother, as the "offspring," "seed," and "root" of David, he held the natural hereditary right to "the throne of David his father."—Mt 1:1-16; Lu 1:32; Ac 13:22, 23; 2Ti 2:8; Re 5:5; 22:16.
If tradition is correct, Heli’s wife, the mother of Mary, was Anna, whose sister had a daughter named Elizabeth, the mother of John the Baptizer. This tradition would make Elizabeth the cousin of Mary. That Mary was related to Elizabeth, who was "from the daughters of Aaron" of the tribe of Levi, the Scriptures themselves state. (Lu 1:5, 36) Mary’s sister, some have thought, was Salome, the wife of Zebedee, whose two sons, James and John, were numbered among Jesus’ apostles.—Mt 27:55, 56; Mr 15:40; 16:1; Joh 19:25.
Visited by Angel. About the end of 3 B.C.E., the angel Gabriel was sent by God to the virgin girl Mary in the town of Nazareth. "Good day, highly favored one, Jehovah is with you," was the angel’s most unusual greeting. When he told her that she would conceive and give birth to a son called Jesus, Mary, who at the time was only engaged to Joseph, asked, "How is this to be, since I am having no intercourse with a man?" "Holy spirit will come upon you, and power of the Most High will overshadow you. For that reason also what is born will be called holy, God’s Son," the angel explained. Thrilled with the prospect, yet with fitting modesty and humility, she replied: "Look! Jehovah’s slave girl! May it take place with me according to your declaration."—Lu 1:26-38.
To strengthen her faith further for this momentous experience, Mary was told that her relative Elizabeth, in her old age, was already six months pregnant, because the miraculous power of Jehovah had removed her barrenness. Mary paid her a visit, and when she entered Elizabeth’s home the infant in Elizabeth’s womb leaped with joy, whereupon she congratulated Mary, saying: "Blessed are you among women, and blessed is the fruit of your womb!" (Lu 1:36, 37, 39-45) Thereupon Mary broke forth in inspired words magnifying Jehovah for his goodness.—Lu 1:46-55.
After a visit of about three months with Elizabeth in the Judean hills, Mary returned to Nazareth. (Lu 1:56) When it came to Joseph’s notice (likely through disclosure of the matter to him by Mary) that she was pregnant, he intended to divorce her secretly rather than expose her to public shame. (Engaged persons were viewed as married, and a divorce was required to dissolve the engagement.) But Jehovah’s angel appeared, revealing to Joseph that what had been begotten in her was by holy spirit. Joseph thereupon complied with the divine instruction and took Mary as his wife, "but he had no intercourse with her until she gave birth to a son; and he called his name Jesus."—Mt 1:18-25.
Bears Jesus in Bethlehem. As this drama continued to unfold, the decree of Caesar Augustus, compelling everyone to register in the town of his origin, proved providential in its timing, for the prophecy concerning Jesus’ birthplace had to be fulfilled. (Mic 5:2) Accordingly, Joseph took Mary, who was "heavy with child," on the strenuous journey of about 150 km (93 mi) from their home in Nazareth in the N to Bethlehem in the S. Because there was no place for them in the lodging room, the birth of the child took place under most humble conditions, with the newborn babe being laid in a manger. This occurred probably about October 1 of the year 2 B.C.E.—Lu 2:1-7; see PICTURES, Vol. 2, p. 537; JESUS CHRIST.
After hearing the angel say: "There was born to you today a Savior, who is Christ the Lord, in David’s city," shepherds hastened to Bethlehem and there found the sign: Mary’s babe "bound in cloth bands and lying in a manger." They related to the happy family what the great angelic chorus had sung: "Glory in the heights above to God, and upon earth peace among men of goodwill." So Mary "began to preserve all these sayings, drawing conclusions in her heart."—Lu 2:8-20.
On the eighth day Mary had her son circumcised in obedience to Jehovah’s law. On the 40th day she and her husband brought the child to the temple in Jerusalem to make the prescribed offering. The Law required the sacrifice of a young ram and a young pigeon or a turtledove. If the family could not afford the sheep, two turtledoves or two young pigeons were to be offered. That Joseph was a man of poor financial means is indicated by the fact that Mary offered either "a pair of turtledoves or two young pigeons." (Lu 2:21-24; Le 12:1-4, 6, 8) Simeon, a righteous man, upon seeing the child, praised Jehovah for having allowed him to behold the Savior before dying in his old age. Turning to Mary, he said: "Yes, a long sword will be run through the soul of you yourself," not meaning that she would be pierced with a literal sword, but, rather, indicating the pain and suffering she would undergo in connection with her son’s foretold death on a torture stake.—Lu 2:25-35.
Returns to Nazareth. Sometime later, an angel warned Joseph of a plot by Herod the Great to kill the young child, and he instructed Joseph to flee with Jesus to Egypt. (Mt 2:1-18) After the death of Herod, the family returned and settled in Nazareth, where, during the ensuing years, Mary bore other children, at least four sons as well as daughters.—Mt 2:19-23; 13:55, 56; Mr 6:3.
Though the Law did not require women to attend, it was Mary’s custom to accompany Joseph year by year on the trek of about 150 km (93 mi) to Jerusalem for the annual Passover celebration. (Ex 23:17; 34:23) On one of these trips, in about 12 C.E., the family was returning home when, after going a day’s distance from Jerusalem, they discovered that the boy Jesus was missing. His parents immediately returned to Jerusalem to search for him. After three days they found him in the temple listening to and questioning the teachers. Mary exclaimed: "Child, why did you treat us this way? Here your father and I in mental distress have been looking for you." Jesus replied: "Why did you have to go looking for me? Did you not know that I must be in the house of my Father?" Certainly the logical place for God’s Son to be found was the temple, where he could receive Scriptural instruction. Mary "carefully kept all these sayings in her heart."—Lu 2:41-51.
This 12-year-old boy Jesus displayed brilliant learning for his age. "All those listening to him were in constant amazement at his understanding and his answers." (Lu 2:47) Jesus’ knowledge and understanding of the Scriptures reflected fine parental training. Mary as well as Joseph must have been very diligent in teaching and training the child, bringing him up in "the discipline and mental-regulating of Jehovah" and cultivating in him appreciation of the custom of attending the synagogue every Sabbath.—Lu 4:16; Eph 6:4.
Respected, Loved by Jesus. After his baptism, Jesus did not show special favoritism toward Mary; he addressed her, not as "mother," but simply as "woman." (Joh 2:4; 19:26) This was in no sense an expression of disrespect, as might be understood from modern-day English usage. In German, for example, the word used in this way denotes madam, Mrs., lady. Mary was Jesus’ mother according to the flesh; but since his spirit-begetting at the time of his baptism, he was primarily God’s spiritual Son, his "mother" being "the Jerusalem above." (Ga 4:26) Jesus laid emphasis on this fact when Mary and her other children on one occasion interrupted Jesus during a teaching session by asking him to come outside where they were. Jesus let it be known that really his mother and close relatives were those of his spiritual family, that spiritual matters take precedence over fleshly interests.—Mt 12:46-50; Mr 3:31-35; Lu 8:19-21.
When the wine ran out at a wedding in Cana of Galilee and Mary said to Jesus, "They have no wine," he responded: "What have I to do with you, woman? My hour has not yet come." (Joh 2:1-4) Jesus here used an ancient form of question that occurs eight times in the Hebrew Scriptures (Jos 22:24; Jg 11:12; 2Sa 16:10; 19:22; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21; Ho 14:8) and six times in the Greek Scriptures. (Mt 8:29; Mr 1:24; 5:7; Lu 4:34; 8:28; Joh 2:4) Literally translated, the question is: "What to me and to you?" meaning, "What is there in common between me and you?" or, "What do I and you have in common?" or, "What have I to do with you?" In every instance where it is used, the question indicates an objection to the thing suggested, proposed, or suspected. Jesus, therefore, lovingly couched his gentle reproof in this form, indicating to his mother that his direction came not from her but from the Supreme Authority who had sent him. (1Co 11:3) Mary’s sensitive and humble nature was quick to catch the point and accept the correction. Stepping back and letting Jesus take the lead, she remarked to the attendants: "Whatever he tells you, do."—Joh 2:5.
Mary was standing alongside the torture stake when Jesus was impaled. To her, Jesus was more than a beloved son, he was the Messiah, her Lord and Savior, the Son of God. Mary was apparently a widow by now. Consequently, Jesus, as the firstborn of Joseph’s household, discharged his responsibility by asking the apostle John, likely his cousin, to take Mary to his home and look after her as his own mother. (Joh 19:26, 27) Why did Jesus not entrust her to one of his own half brothers? It is not stated that any of them were present. Furthermore, they were not yet believers, and Jesus considered the spiritual relationship more important than the fleshly.—Joh 7:5; Mt 12:46-50.
A Faithful Disciple. The last Biblical notice of Mary shows her to be a woman of faith and devotion still closely associated with other faithful ones after the ascension of Jesus. The 11 apostles, Mary, and others were assembled in an upper chamber, and "with one accord all these were persisting in prayer."—Ac 1:13, 14.
2. Mary the sister of Martha and Lazarus. At Bethany, about 2 Roman miles (2.8 km; 1.7 mi) from the Temple Mount in Jerusalem and on the E slope of the Mount of Olives, Jesus visited the home of these friends for whom he had special affection. (Joh 11:18) During a visit by Jesus in the third year of his ministry, Martha, in her determination to be a good hostess, was overly concerned for Jesus’ physical comfort. Mary, on the other hand, showed a different kind of hospitality. She "sat down at the feet of the Lord and kept listening to his word." When Martha complained because her sister was not helping, Jesus commended Mary, saying, "For her part, Mary chose the good portion, and it will not be taken away from her."—Lu 10:38-42.
Sees Lazarus Resurrected. A few months after the aforementioned visit to the home, Lazarus became sick, near to death. So Mary and Martha sent word to Jesus, who was probably somewhere E of the Jordan in Perea. However, by the time Jesus arrived, Lazarus had been dead four days. With the news of Jesus’ coming, Martha quickly went to greet him, while Mary "kept sitting at home." Not until Martha returned from the outskirts of the village and whispered to her grief-stricken sister, "The Teacher is present and is calling you," did Mary hasten out to meet him. At his feet she sobbed, "Lord, if you had been here, my brother would not have died." She used exactly the same words as those spoken by her sister when Martha first went to meet Jesus. On seeing Mary’s tears and those of the Jews with her, the Master was moved to groan and weep. After Jesus performed the stupendous miracle of raising Lazarus from the dead, "many of the Jews that had come to Mary [to comfort her] . . . put faith in him."—Joh 11:1-45.
Anoints Jesus With Oil. Five days before Jesus’ last Passover, he and his disciples were guests again in Bethany, this time at the home of Simon the leper, where Mary and her family also were. Martha was serving the evening meal; Mary again gave her attention to the Son of God. As Jesus was reclining, Mary "took a pound of perfumed oil, genuine nard, very costly" (worth about a year’s wages) and poured it on his head and feet. Not generally appreciated at the time, this act done out of love and regard for Jesus in reality signified the preparation for Jesus’ death and burial so near at hand. As before, Mary’s expression of love was criticized by others, and as before, her love and devotion were defended and greatly appreciated by Jesus. "Wherever this good news is preached in all the world," he declared, "what this woman did shall also be told as a remembrance of her."—Mt 26:6-13; Mr 14:3-9; Joh 12:1-8.
The above incident, Mary’s anointing of Jesus, as reported by Matthew, Mark, and John, should not be confused with the anointing mentioned in Luke 7:36-50. The two events have some similarities, yet there are differences. The earlier event, reported by Luke, took place in the northern district of Galilee; the later, in the south at Bethany in Judea. The earlier was in the home of a Pharisee; the later, in that of Simon the leper. The earlier anointing was by an unnamed woman publicly known to be "a sinner," probably a prostitute; the later was by Martha’s sister Mary. There was also more than a year’s difference in time between the two events.
Some critics complain that John contradicts Matthew and Mark in saying the perfume was poured on Jesus’ feet rather than on his head. (Mt 26:7; Mr 14:3; Joh 12:3) Commenting on Matthew 26:7, Albert Barnes says: "There is, however, no contradiction. She probably poured it both on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, relates that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded."—Barnes’ Notes on the New Testament, 1974.
3. Mary Magdalene. Her distinguishing name (meaning "Of (Belonging to) Magdala") likely stems from the town of Magdala (see MAGADAN) on the western shore of the Sea of Galilee about halfway between Capernaum and Tiberias. There is no record of Jesus’ ever visiting this town, though he spent a great deal of time in the surrounding area. Nor is it certain that it was Mary’s hometown or place of residence. Since Luke refers to her as "Mary the so-called Magdalene," some think he implies something special or peculiar.—Lu 8:2.
Jesus expelled seven demons from Mary Magdalene, reason enough for her to put faith in him as the Messiah and for her to back up such faith with outstanding works of devotion and service. She is first mentioned in the account of Jesus’ second year of preaching, when he and his apostles were "journeying from city to city and from village to village, preaching and declaring the good news of the kingdom of God." Together with Joanna the wife of Herod’s man in charge, Susanna, and other women, Mary Magdalene continued ministering to the needs of Jesus and his apostles out of her own belongings.—Lu 8:1-3.
The most prominent notice of Mary Magdalene is in connection with the death and resurrection of Jesus. When Jesus, as the Lamb of God, was led to the slaughter, she was among the women "who had accompanied Jesus from Galilee to minister to him" and were "viewing from a distance" as Jesus hung on the torture stake. In her company were Jesus’ mother Mary, Salome, and also "the other Mary" (No. 4).—Mt 27:55, 56, 61; Mr 15:40; Joh 19:25.
After Jesus’ burial, Mary Magdalene and other women went to prepare spices and perfumed oil before the Sabbath began at sundown. Then following the Sabbath, at the break of dawn, on the first day of the week, Mary and the other women brought the perfumed oil to the tomb. (Mt 28:1; Mr 15:47; 16:1, 2; Lu 23:55, 56; 24:1) When Mary saw the tomb was open and apparently empty, she rushed off to tell the startling news to Peter and John, who ran to the tomb. (Joh 20:1-4) By the time Mary got back to the tomb, Peter and John had left, and it was now that she checked inside and was stunned at seeing two angels in white. Then she turned back and saw Jesus standing. Thinking him to be the gardener, she asked where the body was, that she might care for it. When he replied "Mary!" his identity was immediately revealed to her and she impulsively embraced him, exclaiming, "Rab·bo´ni!" But there was no time now for expressions of earthly affection. Jesus would be with them only a short time. Mary must hasten to inform the other disciples of his resurrection and that Jesus was ascending, as he said, "to my Father and your Father and to my God and your God."—Joh 20:11-18.
4. "The other Mary." She was the wife of Clopas (Alphaeus) (see CLOPAS) and the mother of James the Less and Joses. (Mt 27:56, 61; Joh 19:25) Tradition, though without any Scriptural support, says that Clopas and Joseph, the adoptive father of Jesus, were brothers. If true, that would make this Mary Jesus’ aunt, and her sons his cousins.
Mary was not only among the women "who had accompanied Jesus from Galilee to minister to him" but was also one who witnessed his impalement. (Mt 27:55; Mr 15:40, 41) Together with Mary Magdalene, she lingered outside his tomb that bitter afternoon, Nisan 14. (Mt 27:61) On the third day, the two of them and others came to the tomb with spices and perfumed oil for the purpose of rubbing the body of Jesus and, to their alarm, found the tomb open. An angel explained that Christ had risen from the dead, hence he commanded, "Go, tell his disciples." (Mt 28:1-7; Mr 16:1-7; Lu 24:1-10) While they were on their way, the resurrected Jesus appeared to this Mary and the others.—Mt 28:8, 9.
5. Mary the mother of John Mark. She was also the aunt of Barnabas. (Ac 12:12; Col 4:10) Her home was used for a meeting place by the early Christian congregation in Jerusalem. Her son Mark was closely associated with the apostle Peter, who evidently had much to do with Mark’s spiritual growth, for Peter speaks of him as "Mark my son." (1Pe 5:13) Peter, upon release from Herod’s prison, came directly to her home "where quite a few were gathered together and praying." The house must have been of considerable size, and the presence of a servant girl suggests that Mary was a woman of means. (Ac 12:12-17) Since it was referred to as her home, and not her husband’s, she probably was a widow.—Ac 12:12.
6. Mary of Rome. She was sent greetings by Paul in his letter to the Romans and was commended for her "many labors" in behalf of the Roman congregation.—Ro 16:6.
(Ma´ry) [from the Heb. Miriam, possibly meaning "Rebellious"].
There are six Marys mentioned in the Bible.
1. Mary the mother of Jesus. She was the daughter of Heli, though the genealogy given by Luke lists Mary’s husband Joseph as the "son of Heli." Says M’Clintock and Strong’s Cyclopaedia (1881, Vol. III, p. 774): "In constructing their genealogical tables, it is well known that the Jews reckoned wholly by males, rejecting, where the blood of the grandfather passed to the grandson through a daughter, the name of the daughter herself, and counting that daughter’s husband for the son of the maternal grandfather (Numb. xxvi, 33; xxvii, 4-7)." It is undoubtedly for this reason the historian Luke says that Joseph was the "son of Heli."—Lu 3:23.
Mary was of the tribe of Judah and a descendant of David. Hence it could be said of her son Jesus that he "sprang from the seed of David according to the flesh." (Ro 1:3) Through his adoptive father Joseph, a descendant of David, Jesus had a legal right to David’s throne, and through his mother, as the "offspring," "seed," and "root" of David, he held the natural hereditary right to "the throne of David his father."—Mt 1:1-16; Lu 1:32; Ac 13:22, 23; 2Ti 2:8; Re 5:5; 22:16.
If tradition is correct, Heli’s wife, the mother of Mary, was Anna, whose sister had a daughter named Elizabeth, the mother of John the Baptizer. This tradition would make Elizabeth the cousin of Mary. That Mary was related to Elizabeth, who was "from the daughters of Aaron" of the tribe of Levi, the Scriptures themselves state. (Lu 1:5, 36) Mary’s sister, some have thought, was Salome, the wife of Zebedee, whose two sons, James and John, were numbered among Jesus’ apostles.—Mt 27:55, 56; Mr 15:40; 16:1; Joh 19:25.
Visited by Angel. About the end of 3 B.C.E., the angel Gabriel was sent by God to the virgin girl Mary in the town of Nazareth. "Good day, highly favored one, Jehovah is with you," was the angel’s most unusual greeting. When he told her that she would conceive and give birth to a son called Jesus, Mary, who at the time was only engaged to Joseph, asked, "How is this to be, since I am having no intercourse with a man?" "Holy spirit will come upon you, and power of the Most High will overshadow you. For that reason also what is born will be called holy, God’s Son," the angel explained. Thrilled with the prospect, yet with fitting modesty and humility, she replied: "Look! Jehovah’s slave girl! May it take place with me according to your declaration."—Lu 1:26-38.
To strengthen her faith further for this momentous experience, Mary was told that her relative Elizabeth, in her old age, was already six months pregnant, because the miraculous power of Jehovah had removed her barrenness. Mary paid her a visit, and when she entered Elizabeth’s home the infant in Elizabeth’s womb leaped with joy, whereupon she congratulated Mary, saying: "Blessed are you among women, and blessed is the fruit of your womb!" (Lu 1:36, 37, 39-45) Thereupon Mary broke forth in inspired words magnifying Jehovah for his goodness.—Lu 1:46-55.
After a visit of about three months with Elizabeth in the Judean hills, Mary returned to Nazareth. (Lu 1:56) When it came to Joseph’s notice (likely through disclosure of the matter to him by Mary) that she was pregnant, he intended to divorce her secretly rather than expose her to public shame. (Engaged persons were viewed as married, and a divorce was required to dissolve the engagement.) But Jehovah’s angel appeared, revealing to Joseph that what had been begotten in her was by holy spirit. Joseph thereupon complied with the divine instruction and took Mary as his wife, "but he had no intercourse with her until she gave birth to a son; and he called his name Jesus."—Mt 1:18-25.
Bears Jesus in Bethlehem. As this drama continued to unfold, the decree of Caesar Augustus, compelling everyone to register in the town of his origin, proved providential in its timing, for the prophecy concerning Jesus’ birthplace had to be fulfilled. (Mic 5:2) Accordingly, Joseph took Mary, who was "heavy with child," on the strenuous journey of about 150 km (93 mi) from their home in Nazareth in the N to Bethlehem in the S. Because there was no place for them in the lodging room, the birth of the child took place under most humble conditions, with the newborn babe being laid in a manger. This occurred probably about October 1 of the year 2 B.C.E.—Lu 2:1-7; see PICTURES, Vol. 2, p. 537; JESUS CHRIST.
After hearing the angel say: "There was born to you today a Savior, who is Christ the Lord, in David’s city," shepherds hastened to Bethlehem and there found the sign: Mary’s babe "bound in cloth bands and lying in a manger." They related to the happy family what the great angelic chorus had sung: "Glory in the heights above to God, and upon earth peace among men of goodwill." So Mary "began to preserve all these sayings, drawing conclusions in her heart."—Lu 2:8-20.
On the eighth day Mary had her son circumcised in obedience to Jehovah’s law. On the 40th day she and her husband brought the child to the temple in Jerusalem to make the prescribed offering. The Law required the sacrifice of a young ram and a young pigeon or a turtledove. If the family could not afford the sheep, two turtledoves or two young pigeons were to be offered. That Joseph was a man of poor financial means is indicated by the fact that Mary offered either "a pair of turtledoves or two young pigeons." (Lu 2:21-24; Le 12:1-4, 6, 8) Simeon, a righteous man, upon seeing the child, praised Jehovah for having allowed him to behold the Savior before dying in his old age. Turning to Mary, he said: "Yes, a long sword will be run through the soul of you yourself," not meaning that she would be pierced with a literal sword, but, rather, indicating the pain and suffering she would undergo in connection with her son’s foretold death on a torture stake.—Lu 2:25-35.
Returns to Nazareth. Sometime later, an angel warned Joseph of a plot by Herod the Great to kill the young child, and he instructed Joseph to flee with Jesus to Egypt. (Mt 2:1-18) After the death of Herod, the family returned and settled in Nazareth, where, during the ensuing years, Mary bore other children, at least four sons as well as daughters.—Mt 2:19-23; 13:55, 56; Mr 6:3.
Though the Law did not require women to attend, it was Mary’s custom to accompany Joseph year by year on the trek of about 150 km (93 mi) to Jerusalem for the annual Passover celebration. (Ex 23:17; 34:23) On one of these trips, in about 12 C.E., the family was returning home when, after going a day’s distance from Jerusalem, they discovered that the boy Jesus was missing. His parents immediately returned to Jerusalem to search for him. After three days they found him in the temple listening to and questioning the teachers. Mary exclaimed: "Child, why did you treat us this way? Here your father and I in mental distress have been looking for you." Jesus replied: "Why did you have to go looking for me? Did you not know that I must be in the house of my Father?" Certainly the logical place for God’s Son to be found was the temple, where he could receive Scriptural instruction. Mary "carefully kept all these sayings in her heart."—Lu 2:41-51.
This 12-year-old boy Jesus displayed brilliant learning for his age. "All those listening to him were in constant amazement at his understanding and his answers." (Lu 2:47) Jesus’ knowledge and understanding of the Scriptures reflected fine parental training. Mary as well as Joseph must have been very diligent in teaching and training the child, bringing him up in "the discipline and mental-regulating of Jehovah" and cultivating in him appreciation of the custom of attending the synagogue every Sabbath.—Lu 4:16; Eph 6:4.
Respected, Loved by Jesus. After his baptism, Jesus did not show special favoritism toward Mary; he addressed her, not as "mother," but simply as "woman." (Joh 2:4; 19:26) This was in no sense an expression of disrespect, as might be understood from modern-day English usage. In German, for example, the word used in this way denotes madam, Mrs., lady. Mary was Jesus’ mother according to the flesh; but since his spirit-begetting at the time of his baptism, he was primarily God’s spiritual Son, his "mother" being "the Jerusalem above." (Ga 4:26) Jesus laid emphasis on this fact when Mary and her other children on one occasion interrupted Jesus during a teaching session by asking him to come outside where they were. Jesus let it be known that really his mother and close relatives were those of his spiritual family, that spiritual matters take precedence over fleshly interests.—Mt 12:46-50; Mr 3:31-35; Lu 8:19-21.
When the wine ran out at a wedding in Cana of Galilee and Mary said to Jesus, "They have no wine," he responded: "What have I to do with you, woman? My hour has not yet come." (Joh 2:1-4) Jesus here used an ancient form of question that occurs eight times in the Hebrew Scriptures (Jos 22:24; Jg 11:12; 2Sa 16:10; 19:22; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21; Ho 14:8) and six times in the Greek Scriptures. (Mt 8:29; Mr 1:24; 5:7; Lu 4:34; 8:28; Joh 2:4) Literally translated, the question is: "What to me and to you?" meaning, "What is there in common between me and you?" or, "What do I and you have in common?" or, "What have I to do with you?" In every instance where it is used, the question indicates an objection to the thing suggested, proposed, or suspected. Jesus, therefore, lovingly couched his gentle reproof in this form, indicating to his mother that his direction came not from her but from the Supreme Authority who had sent him. (1Co 11:3) Mary’s sensitive and humble nature was quick to catch the point and accept the correction. Stepping back and letting Jesus take the lead, she remarked to the attendants: "Whatever he tells you, do."—Joh 2:5.
Mary was standing alongside the torture stake when Jesus was impaled. To her, Jesus was more than a beloved son, he was the Messiah, her Lord and Savior, the Son of God. Mary was apparently a widow by now. Consequently, Jesus, as the firstborn of Joseph’s household, discharged his responsibility by asking the apostle John, likely his cousin, to take Mary to his home and look after her as his own mother. (Joh 19:26, 27) Why did Jesus not entrust her to one of his own half brothers? It is not stated that any of them were present. Furthermore, they were not yet believers, and Jesus considered the spiritual relationship more important than the fleshly.—Joh 7:5; Mt 12:46-50.
A Faithful Disciple. The last Biblical notice of Mary shows her to be a woman of faith and devotion still closely associated with other faithful ones after the ascension of Jesus. The 11 apostles, Mary, and others were assembled in an upper chamber, and "with one accord all these were persisting in prayer."—Ac 1:13, 14.
2. Mary the sister of Martha and Lazarus. At Bethany, about 2 Roman miles (2.8 km; 1.7 mi) from the Temple Mount in Jerusalem and on the E slope of the Mount of Olives, Jesus visited the home of these friends for whom he had special affection. (Joh 11:18) During a visit by Jesus in the third year of his ministry, Martha, in her determination to be a good hostess, was overly concerned for Jesus’ physical comfort. Mary, on the other hand, showed a different kind of hospitality. She "sat down at the feet of the Lord and kept listening to his word." When Martha complained because her sister was not helping, Jesus commended Mary, saying, "For her part, Mary chose the good portion, and it will not be taken away from her."—Lu 10:38-42.
Sees Lazarus Resurrected. A few months after the aforementioned visit to the home, Lazarus became sick, near to death. So Mary and Martha sent word to Jesus, who was probably somewhere E of the Jordan in Perea. However, by the time Jesus arrived, Lazarus had been dead four days. With the news of Jesus’ coming, Martha quickly went to greet him, while Mary "kept sitting at home." Not until Martha returned from the outskirts of the village and whispered to her grief-stricken sister, "The Teacher is present and is calling you," did Mary hasten out to meet him. At his feet she sobbed, "Lord, if you had been here, my brother would not have died." She used exactly the same words as those spoken by her sister when Martha first went to meet Jesus. On seeing Mary’s tears and those of the Jews with her, the Master was moved to groan and weep. After Jesus performed the stupendous miracle of raising Lazarus from the dead, "many of the Jews that had come to Mary [to comfort her] . . . put faith in him."—Joh 11:1-45.
Anoints Jesus With Oil. Five days before Jesus’ last Passover, he and his disciples were guests again in Bethany, this time at the home of Simon the leper, where Mary and her family also were. Martha was serving the evening meal; Mary again gave her attention to the Son of God. As Jesus was reclining, Mary "took a pound of perfumed oil, genuine nard, very costly" (worth about a year’s wages) and poured it on his head and feet. Not generally appreciated at the time, this act done out of love and regard for Jesus in reality signified the preparation for Jesus’ death and burial so near at hand. As before, Mary’s expression of love was criticized by others, and as before, her love and devotion were defended and greatly appreciated by Jesus. "Wherever this good news is preached in all the world," he declared, "what this woman did shall also be told as a remembrance of her."—Mt 26:6-13; Mr 14:3-9; Joh 12:1-8.
The above incident, Mary’s anointing of Jesus, as reported by Matthew, Mark, and John, should not be confused with the anointing mentioned in Luke 7:36-50. The two events have some similarities, yet there are differences. The earlier event, reported by Luke, took place in the northern district of Galilee; the later, in the south at Bethany in Judea. The earlier was in the home of a Pharisee; the later, in that of Simon the leper. The earlier anointing was by an unnamed woman publicly known to be "a sinner," probably a prostitute; the later was by Martha’s sister Mary. There was also more than a year’s difference in time between the two events.
Some critics complain that John contradicts Matthew and Mark in saying the perfume was poured on Jesus’ feet rather than on his head. (Mt 26:7; Mr 14:3; Joh 12:3) Commenting on Matthew 26:7, Albert Barnes says: "There is, however, no contradiction. She probably poured it both on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, relates that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded."—Barnes’ Notes on the New Testament, 1974.
3. Mary Magdalene. Her distinguishing name (meaning "Of (Belonging to) Magdala") likely stems from the town of Magdala (see MAGADAN) on the western shore of the Sea of Galilee about halfway between Capernaum and Tiberias. There is no record of Jesus’ ever visiting this town, though he spent a great deal of time in the surrounding area. Nor is it certain that it was Mary’s hometown or place of residence. Since Luke refers to her as "Mary the so-called Magdalene," some think he implies something special or peculiar.—Lu 8:2.
Jesus expelled seven demons from Mary Magdalene, reason enough for her to put faith in him as the Messiah and for her to back up such faith with outstanding works of devotion and service. She is first mentioned in the account of Jesus’ second year of preaching, when he and his apostles were "journeying from city to city and from village to village, preaching and declaring the good news of the kingdom of God." Together with Joanna the wife of Herod’s man in charge, Susanna, and other women, Mary Magdalene continued ministering to the needs of Jesus and his apostles out of her own belongings.—Lu 8:1-3.
The most prominent notice of Mary Magdalene is in connection with the death and resurrection of Jesus. When Jesus, as the Lamb of God, was led to the slaughter, she was among the women "who had accompanied Jesus from Galilee to minister to him" and were "viewing from a distance" as Jesus hung on the torture stake. In her company were Jesus’ mother Mary, Salome, and also "the other Mary" (No. 4).—Mt 27:55, 56, 61; Mr 15:40; Joh 19:25.
After Jesus’ burial, Mary Magdalene and other women went to prepare spices and perfumed oil before the Sabbath began at sundown. Then following the Sabbath, at the break of dawn, on the first day of the week, Mary and the other women brought the perfumed oil to the tomb. (Mt 28:1; Mr 15:47; 16:1, 2; Lu 23:55, 56; 24:1) When Mary saw the tomb was open and apparently empty, she rushed off to tell the startling news to Peter and John, who ran to the tomb. (Joh 20:1-4) By the time Mary got back to the tomb, Peter and John had left, and it was now that she checked inside and was stunned at seeing two angels in white. Then she turned back and saw Jesus standing. Thinking him to be the gardener, she asked where the body was, that she might care for it. When he replied "Mary!" his identity was immediately revealed to her and she impulsively embraced him, exclaiming, "Rab·bo´ni!" But there was no time now for expressions of earthly affection. Jesus would be with them only a short time. Mary must hasten to inform the other disciples of his resurrection and that Jesus was ascending, as he said, "to my Father and your Father and to my God and your God."—Joh 20:11-18.
4. "The other Mary." She was the wife of Clopas (Alphaeus) (see CLOPAS) and the mother of James the Less and Joses. (Mt 27:56, 61; Joh 19:25) Tradition, though without any Scriptural support, says that Clopas and Joseph, the adoptive father of Jesus, were brothers. If true, that would make this Mary Jesus’ aunt, and her sons his cousins.
Mary was not only among the women "who had accompanied Jesus from Galilee to minister to him" but was also one who witnessed his impalement. (Mt 27:55; Mr 15:40, 41) Together with Mary Magdalene, she lingered outside his tomb that bitter afternoon, Nisan 14. (Mt 27:61) On the third day, the two of them and others came to the tomb with spices and perfumed oil for the purpose of rubbing the body of Jesus and, to their alarm, found the tomb open. An angel explained that Christ had risen from the dead, hence he commanded, "Go, tell his disciples." (Mt 28:1-7; Mr 16:1-7; Lu 24:1-10) While they were on their way, the resurrected Jesus appeared to this Mary and the others.—Mt 28:8, 9.
5. Mary the mother of John Mark. She was also the aunt of Barnabas. (Ac 12:12; Col 4:10) Her home was used for a meeting place by the early Christian congregation in Jerusalem. Her son Mark was closely associated with the apostle Peter, who evidently had much to do with Mark’s spiritual growth, for Peter speaks of him as "Mark my son." (1Pe 5:13) Peter, upon release from Herod’s prison, came directly to her home "where quite a few were gathered together and praying." The house must have been of considerable size, and the presence of a servant girl suggests that Mary was a woman of means. (Ac 12:12-17) Since it was referred to as her home, and not her husband’s, she probably was a widow.—Ac 12:12.
6. Mary of Rome. She was sent greetings by Paul in his letter to the Romans and was commended for her "many labors" in behalf of the Roman congregation.—Ro 16:6.
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