Jacob and Laban’s Relationship | Enjoying Grace
Posts about Jacob and Esau written by elizabethtopper. She asks “What has marriage and motherhood done to her? Here we see her. There was a natural, bitter rivalry between Jacob and Esau and today there is a natural After the seven years of labor, Laban agreed to allow Jacob to marry Rachel. .. and how do I know when God has given me the ok to have a relationship with this girl? . Previous post: Bible Verses About Respect: 20 Helpful Quotes. When Laban tricks Jacob into marrying his other daughter Leah, Jacob of Songs similarly as a picture of Jesus's relationship with the Church.
He worked seven years, and then was tricked into a not only a second wife but seven more years of work. But then, I reflected on what Jacob did to Esau. Basically, Esau was stripped of everything that was important to him. After thinking about Esau, my sympathy for Jacob wained, and I feel like he got a taste of his own medicine.
The same goes for Laban.
He thought that he was so smart by tricking Jacob into so many years of hard work. Nevertheless, he learned his lesson the hard way by losing not only his son-in-law who made him prosperous but also his daughters. In the end, it will always catch up with you. Patience is definitely a virtue. I have places to go and things to do. Instead, he pledged another seven years to marry the woman he was already promised. Then and now cannot be fairly compared, but I think if we should focus on just having a sliver of the patience of Jacob.
It would serve us all well. Puritanism could not be to her what it had been to the generation of Cotton Mather -- a body of absolute truths; it was an unconscious discipline timed to the pulse of her life. Starting in the Abraham cycle and expanding considerably in the Jacob cycle, the Torah also focuses on the dynamic, intimate relationship with the Divine, but not to the exclusion of its own master chronicle: God enters human history in order to establish a covenant with Abraham, Isaac, Jacob, and their descendants.
This dual perspective of the Torah, both in the Jacob cycle and elsewhere, creates a paradox at the core of its narrative art.
In this cycle one comes to feel the interpretive force of the biblical mind at work, understanding human events in the context of what God wills.
It is a fascinating play between the ideas of fate and free will, destiny and choice -- a paradox which nevertheless lies at the heart of the biblical conception of God and humankind. In wrestling with Jacob, the omnipotent Deity of Genesis, the creator of heaven and earth, makes an extraordinarily intimate gesture.
In portraying this unpredictable, radically new relationship and the changes that it generates in Jacob, the Torah explodes with paradox, wordplay, and shifts of perspective. If we read Dickinson through the lens of the Torah, then not only do we recognize her use of the same literary devices, but also we realize that they serve an analogous purpose.
In both works they are used to enact visions of the human-Divine encounter that in their inner dynamics are strikingly similar. Literary techniques such as paradox and wordplay are natural outflows of the structure of this language, which is based on three-letter consonantal roots. Different vocalizations of a consonantal root or the rearrangements of the letters of a root often yield new meanings that enrich one another.
Since in its original format the Torah is a handwritten scroll containing only consonants but no vowels and no punctuation, the reader is free -- in fact, is empowered and urged -- to experiment with alternate vocalizations and punctuations and thereby discover new meanings in the text.
Bible Women: Leah, sister of Rachel
Such rereadings are almost always lost in translation, which usually must choose a single interpretation. This creative and intimate relationship with the text of the Torah, analogous to the attitude Dickinson encourages, is an integral component of the Rabbinic interpretive tradition, developed in the early centuries of the common era Handelman, ch.
A primary spiritual injunction is to wrestle with the text, to splinter the text into sparks of new meanings by applying exegetical principles such as alternate vocalizations and punctuations, rearrangements of letters, and thematic linking of noncontiguous passages via related consonantal roots.
In many printed editions of the Hebrew Bible the words are vocalized and punctuation is supplied. The vocalization and punctuation are based on the Masoretic text, which is derived from a body of scribal notes that were compiled from about to C. An impetus for this work was, presumably, the danger that the unvocalized, unpunctuated text would become corrupted or would be mispronounced while being read aloud. This extraordinarily dense web of resonances has been ramified through more than two millennia of exegesis.
Instead, we will focus on several examples of the literary devices used in the Torah that echo those of Dickinson.
The Comfort of a Forgotten Poem
A rich and intricate wordplay energizes the Jacob narrative. For he has now sneaked against me twice [ The confrontation with the unknown adversary at Peniel is preceded in Genesis Jacob has more by having less. We read in Genesis In the encounter at Peniel, the Heel-Sneak, he who acted crookedly, is lamed by his unknown adversary in order to be made straight in preparation for his reunion with Esau Alter He is made straight by the model of God.
Similarly, the repetition, transformation, and interweaving of keywords are among the main literary devices of the Torah in the Jacob cycle and in its other narratives. For instance, in Genesis, the patriarch Jacob loves Rachel so much that he pledges to his kinsman Laban to work for him for seven years to gain her hand. When Laban tricks Jacob into marrying his other daughter Leah, Jacob pledges to work another seven years for Rachel. Another possible example of 'romance' in the Hebrew Bible comes in the book of Ruth.
This short story relates a touching nighttime encounter on a threshing floor between the Moabite widow Ruth and her Israelite kinsman Boaz. The two marry after a brief courtship, and their union results in the birth of the grandfather of King David.
Jacob - Wikipedia
The prophetic works in the Hebrew Bible take the image of a husband and a wife and employ it as a metaphor for God's relationship with Israel. But the description is in less-than-ideal terms and certainly devoid of romance.
- Laban (Bible)
- Parasha Poems
- The Comfort of a Forgotten Poem
The prophet Hosea, writing in the eighth century BCE, decries Israel's abandonment of her 'husband', Israel's God, for the sake of other lovers see Hosea 2. Here the relationship between 'husband and wife' has broken down because of Israel's adulterous devotion to gods other than her own. The prophet Ezekiel, writing two centuries later, uses the same metaphor of adultery in chapter 16 to describe the southern kingdom of Judah's "whoring with her lovers.