Genesis 37:34
Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days.
Then Jacob tore his clothes
The act of tearing one's clothes is a profound expression of grief and mourning in ancient Near Eastern cultures, including the Hebrew tradition. The Hebrew word for "tore" is "קָרַע" (qara), which signifies a violent rending or splitting. This action symbolizes the deep emotional pain and the sense of loss that Jacob feels upon hearing the news of Joseph's supposed death. It is a physical manifestation of an internal, spiritual rupture. In the broader biblical context, tearing one's garments is often associated with mourning, repentance, or distress (e.g., 2 Samuel 1:11, Job 1:20). This act underscores the depth of Jacob's sorrow and the cultural practices of expressing grief.

put sackcloth around his waist
Sackcloth, known in Hebrew as "שַׂק" (saq), is a coarse, rough fabric typically made from goat's hair. It was worn as a sign of mourning, repentance, or humility. The wearing of sackcloth is a symbolic gesture indicating a person's lowly state and submission to God's will during times of distress. By placing sackcloth around his waist, Jacob is not only expressing his grief but also his humility and vulnerability before God. This practice is seen throughout the Bible as a way to visually and physically demonstrate one's sorrow and penitence (e.g., Jonah 3:5-6, Isaiah 58:5).

and mourned for his son many days
The Hebrew word for "mourned" is "אָבַל" (aval), which conveys a deep, prolonged period of lamentation. Mourning in the ancient world was not a brief or private affair; it was a communal and extended process. The phrase "many days" indicates that Jacob's grief was not fleeting but enduring, reflecting the profound love and attachment he had for Joseph. This extended period of mourning also highlights the cultural importance of expressing grief and the communal support that would have been present during such times. In the biblical narrative, mourning is often accompanied by rituals and expressions of sorrow, such as fasting, weeping, and lamentation (e.g., 2 Samuel 12:16-17, Nehemiah 1:4).

Persons / Places / Events
1. Jacob
The patriarch of the Israelite tribes, also known as Israel. He is the father of Joseph and his brothers. In this verse, Jacob is mourning the presumed death of his beloved son, Joseph.

2. Joseph
Jacob's favored son, who was sold into slavery by his jealous brothers. His supposed death is the cause of Jacob's mourning.

3. Sackcloth
A coarse material worn as a sign of mourning or repentance. Jacob's use of sackcloth signifies deep grief and sorrow.

4. Mourning
A period of grief and lamentation. Jacob's mourning is profound, reflecting the depth of his love for Joseph.

5. Canaan
The land where Jacob and his family resided. It is the backdrop for the events leading to Joseph's sale into slavery.
Teaching Points
The Depth of Parental Love
Jacob's intense mourning reflects the profound love a parent has for their child. This can remind us of God's love for His children.

Cultural Expressions of Grief
Understanding the cultural context of mourning in biblical times can deepen our appreciation for the expressions of sorrow found in Scripture.

The Reality of Deception
Jacob's grief was based on a lie, reminding us of the destructive power of deception and the importance of truth.

God's Sovereignty in Suffering
Despite Jacob's grief, God's plan for Joseph was unfolding. This teaches us to trust in God's sovereignty, even in our darkest moments.

Hope in Mourning
While Jacob mourned deeply, the account of Joseph ultimately leads to redemption and reconciliation, offering hope that God can bring good from our pain.
Bible Study Questions
1. How does Jacob's reaction to Joseph's presumed death reflect the cultural practices of mourning in ancient times, and what can we learn from this about expressing grief today?

2. In what ways does the deception of Joseph's brothers impact Jacob's family dynamics, and how can we apply the importance of truthfulness in our own relationships?

3. How does the account of Joseph and Jacob's mourning illustrate the theme of God's sovereignty and redemption throughout the Bible?

4. What parallels can you find between Jacob's mourning and other biblical figures who experienced deep grief, and how do these accounts offer comfort and hope?

5. How can understanding the depth of Jacob's love for Joseph help us comprehend the nature of God's love for us as His children?
Connections to Other Scriptures
Genesis 37:31-33
These verses provide context for Jacob's mourning, describing how Joseph's brothers deceived Jacob into believing Joseph was dead.

2 Samuel 1:11-12
David's mourning for Saul and Jonathan parallels Jacob's grief, showing a cultural expression of sorrow through tearing clothes and wearing sackcloth.

Matthew 5:4
Jesus' teaching on mourning in the Beatitudes offers comfort, promising that those who mourn will be comforted.

Job 1:20
Job's response to his own suffering mirrors Jacob's actions, highlighting a biblical pattern of expressing grief.
The Representative ManR.A. Redford Genesis 37
People
Bilhah, Ishmaelites, Jacob, Joseph, Medanites, Midianites, Pharaoh, Potiphar, Reuben, Zilpah
Places
Canaan, Chezib, Dothan, Egypt, Gilead, Shechem, Valley of Hebron
Topics
Becometh, Clothes, Garments, Giving, Grief, Haircloth, Jacob, Loins, Mourned, Mourner, Putteth, Raiment, Rendeth, Rent, Sackcloth, Signs, Tore, Waist, Weeping
Dictionary of Bible Themes
Genesis 37:34

     1670   symbols
     4971   seasons, of life
     5145   clothing
     5188   tearing of clothes
     5258   cloth
     5398   loss
     6742   sackcloth and ashes

Genesis 37:1-35

     5738   sons

Genesis 37:31-35

     5095   Jacob, life

Genesis 37:33-35

     8341   separation

Genesis 37:34-35

     5419   mourning
     5567   suffering, emotional
     5796   bereavement, experience
     5976   visiting
     8415   encouragement, examples

Library
Joseph, the Prime Minister
'And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon
Alexander Maclaren—Expositions of Holy Scripture

The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that
Alexander Maclaren—Expositions of Holy Scripture

Man's Passions and God's Purpose
'And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; And they took him, and cast him into a pit: and the pit was empty, there was no water in it. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, What profit is
Alexander Maclaren—Expositions of Holy Scripture

Talmage -- a Bloody Monster
Thomas De Witt Talmage was born at Bound Brook, N.J., in 1832. For many years he preached to large and enthusiastic congregations at the Brooklyn Tabernacle. At one time six hundred newspapers regularly printed his sermons. He was a man of great vitality, optimistic by nature, and particularly popular with young people. His voice was rather high and unmusical, but his distinct enunciation and earnestness of manner gave a peculiar attraction to his pulpit oratory. His rhetoric has been criticized
Grenville Kleiser—The world's great sermons, Volume 8

The Crucifixion.
"He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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