Studies In Theology - 09/22/2006

STUDIES IN THEOLOGY;

Popular Christianity -09/22/2006

Study Notes And Journal Entries,

An Observation

By

David A. Archer

02/15/1968

(r.f.p.p.s.h.)

09/22/2006

In Genesis 25:19, it begins to describe the birth of twins named Esau and Jacob.

I am particularly noticing the description of Esau at birth- as being quite hairy - "like a fur coat" as it is described.

This in particular suggests a validity in my direction of thought pertaining to a connectivity and further a given effect due to proximities as well - as per development. This more pronounced earlier on in human existence and interaction with/within that larger process. Becoming less extreme perhaps, as humans progressed in their own right as a species. ~

It then describes something which suggests a pronounced difference in elemental presence of the time. Meaning that even then was perceived a sort of duality. This being illustrated in it having been dictated that each Easau and Jacob would lead different nations which would be in conflict.

The subtle aspect here is one of them being depicted as quite hairy, and the other being specifically described as "more smooth." Then further respectively, one being described as more prone to hunting and outdoors, while the other being more prone to a "quiet temperament" and activities such as cooking. Presenting the obvious extremes of the time, in opposed duality - through potentials of interactions of efficiency.

Further, the one is "to live by their sword" and in servitude of the other - which of course utilizes that which is pronounced in hunting - to transform into sustenance and other usable aspects (tools, hides....). ~

As well in these passages is again the presence of various forms of deception.

Even purposeful manipulation on the part of their mother to insure their fathers blessing for "Jacob," the son prone to "home life." Further then the manipulation is discovered, but then upheld as just for some reason. ~

As an interesting note within the described ploy to present Jacob as his brother Esau to their blind father - within the string of lies that Jacob tells their father is one of an interesting reference and substance - that being his response when their father asked how he (presumably Esau) could have captured the "wild game" for his meal so quickly - the response being that "The Lord, your god, put it in my path." ~

This obviously presents various opportunities for just as many interpretations;

Did Jacob not worship the same god?

Is Jacob suggesting that his mother, having aided in such lies and manipulation - is his fathers "Lord" and "God," but not his own?

What then does that suggest about favoritism(s) and "God" - being that their mother is said to have favored Jacob?

Further then, if it is to be believed that their mother is to be seen as their fathers "God," it is just as valid then that "God" is a manipulative liar?"

More particularly to the poor sole that worships... as well as those not in the graces of favoritism's? ~

Yet further then is said possible interpretations beyond the trivial contradictions - is again present the suggestion that said "God" is of multiple aspects - though perceived and depicted as a single point of reference and focus. ~

In Genesis 30, I find no small amusement to some degree, in finding the depiction and use of effigy in influencing physical results - "witchcraft" in so many words, being employed to multiply the desired birth result of a strangers sheep in order to multiply his own portion (Jacob, that is) of flocks being tended.

This happening through influencing their coloration with said effigy's placed in their trough at times of mating. ~ (more example of proximity influence, perhaps?) ~

It then continues to describe Jacob as actually saying that "God" made such changes transpire as some form of compensation - even after it is noted that said actions in presumably creating the changes, was of Jacobs own hand and specific doing.

Jacob only tells his wives that it was "god" after he learns of other shepherds feeling robbed and notices a change in attitude with/toward them.

Yet another example of obviously acceptable lies and manipulations - in the guise no less of fulfilling some claim to honesty. ~

As a note in question here; Why is it, if the previous possible interpretation of Jacobs mother being his fathers "God" is the correct interpretation, that his own wives are not regarded as such to himself? ~

Then further yet more suggestion of a multiple facet in said "God" - within 31:13 ;

"I am the God who appeared to you in Bethel......"

Which in effect and context within the work, suggests a multiple possibility in presence. ~

Again in Genesis 32, an obvious reference to multiple aspects of the perceived idea of "God" - Jacob the Hebrew, in naming a camp on a mountain - he proclaimed it "Gods camp" and named it "Mahanaim" - which is noted to mean "two camps." ~

Could this then be a reference to acknowledgment of relationship with his wives even after having failed to do so previously? If so, then it is possible that such would indicate a movement of such assignment in/of recognition as well as a plurality - thus supporting the idea further of pluralism and further, pluralism in several facets - if it is to be assumed that the previous reference to "God" having done something is to be acknowledged as something other than the apparent "excuse" it appears to be in the respect to the changes influenced on the sheep.

It could reference a pact with his wives father (being Aramaic) within the context of the work - but it is odd in calling it "a" camp named for "God," in using a name that indicates plurality.