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JACOB

(Heb. yaʿăqōḇ)

The younger son of Isaac and Rebekah, so named because he was born grasping the heel (Heb. ʿāqēḇ) of his older brother (Gen. 25:26). This folk etymology (the historical etymology is probably “May [God] protect”) indicates Jacob’s character as one who strives to overcome others, particularly his brother Esau in pursuit of the firstborn blessing. Later he gains a new name, Israel, which signals that he has “striven with God and with humans and [has] prevailed” (Gen. 32:28). Much of the thematic complexity of the Jacob narrative can be seen in the movement from Jacob to Israel, from the heel-grabber of his youth to the successful and prolific patriarch, the namesake and embodiment of Israel.

While a lad, beginning even in the womb, Jacob’s adversary is his brother Esau. The eventual resolution to this conflict is predicted in Yahweh’s oracle to Rebekah, specifying that the two brothers are two peoples and that “the elder shall serve the younger” (Gen. 25:23). The sibling rivalry, in which Jacob will prevail, is defined also as an ethnic conflict, in which Israel will prevail over Edom (= Esau). The dual dimension of the conflict, between siblings and between peoples, informs much of the characteristics of the two brothers and the symbolic content of their interactions. Jacob-Israel is pictured as a man of culture, who dwells in tents (Gen. 25:27), cooks (v. 29), engages in trade (v. 31), and is generally quick-witted and devious. He is a “smooth man” (Gen. 27:11), both smooth of skin and of mind. In contrast to all these traits, Esau is uncivilized, a “man of the steppe” who “knows the hunt” (Gen. 25:27), who does not understand the fine points of trade and negotiation and is ruled by his appetite (v. 32). Esau is a hairy man (Gen. 25:25), as is appropriate for a wild man of nature. The contrast between the civilized man and the wild man not only ensures that the civilized man will win (even if by deception), but also defines Israel as a civilized nation, in contrast with its culturally disadvantaged neighbors. Like the Greeks, the Israelites defined themselves as civilized and other peoples as quasi-barbarians.

Jacob’s triumph over Esau, predicted in Yahweh’s oracle, does not come without a price. Not only must he flee his home in fear for his life (Gen. 27:42-43), but the deceptive means by which he acquired the birthright and blessing from Esau and Isaac respectively (25:29-34; 27:1-29) are turned against him by his next adversary, Laban. Laban’s deception of Jacob in Gen. 29:22-27 neatly mirrors Jacob’s deception of Isaac in 27:1-29. Whereas Jacob deceived his blind father by substituting the younger son for the elder, now the father Laban deceives his son-in-law by substituting his elder daughter for the younger. Like Isaac, Jacob is deceived because he cannot see the impostor (Gen. 29:23). By this ruse Laban preserves the right of the firstborn and gains Jacob’s labor for another seven years. But Jacob finally prevails over Laban by acquiring his wealth through another deception involving his ability to manipulate the flock’s reproductive powers (Gen. 30:25-43).

Jacob’s success in prevailing over his human adversaries and acquiring blessing, family, and wealth is intersected by two stories of encounters with God. While fleeing his home and Esau’s wrath he encounters God at a place he names Bethel, “House of God” (Gen. 28:11-22). Later, while returning home and fleeing Laban’s wrath, he encounters God at a place he names Penuel, “Face/Presence of God” (Gen. 32:22-32[MT 23-33]). At the first of these places God grants Jacob the patriarchal blessing and divine protection, and at the second he grants him a new name and identity as Israel, which is also defined as blessing. Jacob’s return to his home as Israel is accompanied by stories of reconciliation with Laban (Gen. 31:25-54) and Esau (33:1-16). Jacob’s final success is sealed by making peace with his former adversaries.

Many of the themes of the Jacob narrative are echoed in the story of Joseph and his brothers. In this story Jacob-Israel is deceived by his elder sons (Gen. 37:31-35), but the younger son, Joseph, again prevails. The older brothers finally show their worth by treating the youngest son, Benjamin, with compassion, and reconciliation among the brothers ensues. In a final turn on past deceptions, Jacob/Israel deceives his son Joseph by granting the blessing of the firstborn to Ephraim, the younger son, over Manasseh, the elder son (Gen. 48:8-21). In this story Jacob/Israel is old and blind, like old Isaac before, but the blind father now is the deceiver and grants the blessing to the younger. At this point, near death Jacob/Israel displays oracular powers, echoing the oracle given at his own birth by predicting the ascent of Ephraim and the destiny of each of his sons (Gen. 49:1-27). The transformation from heel-grabber to patriarch to seer is complete.

Outside of the Pentateuch Hosea refers to the Jacob narrative, presenting a slightly different version of Jacob’s encounter at Penuel with God, who is now represented as an angel (Hos. 12:2-4[3-5]). Jeremiah also makes a disparaging allusion to Jacob’s character as a heel-grabber (Jer. 9:4[3]). In later literature Jacob is uniformly depicted as a wise and pious man (e.g., Jub. 25:4-10; Heb. 11:21).

Ronald S. Hendel

Prayer Tents Bible References - Prayer Tents

JACOB

Eerdmans Dictionary of the Bible (2000)