The birth of Benjamin

 

In the Qur'an, Benjamin is referred to as righteous young child, who remained with Jacob when the older brothers plotted against Joseph. Textual scholars regard these two names as fragments of naming narratives coming from different sources - one being the Jahwist and the other being the Elohist.


The whole of chapter 38 deals with Jacob's son Judah and the events surrounding the birth of his two sons, twins. Just like we gave close attention to the details of the birth account of Ben-Oni / Benjamin, the details of this highly unusual birth account are worthy of our attention. However, some classical rabbinical sources argue that Joseph identified himself for other reasons. Notice here that Joseph's mother is mentioned as though she were alive (and therefore had not yet died in childbirth) and that his dream mentioned 11 stars. The narrative goes on to state that when Judah (on behalf of the other brothers) begged Joseph not to enslave Benjamin and instead enslave him, since enslavement of Benjamin would break Jacob's heart. In these sources, Benjamin swore an oath, on the memory of Joseph, that he was innocent of theft, and, when challenged about how believable the oath would be, explained that remembering Joseph was so important to him that he had named his sons in Joseph's honour; these sources go on to state that Benjamin's oath touched Joseph so deeply that Joseph was no longer able to pretend to be a stranger.



The Qur'an, in the narrative of Joseph, refers to Benjamin as the righteous youngest son of Jacob. The etymology of the name interpreted as son of the right side. The midrashic book of Jasher argues that prior to revealing his identity, Joseph asked Benjamin to find his missing brother (i.e. Jacob understood the 11 stars to represent Joseph's brothers, which indicates knowledge that Rachel was pregnant with Benjamin. Being associated with the right hand side was traditionally a reference to strength and virtue (cf sinister, which derives from the latin for left). Perez means "a breach." Since this chapter introducing his birth appears as a parenthetical insertion and therefore as a breach in the flow of the context our attention is arrested to seek out the deeper meaning.



Benjamin was the last-born of Jacob's thirteen children (12 sons 1 daughter), and the second and last son of Rachel in Jewish, Christian and Islamic tradition. He was the progenitor of the Israelite Tribe of Benjamin. Although the record of Benjamin's birth is found in Genesis chapter 35, his birth took place at around the time of Joseph's dream. This chapter has been inserted here to augment the prophecy being developed. Y'shua is the underlying subject of chapter 38 because He's descended from Perez, Judah's "middle twin" son. As we know from the prophetic scriptures, the children of Israel (and all who ever lived and will live - Isaiah 45:23) will eventually bow before Jesus. Islamic tradition, however, does not provide much detail regarding Benjamin's life and refers to him as being born from Jacob's wife Rachel, and further links a connection, as does Jewish tradition, between the names of Benjamin's children and Joseph. This caused Joseph to recant and reveal his identity. Modern scholars have instead proposed that, with the eponymous Benjamin being just a metaphor, son of the south / son of the right are references to the tribe's being subordinate to the more dominant tribe of Ephraim.

As you know (from having recently read Chapter 42, right?) they would indeed come to bow before Joseph. Later rabbinic traditions name him as one of four ancient Israelites who died without sin, the other three being Chileab, Jesse and Amram.

The Torah's Joseph narrative, at a stage when Joseph is unrecognised by his brothers, describes Joseph as testing whether his brothers have reformed by secretly planting a silver cup in Benjamin's bag, then publicly searching the bags for it, and after finding it in Benjamin's possession, demanding that Benjamin become his slave as a punishment. Joseph) via astrology, using an astrolabe-like tool; it continues by stating that Benjamin divined that the man on the throne was Joseph, so Joseph identified himself to Benjamin (but not the other brothers), and revealed his scheme (as in the Torah) to test how fraternal the other brothers were. In the Biblical account, unlike Rachel's first son, Joseph, Benjamin was born in Canaan. This is, however, not the only literal translation, as the root for right is identical to that for south, hence Benjamin also literally translates as son of the south. In the Samaritan Pentateuch, Benjamin's name appears as "Binyaamem" (Hebrew: ࠁࠍࠉࠌࠉࠌ, "Son of my days"). This meaning is advocated by several classical rabbinical sources, which argue that it refers to the birth of Benjamin in Canaan, as compared with the birth of all the other sons of Jacob in Aram. Joseph is declared in verse 2 as being seventeen, the probable difference in age between he and Benjamin.

According to the Torah, Benjamin's name arose when Jacob deliberately corrupted the name Benoni, the original name of Benjamin, since Benoni was an allusion to Rachel's dying just after she had given birth, as it means son of my pain.

The rape of Dinah

We have seen that the rape was of minor importance in the history of reading Genesis 34. Dinah’s story has yet to be told. In contrast, the brothers loved their sister. These examples from the recent history of interpretation demonstrate that rape has been severely marginalized in many scholarly interpretations. Given after the rape, the money is not like a bride price. Interpreters sometimes wonder why the brothers refer to prostitution and not to rape. But how can rape be ended?

Still, the brothers’ final question in verse 31 demonstrates the complexity of their attempt to deal with the rape. Their negotiation tactics exemplify that marriage negotiations with the family of Sarah and Abraham are usually deceptive. Dinah cannot be traded for economic gain. Whether or not ancient Israelite women approved of marrying their rapist, is not a question asked even once. God may not wield the gavel here but as the translation of Dinah’s name suggests, judgment was still rendered. Yet, the widespread promotion of the rapist and the indifference toward his accountability demands an alternative interpretation. Thus, the rape has to play a center role. After Jacob’s accusation in verse 30, which mentions only the trouble his sons bring to him and his house, the brothers continue to focus on Dinah and her well being. Thus, the history of reading Genesis 34 offers considerable insights into the dynamics of a rape-prone culture and the Western societal neglect to regard rape as a cultural, political, and religious problem. She was not a willing participant. They understand that Shechem seeks to pay for the rape, euphemistically calling his payment “bride price” (verse 12). Again, sympathy accumulates with the rapist. This alternative interpretation emphasizes the significance of verses 1-3 for the understanding of Genesis 34. In it, the rape plays a center role.



Upon hearing the news about his daughter, Jacob is at first silent; then he negotiates Dinah’s marriage to Shechem. The killing of the male Shechemites and the capture of the women and children do not appeal to most contemporary feminist or non-feminist sensibilities. This seems peculiar—does it suggest that Dinah was not raped? In the Hebrew Scriptures, rape is generally indicated by a cry for help from the woman (showing lack of consent) and violence on the part of the man (indicating a forcible, hostile act).



But that’s why, despite its flaws, complexities and misguided interpretations, we need to read this story as both the Torah’s condemnation of rape, as well as its willingness to hold responsible the people who allow a culture to evolve where rape is acceptable. However, Dinah is not a prostitute who offers sexual favors and then receives payment. The brothers insist on Dinah’s dignity.

Guilty of rape, Shechem redeems himself with the offer of a wedding ring to the raped woman.  However, the brothers act unjustifiably with “insidious murder”. To many scholars, the rape of one woman pales in comparison to the murder of many men. Although they understood that marriage cannot “redeem” rape, they captured other women and children and continued the violence. Will we ever be able to know conclusively what really happened to Dinah? Was she raped? Was she a willing participant in a youthful “adventure” with Shechem? Did Shechem rape her first and then fall in love with her? Did the brothers “castrate” Dinah by killing her innocent and virtuous lover? What seems clear is the fact that the tension between the horror of the rape and the enormity of the killing encouraged many interpreters to minimize the rape. If Dinah has been raped, Jacob ignores his obligation to protect the women of his household and ignores Dinah’s suffering. However, their question makes sense when prostitution is understood as a means to financial gain. When Dinah goes out to visit the daughters of the land, but is instead raped by Shechem, the whole story changes. When foreign men approach the women of this family, the foreigners and not the “patriarchs” are endangered. Not interested in bringing rape to the foreground, many scholars created – what must be termed – rape-prone interpretations. The brothers reject the possibility that Shechem would repair his deed through payment. Shechem attempts to turn rape into legalized sex. They refuse to sell Dinah into marriage because they do not seek economic advantage. Even though we cannot say for sure what “really” happened to Dinah, from a feminist-literary perspective we can claim that Shechem raped Dinah. Shechem offers a sum of money, the customary bride price, and assumes that he so fulfills his obligations as a bridegroom. They ask whether Shechem has a right to treat their sister like a prostitute. The brothers, however, do not isolate the marriage offer from the rape. But even they took revenge in a rape-prone fashion. Shechem did not “love” her, but wanted to do with her as he pleased.

Jacob's reconciliation with Esau

Jacob models for us a truth at the core of our faith: our relationships with God and people are linked. Esau runs to greet his brother. Intent on revenge, Esau threatened to kill Jacob for having wronged him. Jacob bows down before Esau and insists that Esau receive the gifts. Jacob can finally fulfill his promise to Esau, “I will eventually come to you,” and the world can be united under one G-d, with each nation serving in its own unique way.



Jacob is telling Esau and all of us that there is much work to be done in resolving the inherent tension between the material and the spiritual. In the previous episode involving the two brothers, Jacob stole Esau's birthright and blessing by tricking their father, Isaac. Likewise, in that human reconciliation, we come to see and know God better. Our reconciliation with God makes possible our reconciliation with others. Esau showed forgiveness in spite of this bitter conflict. Genesis 32–33 tells of Jacob and Esau's eventual reconciliation. Christ alone can be our peace, but we are his ambassadors for it. Seeking to protect Jacob from his brother's wrath, their mother, Rebecca, sent Jacob to live with her brother Laban. Esau refuses the gifts, as he is now very wealthy and does not need them. With his brain working overtime (what would someone need four hundred men for?), Jacob first splits his caravan into two in the hope that one of the two of them might escape.



We read only a short time ago, in Genesis 27, that Jacob stole the birthright and blessing of his brother, Esau. His hip is knocked out of joint but he keeps on wrestling and gains the name.

The ambiguous identity of Jacob’s wrestling opponent is a deliberate feature of the story. In a strange way, as the story comes to an end, Esau is still being generous, while Jacob is still trying to get away.

This encourages Jacob to send his own messengers (malachim) to Esau to announce his arrival with a hint that he is now rich, and that it might be in Esau’s interests to receive him. His benevolence towards Jacob is generous. In fact Jacob has to use all his rhetorical skills to make him accept anything. He wants nothing of Jacob’s, no restitution. “Just let me remain on friendly terms with you,” Jacob tells Esau.

The transformation of Esau is astonishing. Jacob does so and stays away until his brother's anger has subsided. In order to escape Esau's angry wrath and save Jacob's life, their mother, Rebecca, arranged for Jacob to leave home and go far away. (After this, God confirms his renaming of Jacob as "Israel".) Jacob gets the name Israel after he wrestles with the Angel of God as he is traveling to Esau. Jacob rejects even Esau’s offer to help by putting “some of my people at your disposal,” even that poses too great of a risk. The messengers return, and strike fear into Jacob’s heart: Esau is coming to meet him with four hundred men. And this work must be done with complete focus. Jacob had inflicted a wound on his brother that may never heal.

The encounter between Jacob and Esau in Genesis 33:4 appears to be a friendly one. The work of reconciliation applies to families, friends, churches, companies, even people groups and nations. It is fortunate that Esau does not kill Jacob or even hold a grudge against him, but has Esau truly forgotten and forgiven Jacob's betrayal? Does real forgiveness take place between the two men? Although the brothers part unscathed from their encounter, is their relationship really repaired?

Today, after 3568 years of work, the world has become refined and the reconciliation can be completed. It highlights the inseparable elements of Jacob’s struggling with both God and man. Jacob sends his whole family and multiple wives of gifts to Esau as they approach each other in hopes that Esau will spare Jacob's life. However, shortly after their encounter the two part ways and do not meet again until their father's funeral. Springing from God’s initial promise to Abraham, this is a blessing that ought to touch the whole world.

The drama of Jacob and Esau is not over yet. He hugs Jacob and kisses him.

Jacob wrestling with the angel

Jacob wrestled for survival of his people. If any neglect the preparation and heed not the faithful warnings given, they will be without excuse. The angel seemed to be resisting his prayer, by continually calling his sins to his remembrance, at the same time endeavoring to break away from him. When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. The angel regarded his prayer with seeming indifference, continually making efforts to release

To the second question: was God trying to kill Jacob? In the wrestling match, Jacob wrestles with God until daybreak (verse 24). As the wicked gather about them, they will be filled with anguish, for, like Jacob, they can see no escape for their lives. And when they should meet Jacob, not one of them should do him harm.



July 1, 2009 Wrestling w angels Jacob received from Laban what he did to Esau, out of it, he learned obedience, faith, love and hope through G_d. In his dream he saw Jacob in exile from his father's house for twenty years, because he was afraid of his life. Then God touches the hollow of Jacob's thigh and dislocates it, demonstrating that He could have easily defeated Jacob at any time. In his distress Jacob referred to the repentance of his soul, the deep humility he had felt for his wrongs. The spirit of G_d triumphs. Jacob's distress when he learned that Esau was marching against him with four hundred men, represents the trouble of the righteous as the decree goes forth to put them to death, just before the coming of the Lord. Jacob in his distress prayed all night for deliverance from the hand of Esau. When Esau awoke he related his dream to his four hundred men and told them that they must not injure Jacob, for the God of his father was with him. Esau was marching against Jacob with an army, for the purpose of killing his brother. However, the way Hosea 12:3-4 refers to the event is just as unclear, because in verse 3 it says that Jacob "struggled with God" and in verse 4 it says that Jacob "struggled with the angel."

All night Jacob wrestled with the angel, making supplication for a blessing. He saw in his dream Jacob's humility and angels of God around about him. So also will the righteous, in their time of trouble and anguish, wrestle in prayer with God, as Jacob wrestled with the angel. A man is not stronger than an angel. His life had been one of doubt, perplexity, and remorse because of his sin, until his earnest wrestling with the angel, and the evidence he there obtained that God had pardoned his sins.



The period of probation is the time granted to all to prepare for the day of God. Jacob was obedient in returning to Esau. Then the man said, 'Let me go, for it is daybreak.' But Jacob replied, 'I will not let you go unless you bless me.' The man asked him, 'What is your name?' 'Jacob,' he answered. Jacob's earnest, persevering wrestling with the angel should be an example for Christians: Jacob prevailed because he was persevering and determined.

Later, in the Book of Hosea, the Bible and the Torah mention Jacob's wrestling again. He did not sanction any wrong course which Jacob pursued. Jacob was determined to hold the angel, not by physical strength, but by the power of living faith. The angel placed himself before Jacob, and he took hold of the angel and held him and wrestled with him all night. He dreamed that when they met he had no mind to harm him. This was a lesson in humility - showing Jacob that compared to God, he was nothing.

Verses 24 through 28 describe the wrestling match between Jacob and the man, in which Jacob ultimately prevails: "So Jacob was left alone, and a man wrestled with him till daybreak. But while Jacob was wrestling with the angel that night, another angel was sent to move upon the heart of Esau in his sleeping hours. AnonymousClarksville, AR/USA

The Lord heard the supplications of Jacob, and changed the purposes of Esau's heart. Even Esau who wanted to kill him had a change of heart. Then the man said, 'Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.'"

Jacob and Esau represent two classes: Jacob, the righteous, and Esau, the wicked. The righteous in their mental anguish will cry to God day and night for deliverance from the hand of the wicked who surround them. And he marked his sorrow to find his mother dead. So what kind of angel tried to stop him? Jacob's faith persisted that overcame rebellion and evil, not his physical strength. Inner change over all physical barriers.

Jacob's gifts to Esau

In the previous episode involving the two brothers, Jacob stole Esau's birthright and blessing by tricking their father, Isaac. Jacob hoped the gifts would make Esau friendly, so Esau would be glad to see him when they met. Jacob does so and stays away until his brother's anger has subsided.

What can we learn from the events of this story? Are its lessons universal? Imagine that you have had a fight with a parent or sibling because you feel that he or she has wronged you. It is fortunate that Esau does not kill Jacob or even hold a grudge against him, but has Esau truly forgotten and forgiven Jacob's betrayal? Does real forgiveness take place between the two men? Although the brothers part unscathed from their encounter, is their relationship really repaired?

In Esau's mother and father's eyes, the deception may have been deserved. But, as in the situation of Jacob and Esau, the relationship may never be fully repaired. In order to escape Esau's angry wrath and save Jacob's life, their mother, Rebecca, arranged for Jacob to leave home and go far away. Although the offer of gifts is tempting, it does not provide you with the opportunity to tell the other person how hurt you were, why you were hurt, and that you hope he or she never does the same thing again. Genesis 32–33 tells of Jacob and Esau's eventual reconciliation. In anticipation of the reunion, Jacob sends two delegations to his brother Esau. Esau showed forgiveness in spite of this bitter conflict. The text does not say whether the delegation was received by Esau, or whether perhaps they were so impressed by his size and might and direction of advance, that they turn on their heels and report back to Jacob. Intent on revenge, Esau threatened to kill Jacob for having wronged him. Isaac then refuses to take Jacob's blessing back after learning he was tricked, and does not give this blessing to Esau but, after Esau begs, gives him an inferior blessing (Genesis 27:34–40).



We read only a short time ago, in Genesis 27, that Jacob stole the birthright and blessing of his brother, Esau. Is the problem resolved? It is possible that on the surface, everyone is friendly again. Hours, days, or weeks go by with no communication between you and that person until he or she needs something from you and comes bearing gifts in order to win you over or to insure that you don't seek revenge. 32:4-6), Jacob refers to himself as "servant" and Esau as "lord." His messengers return and tell Jacob that Esau is coming towards him escorted by four hundred men (v. (After this, God confirms his renaming of Jacob as "Israel".) Jacob gets the name Israel after he wrestles with the Angel of God as he is traveling to Esau. "Please accept these gifts as a sign of your friendship for me. He then proceeds to make several preparations for his encounter with Esau and dispatches another delegation, which brings to Esau a considerable gift offering (vv. Jacob had inflicted a wound on his brother that may never heal.

The encounter between Jacob and Esau in Genesis 33:4 appears to be a friendly one. 20And Jacob told them to be sure to say that he was right behind them. 21Jacob's men took the gifts on ahead of him, but he spent the night in camp.

10"No!" Jacob said. 11Please accept these gifts I brought to you. 7), indicating that Esau is getting ready for battle. Jacob bows down before Esau and insists that Esau receive the gifts. Seeking to protect Jacob from his brother's wrath, their mother, Rebecca, sent Jacob to live with her brother Laban. When you welcomed me and I saw your face, it was like seeing the face of God. Jacob sends his whole family and multiple wives of gifts to Esau as they approach each other in hopes that Esau will spare Jacob's life. Without a heartfelt request for forgiveness and a promise to never repeat the same action, a certain trust is lost. 14-22).

The drama of Jacob and Esau is not over yet. Rebekah later abets Jacob in receiving his father's blessing disguised as Esau. Esau refuses the gifts, as he is now very wealthy and does not need them. He hugs Jacob and kisses him. Be that as it may, their message causes Jacob great anxiety. In the message which he sends with the first delegation (Gen. His hip is knocked out of joint but he keeps on wrestling and gains the name.

19Jacob also told the men in charge of the second and third herds and those who followed to say the same thing when they met Esau. However, shortly after their encounter the two part ways and do not meet again until their father's funeral. Esau runs to greet his brother. God has been good to me, and I have everything I need." Jacob kept insisting until Esau accepted the gifts.

In this week's parasha we read of a meeting between the two brothers, Jacob and Esau, after an extended separation, during which time Jacob lived in Laban's household in Haran.

The stones of Galeed

Jacob takes one stone and sets it vertical like a pillar, and tells his people to gather stones and pile them up. It is Hebrew, while the name Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or Syriac). It is Hebrew, while the name Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or Syriac). But, though galbanum itself is well known, the plant which yields it has not been exactly determined.Easton's Bible DictionaryHeap of witness, the name of the pile of stones erected by Jacob and Laban to Mark the league of friendship into which they entered with each other (Genesis 31:47, 48). The name גלעד (Galeed) is strikingly similar to the name גלעד (Gilead), and Gilead possibly came from Galeed.



Galeed heap of witness, the name of the pile of stones erected by Jacob and Laban to mark the league of friendship into which they entered with each other (Gen. (Ge 31:43-48) The later name of this region, “Gilead,” was probably drawn from “Galeed,” the name originally given to the spot where this event occurred about 1761 B.C.E.

GALEED (the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the masses, but sometimes found in yellowish tear-like drops. But, though galbanum itself is well known, the plant which yields it has not been exactly determined.

heap of witness, the name of the pile of stones erected by Jacob and Laban to mark the league of friendship into which they entered with each other (Gen. There's only one Galeed mentioned in the Bible. 31:47, 48). Laban calls the resulting heap Jegar-sahadutha but Jacob calls it Galeed.

We don't precisely know where Galeed was located but right after meeting Laban, Jacob crossed the Jabbok, which is an eastern tributary of the Jordan, which drains off the mountains of Gilead. Probably Nahor's family originally spoke Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in the land of Canaan. The name Galeed occurs in Genesis 31:47, where Jacob (not yet named Israel) and his father-in-law Laban cut a covenant of peace and manifest this covenant in the erection of a monument. International Standard Bible EncyclopediaGALEED. 31:47, 48). It is Hebrew, while the name Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or Syriac). Probably Nahor's family originally spoke Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in the land of Canaan.

The place in the mountainous region of Gilead E of the Jordan where the patriarchs Jacob and Laban concluded a covenant. This was the name given to the "heap" by Jacob. This was the name given to the "heap" by Jacob. This was the name given to the "heap" by Jacob. Probably Nahor's family originally spoke Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in the land of Canaan.

(the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the masses, but sometimes found in yellowish tear-like drops.

The blemished flock

Indeed, it was an act of pure faith on his part. It would be up to the Lord to indicate, by a very unlikely set of circumstances, whether Jacob should prosper personally or not. 12) And He said, 'Look up and see that all the male goats mating with the flock are streaked, speckled or spotted, for I have seen all that Laban has been doing to you.



Worthy Offerings…20'Whatever has a defect, you shall not offer, for it will not be accepted for you. He had put himself entirely at God's mercy. When you have finished cleansing it, you shall present a young bull without blemish and a ram without blemish from the flock. Those that are blind or fractured or maimed or having a running sore or eczema or scabs, you shall not offer to the LORD, nor make of them an offering by fire on the altar to the LORD.…

The Altar Consecrated…On the second day you shall offer a male goat without blemish for a sin offering, and they shall cleanse the altar as they cleansed it with the bull. NET Bible When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock.GOD'S WORD® Translation When you finish removing sin, offer a young bull and a ram that have no defects.Jubilee Bible 2000When thou hast finished removing the sin, thou shalt offer a young bullock without blemish and a ram out of the flock without blemish.King James 2000 BibleWhen you have finished cleansing it, you shall offer a young bullock without blemish, and a ram out of the flock without blemish.American King James VersionWhen you have made an end of cleansing it, you shall offer a young bullock without blemish, and a ram out of the flock without blemish.American Standard VersionWhen thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.Douay-Rheims BibleAnd when thou shalt have made an end of the expiation thereof, thou shalt offer a calf of the herd without blemish, and a ram of the flock without blemish. 21'When a man offers a sacrifice of peace offerings to the LORD to fulfill a special vow or for a freewill offering, of the herd or of the flock, it must be perfect to be accepted; there shall be no defect in it. 24'You shall present them before the LORD, and the priests shall throw salt on them, and they shall offer them up as a burnt offering to the LORD.…

However, Jacob further proposed that, not only would none of these living speckled animals be taken by him, but they would not even be used for breeding purposes. Only such spotted and speckled animals as would be born in the future from the normal-colored animals would become his. New International Version When you have finished purifying it, you are to offer a young bull and a ram from the flock, both without defect.New Living Translation When you have finished the cleansing ceremony, offer another young bull that has no defects and a perfect ram from the flock.English Standard Version When you have finished purifying it, you shall offer a bull from the herd without blemish and a ram from the flock without blemish.New American Standard Bible When you have finished cleansing it, you shall present a young bull without blemish and a ram without blemish from the flock.King James Bible When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.Holman Christian Standard Bible When you have finished the purification, you are to present a young, unblemished bull and an unblemished ram from the flock.International Standard Version After you've finished the cleansing, you are to present a young bull without defect and a ram from the flock without defect. Darby Bible Translation When thou hast ended purging it, thou shalt present a young bullock without blemish, and a ram out of the flock without blemish;English Revised VersionWhen thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.Webster's Bible TranslationWhen thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.World English BibleWhen you have finished cleansing it, you shall offer a young bull without blemish, and a ram out of the flock without blemish.Young's Literal Translation In thy finishing cleansing, thou dost bring near a calf, a son of the herd, a perfect one, and a ram out of the flock, a perfect one.



(v. He would separate them into a separate flock, and keep them away from the normal-colored animals. Since the solid-colored animals were by far the more numerous, and since it was much less likely that they would bear striped and speckled offspring than those animals that were already striped and speckled - or brown among the sheep - this arrangement clearly was highly favorable to Laban and of very doubtful value to Jacob.