What does Genesis mean in the Bible?


Chabad Knowledge Base - Genesis
the Book of: The first of the Five Books of Moses, relates the story of creation and Noah's Flood, and describes the lives and deeds of the Patriarchs, Matriarchs, and the Twelve Tribes. Genesis ends with the Israelites' descent to Egypt and Jacob's passing.
Easton's Bible Dictionary - Genesis
The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., "in the beginning", because this is the first word of the book. It is generally known among Christians by the name of Genesis, i.e., "creation" or "generation," being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years.
Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50).
There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods is grouped, viz., Adam (1-3), Noah (4-9), Abraham ((10-25:18),), Isaac ((25:19-35:29),), and Jacob (36-50).
In this book we have several prophecies concerning Christ (3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition.
Hitchcock's Bible Names - Genesis
Holman Bible Dictionary - Genesis
First book of the Bible, providing a universal setting for God's revelation and introducing basic biblical teachings. Genesis moves in two parts: (1) universal creation, rebellion, punishment, and restoration; (2) God's choice of a particular family through whom He promises to bless the nations.
Contents The first eleven chapters of Genesis provide the universal setting for Israel's story. Taking up themes and motifs prominent in the literature of their neighbors, the inspired writer showed how only one God participated in creation of the whole world and in directing the fortunes of all its nations. The focus narrows from creation of the universe to creation of the first family (Genesis 1:1-2:25 ). Trust in a wily serpent rather than in God brings sin into the world and shows God's judgment on sin. Thus human life is lived out in the suffering, pain, and frustration of the world we know (Genesis 3:1 ). In that world God continues to condemn sin, bless faithfulness, and yet show grace to sinners (Genesis 4:1-15 ). From the human perspective, great cultural achievements appear, but so does overwhelming human pride (Genesis 4:16-24 ). Thus humans multiply their race as God commanded; they also look for a better life than that of pain and toil (Genesis 4:25-5:32 ). Help comes, but only after further punishment. Through the flood, God eliminates all humanity except the family of Noah, then makes a covenant with that family never again to bring such punishment (Genesis 6:1-9:17 ), but human sin continues on the individual and the societal levels, bringing necessary
divine punishment of the nations at the tower of Babel (Genesis 9:18-11:9 ). God thus establishes a plan to redeem and bless the humanity that persists in sin. He calls one man of faith—Abraham—and leads him to a new beginning in a new land. He gives His promises of land, nation, fame, and a mission of blessing for the nations. This works itself out in blessing nations that help Abraham and punishing those who do not. It climaxes in God's covenant with Abraham in which Abraham shows faithfulness in the sign of circumcision and God renews His promises.
New generations led by Isaac and Jacob find God continuing to lead them, to call them to be His people, and to renew His promises to them. Human trickery and deception personified in Jacob do not alter God's determination to carry out His redemptive plan. Even when crafty Jacob appears to meet his match while returning to Abraham's homeland, God leads him back to the Promised Land and back to safety. Reconciliation with his brother Esau is followed by deception on the part of his sons. They sell favored brother Joseph into slavery in Egypt. There God mysteriously works even in a prison cell to raise Joseph to power, demonstrating His authority over the highest political authority of the world. Finally, the family is reunited in Egypt and look forward to God's deliverance so they can return to the land of promise.
Thus is established the heritage of God's people in the triad of patriarchal fathers—Abraham, Isaac, and Jacob. God's promises and revelation to them became the foundation of Israel's religious experience and hope. See Creation ; Flood ; Sin ; Humanity ; Anthropology ; Earth; Image of God ; Abraham ; Isaac ; Jacob ; Joseph ; Adam and Eve ; Noah ; Names of God ; God of the Fathers .
Critical Problems Critical scholars have raised many questions as they have sought reverently to study and understand the Book of Genesis. Comparison with other creation and flood stories, especially those coming from Sumeria, Babylon, and Assyria, have shown striking similarities to the biblical narrative. Why does the biblical account follow the same basic outline of other creation and flood narratives? Has one copied the other? Does God inspire a writer to react to other literature and write the authentic version? What role does oral tradition play in one nation learning of the literature of another nation? The least that can be said is that Israel's creation and flood narratives present a consistent picture of a sovereign God concerned with and in control of all nations. It shows a realistic picture of humanity in their great strengths and weaknesses. It has proven itself true through the centuries and millennia, whereas the other stories have become relics of a past civilization, recovered only by the accident of the archaeologists' spadework. See Creation ; Flood .
Genesis has given rise to theories of the origin and compilation of the book and of the Pentateuch or first five books of the Bible. Do use of later names such as land of the Philistines (Genesis 21:32 ), closely resembling, almost duplicate stories (Genesis 12:10-20 ; Genesis 20:1-18 ; Genesis 26:1-11 ), the use of different names for God (Yahweh in Genesis 15:1 ; Elohim in Genesis 17:1 ), the use of different facts (man made with woman in Genesis 1:27 but man made, then the animals, then woman in Genesis 2:1 ) point to different authors of parts of the book, sources used by an author, or literary and theological techniques used to deliver the divine message?
In the 1960s many scholars thought they had reached agreement on the answers. The 1980s opened the questions anew with widely differing theories. The theories each try to explain how God produced and provided this book. The constant fact is that Genesis is both a classic piece of literature and the word of God inspired to teach His people about Him, His plan of redemption, and the nature of the world and people He created. See Pentateuch .
Teachings A brief article can merely list a few of the important teachings of Genesis. Human reflection upon the book from the point of its origin onward has not completely understood its theological richness and its call to covenant faithfulness and hope. God is Creator and Redeemer. He provided the best of all possible worlds for the best of all possible creatures, humanity created in His image. Human sin, inspired by a tempting part of the creation, brought divine judgment, resulting in the world of pain, labor, and frustration we now experience.
God is Judge and Savior. He takes human sin seriously but works constantly to form permanent relationships with people of faith. He calls people to follow and serve Him, promising them blessings suited for their needs and His purposes. God's judgment is limited by His covenant promises. God's salvation is limited only by human refusal to trust and believe. People of faith are not perfect. They deceive and connive, but they leave themselves open to God's leadership and become instruments of His plan.
God is universal sovereign and individual God. He created and directs the nations, blessing and cursing according to His purposes. He reveals Himself to, calls, enters into covenant with, and promises to bless individual people. Such work with individuals is part of His plan to bless nations.
I. The Nature of Human Life (Genesis 1:1-11:9 )
A. Humans are made in His image and are the climax of His creation (Genesis 1:1-2:4 ).
B. Human nature has needs and limits (Genesis 2:2-25 ).
C. Human sin brings alienation and punishment (Genesis 3:1-24 ).
D. God punishes human pride and irresponsibility, yet His grace protects the sinner (Genesis 4:1-15 ).
E. Human nature produces astonishing cultural achievements and deadly pride (Genesis 4:16-24 ).
F. Humans respond to God, develop into a large society, but seek relief from their burdens (Genesis 4:25-5:32 ).
G. God punishes sinful society but preserves a faithful remnant (Genesis 6:1-8:22 ).
H. God renews His commission to the creature made in His image and makes a covenant not to repeat the disastrous punishment of the flood (Genesis 9:1-17 ).
I. Sin and disrespect set the pattern for international relations (Genesis 9:18-10:32 ).
J. Pride and failure to trust God and other people bring separation and loss of communication (Genesis 11:1-9 ).
II. The Mission and Nature of God's Family (Genesis 11:10-50:26 )
A. The Lord has a redemptive plan for His world (Genesis 11:10-25:18 ).
1. God's family originated in a foreign land (Genesis 11:10-32 ).
2. The Lord calls people to Himself (Genesis 12:1-9 ).
3. God plagues the nations which misuse God's people (Genesis 12:10-20 ).
4. God renews His promises and blessings when His family blesses the nations (Genesis 13:1-15:21 ).
5. The promises depend on God's grace, not human cunning (Genesis 16:1-17:27 ).
6. God's faithful servant intercedes with God for the wicked nations (Genesis 18:1-19:38 ).
7. Even deception by God's servant can result in blessing to God-fearing nations (Genesis 20:1-18 ).
8. God fulfills His promises both to His family and to the nations (Genesis 21:1-21 ).
9. God's obedient servant wins recognition from the nations (Genesis 21:22-34 ).
10. God tests His servant and renews His promises to the faithful servant (Genesis 22:1-24 ).
11. God's people begin to own the land (Genesis 23:1-20 ).
12. God proves His faithfulness for the next generation (Genesis 24:1-67 ).
13. God cares for the Arabian tribes (Genesis 25:1-18 ).
B. God works through human conflicts to protect His people and His land (Genesis 25:19-36:43 ).
1. God works His purpose even in family conflicts (Genesis 25:19-34 ).
2. God renews His promises because of obedience of the old generations (Genesis 26:1-5 ).
3. God works through international conflict to preserve His people (Genesis 26:6-35 ).
4. God directs and blesses His people and the nations despite their family disputes (Genesis 27:1-33:20 ).
5. Human revenge and trickery accomplish nothing (Genesis 34:1-31 ; compare Genesis 49:5-7 ).
6. Recommitment to God brings renewal of His covenant promises (Genesis 35:1-15 ).
7. Death and sin do not mean the end of God's covenant people (Genesis 35:16-29 ).
8. God's leadership is evident even in the history of neighboring nations (Genesis 36:1-43 ).
C. God brings reconciliation even in exile in an enemy land (Genesis 37:1-50:26 ).
1. Human jealousy brings hatred, separation, and grief (Genesis 37:1-36 ).
2. God works out His purposes despite human sin, injustice, and conniving
(Genesis 38:1-30 ).
3. God's presence is the only blessing His servant needs (Genesis 39:1-23 ).
4. God leads through hardship to blessing and responsibility (Genesis 40:1-41:52 ).
5. God brings reconciliation through trial, confession, acceptance of responsibility, and forgiveness (41:53lb—Genesis 45:28 ).
6. God leads and rules even in a foreign kingdom (Genesis 46:1-47:31 ).
7. The patriarchal blessings belong to the tribes of Israel (Genesis 48:1-49:33 ).
8. Israel must responsibly fulfill the charges of the patriarchs (Genesis 50:1-14 ).
9. God renews His promises to a forgiving, faithful people (Genesis 50:15-26 ).
Trent C. Butler
Baker's Evangelical Dictionary of Biblical Theology - Genesis, Theology of
The theology of Genesis can be studied on three levels. The first level of study focuses on its message in and of itself. This is the attempt to determine what the meaning of the book is apart from its place in the larger canon of Scripture, and particularly relates to the question of what it might have meant to its original readers. The second level of study concerns the theology of Genesis within the Old Testament canon. This relates to how the rest of the Old Testament looks back to Genesis and draws upon its theology. The third level of study looks at the theology of Genesis from the New Testament perspective. This relates to how Genesis feeds into the Christian faith.
The first level involves one's critical outlook more than the other two. Scholars who in some fashion accept the documentary hypothesis of Julius Wellhausen are less concerned with the theology of Genesis as a whole than the respective theologies of J, E, D, and P. Other scholars, such as those who follow the tradition criticism of Martin Noth, believe that Genesis is the result of legends and traditions that grew and underwent transformation throughout the centuries of Israel's history. These scholars, too, tend to find diverse messages in the various streams of tradition they claim to uncover and rarely concern themselves with the book as a whole. Some critics have attempted to bridge the gap between critical theory and biblical theology with "canon criticism" (following especially Brevard Childs) and thus have a theology of the whole book of Genesis without abandoning the reigning critical theories. Even so, it is fair to say that those who hold to the view that Genesis is a late work (ca. 450 b.c.) and is the result of competing traditions or schools either have great difficulty describing a theology of Genesis or simply do not consider the concept meaningful.
Scholars who essentially hold to Mosaic authorship contend for a unified message for the book since they believe that it has a unified background and purpose. It is not enough, however, simply to say that Moses wrote Genesis to be in a position to grasp its message. Since the stories in Genesis presumably circulated among the Israelites in Egypt log before Moses, one must ask what significance the stories would have had to them. Another question is how these stories were put together into a coherent package as the Book of Genesis. Assuming that Moses did receive these stories and gave them coherent form, much as Luke did with the stories of Jesus (Luke 1:1-4 ), one can work through the structure of Genesis to its message for the earliest Israelite community.
The structure of Genesis parallels an ancient Near Eastern model in which there is a prologue, three threats to an ancestor or community of ancestors, and a concluding resolution. A story in this pattern describes how the community has come through a series of dangers in the persons of the ancestors. On the one hand, it is a story of triumph but, on the other hand, it can be rather bleak since the "concluding resolution" tends to be semitragic in this pattern. The main purpose of this kind of story is to tell the community of descendants how they came to be in the situation in which they now find themselves. Genesis has the following structure:
Primeval History
The Abraham Cycle
The Jacob Cycle
The Joseph Cycle
Settlement in Egypt
The "Primeval History" (Genesis 1:1-11:26 ) sets the stage for the whole of the book. It tells how humanity began in paradise and yet lost its hold on the tree of life through disobedience. It explains how the world we live in came to be. This concerns not only the creation of the physical universe and living things, but also the origin of both human evil and of the diverse, competing nations of the present world order. This sets the stage for the emergence of Israel among the nations.
Beginning in Genesis 12 , the text focuses on the ancestors of Israel. Although the ancestors are Abraham, Isaac, Jacob, and the twelve, the literary narrative concentrates on Abraham, Jacob, and Joseph. This is because each of these men must leave his home to face diverse dangers in an alien, hostile world, whereas Isaac stays in the relative security of his family and the land of his birth throughout his life. Each of the three major characters wanders among strange and sometimes hostile peoples. We can well imagine how the earliest Israelite audience may have heard this story with rapt attention as the ancestor (and by extension his descendants) is placed in mortal danger. The tension is resolved with the welcome of Jacob into Egypt. The young nation comes into a place of nurture and refuge. Even though Egypt is a haven, however, it is still alien, and the Israelites are in a land not their own. Hence the story ends on a bleak note with Joseph, their sponsor and protector, placed in a coffin.
If one wishes to determine the theology of Genesis, one must take into account this narrative framework. And theology, particularly the theology of divine guidance and providence, is at the heart of the narrative. It is a divine call that first takes Abraham away from his homes in Ur and Haran to Canaan (12:1-5). By divine intervention Abraham is repeatedly delivered and even prospers, as in his sojourn to Egypt (12:10-20). Jacob is tricked into marrying Leah, sister of his beloved Rachel, and Rachel is for some time barren. Out of this situation comes the twelve sons who become twelve tribes (29:15-30:23). Joseph is first cruelly sold into slavery by his brothers and then wrongly accused of rape by his master's wife, but through this series of cruel circumstances, he rises to the summit of power in the Egyptian empire (chaps. 37-41). Joseph aptly describes the providential nature of his story: "Even though you intended to harm me, God intended it for good, in order to preserve a numerous people, as he is doing today" (50:20 NRSV). For the earliest audience, the story of Genesis would have been the story of how they, by the providence of God, came to find themselves in the land of Egypt. It would also tell them that although Egypt was not their land they were there legitimately since they had been welcomed by Pharaoh himself (47:7-12).
Genesis also contains a statement of hope for Israel in Egypt so profound that it may almost be called gospel. This "gospel" is built around Abraham. The relevant texts here are 12:1-9; 15:1-21; 17:1-27; and 22:1-19. In the first text (12:1-9), Abraham receives the command to abandon his homeland with the promise that his offspring will be a great nation. He obeys, goes to Canaan, and there builds altars to Yahweh his God. In the second text (15:1-21), God makes a covenant with Abraham. God identifies himself, then rejects the suggestion that Eliezer of Damascus might be Abraham's heir, and promises Abraham many descendants and the land of Canaan. Abraham believes, offers a sacrifice, and hears a prophecy concerning his offspring of dark days of slavery followed by the possession of the promised land. The third text (17:1-27) introduces circumcision as the sign of the covenant. God again identifies himself to Abraham and again promises many offspring and the possession of Canaan. He rejects the suggestion that Ishmael may be the heir, and demands that Abraham and all his male descendants undergo circumcision as the sign of the covenant. Abraham obeys. The fourth text (22:1-19), like the first, begins with God commanding Abraham to leave his home, only this time it is to take his son up a mountain and sacrifice him to God. Abraham obeys, only he is prevented from carrying out the sacrifice by the angel of the Lord and sacrifices a ram instead. Having passed this greatest of tests, he is again promised the land and many offspring.
The theological importance of these narratives to early Israel, particularly Israel in Egypt, can hardly be missed. They owed their very existence to the divine promise of the birth of a son, a promise that was fulfilled by miracle long after any natural hope for a son was dead. Through these stories the Israelites learned that they were heirs of a covenant between Yahweh and Abraham. They also learned of the origin and meaning of the covenant sign of circumcision, a sign that for Israel had the same importance as does baptism and communion for the church. They also saw, vividly portrayed in the life of Abraham, the importance of faith and obedience to Yahweh. Finally, for Israel in Egypt, this story had a kind of eschatology in the promise that they would one day inherit the land of Canaan.
When one investigates how the rest of the Old Testament uses Genesis, one is struck by how little direct reflection on that book exists. Most of these are brief references to the promises given "to Abraham, to Isaac, and to Jacob" (e.g., Exodus 3:15-16 ; 4:5 ; 6:8 ; Leviticus 26:42 ; Deuteronomy 6:10 ; 30:20 ; Joshua 24:2 ; 2 Kings 13:23 ; 2 Chronicles 20:7 ; Nehemiah 9:7-8 ). Sodom is sometimes cited as a paradigm of evil and divine judgment (e.g., Genesis 14:17-20 ; Isaiah 1:9-10 ; Ezekiel 16:46-56 ; 49:18 ; Jeremiah 23:14 ; Amos 4:11 ; Zephaniah 2:9 ). Psalm 105:9-23 briefly recounts the story of Genesis with emphasis on the Joseph narrative. Theological reflection on Genesis occurs in the Book of Ecclesiastes, which includes meditations on the human condition after the fall. Allusions to Genesis tend to be rather veiled here, however, as in the refrain that everything is "meaningless" (hebel, 1:2, which is also "Abel, " the name of Adam and Eve's murdered son ). Poetic and wisdom texts also reflect on the doctrine of creation.
The limited nature of theological reflection on Genesis in the rest of the Old Testament is meaningful, however, as it points again to the fact that the message of Genesis was originally a message for Israel in Egypt. It told that community who they were, why they were there, and what future God had promised to them. After the conquest of Canaan it is not Genesis but the exodus event that stands at the center of Israelite theology.
The New Testament and subsequent Christian theology deals with Genesis more directly. First and foremost, Christ is regarded as descended from Abraham and as the fulfillment of all the promises (Matthew 1:1-2 ; cf. Luke 24:27 ). Although the New Testament itself is not explicit in tracing Christ through all the related passages in Genesis, Christian interpreters have regarded Christ as the true "seed of the woman" who would fight against the serpent (Genesis 3:15 ). The line of the promise was narrowed to the line of Seth (Genesis 5 ), Shem (9:26-27), Abraham (12:1-3), Isaac (26:2-5), Jacob (28:10-17), and Judah (49:10). Genesis tells of the fall into sin but also immediately begins the story of redemption through the promised son.
Stephen, in his Acts 7 speech, briefly recounts the story of Genesis (vv. 2-16) with emphasis on how God overruled the jealousy of Joseph's brothers in order to fulfill the promises. He implies that God in the same way used the sin of the Jews to bring about redemption through Jesus' crucifixion.
Paul draws upon Genesis at several points. His case for justification by grace through faith to a great degree rests upon the story of Abraham and in particular on Genesis 15:6 , which records that Abraham believed God and that God reckoned his faith as righteousness. In Romans 4:1-12 , Paul argues that this can only be an act of grace on God's part and is not a matter of works or merit. He further observes that since this act of justification occurred prior to circumcision, it demonstrates that Gentiles do not need to receive circumcision in order to enter the company of the redeemed. Similarly, in Galatians 3:6-18 , he cites Genesis 15:6 to establish that justification is not by works, and further argues that the promise is not nullified by the law that came 430 years later.
Paul also sees the miraculous birth of Isaac as a type of grace through faith. In Romans 4:18-25 he compares the faith of Abraham in the promised son to the faith of Christians in Jesus and the resurrection. In Galatians 4:21-31 , the miraculous birth of Isaac contrasts with the natural birth of Ishmael, and the two are types respectively of justification by grace and by the law. James, by contrast, emphasizes the obedience of Abraham in offering up his son Isaac for sacrifice (2:21).
Paul also extracts theological lessons from the story of the fall. In Romans 5:12-21 , he observes that through the sin of one man, Adam, death and sin spread to all humanity, and that in the same way the obedience of one man, Jesus, provided justification and life for all. In the same fashion, he develops the concept of the first and second Adam in 1 Corinthians 15 . As the first brought death to humanity, the second opened the way to eternal life (vv. 21-22,45). Taking Genesis 3 in a completely different direction, he also uses it to help define the role and duty of Christian women in 1 Timothy 2:9-15 .
Hebrews uses Deuteronomy 29:23 to demonstrate the supremacy of Christ's priesthood (the order of Melchizedek) to that of the Levites, since Levi was in effect in the loins of Abraham when he gave the tithe to Melchizedek (7:1-10). On a less complex level, Hebrews also refers to Abel, Enoch, Noah, Abraham, Isaac, Jacob, and Joseph as examples of persevering faith (11:4-22). Finally, Revelation closes the canon by looking back to the early chapters of Genesis. It proclaims the victory of Christ over the serpent (20:2) and free access to the tree of life for the redeemed (22:2).
Duane A. Garrett
See also Abraham ; Adam ; Create, Creation ; Eve ; Fall, the ; Flood, the
Bibliography . W. Brueggemann and H. W. Wolff, The Vitality of Old Testament Traditions ; B. Childs, Introduction to the Old Testament as Scripture ; D. A. Garrett, Rethinking Genesis ; D. Kidner, Genesis ; G. Wenham, Genesis 1-15 ; C. Westermann, Genesis 1-11 .
Fausset's Bible Dictionary - Genesis, the Book of
The Hebrew name is Βereeshit , from its opening word "in the beginning." Septuagint Genesis means generation, i.e. creation and birth of the universe, man, and history. It is a religious history, therefore it omits accounts in detail of other nations, and concentrates attention on the origin of that one from whom the promised Redeemer of man from the deadly consequences of the fall (which is detailed at the beginning) sprang. While a bare catalogue is given of whole genealogies of nations, minute details are given of the godly patriarchs in the line of the promised Savior, for these details are of more everlasting moment to us than the rise and fall of the mightiest empires. Again, the details in the patriarchs' history selected for narration are not the merely personal facts, but those illustrating religious principles and furthering God's gracious purpose of redemption.
Thus Adam's history before and in the fall is minutely given, as affecting the whole race whom he represented; but after the fall only a few brief notices, but these of important bearing on mankind's spiritual prospects (Genesis 3:20-24; Genesis 4:1; Genesis 5:1-5). So the early development of the enmity between the serpent's seed and the seed of the woman, and the separation of the church from the world (Genesis 4:1-16; Genesis 4:25-26). The divine prophetic germs in Genesis are the foundation of all the subsequent prophecies throughout the Bible, and receive their consummation in the restored tree of life, waters of life, communion with God face to face in the world delivered from the curse, at the close of Revelation. Astruc, a Belgian physician (A.D. 1753), inferred from the varying use of the names of God, Elohim (E) and Jehovah (J), the existence of 12 documents or memoirs used by Moses in compiling Genesis.
Probably Moses under inspiration used such ancient memoirs, e.g. genealogies; but he certainly has composed no loosely joined chronicle, but a history with unity of plan throughout, and using the names of God not arbitrarily but with the most accurate propriety. The oldest part of the Hindu Vedas is hardly as old as the time of Moses, and his work embodies genealogical and other memoirs, probably handed down from the earliest period of man's history. Genesis is the first of the five parts of the Pentateuch, the grand subject of which is the setting up of the theocratic kingdom, Israel, amidst the nations as the repository of the divine promise until its fulfillment in Messiah, who should be a "light to lighten the Gentiles, and the glory of His people Israel." Genesis begins with creation, then proceeds to show that the Elohim of creation is the Jehovah in covenant with His people in redemption.
So in Colossians 1:16-17, Christ the Head of creation, BY whom and IN whom as the divine Word carrying in Himself the arche-type of all existence, and FOR whom the universe of things have their being, is also the Head and Originator of the new creation. Appropriately therefore Εlohim (the name for Divine Might, from alah "mighty") occurs throughout the first general account of creation (Genesis 1:1-2:3); but Jehovah (Υahweh ), the faithful covenant keeping I AM, in the special account of creation affecting His covenant with man. The organic unity of Genesis appears from its structure: (1) introduction (Genesis 1:1-2:3), wherein the moral superiority of the Bible cosmogony stands preeminent. Pagan cosmogonies abound in crude poetical and philosophical speculations, either representing God and matter as co-eternal, or pantheistically confounding God and matter, making Him its pervading spirit.
Genesis alone recognizes God's personality and God's unity. Another marked distinction between the oldest pagan compositions and Genesis is they are palpably mythical in substance and poetical in form, history not arising until a later stage of national development. But Genesis is thoroughly historical in matter and prose in its form; Hebrew developed poetry not appearing until a later age, when the mythical element could have no place; a powerful confirmation of the historical trustworthiness of Scripture. Its sublime simplicity stamps Genesis as history, not poetical myth or subtle speculation. Moreover, Genesis alone describes creation out of nothing, as distinguished from creation out of preexisting materials. Genesis alone recognizes the law of progress in creation: first light, then order, then life, vegetable, grass, herb, fruit tree; then animal life. Again
(1) the waters,
(2) the dry land,
(3) the heavenly bodies.
Also progressive advance in life:
(1) aquatic animals and fish;
(2) fowl;
(3) terrestrial animals;
(4) man, the apex of creation.
The advance is orderly, from the lower to the higher organizations. Genesis is distinguished from the world's cosmogonies in connecting the Creator with His work in a relation of love; God contemplating "everything that He had. made, and behold it was very good" (Genesis 1:31). Traditions of widely separated nations over the earth retain fragments of the account of the fall, the tree, the serpent, the first pair, the flood. The Bible version of the story is simplest, purest, and the one that presents the only common ground from which all the others are likely to have emanated; it represents the facts in a universal worldwide aspect, and the groans of suffering creation and the sighing of every heart confirm its literal truth. The universality of the deluge over the area, then occupied by man is attested by the traditions of widely scattered nations, preserved from the times when as yet the forefathers of mankind were undispersed.
Philology and ethnology remarkably confirm the oldest extant genealogy of races in Genesis 10. Egyptology similarly confirms the abundant notices of Egypt in Genesis and Exodus. After the introduction, Genesis consists of successive genealogical histories (toledot ) (See GENEALOGY). The larger sections have subdivisions carefully marked (the Jewish perashiym or sections of the Pentateuch, as our chapters, often obscure the true divisions). In each successive genealogical portion the history is carried down to the close of the period, and generally at the commencement of the succeeding one the previous account is, so far as necessary, summarily repeated with a note of time.
Thus Genesis 2:4 refers back summarily to the previous record of creation: so Genesis 5:1; Genesis 6:9; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 37:1-2; Genesis 37:3, where Jacob's position is stated and we are taken back to the time, 12 years before Isaac's death previously recorded, when Joseph was 17 years old, that so a new starting point for the history might be presented.
The names of God occurring are: ΕL , the shortened form of ΕLΟΗΙΜ ; ΕLΙΟΝ , "Most High" (only in Genesis 14:18 ΕL ΕLΙΟΝ , but in Psalms found alone, and with ΕLΟΗΙΜ and JEHOVAH Υahweh ); and SΗΑDDΑΙ "Almighty," in the Pentateuch generally with EL, The plural is that of excellence and majesty; Elohim combining in Himself the several attributes assigned to distinct gods by the pagan false gods as well as to the true God; and is the word used where pagan people, as the Egyptians, or foreigners, as Hagar, Eliezer of Damascus, the Egyptians, etc., are introduced. But Jehovah is a proper name restricted to the one God in covenant with His people, and therefore is the predominant name in those sections which concern them. From Exodus 6:2-3, "I am JEHOVAH; I appeared unto Abraham, by the name of God Almighty (Εl Shaday ), but by My name Jehovah was I not known to them," rationalists infer that the passages in Genesis (e.g. Genesis 2) containing" JEHOVAH" were a later insertion.
But the Jah Υah occurs in the composition of "Jochebed," "Joshua," "Moriah." Moreover, JEHOVAH is from haawah , the form of "to be" existing only in the oldest Hebrew previous to its separation from Syriac and Chaldee; for after the separation these two dialects have it, but the Hebrew has haayah not haawah . The sense of Exodus 6:2-3 must be, "I was manifested to Abraham ... as the almighty One, able to do all I promised; but in My character of Jehovah, the unchanging I AM (Exodus 3:14), the fulfiller of My covenanted promises, I was not in act made known, as I am now about to make Myself known to My people." In Genesis 2:4 to the end of Genesis 3 JEHOVAH ELOHIM are combined, marking that the mighty Creator is the same JEHOVAH who revealed Himself to Adam as subsequently to Moses.
The tone of deliberation, "Let us make man" (Genesis 1:26, in the so-called Elohistic portion) accords with that of Genesis 3:22, "behold the man is become as one of us" (in the so-called Jehovistic portion); also Genesis 11:6. Eve's exclamation (Genesis 4:1), "I have gotten a man by the help of (Gesenius) JEHOVAH," marks her hope of her firstborn proving one link toward the birth of the Messiah covenanted by God to His people. Again, in Genesis 5:29, a so-called Elohistic portion, JEHOVAH occurs in connection with Noah, marking him as a second depository of the covenanted promise. Again, in Genesis 14 Melchizedek, the king-priest of the Canaanite Salem, worships EL ELION, "God must high," and Abram identifies Him with JEHOVAH the Hebrew' God of the covenant, "I have lift up my hand to JEHOVAH, EL ELION, possessor of heaven and earth."
H. Browne truly says, "it is doubtful whether an author in the time of Samuel could have written the history of the forefathers of his race with all the truthfulness, simplicity, and accuracy of detail to be found in the book called the first book of Moses." The objections drawn from man's antiquity are met by the consideration that Genesis gives no sure data for fixing the time of his first appearance. The genealogies probably present us only with the names of representative men; links probably have been omitted; and the text in respect to numbers and genealogies was open to transcribers' errors in the transmission. Moreover the conclusions of science are hardly yet fixed. We can afford to wait in faith; God in His own time will show the perfect harmony between true science and revelation.
King James Dictionary - Genesis
GEN'ESIS, n. See Gender.
1. The first book of the sacred scriptures of the Old Testament, containing the history of the creation, of the apostasy of man, of the deluge, and of the first patriarchs, to the death of Joseph. In the original Hebrew, this book has no title the present title was prefixed to it by those who translated it into Greek. 2. In geometry, the formation of a line, plane or solid, by the motion or flux of a point, line or surface.
Hastings' Dictionary of the Bible - Genesis
1. Name, Contents, and Plan . The name ‘Genesis,’ as applied to the first book of the Bible, is derived from the LXX [1] , in one or two MSS of which the book is entitled Genesis kosmou (‘origin of the world’). A more appropriate designation, represented by the heading of one Greek MS, is ‘The Book of Origins’; for Genesis is pre-eminently the Book of Hebrew Origins. It is a collection of the earliest traditions of the Israelites regarding the beginnings of things, and particularly of their national history; these traditions being woven into a continuous narrative, commencing with the creation of the world and ending with the death of Joseph. The story is continued in the book of Exodus, and indeed forms the introduction to a historical work which may be said to terminate either with the conquest of Palestine (Hexateuch) or with the Babylonian captivity (2Kings). The narrative comprised in Genesis falls naturally into two main divisions (i) The history of primeval mankind (chs. 1 11), including the creation of the world, the origin of evil, the beginnings of civilization, the Flood, and the dispersion of peoples. (ii.) The history of the patriarchs (ch. 12 50), which is again divided into three sections, corresponding to the lives of Abraham ( Genesis 12:1 to Genesis 25:18 ), Isaac ( Genesis 25:19-34 ), and Jacob (37 50); although in the last two periods the story is really occupied with the fortunes of Jacob and Joseph respectively. The transition from one period to another is marked by a series of genealogies, some of which ( e.g. chs. 5, Genesis 11:10 ff.) serve a chronological purpose and bridge over intervals of time with regard to which tradition was silent, while others (chs. 10, 36, etc.) exhibit the nearer or remoter relation to Israel of the various races and peoples of mankind. These genealogies constitute a sort of framework for the history, and at the same time reveal the plan on which the book is constructed. As the different branches of the human family are successively enumerated and dismissed, and the history converges more and more on the chosen line, we are meant to trace the unfolding of the Divine purpose by which Israel was separated from all the nations of the earth to be the people of the true God.
2. Literary sources . The unity of plan which characterizes the Book of Genesis does not necessarily exclude the supposition that it is composed of separate documents; and a careful study of the structure of the book proves beyond all doubt that this is actually the case. The clue to the analysis was obtained when (in 1753) attention was directed to the significant alternation of two names for God, Jahweh and Elohim . This at once suggested a compilation from two pre-existing sources; although it is obvious that a preference for one or other Divine name might be common to many independent writers, and does not by itself establish the unity of all the passages in which it appears. It was speedily discovered, however, that this characteristic does not occur alone, but is associated with a number of other features, linguistic, literary, and religious, which were found to correspond in general with the division based on the use of the Divine names. Hence the conviction gradually gained ground that in Genesis we have to do not with an indefinite number of disconnected fragments, but with a few homogeneous compositions, each with a literary character of its own. The attempts to determine the relation of the several components to one another proved more or less abortive, until it was finally established in 1853 that the use of Elohim is a peculiarity common to two quite dissimilar groups of passages; and that one of these has much closer affinities with the sections where Jahweh is used than with the other Elohistic sections. Since then, criticism has rapidly advanced to the positions now held by the great majority of OT scholars, which may be briefly summarized as follows:
(1) Practically the whole of Genesis is resolved into three originally separate documents, each containing a complete and consecutive narrative: ( a ) the Jahwistic (J [2] ), characterized by the use of ‘Jahweh,’ commencing with the Creation ( Genesis 2:4 b ff.) and continued to the end of the book; ( b ) the Elohistic (E [3] ), using ‘Elohim,’ beginning at ch. 20; ( c ) the Priestly Code (P [4] ), also using ‘Elohim,’ which opens with the first account of the Creation ( Genesis 1:1 to Genesis 2:4 a). (2) In the compilation from these sources of our present Book of Genesis, two main stages are recognized: first, the fusion of J [2] and E [3] into a single work (JE [7] ); and second, the amalgamation of the combined work JE [7] with P [4] (an intermediate stage; the combination of JE [7] with the Book of Deuteronomy, is here passed over because it has no appreciable influence on the composition of Genesis). (3) The oldest documents are J [2] and E [3] , which represent slightly varying recensions of a common body of patriarchal tradition, to which J [2] has prefixed traditions from the early history of mankind. Both belong to the best age of Hebrew writing, and must have been composed before the middle of the 8th cent. b.c. The composite work JE [7] is the basis of the Genesis narrative; to it belong all the graphic, picturesque, and racy stories which give life and charm to the book. Differences of standpoint between the two components are clearly marked; but both bear the stamp of popular literature, full of local colour and human interest, yet deeply pervaded by the religious spirit. Their view of God and His converse with men is primitive and childlike; but the bold anthropomorphic representations which abound in J [2] are strikingly absent from E [3] , where the element of theological reflexion is come-what more pronounced than in J [2] . (4) The third source, P [4] , reproduces the traditional scheme of history laid down in JE [7] ; but the writer’s unequal treatment of ‘the material at his disposal reveals a prevailing interest in the history of the sacred institutions which were to be the basis of the Sinaitic legislation. As a rule he enlarges only on those epochs of the history at which some new religious observance was introduced, viz., the Creation, when the Sabbath was instituted; the Flood, followed by the prohibition of eating the blood; and the Abrahamic Covenant, of which circumcision was the perpetual seal. For the rest, the narrative is mostly a meagre and colourless epitome, based on JE [7] , and scarcely intelligible apart from it. While there is evidence that P [4] used other sources than JE [7] , it is significant that, with the exception of ch. 23, there is no single episode to which a parallel is not found in the older and fuller narrative. To P [4] , however, we owe the chronological scheme, and the series of genealogies already referred to as constituting the framework of the book as a whole. The Code belongs to a comparatively late period of Hebrew literature, and is generally assigned by critics to the early post-exilic age.
3. Nature of the material . That the contents of Genesis are not historical in the technical sense, is implied in the fact that even the oldest of its written documents are far from being contemporary with the events related. They consist for the most part of traditions which for an indefinite period had circulated orally amongst the Israelites, and which (as divergences in the written records testify) had undergone modification in the course of transmission. No one denies that oral tradition may embody authentic recollection of actual occurrences; but the extent to which this is the case is uncertain, and will naturally vary in different parts of the narrative. Thus a broad distinction may be drawn between the primitive traditions of chs. 1 11 on the one hand, and those relating to the patriarchs on the other. The accounts of the Creation, the Fall, the Flood, and the Dispersion, all exhibit more or less clearly the influence of Babylonian mythology; and with regard to these the question is one not of trustworthy historical memory, but of the avenue through which certain mythical representations came to the knowledge of Israel. For the patriarchal period the conditions are different: here the tradition is ostensibly national; the presumed interval of oral transmission is perhaps not beyond the compass of the retentive Oriental memory; and it would be surprising if some real knowledge of its own antecedents had not persisted in the national recollection of Israel. These considerations may be held to justify the belief that a substratum of historic fact underlies the patriarchal narratives of Genesis; but it must be added that to distinguish that substratum from legendary accretions is hardly possible in the present state of our knowledge. The process by which the two elements came to be blended can, however, partly be explained. The patriarchs, for instance, are conceived as ancestors of tribes and nations; and it is certain that in some narratives the characteristics, the mutual relations, and even the history, of tribes are reflected in what is told as the personal biography of the ancestors. Again, the patriarchs are founders of sanctuaries; and it is natural to suppose that legends explanatory of customs observed at these sanctuaries are attached to the names of their reputed founders and go to enrich the traditional narrative. Once more, they are types of character; and in the inevitable simplification which accompanies popular narration the features of the type tended to be emphasized, and the figures of the patriarchs were gradually idealized as patterns of Hebrew piety and virtue. No greater mistake could be made than to think that these non-historical, legendary or imaginative, parts of the tradition are valueless for the ends of revelation. They are inseparably woven into that ideal background of history which bounded the horizon of ancient Israel, and was perhaps more influential in the moulding of national character than a knowledge of the naked reality would have been. The inspiration of the Biblical narrators is seen in the fashioning of the floating mass of legend and folklore and historical reminiscences into an expression of their Divinely given apprehension of religious truth, and so transforming what would otherwise have been a constant source of religious error and moral corruption as to make it a vehicle of instruction in the knowledge and fear of God. Once the principle is admitted that every genuine and worthy mode of literary expression is a suitable medium of God’s word to men, it is impossible to suppose that the mythic faculty, which plays so important a part in the thinking of all early peoples, was alone ignored in the Divine education of Israel.
J. Skinner.
Morrish Bible Dictionary - Genesis, Book of
The title of this book in the Hebrew is Bereshith, from the first word 'In the beginning.' Our title comes from the LXX, and signifies 'the source or fount' — that is, of the present system of the heavens and earth as they now exist. Genesis contains all the great principles of God's relationship with man, even to the bruising of Satan's head, and in type the union of Christ and the church by a woman being 'builded' out of a rib of Adam, and brought to the man. The creation is the first thing recorded; both the original creating out of nothing, and the ordering of the earth for man. See CREATION. Man in the image of God is created last, and all is declared to be 'very good.' See ADAM
A vast amount of learned labour has been lost in trying to account for the name of 'God' in Genesis 1 and 'Jehovah God' in Genesis 2 , often ending with the conclusion that Moses must have had two or more earlier accounts of the creation before him — one called the Elohistic (which used the name of God) and the other the Jehovistic (which had Jehovah God), and that he copied first a piece of the one, and then a piece of the other. Surely this is a very unworthy conclusion to arrive at respecting the work of God by Moses! In Genesis 1 it is God as Creator; but in Genesis 2 He is in relationship with man, and this calls forth the name of Jehovah (as Jehovah was the name by which He was afterwards especially known to Israel. See Galatians 4:22-31 .) The theory of Moses having copied from various documents, is carried all through the Pentateuch, and with many it has issued in the very sad result of undermining the inspiration of scripture, and attributing to the Lord, when He speaks of Moses having written the law, the use of the common tradition though it was not true!
Sin soon came in, and man, after hiding himself from God, was under sentence of death, and was driven out of Eden lest he should eat of the tree of life and live for ever in his sin. Then the way of approach for a sinner to God is revealed in Abel's sacrifice, and the blindness and hardness caused by sin in that of Cain. Though sin and death reigned, God had His witnesses in Enoch and Noah: the former yields a type of the rapture of the heavenly saints, and the latter of the deliverance of the earthly saints through judgement. God made a covenant with Noah in the new earth. In Babel began the spirit of independence of God. Language was confounded and the people were scattered. In Nimrod commenced conquest and royal power still in independence of God. See ABEL, CAIN, ENOCH, NOAH.
A new dealing of God commences in the call of Abraham to leave his country and his kindred. Promise was introduced in him both as to his natural seed in Israel, and blessing to all nations through his seed, Christ. He is separated to God by circumcision. In Abraham and Lot we have types of the heavenly man having power over the world, and the earthly-minded one mixing with the world. Melchisedec is introduced as the type of the priesthood of Christ in the millennium as the 'blessing' priest and king.
Respecting Isaac and Ishmael, the bondwoman and her son, type of the flesh under law, must be cast out, that Isaac the son of promise may inherit all: cf. Exodus 6:2,3 . But the son of promise must be offered up, and be received back as from the dead, then the covenant was established figuratively in resurrection. Isaac must not go to Mesopotamia, the country from whence the heirs of promise had been called out, therefore Abraham sent his steward to obtain a wife for his son — as the Holy Spirit is here now, gathering a bride for Christ. From Isaac spring Jacob and Esau: Jacob obtains his two wives Rachel and Leah, and with them and their maids he begets the heads of the twelve tribes, who are to possess the land as promised to Abraham, Isaac, and Jacob. After exercises with God, Jacob is called Israel.
In Joseph a new branch of the history commences: he is hated by his brethren and is sold to the Gentiles, but becomes their saviour — an evident type of Christ in His sufferings and His glory. Joseph takes a Gentile wife in his rejection, as Christ takes a bride outside of Israel. Jacob blesses his twelve sons, dies, and is buried in Canaan; and Joseph, before he died, being sure that God would visit them and bring them out of the land, bade them carry up his bones from Egypt. See ABRAHAM, ISAAC, JACOB, JOSEPH.
People's Dictionary of the Bible - Genesis
Genesis (jĕn'e-sĭs). The first book of the Bible. The term signifies "beginning" or "origin." Genesis gives us a history of the origin of the world, of the human family, of sin, of the promise of redemption, and of the Jewish people. The first eleven chapters describe the creation of things, the history of Adam, the deluge, and the confusion of tongues at Babel. With the twelfth chapter begins the history of the patriarchs and Israel. There are no good grounds for doubting that Moses was the author. With the use of older documents and traditions, he compiled, under divine direction, the history as we have it. The order of created things in Genesis is substantially the order of geology and biology. Both begin with the formation of the earth and proceed from the vegetable to animal life; both stop with man. The word translated "day" probably means an indefinite period. The "seventh day," which has no evening, Chron. 2:2, cannot refer to a day of 24 hours, but to the long redemptive period in which we are living. Few if any existing documents have a more venerable age than has Genesis. Covering nearly 2500 years, it gives us the account of the preparation of this planet as an abode for man and the first annals of the race. Its value cannot be overestimated as a fragment of literature or as a work of history, and it has been well observed that in the first page of Genesis a child may learn more in an hour than all the philosophers in the world learned without it in a thousand years.—Schaff.
The Hawker's Poor Man's Concordance And Dictionary - Genesis
The first book of Moses; so called because it contains the genealogy of the patriarchs. The original name in Hebrew is Berescheth, beginning. It includes a period of near two thousand four hundred years, from the beginning of the world to the death of Joseph.
1910 New Catholic Dictionary - Genesis
(Greek: origin)
The first Book of the Bible, containing an account of the origin of the world, of the human race and of the chosen people. The general divisions of the book are as follows:
the creation of the world and early history of mankind (1-11), including the Fall, the promise of a Redeemer, and the Deluge;
the early history of the Jews (12-50), including Abraham, Isaac, Jacob and Joseph.
The Prophecy of Jacob (49) contains one of the most important Messianic prophecies in favor of the tribe of Juda, which will be the cradle of the Redeemer. The Biblical Commission, June 30, 1909, forbade the denial of the historical character of the first three chapters.
Watson's Biblical & Theological Dictionary - Genesis
a canonical book of the Old Testament, so called from the Greek γενεσις , genesis, or generation, because it contains an account of the origin of all visible things, and of the genealogy of the first patriarchs. In the Hebrew it is called בראשית , which signifies, in the beginning, because it begins with that word. See PENTATEUCH .
American Tract Society Bible Dictionary - Genesis
The first of the sacred books in the Old Testament; so called from the title given to it in the Septuagint, signifying "the book of a generation," or production of all things. Moses is generally admitted to have been the writer of this book; and it is supposed that he penned it after the promulgation of the law. Its authenticity is attested by the most indisputable evidence, and it is cited as an inspired record thirty-three times in the course of the Scriptures. The history related in it comprises a period of about 2,369 years, according to the lowest computation, but according to Dr. Hales, a much larger period. It contains an account of the creation; the primeval state and fall of man; the history of Adam and his descendants, with the progress of religion and the origin of the arts; the genealogies age, and death of the patriarchs until Noah; the general defection and corruption of mankind, the general deluge, and the preservation of Noah and his family in the ark; the history of Noah and his family subsequent to the time of the deluge; the repeopling and division of the earth among the sons of Noah; the building of Babel, the confusion of tongues, and the dispersion of mankind; the lives of Abraham, Isaac, Jacob, Joseph. The book of Genesis was written, like the rest of Scripture, "by inspiration of God." Yet many of the facts it records must have been of the facts it records must have been well known among the Jews; the account given by Adam himself may have been verbally transmitted through seven of the patriarchs to Moses, and he may also have had ancient historical writings to consult. The book of Genesis lays the foundation for all the subsequent books of the Bible; and its value in the history of the earth, of man, and of religion, is inestimable.
Bridgeway Bible Dictionary - Genesis
Originally the first five books of the Bible were one. They were divided into their present form for convenience, and collectively are known as the Pentateuch (meaning ‘five volumes’). The books are also commonly referred to as the books of Moses, because Moses has traditionally been regarded as the author (see PENTATEUCH).
Purpose of the book
The name Genesis means ‘origin’ or ‘beginning’, and comes from the title given to the book by those who first translated the Hebrew Old Testament into Greek. The book speaks of the origins of the universe, of the human race, of human sin and of God’s way of salvation.
Although the Bible mentions matters relating to the beginnings of the universe and the early days of the human race, its main concern is not with the scientific aspect of these matters (see CREATION). The Bible is concerned rather with the relationship between God and the people he placed in the world he had made. It shows in the opening chapters of Genesis how human beings, though created sinless, rebelled against God and corrupted human nature. Their sin brought with it God’s judgment, but the judgment contained an element of mercy, as God repeatedly gave them the opportunity to start afresh. Still they rebelled, and still God did not destroy them.
This leads Genesis into its second and major section, which shows how God worked in human affairs to provide a way of salvation. God chose to work through Abraham, one of the few surviving believers. He promised to make from Abraham a nation, to make that nation his people, and to give them Canaan as a national homeland. From that nation God would bring a Saviour, through whom the blessings of God’s salvation would go to all peoples of the world (Genesis 12:1-3; Genesis 13:14-16). The book goes on to record the birth of this nation and the events that helped prepare it for its occupation of the promised land.
Outline of contents
Genesis begins with the story of creation (1:1-2:3) and the rebellion of Adam and Eve (2:4-4:26). As the human race spread, so did human sin (5:1-6:4), till the rebellion became so widespread and so resistant to reform that God sent a flood that destroyed the entire generation, except for a few believers (6:5-8:19). From these believers, God made a new beginning and repopulated the devastated earth (8:20-10:32), but as people became more secure and independent, so did they become more rebellious against God (11:1-9). Judgment inevitably followed, but in his grace God again preserved the faithful. One of these was a man from Mesopotamia named Abram, later renamed Abraham (11:10-26).
After God announced to Abraham his promise of blessing (11:27-12:3), Abraham and his household moved into Canaan. When a famine hit the land, they went to Egypt, but in due course they returned and settled at Hebron, west of the Dead Sea (12:4-14:24). (For a map and other details relevant to Abraham’s varied experiences see ABRAHAM.)
God made a covenant with Abraham, in which he promised to give him a multitude of descendants (15:1-21); but the birth of Ishmael had no part in the fulfilment of that promise (16:1-16). God then confirmed the covenant with Abraham, giving the rite of circumcision as the sign and seal of the covenant (17:1-27). Some time later the promised son Isaac was born (18:1-21:34). God tested the faith and obedience of Abraham, but Abraham proved himself totally committed to God, no matter what the circumstances (22:1-23:20).
Isaac married and produced two sons, Esau and Jacob (24:1-25:26). In accordance with God’s will, the blessing of Abraham passed to Jacob instead of to Esau. That, however, was no excuse for Jacob’s ruthlessness and deceit in obtaining the blessing (25:27-28:9).
Jacob moved from Canaan to Mesopotamia to obtain a wife among his parents’ relatives. He stayed in Mesopotamia for twenty years, during which he built up a large family. He then left to settle again in Canaan (28:10-31:55). But first he had to be reconciled to his brother Esau, who by this time had developed a prosperous settlement in neighbouring territory to the south-east (32:1-36:43).
Troubles arose among Jacob’s twelve sons, with the result that one of them, Joseph, was sold as a slave and taken to Egypt. But God was controlling the affairs of his people, and through a series of remarkable events, Joseph eventually became governor over Egypt. When the entire region was devastated by a famine, his wise administration saved the nation (37:1-41:57). More than twenty years after Joseph’s brothers had sold him as a slave, they met him in Egypt when they went there to buy food. The result was that the whole of Jacob’s household migrated to Egypt and settled in the fertile Nile Delta (42:1-47:26).
In the specially marked-off area that Pharaoh had given them, Jacob’s large family could live together and multiply without being corrupted by Egyptian ideas. Jacob saw that a prosperous future lay ahead for his descendants and announced his blessings on them before he died (47:27-49:33).
Years later Joseph died, but before his death he expressed his unwavering faith in God’s promises. He knew that just as God’s promise to Abraham of a nation had been largely fulfilled, so his promise of a homeland would also be fulfilled. The Israelites’ increasing prosperity in Egypt was rapidly preparing them for the day when they would be strong enough to move north and take possession of the promised land (50:1-26).

Sentence search

Padan-Aram - Padan-aram (pâ'dan-â'ram), the low highland, where Abraham got a wife for bis son Isaac, Genesis 25:20; Genesis 28:2; Genesis 28:5; Genesis 28:7, and Jacob found his wives, and where Laban lived. Genesis 31:18; Genesis 33:18; Genesis 35:9; Genesis 35:26; Genesis 46:15
Shem - ” Noah's oldest son and original ancestor of Semitic peoples including Israel (Genesis 5:32 ; Genesis 6:10 ; Genesis 7:13 ; Genesis 9:18-27 ; Genesis 10:1 ,Genesis 10:1,10:21-22 ,Genesis 10:21-22,10:31 ; Genesis 11:10-11 ). He carried God's blessing (Genesis 9:26-27 )
Oholibamah - One of Esau’s wives ( Genesis 36:2 ; Genesis 36:5 ; Genesis 36:14 ; Genesis 36:18 ; Genesis 36:25 ). An Edomite ‘duke’ ( Genesis 36:41 )
Zilpah - ” Leah's maid (Genesis 29:24 ; Genesis 46:18 ), given to Jacob as a concubine (Genesis 30:9 ; Genesis 37:2 ); mother of Gad and Asher who were regarded as Leah's sons (Genesis 30:10 ,Genesis 30:10,30:12 ; Genesis 35:26 )
Paddan, Paddan-Aram - PADDAN, PADDAN-ARAM (the former in Genesis 48:7 only). ]'>[2] Aram-Naharaim (see Aram): see Genesis 28:2 ; Genesis 28:5 ; Genesis 28:7 ; Genesis 31:18 ; Genesis 33:18 ; Genesis 35:9 ; Genesis 35:26 ; Genesis 46:15
Zilpah - Leah's handmaid, given by Laban (Genesis 29:24) and by Leah to Jacob, who by her begat Gad and Asher (Genesis 30:9-13; Genesis 35:26; Genesis 37:2; Genesis 46:18)
Bilhah - Rachel's handmaid (Genesis 29:29). Rachel having no children gave Bilhah to her husband Jacob, who by the latter had two sons, Dan and Naphtali (Genesis 30:1-8; Genesis 35:25; Genesis 46:25; 1 Chronicles 7:13). Reuben, Jacob's firstborn, defiled her, and was therefore deprived of the birthright, which was given to the sons of Joseph (Genesis 35:22; Genesis 49:4; 1 Chronicles 5:1). Blunt says, so vivid was the desire for the promised Redeemer, that "the wife provoked, instead of resenting, the faithlessness of her husband, the mother taught her own child deceit, daughters deliberately worked their own and their fathers' shame, and the daughter-in-law courted the incestuous bed, and to be childless was a by-word" (Genesis 16:2; Genesis 30:3; Genesis 30:9; Genesis 25:23; Genesis 27:13; Genesis 19:31; Genesis 38:14)
Beer-Lahai-Roi - A fountain in the wilderness, southwest of Beersheba, Genesis 16:7; Genesis 16:14; Genesis 24:62; Genesis 25:11; perhaps Moilâhhi; not the same as that in Genesis 21:19
Phicol - Abimelech’s captain ( Genesis 21:22 ; Genesis 21:32 ; Genesis 26:26 )
Zilpah - A slave-girl given to Leah by Lahan, Genesis 29:24 (P [1] ), and by her to Jacob as a concubine, Genesis 30:9 (J [2] ); the mother of Gad and Asher, Genesis 30:10-13 (J [2] ), Genesis 35:26 , Genesis 37:3 , Genesis 46:16 (all P Mamre - Its prominent oak trees, which possibly were considered sacred, were a well known landmark (Genesis 13:18; Genesis 14:13; Genesis 14:24; Genesis 18:1; Genesis 23:19)
Zibeon - ” Horite chieftan (Genesis 36:29 ) and ancestor of one of Esau's wives (Genesis 36:2 ). Zibeon established kinship between the Horites and Edomites (Genesis 36:20 ,Genesis 36:20,36:24 ,Genesis 36:24,36:29 ; 1Chronicles 1:38,1 Chronicles 1:40 )
Bethuel - Nephew of Abraham and son of Nahor (Genesis 22:22 ). His daughter Rebekah married Isaac (Genesis 24:15 ,Genesis 24:15,24:67 ). He was an Aramean or Syrian from Padan-aram (Genesis 25:20 ). His relationship to Rebekah's brother Laban (Genesis 24:29 ) is not clear, since Laban takes the chief role protecting Rebekah (Genesis 24:55 ; Genesis 27:43 ), and Nahor is Laban's father (Genesis 29:5 ). Genesis 28:5 says Laban was the son of Bethuel. Nahor was actually Bethuel's father ( Genesis 22:22-23 )
Shelah - Judah's youngest son by the Canaanite Shuah's daughter; ancestor of the SHELANITES (Numbers 26:20; Genesis 38:5; Genesis 38:11; Genesis 38:14; Genesis 38:26; Genesis 46:12; 1 Chronicles 4:21-23)
Milcah - Daughter of Haran and wife of Nahor ( Genesis 11:29 ). The names of her children are given in Genesis 22:20 ff. Rebekah was her granddaughter ( Genesis 24:15 ; Genesis 24:24 ; Genesis 24:47 )
Admah - One of the cities of the plain, having its own king, linked with Zeboim (Genesis 10:19; Genesis 14:2; Genesis 14:8; Deuteronomy 29:23; Hosea 11:8). Destroyed along with Sodom and Gomorrah (Genesis 19:24)
Isaac - The meaning of the name is ‘he laugheth,’ and several reasons for bestowing it are suggested ( Genesis 17:17 ; Genesis 18:12 ; Genesis 21:6 ). ]'>[1] supplied Genesis 18:9-15 ; Genesis 21:1-7 ; Genesis 21:24 ; Genesis 25:5 ; Genesis 25:11 ; Genesis 25:26 and the bulk of Genesis 25:27 ; to E [2] may be attributed Genesis 22:1-14 with Genesis 27:11 f. , Genesis 27:17 f. , Genesis 27:20-22 ; while P [3] was responsible for Genesis 25:19 f. , Genesis 25:26 , Genesis 27:46 to Genesis 28:9 , Genesis 35:27-29 . Apparent discrepancies in the story, such as that Isaac, on his deathbed ( Genesis 27:1 ; Genesis 27:41 ), blessed Jacob, and yet did not die until many years afterwards ( Genesis 35:27 ), are evidently due to original differences of tradition, which later editors were not careful to remove. In outline the narrative describes Isaac as circumcised when eight days old ( Genesis 21:4 ), and as spending his early youth with his father at Beersheba. Thence he was taken to ‘the land of Moriah,’ to be offered up as a burnt-offering at the bidding of God; and if Abraham’s unquestioning faith is the primary lesson taught ( Genesis 22:12 , Genesis 26:5 , Hebrews 11:17 ff. His mother died when he was thirty-six years of age; and Abraham sent a servant to fetch a wife for Isaac from amongst his kindred in Mesopotamia, according to Genesis 24:1-67 , where the religious spirit is as noticeable as the idyllic tone. Famine and drought made it necessary for Isaac to shift his encampment to Gerar ( Genesis 26:1 ), where a story similar to that of Abraham’s repudiation of Sarah is told of him (ch. Genesis 12:10-20 ). Isaac’s prosperity aroused the envy of the Philistine herdsmen ( Genesis 26:20 f. ) amongst whom he dwelt, and eventually he withdrew again to Beersheba ( Genesis 26:23 ). He appears next as a decrepit and dying man ( Genesis 27:1 ; Genesis 27:41 ), whose blessing, intended for Esau ( Genesis 25:28 , Genesis 27:4 ), was diverted by Rebekah upon Jacob. To protect Jacob from his brother’s resentment Isaac sent him away to obtain a wife from his mother’s kindred in Paddan-aram ( Genesis 28:2 ), and repeated the benediction. The next record belongs to a period twenty-one years later, unless the paragraph ( Genesis 35:27-29 ) relates to a visit Jacob made to his home in the interval. He was buried by his sons in the cave of Machpelah ( Genesis 49:31 ). His passion for ‘savoury meat’ (Genesis 25:28 , Genesis 27:4 ) was probably a tribal failing. He was rather shifty and timid in his relations with Abimelech ( Genesis 26:1-22 ), too easily imposed upon, and not a good ruler of his household, a gracious and kindly but not a strong man. In Genesis 26:5 he is subordinated to Abraham, and blessed for his sake; but the two are more frequently classed together ( Exodus 2:24 ; Exodus 3:6 , Matthew 8:11 ; Matthew 22:32 , Acts 3:13 el al . If therefore the glory of Isaac was partly derived from the memory of his greater father, the impression made upon posterity by his almost Instinctive trust in God ( Genesis 22:7-8 ) and by the prevailing strength of his devotion ( Genesis 25:21 ) was deep and abiding. Jacob considered piety and reverent awe as specially characteristic of his father ( Genesis 31:42 ; Genesis 31:53 , where ‘the Fear of Isaac’ means the God tremblingly adored by him)
Dowry - The suitor's payment to the father for the wife (Genesis 24:53, Isaac; Genesis 29:18, Jacob; Genesis 34:12, Shechem)
Heth - A ‘son’ of Canaan, Genesis 10:15 (J [2] ) ‘daughters of Heth’; and in Genesis 23:3 ff; Genesis 25:10 ; Genesis 49:32 (all P Jaalam - ) Genesis 36:5; Genesis 36:14; Genesis 36:18; 1 Chronicles 1:35
Breath of Life - In the Bible, God is the source of the breath of life (Genesis 1:30 ; Genesis 2:7 ; Genesis 7:15 ; Isaiah 57:16 ). Just as God gave the breath of life, so can He take it away (Genesis 6:17 ; Genesis 7:22 ; Isaiah 57:16 )
Nachor - ) Nahor was his elder brother; married Milcah his niece, Haran's daughter, who bore eight sons (Genesis 11:26-29; Genesis 22:20-24). Laban, with polytheistic notions, distinguishes between his god "the god of Nahor" and "the God of Abraham," Jacob's God (Genesis 31:3; Genesis 31:5; Genesis 31:19; Genesis 31:29; Genesis 31:42; Genesis 31:49; Genesis 31:53; Joshua 24:2), "the God of Abraham and the Fear of Isaac
Medan - ) Genesis 25:2. Identified with Midian in Genesis 37:28; Genesis 37:36
Jered - JERED (the same name as Jared in Genesis 5:15-16 ; Genesis 5:18 ; Genesis 5:20 , 1 Chronicles 1:2 )
Rehoboth - Genesis 10:11; Genesis 12:2. A city on the Euphrates, Genesis 36:37, supposed to be represented by the modern Rahabah. A well belonging to Isaac Genesis 26:22
Judah, Son of Jacob - Fourth son of Jacob, Judah soon established himself in the family as one who had genuine leadership qualities (Genesis 29:31-35; Genesis 37:25-27; Genesis 43:1-10; Genesis 44:14-34; Genesis 46:28). Concerning his own sons he wanted to establish a strong family to carry on his name and inheritance (Genesis 38:1-10). He himself, however, proved to be morally weak and an easy victim of sexual temptation (Genesis 38:11-30). It would conquer foreign enemies and rule over its brother tribes (Genesis 49:8-12)
Sala, Salah - Genesis 10:24 ; Genesis 11:12-15 ; Luke 3:35 . Called SHELAH in 1 Chronicles 1:18,24 , which agrees with the Hebrew in Genesis
Bashemath - The Hittite Elon's daughter; wife of Esau (Genesis 26:34). Called Adah in the genealogy of Edom (Genesis 36:2-3). Ishmael's daughter; the last of Esau's three wives according to the Edomite genealogy inserted by Moses (Genesis 36:3-4; Genesis 36:13). Called MAHALATH in the narrative, Genesis 28:9. Esau's Seirite wife, called Judith daughter of Beeri in the narrative (Genesis 26:34), is called Arolibamah (the name of a district in Idumaea) the genealogy (Genesis 36:41)
Eber - a descendant of Shem) whose two sons, Joktan and Peleg, began two notable lines of family descent (Genesis 10:21; Genesis 10:25). The line of descent through Joktan produced many of the Arab tribes (Genesis 10:26-30), and the line through Peleg produced those tribes of Mesopotamia to which Abraham belonged (Genesis 11:16-26). The name ‘Hebrew’, by which Abraham and his descendants were known, was taken from the name ‘Eber’ (Genesis 10:21; Genesis 14:13; Genesis 39:17; Exodus 1:22; see HEBREW)
Morning - Morning can refer to the time before dawn (Mark 1:35 ; compare Genesis 44:3 ), to dawn (Genesis 19:15 ; Genesis 29:25 ; Judges 16:2 ), or to some time after sunrise. Morning is frequently paired with evening (Genesis 1:5 ,Genesis 1:5,1:8 ) to indicate a complete day
Leah - The elder daughter of Laban, married to Jacob by stratagem ( Genesis 29:21 ff. Jacob’s love for her was less than for Rachel ( Genesis 29:30 ); sometimes she is said to be hated ( Genesis 29:31 ; Genesis 29:33 ). She was the mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and a daughter Dinah ( Genesis 29:31-35 , Genesis 30:18 ; Genesis 30:20-21 ). She was buried in the cave of Machpelah before Jacob went to Egypt ( Genesis 49:31 )
Mamre - Genesis 13:18, "the plain (rather the oaks or terebinths) of Mamre"; Genesis 14:13; Genesis 14:24, brother of Eshcol, friend and ally of Abraham. That it was on an elevation appears from the record that Machpelah faces it (Genesis 23:17-19; Genesis 25:9). Abram resided under the oak grove shade in the interval between his stay at Bethel and at Beersheba (Genesis 13:18; Genesis 18:1; Genesis 20:1; Genesis 21:31)
Admah - ADMAH ( Genesis 10:19 ; Genesis 14:2 ; Genesis 14:8 , Deuteronomy 29:23 , Hosea 11:8 ). ’ It is not noticed as overthrown in the account of the destruction of Sodom and Gomorrah ( Genesis 19:1-38 ), but is included in their catastrophe in the two later passages
he-Ass - hamor, (Genesis 12:16 ), the general designation of the donkey used for carrying burdens (Genesis 42:26 ) and for ploughing (Isaiah 30:24 ). It is described in Gen Genesis 19:26
Dishon - (di' sshahn) See Genesis 36:21 ,Genesis 36:21,36:25-26 ,Genesis 36:25-26,36:30 )
Sarah - God gave them their new names (Abraham meaning ‘father of a multitude’, Sarah meaning ‘princess’) to confirm to them that they would be the parents of a multitude of people, the nation Israel (Genesis 21:1-5; Genesis 17:5-6; Genesis 17:15-16; Isaiah 51:2). From Mesopotamia God directed Abraham and Sarah into Canaan, the land that he promised would be Israel’s eventual homeland (Genesis 12:1; Genesis 12:5-8). ...
Abraham accepted God’s promise by faith and, because of this, God accepted him as righteous (Genesis 15:6). This was partly true, as Sarah was a daughter of his father by a different wife; but it was wrong to tell only part of the truth in order to deceive (Genesis 12:18-20; Genesis 20:11-12). A son was born, but God said it was not the child he had promised (Genesis 16:1-4; Genesis 16:15; Genesis 17:18-19). Sarah had to share Abraham’s faith (Genesis 18:10-14). The next year, when Abraham was about a hundred years old and Sarah about ninety, Sarah gave birth to Isaac, the son whom God had promised (Genesis 17:17; Genesis 17:19; Genesis 17:21; Genesis 11:29). Genesis 12:4), and had shown itself to be genuine and enduring (Romans 4:17-21; Hebrews 11:11-12). ...
Earlier there had been friction between Sarah and Hagar (Genesis 16:4-9). When it appeared again, Sarah said to Abraham that he should drive out Hagar and her son from the household (Genesis 21:10). Although Sarah respected Abraham as head of the household, she also had a role in family decisions, and in this case God told Abraham to do as Sarah suggested (Genesis 21:12; cf. He was about thirty-seven years old when Sarah died (Genesis 23:1; Genesis 23:19)
Leah - Genesis 29:16-17. Genesis 29:21-25; Genesis 29:31-35; Genesis 30:1-21. She willingly accompanied Jacob into Canaan, Genesis 31:1-55; and there she died, when, is not stated, but it was before the family of Israel went down into Egypt, and she was buried in the cave of Machpelah. Genesis 49:31
Eber - The great-grandson of Shem, Genesis 10:21; Genesis 10:24; Genesis 11:14-17; 1 Chronicles 1:19, and the ancestor of Abraham in the seventh generation
Arpachshad - ARPACHSHAD was, according to Genesis 10:22 , the third son of Shem, and, according to Genesis 11:10 , he was the second in the line of descent from Shem to Abraham. Genesis 10:22 is an enumeration of peoples (or countries) descended from Shem, from which Babylonia or Chaidæa is absent in the present text. Genesis 22:22 ), which is the singular form of Chasdim (Chaldees). Probably two words in the original of Genesis 10:22 were combined into one, the latter being Chesed and the former Arpach , which is a region south-west of Assyria, possibly the same as the Arrapachitis of Ptolemy. The mistaken reading in Genesis 10:22 was then taken as the basis of Genesis 11:10 ff
Laban - Others, such as Abraham and Lot, moved south into Canaan (Genesis 11:31-32; Genesis 12:1-5). He shared with his father in giving permission for his sister, Rebekah, to marry Abraham’s son, Isaac (Genesis 24:15; Genesis 24:29; Genesis 24:50-51). Later he gave his own daughters, Leah and Rachel, to be wives of Isaac’s son, Jacob (Genesis 28:2; Genesis 29:15-30)
Anah - A daughter of Zibeon, and mother of Oholibamah, one of Esau’s wives ( Genesis 36:2 ; Genesis 36:14 ; Genesis 36:18 ; Genesis 36:26 (R [5] wrongly ‘the mules’) in the wilderness, as he fed the asses of Zibeon his father’ ( Genesis 36:24 )
Brown - KJV translation of a Hebrew word rendered as “black” (NAS, NRSV, TEV, REB) or “dark-colored” (NIV) by modern translations (Genesis 30:32-33 ,Genesis 30:32-33,30:35 ,Genesis 30:35,30:40 )
Hadar - (hay' dahr) Apparently a copyist's change of the name Hadad, a Syrian god, in Genesis 36:39 and in some manuscripts of Genesis 25:15 . NIV, TEV read Hadad in both cases, while NAS, REB, NRSV retain Hadar in Genesis 36:39 but Hadad in Genesis 25:15 . A reverent copyist may not have wanted to introduce the name of the pagan god into Genesis
be'Thuel - (dweller in God ), the son of Nahor by Milcah; nephew of Abraham, and father of Rebekah, ( Genesis 22:22,23 ; 24:15,24,47 ; 28:2 ) In (Genesis 25:20 ) and (Genesis 28:5 ) he is called "Bethuel the Syrian
Mamre - It occurs ( a ) in the expression ‘ terebinths of Mamre ’ in Genesis 13:18 ; Genesis 18:1 (both J [1] ), and Genesis 14:13 (from an independent source) with the addition of ‘the Amorite’; ( b ) in the expression ‘which is before Mamre,’ in descriptions of the cave of Machpelah, or of the field in which it was ( Genesis 23:17 ; Genesis 23:19 ; Genesis 25:9 ; Genesis 49:30 ; Genesis 50:13 ), and in Genesis 35:27 , where Mamre is mentioned as the place of Isaac’s death; ( c ) in Genesis 14:24 as the name of one of Abraham’s allies, in his expedition for the recovery of Lot. Genesis 23:19 , Genesis 35:27 ); in Genesis 14:13 it is the name of a local sheik or chief (cf. Genesis 14:24 ), the owner of the terebinths called after him; in Genesis 13:18 ; Genesis 18:1 it is not clear whether it is the name of a person or of a place. of this, and at no great distance from it (for the terebinths are described as being ‘in’ Hebron, Genesis 13:18 )
Elon - A Hittite, whose daughter Esau married (Genesis 26:34; Genesis 36:2). Genesis 46:14
Isaac - That child was Isaac (Genesis 17:19; Genesis 17:21). The promises were that God would make Isaac’s descendants into a people for himself, that he would give them Canaan as their homeland, and that through them he would bring blessing to the whole world (Genesis 22:15-18). ...
Isaac and his father...
It was entirely contrary to nature that a couple as old as Abraham and Sarah should produce a child, but this proved that it was the work of God (Genesis 18:10-14; Genesis 21:5). )...
Abraham’s faith was further tested when God told him to sacrifice Isaac (by that time a youth; Genesis 22:6), the only person through whom God’s promises to him could be fulfilled. In a sense Abraham did receive Isaac back from death, when God provided a lamb as a sacrificial substitute for him (Genesis 22:1-2; Genesis 22:12-13; Hebrews 11:17-19; James 2:21-23). Since Isaac himself was not to leave the land promised to him (Canaan), Abraham sent his most senior servant to find the wife for him (Genesis 24:2-6). Isaac was forty years old when he married her (Genesis 24:58-67; Genesis 25:20). God declared that his covenant people would come through Jacob, though Esau also would father a nation (Genesis 25:21-26). ...
When a famine hit Canaan, Isaac proved his faith and his obedience by refusing to flee to Egypt (Genesis 26:1-5). God rewarded him with increasing prosperity (Genesis 26:12-14). Though on one occasion he lied to protect himself (Genesis 26:7), he showed much self-control and tolerance when rival herdsmen were hostile to him (Genesis 26:14-22). Isaac determined to pass on the divine blessing to Esau, even though God had said it was to go to Jacob (Genesis 27:4). But Rebekah and Jacob tricked Isaac into giving the blessing to Jacob (Genesis 27:28-29). Later Isaac passed on the blessing of the Abrahamic covenant to Jacob knowingly and willingly (Genesis 28:3-4). Jacob escaped to Paddan-aram (Genesis 27:41; Genesis 28:1-2; Genesis 28:5). When Jacob returned more than twenty years later, there was a reunion between the two brothers (Genesis 31:38; Genesis 33:4-5). Some time later Isaac died, and his two sons buried him in the family burial ground at Machpelah (Genesis 35:27-29; Genesis 49:30-31)
Iram - ...
Genesis 37:43. The "kings" of Edom there enumerated (Genesis 37:31; Genesis 37:39) did not precede the "dukes" (Genesis 37:40-43), but reigned contemporaneously with them, and were elected by them at every vacancy in the throne. The names (Genesis 37:31-39) are probably those of the cities where the "dukes" named before (Genesis 37:15-19) had their seat of government; so that we should translated "duke of Magdiel, duke of Iram," etc
Adah - One of Lamech's (See LAMECH; see ZILLAH) wives (Genesis 4:19). Daughter of Elon the Hittite; one of Esau's three wives; mother of his firstborn, Eliphaz; ancestress of six of the Edomite tribes (Genesis 36:2-4; (Genesis 36:15-16); called Βashemath (Genesis 26:34), ("the fragrant"). Esau's third wife, daughter of Ishmael, also is called Bashemath, but Mahalath in Genesis 28:9. Eastern and especially Arabian custom gives surnames (founded on some memorable event in one's life), which gradually supersede the other name; for instance, Edom, Genesis 25:30
Anah - Mother of Oholibamah, a wife of Esau (Genesis 36:2 ), and grandmother of Jeush, Jalam, and Korah (Genesis 36:14 ). In Genesis 36:24 Anah is noted for having found “mules in the wilderness” (KJV) or “hot springs in the desert” (NIV; compare NAS; RSV). Here Zibeon is still Anah's father as in Genesis 36:2 , but this Anah is masculine. In Genesis 36:29 Anah is a Horite chief living in Seir. A son of Seir and brother of Zibeon ( Genesis 36:20 )
Beer-la-Hai-Roi - ) Named by Hagar, because God looked after her with loving providence even in the wilderness (Genesis 16:14; Genesis 22:14; compare 2 Chronicles 16:9; Psalm 139). Here Isaac lived before and after his father's death (Genesis 24:62; Genesis 25:11). Not to be confounded with the well whereby Ishmael was saved, in Genesis 21:19, subsequently
Mizraim - (mihz' ray ihm) Hebrew word for Egypt (Genesis 12:10 ; Genesis 13:10 ; Genesis 25:18 ). Son of Ham (Genesis 10:6 ,Genesis 10:6,10:13 )
Potipherah - Asenath probably adopted Joseph's faith (Genesis 41:45; Genesis 41:50; Genesis 43:32; Genesis 46:20)
Hai - (ha' i) KJV reading for Ai in Genesis 12:8 ; Genesis 13:3
Mizzah - A ‘duke’ of Edom ( Genesis 36:13 ; Genesis 36:17 = 1 Chronicles 1:37 )
Hav'Ilah - (Genesis 10:7 ) ...
A son of Joktan. (Genesis 10:29 )
Sodom And Gomorrah - Sodom and Gomorrah were among the five “cities of the valley” (Genesis 13:12 ; Genesis 19:29 ; KJV, “plain”) of Abraham's time. Exact locations are unknown, but they were probably situated in the Valley of Siddim (Genesis 14:3 ,Genesis 14:3,14:8 ,Genesis 14:8,14:10-11 ) near the Dead Sea, perhaps the area now covered by the Sea's shallow southern end. Lot moved to this area, eventually settling in Sodom (Genesis 13:10-12 ; Genesis 14:12 ; Genesis 19:1 ). ...
Sodom and Gomorrah were renowned for their wickedness (Genesis 18:20 ). Despite Abraham's successful plea (Genesis 18:22-32 ) not even ten righteous men could be found in Sodom, and the cities were judged by the Lord, then destroyed by “brimstone and fire” (Genesis 19:24 ; NIV, “burning sulfur”). ...
The unnatural lusts of the men of Sodom (Genesis 19:4-8 ; Jude 1:7 ) have given us the modern term sodomy, but the city was guilty of a full spectrum of sins including pride, oppression of the poor, haughtiness, and “abominable things” (Ezekiel 16:49-50 )
Uz -
The son of Aram, and grandson of Shem (Genesis 10:23 ; 1 Chronicles 1:17 ). ...
One of the Horite "dukes" in the land of Edom (Genesis 36:28 ). ...
The eldest son of Nahor, Abraham's brother (Genesis 22:21 , RSV)
Phichol - ” The chief captain of the Philistine army under King Abimelech (Genesis 21:22 ). He witnessed covenants between his commander and Abraham (Genesis 21:32 ) and Isaac (Genesis 26:26-28 )
Shebah - SHEBAH or Shibeah, "seven" and "oath", oaths being ratified with sevenfold sacrifices (Genesis 21:28; Genesis 21:31). The well from which Βeersheba was named (Genesis 26:31-35), called from the oath between Isaac and the Philistines
Shinar - a province of Babylonia, where men undertook to build the tower of Babel, Genesis 11:2 ; Genesis 10:10 . Amraphel was king of Shinar in the days of Abraham, Genesis 14:1
Phichol - ” The chief captain of the Philistine army under King Abimelech (Genesis 21:22 ). He witnessed covenants between his commander and Abraham (Genesis 21:32 ) and Isaac (Genesis 26:26-28 )
Basemath - A Hittite woman whom Esau married, grieving his parents, Isaac and Rebekah (Genesis 26:1 : 34-35 ; Genesis 27:46 ). In Genesis 28:9 , Esau married Mahalath, daughter of Ishmael and sister of Nebajoth. In Genesis 36:3 , Basemath is Ishmael's daughter and Nebajoth's sister. Reuel, Basemath's son, became father of four clans in Edom (Genesis 36:10 ,Genesis 36:10,36:13 ,Genesis 36:13,36:17 )
Haran - Genesis 11:26. Terah died there, Genesis 11:31-32; Abram and Lot moved to Canaan, Genesis 12:4, while Nahor remained at Haran, which was called the city of Nahor. Genesis 24:10. Genesis 27:43. The city was in Mesopotamia, and more definitely in Padanaram, Genesis 24:10; Genesis 25:20, and also in western Assyria
Nebaioth - ” Son of Ishmael and ancestor of an Arab tribe of the same name (Genesis 25:13 ; Genesis 28:9 ; Genesis 36:3 )
Heth - Dread, a descendant of Canaan, and the ancestor of the Hittites (Genesis 10:18 ; Deuteronomy 7:1 ), who dwelt in the vicinity of Hebron (Genesis 23:3,7 ). They are called "the sons of Heth" (Genesis 23:3,5,7,10,16,18,20 )
Gerar - A city and district in the south of Palestine, and near Gaza, Genesis 10:19; visited by Abraham, Genesis 20:1; by Isaac, Genesis 26:1; Asa pursued the defeated Ethiopians to it
Eve - ” The first woman created and thus original ancestor of all people (Genesis 3:20 ; compare Genesis 4:1-2 ,Genesis 4:1-2,4:25 ). She also faced the serpent's temptation first (Genesis 3:1 ; 2 Corinthians 11:3 ; 1 Timothy 2:13-14 )
Ram - Hezron's second son, born in Egypt after Jacob settled there, for he is not mentioned in Genesis 46:4. Uz and Aram recur three times in the race of Shem (Genesis 10:23; Genesis 22:2; Genesis 36:28)
Nahor - son of Terah, and brother of Abraham, Genesis 11:26 . Nahor fixed his habitation at Haran, which is therefore called the city of Nahor, Genesis 11:29 ; Genesis 22:20-22 ; Genesis 24:10
Nahor - Son of Serug, and father of Terah, Genesis 11:22-25 Luke 3:34 . He married Milcah his niece in Ur of the Chaldees, Genesis 11:26,29 , but seems to have transferred his residence to Haran, Genesis 24:10 27:43 . He had twelve sons, and among them Bethuel the father of Rebekah, Genesis 22:20-24
Dishon - A son of Seir ( Genesis 36:21 = 1 Chronicles 1:38 ). A son of Anah and grandson of Seir ( Genesis 36:25 , cf. Genesis 36:30 = 1 Chronicles 1:41 ; Dishon should also be read for MT [1] Dishan in Genesis 36:26 )
Bela - A king of Edom ( Genesis 36:32-33 , cf. The close resemblance of this name to that of ‘Balaam, the son of Beor,’ the seer, is noteworthy, and has given rise to the Targum of Jonathan reading ‘Balaam, the son of Beor’ in Genesis 36:32 . Genesis 36:2 . The eldest of the sons of Benjamin ( Genesis 46:21 , Numbers 26:38 Aholibamah - Her personal name was Judith (Genesis 26:34). Aholibamah was her married name, taken from the district, in the heights of Edom, near mount Hor and Petra; Aholibamah is therefore the name given her in the genealogical table of Edom (Genesis 36:2; Genesis 36:18; Genesis 36:25; Genesis 36:41; Genesis 36:43; the names here are of places, not persons; 1 Chronicles 1:52)
Omar - A grandson of Esau ( Genesis 36:11 ; Genesis 36:15 , 1 Chronicles 1:36 )
Zara - Son of Judah by Tamar (Genesis 38:30; Genesis 46:12; Matthew 1:3)
Esau - Son of Isaac and Rebecca; elder twin brother of Jacob (Genesis 25:24-26 ; Genesis 27:1 ,Genesis 27:1,27:32 ,Genesis 27:32,27:42 ; 1 Chronicles 1:34 ); father of the Edomite nation (Genesis 26:1 ; Deuteronomy 2:4-29 ; Malachi 1:2-3 ). At birth his body was hairy and red “and they called his name Esau” (Genesis 25:25 ,Genesis 25:25,25:30 ; Genesis 27:11 ,Genesis 27:11,27:21-23 ). The second born twin, Jacob, father of the nation Israel, held Esau's heel at birth (Genesis 25:22-26 ); thus depicting the struggle between the descendants of the two which ended when David lead Israel in the conquest of Edom (2 Samuel 8:12-14 ; 1 Chronicles 18:13 ; compare Numbers 24:18 ). ...
As a famished returning hunter, Esau, lacking self-control, sold his birthright to Jacob for food (Genesis 25:30-34 ). Birthright involved the right as head of the family (Genesis 27:29 ) and a double share of the inheritance (Deuteronomy 21:15-17 ). Rebecca devised a deception whereby Jacob received this blessing (Genesis 27:1-30 ). Esau received a blessing, but neither he nor his descendants were to occupy the fertile land of Palestine (Genesis 27:39 ). At age 40 he married two Hittite wives (Genesis 26:34-35 ). Esau, with an army of 400, surprised Jacob, his guilty brother, and received him without bitterness (Genesis 33:4-16 ). ...
The two reconciled brothers met again for the final time at the death of their father (Genesis 35:29 )
Rebekah - As the wife of Isaac, Rebekah had an important part in God’s development of a people for himself according to the promise he gave to Abraham (Genesis 22:15-18; Genesis 24:3-4; Genesis 24:67). Isaac and Rebekah were without children for twenty years, but then Rebekah gave birth to twin sons, Esau and Jacob (Genesis 25:20-26). Though God had told her that the covenant would be fulfilled through the younger son rather than the older (Genesis 25:23; Romans 9:10-13), she had no right to work out a scheme to deceive Isaac. She was determined that nothing would prevent Jacob from receiving the blessing (Genesis 27:6-29). Again she deceived Isaac, this time by persuading him that the reason Jacob should go north was to find a wife among her people (Genesis 27:41-46; Genesis 28:1-5). Upon her death, she was buried in the burial ground that Abraham had bought for his family (Genesis 49:31)
Timna - Sister of the Horite clan chief Lotan (Genesis 36:22 ; 1 Chronicles 1:39 ), concubine of Esau's son Eliphaz, and mother of Amalek (Genesis 36:12 ). Son of Eliphaz (1 Chronicles 1:36 ; Genesis 36:16 , Teman) and Edomite clan chief (Genesis 36:40 ; 1 Chronicles 1:51 ). Timna is associated with either Timna in southern Arabia or, following Genesis 36:16 , Teman in southern Edom
Patriarchs - ...
Yet God is revealed as God not merely of a tribe, but of all the earth (Genesis 18:25). God is called "almighty" (Genesis 17:1; Genesis 28:3; Genesis 35:11). Marriage is sacred (Genesis 34:7; Genesis 34:13; Genesis 34:31; Genesis 38:24). Intermarriage with idolaters is treason to God and the chosen seed (Genesis 26:34-35; Genesis 27:46; Genesis 28:1; Genesis 28:6-9)
Lot - He also went with Abraham into Egypt, and then back into Canaan (Genesis 11:26-31; Genesis 12:1-5; Genesis 12:10; Genesis 13:1). Lot chose for himself the fertile pasture lands around Sodom and Gomorrah, east of the Dead Sea (Genesis 13:5-11). Only swift action by Abraham rescued him (Genesis 14:1-3; Genesis 14:12-16). But Sodom and the neighbouring city of Gomorrah were so morally corrupt that God decided to destroy them (Genesis 13:12-13; Genesis 18:20-21). He was even prepared to allow the sexual perverts of the city to rape his daughters, in order to save two guests from homosexual assault (Genesis 19:1-11). Lot was so much at home in Sodom that even when God’s judgment was about to fall on the city, he did not want to leave (Genesis 19:15-20). The two children born as a result marked the beginnings of two nations, Ammon and Moab (Genesis 19:30-38)
Lia - (Hebrew: weary) ...
Elder daughter of Laban, married by stratagem to Jacob who had no love for her (Genesis 29); mother of Ruben, Simeon, Levi, Juda, Issachar, Zabulon, and Dina (Genesis 29,30). She was buried in the cave of Machpelah, beside Sara and Rebecca (Genesis 49)
Leah - (Hebrew: weary) ...
Elder daughter of Laban, married by stratagem to Jacob who had no love for her (Genesis 29); mother of Ruben, Simeon, Levi, Juda, Issachar, Zabulon, and Dina (Genesis 29,30). She was buried in the cave of Machpelah, beside Sara and Rebecca (Genesis 49)
Hai - (Genesis 12:8; Genesis 13:3) equates to Ai, with the Hebrew article ha , which always accompanies Ai
Jacob - Isaac and Rebekah gave the second of their twin sons the name Jacob (meaning ‘to hold the heel’) because at the birth the baby Jacob’s hand took hold of the heel of the first twin, Esau (Genesis 25:24-26). When the two boys grew to adulthood, Jacob proved to be true to his name when he again took hold of what belonged to his brother, by cunningly taking from him the family birthright and the father’s blessing (Genesis 27:36). But that was no excuse for Jacob’s trickery (Genesis 25:23; Malachi 1:2; Romans 9:10-13). ...
The line of descent from Abraham through Isaac and Jacob was the line God used to produce the nation that became his channel of blessing to the whole world (Genesis 28:13-14). To the generations that followed, God was known as the God of Abraham, Isaac and Jacob (Genesis 50:24; Exodus 3:6; Deuteronomy 1:8; Matthew 22:32; Acts 3:13). The nation descended from Jacob was commonly called Israel (after Jacob’s alternative name; Genesis 32:28), though in poetical writings it was sometimes called Jacob (Numbers 23:21; Isaiah 2:5; Isaiah 43:28; Malachi 3:6; Romans 11:26). By ruthless bargaining he took from Esau the right of the firstborn to become family head and receive a double portion of the inheritance (Genesis 25:27-34; see FIRSTBORN). Later, by lies and deceit, he gained his father’s blessing This confirmed the benefits of the birthright, in relation to both the family and the nation that was to grow out of it (Genesis 27:1-29; see BLESSING). His excuse was that he was going to Paddan-aram to look for a wife among his parent’s relatives (Genesis 27:41-46; Genesis 28:1-5). Before Jacob left Canaan, God graciously confirmed the promise given to Abraham, and assured Jacob that one day he would return to Canaan (Genesis 28:10-22). He then agreed to give Rachel as well, but only after Jacob agreed to work another seven years as the extra bride-price (Genesis 29:1-30). There was a constant battle, as two cunning dealers tried to outdo each other (Genesis 30:25-43; Genesis 31:41). Finally Rachel produced a son, Joseph, and he became Jacob’s favourite (Genesis 29:31-35; Genesis 30:1-24). In the end Jacob and Laban marked out a boundary between them and made a formal agreement not to attack each other again (Genesis 31). Jacob was beginning to learn humility such as he had not known before and cried to God for help (Genesis 32:1-12). The crisis in Jacob’s life was marked by God’s gift to him of a new name, Israel, ‘an overcomer with God’ (Genesis 32:13-32). He humbled himself before Esau and begged his forgiveness, with the result that instead of further tension and conflict between the two brothers there was friendship and cooperation (Genesis 33:1-17). He at least now had permanent possession of part of the land God had promised to him and his descendants (Genesis 33:18-20). At Bethel God renewed his promises (Genesis 35:1-15; cf. Genesis 28:13-22). As if to emphasize that this occupancy of Canaan was by God’s grace alone, the writer of Genesis includes two shameful stories that show the unworthiness of Jacob’s family to receive God’s blessings (Genesis 34; Genesis 38). The only son of Jacob to be born in Canaan was the youngest, Benjamin (Genesis 35:16-26). ...
The family moved south to Hebron to be with the aged Isaac in his last few years (Genesis 35:27-28). It seems that Jacob remained there while his sons took his flocks from place to place looking for pastures (Genesis 37:14-17). The outcome of that story was that Jacob and all his family moved south through Beersheba and settled in Egypt (Genesis 46:1-7; Genesis 46:26). ...
Jacob lived in Egypt seventeen years (Genesis 47:28). Before he died, he raised Joseph’s two sons, Ephraim and Manasseh, to the same status as his own sons (Genesis 48:1-6). Genesis 35:22). Now Joseph, through his two sons, would receive twice the inheritance of the other sons (Genesis 48:14-16; Genesis 49:26). Jacob then announced his blessing on all his sons in turn (Genesis 49:1-27; Hebrews 11:21). By insisting that his sons bury him in Canaan, he expressed his faith that Canaan would become the land of his descendants (Genesis 47:29-31; Genesis 49:28-33; cf. Genesis 46:4). His sons carried out his wish (Genesis 50:12-13)
Adam - Edom , Genesis 25:30 ), men being of a ruddy colour in the district where the word originated. The Biblical writer ( Genesis 2:7 ) explains it, according to his frequent practice, by a play on the word ’adâmâh , ‘ground’; but that is itself derived from the same root ‘red. 31 times in Genesis 1:5 to Genesis 5:5 . ’ But since the name signifies ‘mankind,’ homo, Mensch , not ‘a man,’ vir, Mann (see Genesis 5:2 ), the narrative appears to be a description, not of particular historical events in the life of an individual, but of the beginnings of human life (ch. 3), human genealogical descent ( Genesis 4:1 ; Genesis 4:25 , Genesis 5:1-5 ). In a few passages, if the text is sound, the writer slips into the use of Adam as a proper name, but only in Genesis 5:3-5 does it stand unmistakably for an individual. The creation of man is related twice, Genesis 1:26-27 (P [4] ) and Genesis 2:7 (J Bilhah - A slave-girl given to Rachel by Laban ( Genesis 29:29 (P [1] )), and by her to Jacob as a concubine ( Genesis 30:3-4 (JE [2] )); the mother of Dan and Naphtali ( Genesis 30:4 ; Genesis 30:7 (JE [2] ) Genesis 35:25 (P [1] ) Genesis 46:25 (R Laban - Genesis 24:29,50 ; Genesis 25:20 ; Genesis 27:43 ; Genesis 28:2,5 ; Genesis 29:5-29 ; Genesis 30:25-42 ; Genesis 31:1-55
Shinar - Its chief towns were Babel, Erech and Accad, and its most famous warrior was Nimrod (Genesis 10:9-10; Genesis 11:1-9; Genesis 14:1; Isaiah 11:11; Daniel 1:2)
Ishmael - " Genesis 25:12-18; 1 Chronicles 2:17; 1 Chronicles 18:3. Genesis 16:11. Ishmael married an Egyptian woman, and dwelt in the wilderness, Genesis 16:12; he was distinguished for lawless predatory habits, as his descendants have always been. Genesis 21:20-21. Genesis 37:25; Genesis 39:1. Genesis 25:9. Genesis 17:20. The prophecies concerning him, Genesis 16:12; Genesis 17:20; Genesis 21:13; Genesis 21:18, confirm the Bible; being literally carried out for nearly 4000 years to the present day. Genesis 21:13; Genesis 18:2
Enoch - Death is one of the evil consequences of human sin, and the genealogical record of the generations from Adam to Noah is characterized by repetition of the word ‘death’ (Genesis 5:5; Genesis 5:8; Genesis 5:11; Genesis 5:14; Genesis 5:17; Genesis 5:20). He was a man who lived his life in such close fellowship with God that God took him to be with himself without Enoch’s having to die first (Genesis 5:22-24; Hebrews 11:5). He was a son of Cain, but the Bible says little about him (Genesis 4:17-18)
Lamech - (Hebrew: poor) ...
(1) Fifth descendant of Cain, remembered for his savage song (Genesis 4). ...
(2) Father of Noe (Genesis 5)
Zeboiim - One of the five cities of the Plain ( Genesis 10:18 ; Genesis 14:2 ; Genesis 14:8 , Deuteronomy 29:23 (22), Hosea 11:8 Jared - A Sethite, father of Henoch, son of Malaleel (Genesis 5). Jared should be distinguished from Irad mentioned in Genesis 4, as the Son of Henoch. In the latter passage is given the genealogy of Cainites, whereas in Genesis 5, is given the genealogy of Sethites
a'Dah - (Genesis 4:19 ) (B. (Genesis 36:2,10,12,16 ) In (Genesis 26:34 ) she is called BASHEMATH
Genesis - Genesis moves in two parts: (1) universal creation, rebellion, punishment, and restoration; (2) God's choice of a particular family through whom He promises to bless the nations. ...
Contents The first eleven chapters of Genesis provide the universal setting for Israel's story. The focus narrows from creation of the universe to creation of the first family (Genesis 1:1-2:25 ). Thus human life is lived out in the suffering, pain, and frustration of the world we know (Genesis 3:1 ). In that world God continues to condemn sin, bless faithfulness, and yet show grace to sinners (Genesis 4:1-15 ). From the human perspective, great cultural achievements appear, but so does overwhelming human pride (Genesis 4:16-24 ). Thus humans multiply their race as God commanded; they also look for a better life than that of pain and toil (Genesis 4:25-5:32 ). Through the flood, God eliminates all humanity except the family of Noah, then makes a covenant with that family never again to bring such punishment (Genesis 6:1-9:17 ), but human sin continues on the individual and the societal levels, bringing necessary...
divine punishment of the nations at the tower of Babel (Genesis 9:18-11:9 ). ...
Critical Problems Critical scholars have raised many questions as they have sought reverently to study and understand the Book of Genesis. ...
Genesis has given rise to theories of the origin and compilation of the book and of the Pentateuch or first five books of the Bible. Do use of later names such as land of the Philistines (Genesis 21:32 ), closely resembling, almost duplicate stories (Genesis 12:10-20 ; Genesis 20:1-18 ; Genesis 26:1-11 ), the use of different names for God (Yahweh in Genesis 15:1 ; Elohim in Genesis 17:1 ), the use of different facts (man made with woman in Genesis 1:27 but man made, then the animals, then woman in Genesis 2:1 ) point to different authors of parts of the book, sources used by an author, or literary and theological techniques used to deliver the divine message?...
In the 1960s many scholars thought they had reached agreement on the answers. The constant fact is that Genesis is both a classic piece of literature and the word of God inspired to teach His people about Him, His plan of redemption, and the nature of the world and people He created. ...
Teachings A brief article can merely list a few of the important teachings of Genesis. The Nature of Human Life (Genesis 1:1-11:9 )...
A. Humans are made in His image and are the climax of His creation (Genesis 1:1-2:4 ). Human nature has needs and limits (Genesis 2:2-25 ). Human sin brings alienation and punishment (Genesis 3:1-24 ). God punishes human pride and irresponsibility, yet His grace protects the sinner (Genesis 4:1-15 ). Human nature produces astonishing cultural achievements and deadly pride (Genesis 4:16-24 ). Humans respond to God, develop into a large society, but seek relief from their burdens (Genesis 4:25-5:32 ). God punishes sinful society but preserves a faithful remnant (Genesis 6:1-8:22 ). God renews His commission to the creature made in His image and makes a covenant not to repeat the disastrous punishment of the flood (Genesis 9:1-17 ). Sin and disrespect set the pattern for international relations (Genesis 9:18-10:32 ). Pride and failure to trust God and other people bring separation and loss of communication (Genesis 11:1-9 ). The Mission and Nature of God's Family (Genesis 11:10-50:26 )...
A. The Lord has a redemptive plan for His world (Genesis 11:10-25:18 ). God's family originated in a foreign land (Genesis 11:10-32 ). The Lord calls people to Himself (Genesis 12:1-9 ). God plagues the nations which misuse God's people (Genesis 12:10-20 ). God renews His promises and blessings when His family blesses the nations (Genesis 13:1-15:21 ). The promises depend on God's grace, not human cunning (Genesis 16:1-17:27 ). God's faithful servant intercedes with God for the wicked nations (Genesis 18:1-19:38 ). Even deception by God's servant can result in blessing to God-fearing nations (Genesis 20:1-18 ). God fulfills His promises both to His family and to the nations (Genesis 21:1-21 ). God's obedient servant wins recognition from the nations (Genesis 21:22-34 ). God tests His servant and renews His promises to the faithful servant (Genesis 22:1-24 ). God's people begin to own the land (Genesis 23:1-20 ). God proves His faithfulness for the next generation (Genesis 24:1-67 ). God cares for the Arabian tribes (Genesis 25:1-18 ). God works through human conflicts to protect His people and His land (Genesis 25:19-36:43 ). God works His purpose even in family conflicts (Genesis 25:19-34 ). God renews His promises because of obedience of the old generations (Genesis 26:1-5 ). God works through international conflict to preserve His people (Genesis 26:6-35 ). God directs and blesses His people and the nations despite their family disputes (Genesis 27:1-33:20 ). Human revenge and trickery accomplish nothing (Genesis 34:1-31 ; compare Genesis 49:5-7 ). Recommitment to God brings renewal of His covenant promises (Genesis 35:1-15 ). Death and sin do not mean the end of God's covenant people (Genesis 35:16-29 ). God's leadership is evident even in the history of neighboring nations (Genesis 36:1-43 ). God brings reconciliation even in exile in an enemy land (Genesis 37:1-50:26 ). Human jealousy brings hatred, separation, and grief (Genesis 37:1-36 ). God works out His purposes despite human sin, injustice, and conniving...
(Genesis 38:1-30 ). God's presence is the only blessing His servant needs (Genesis 39:1-23 ). God leads through hardship to blessing and responsibility (Genesis 40:1-41:52 ). God brings reconciliation through trial, confession, acceptance of responsibility, and forgiveness (41:53lb—Genesis 45:28 ). God leads and rules even in a foreign kingdom (Genesis 46:1-47:31 ). The patriarchal blessings belong to the tribes of Israel (Genesis 48:1-49:33 ). Israel must responsibly fulfill the charges of the patriarchs (Genesis 50:1-14 ). God renews His promises to a forgiving, faithful people (Genesis 50:15-26 )
Beer-Sheba - Genesis 21:31 (b) The meaning of this name is "the well of the oath. (See also Genesis 22:19; Genesis 26:33; Genesis 46:1)
Esau - The name is best explained as meaning ‘tawny’ or ‘shaggy’ ( Genesis 25:25 ); Edom or ‘ruddy’ was sometimes substituted for it ( Genesis 25:30 ), and Esau is represented as the progenitor of the Edomites ( Genesis 36:9 ; Genesis 36:43 , Jeremiah 49:8 ff. He displaced the Horites from the hilly land of Seir, and settled there with his followers ( Genesis 32:3 ; Genesis 36:8 , Deuteronomy 2:12 ). ]'>[2] ; in the early part, chiefly the former), whilst the Priestly writer is supposed to have contributed a few particulars ( Genesis 26:34 f. , Genesis 26:28 :9, 36). The standing feature of Esau’s history is rivalry with Jacob, which is represented as even preceding the birth of the twins ( Genesis 25:22 , Hosea 12:3 ). The sale of the birthright ( Genesis 25:29 ff. ) carried with it the loss of precedence after the father’s death ( Genesis 27:29 ), and probably loss of the domestic priesthood ( Numbers 3:12-13 ), and of the double portion of the patrimony ( Deuteronomy 21:17 ). To propitiate his parents, Esau sought a wife of his own kin ( Genesis 28:8-9 ), though already married to two Hittite women ( Genesis 26:34-35 ). His father’s proposed blessing was diverted by Jacob’s artifice; and, doomed to live by war and the chase ( Genesis 27:40 ), Esau resolved to recover his lost honours by killing his brother. Twenty years later the brothers were reconciled ( Genesis 33:4 ); after which Esau made Seir his principal abode, and on the death of Isaac settled there permanently ( Genesis 35:29 , Genesis 36:6 , Deuteronomy 2:4-5 , Joshua 24:4 )
Bilhah - ” The handmaid of Rachel (Genesis 29:29 ). Bilhah became the mother of Dan and Naphtali (Genesis 29:29 ; Genesis 30:4-7 )
Zohar -
The father of Ephron the Hittite (Genesis 23:8 ). ...
One of the sons of Simeon (Genesis 46:10 ; Exodus 6:15 )
Zohar - A Hittie, Genesis 23:8 . Also a son of Simeon, Genesis 38:30 , and a descendant of Judah, 1 Chronicles 4:7
Nahor - Son of Serug, father of Terah, and grandfather of Abraham (Genesis 11:22-26 ). Son of Terah and brother of Abraham (Genesis 11:26 ). He married Milcah, his niece, who bore eight sons for him (Genesis 11:29 ; Genesis 22:20-22 ). Of special interest is his relationship to the Aramaeans who dwelled in the region of modern Syria, probably descendants of his children born to Reumah (Genesis 22:24 ), his concubine. City in Mesopotamia where Abraham's servant sought and found a wife for Isaac (Genesis 24:10 ); this in keeping with the ancient custom of marrying within one's family
Goshen - Genesis 45:5; Genesis 45:10; Genesis 46:28; Genesis 47:27; Genesis 50:8. Goshen was near the royal capital, Genesis 47:27 compared with 48:1, 2; Exodus 5:20; appears to have been the starting-place of the Israelites in their journey to the land of promise
Rebek'ah - (ensnarer ), daughter of Bethuel, ( Genesis 22:23 ) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1 ) . (Genesis 25:19-28 ) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau's anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1 ) . (Genesis 29:12 ) Rebekah's beauty became at one time a source of danger to her husband. (Genesis 26:7 ) It has been conjectured that she died during Jacob's sojourn in Padan-aram
Bela - It was the only one of the five cities that was spared at Lot's intercession (Genesis 19:20,23 ). It is first mentioned in Genesis 14:2,8 . ...
The eldest son of Benjamin (Numbers 26:38 ; "Belah," Genesis 46:21 ). ...
The son of Beor, and a king of Edom (Genesis 36:32,33 ; 1 Chronicles 1:43 )
Bashemath -
The daughter of Ishmael, the last of Esau's three wives (Genesis 36:3,4,13 ), from whose son Reuel four tribes of the Edomites sprung. She is also called Mahalath (Genesis 28:9 ). It is noticeable that Esau's three wives receive different names in the genealogical table of the Edomites (Genesis 36 ) from those given to them in the history (Genesis 26:34 ; 28:9 )
Mehujael - A Cainite ( Genesis 4:18 ) (J [2] ’s genealogy ( Genesis 5:12 ff
Timna - A concubine of Eliphaz, son of Esau ( Genesis 36:12 ). A woman of the Esau clan of Horites ( Genesis 36:22 , 1 Chronicles 1:39 ). A ‘duke’ of Edom ( 1 Chronicles 1:51 , Genesis 36:40 Hagar - ” The personal servant of Sarah, who was given as a concubine to Abraham and became the mother of Ishmael (Genesis 16:1-16 ; Genesis 21:8-21 ; Genesis 25:12 ; Galatians 4:24-25 ). Genesis 16:1-7 details the events of the initial conflict of Sarah with Hagar and the flight of Hagar. Genesis 16:8-16 detail the visit of the messenger of Yahweh bringing the promise of a son to the mother in distress, encouraging Hagar to return to Sarah. (Compare similar conflicts in Genesis 29-30 . ) Genesis 21:8-21 gives the story of the expulsion of Hagar and Ishmael and their miraculous deliverance
Haran - Terah's son and Lot's father (Genesis 11:26-29 ,Genesis 11:26-29,11:31 ). The city became Abraham's home (Genesis 11:31-32 ; Genesis 12:4-5 ) and remained home for his relatives like Laban (Genesis 27:43 ). Jacob went there and married (Genesis 28:10 ; Genesis 29:4 )
Night - Night forms part of God's ordering of time (Genesis 1:5 ,Genesis 1:5,1:14 ; Genesis 8:22 ). Night is frequently a time of encounter with God, either through dreams or visions (Genesis 20:3 ; Genesis 31:24 ; Genesis 46:2 ; 1 Kings 3:5 ; Job 33:15 ; Daniel 2:19 ; Daniel 7:2 ,Daniel 7:2,7:7 ,Daniel 7:7,7:13 ; Acts 16:9 ; Acts 18:9 ), appearances (Genesis 26:24 ; Numbers 22:20 ; 1 Chronicles 17:3 ; 2 Chronicles 1:7 ; 2 Chronicles 7:12 ; Acts 23:11 ; Acts 27:23 ), or by speech (Judges 6:25 ; Judges 7:9 ; 1 Samuel 15:16 )
Hamor - He is ‘the father of Shechem ’ ( Genesis 33:19 , 34, Joshua 24:32 , Judges 9:28 ); but in the first and last two of these passages, the inhabitants of Shechem are called ‘the sons of Hamor’ and ‘the men of Hamor. ‘the sons of Heth’ = the Hittites, Genesis 23:3 ]'>[1], who were a branch of the Hivites ( Genesis 34:2 ); and ‘the father of Shechem’ means the founder of the place Shechem (cf. ...
Genesis 34:1-31 contains a composite narrative. According to p ( Genesis 34:1-2 a, Genesis 34:4 ; Genesis 34:6 ; Genesis 34:8-10 ; Genesis 34:13-18 ; Genesis 34:20-25 (partly) Genesis 34:27-29 ), Hamor negotiates with Jacob and his sons for the marriage of Shechem and Dinah, with the object of amalgamating the two peoples; circumcision is imposed by the sons of Jacob upon the whole Hamorite tribe, and then they attack the city, slaying all the males and carrying off the whole of the spoil. ‘the sons of Heth’ = the Hittites, Genesis 23:3 ]'>[1] ) pictures a much smaller personal affair, in which Shechem loves, and is ready to marry, Dinah; he only is circumcised, and he and Hamor alone are slain by Simeon and Levi an incident to which Genesis 49:5-7 appears to refer. ’ Abraham bought a tomb in Machpelah, not in Shechem ( Genesis 23:17 f. ), and Jacob was buried in it ( Genesis 50:13 )
All-Sufficiency of God - when we are discontented with our present condition, and desire more than God has allotted for us, Genesis 3:5 . When we seek blessings of what kind soever in an indirect way, as though God were not able to bestow them upon us in his own way, or in the use of lawful means, Genesis 27:35 . Genesis 18:1-3314 . When we doubt of the truth or certain accomplishment of the promises, Genesis 18:12 . To persevere in the path of duty, however difficult, Genesis 17:1-27 ; 1618104110_1 ; Genesis 19:1-38 ; Genesis 20:1-18 ; Genesis 21:1-34 ; Genesis 22:1-24 ; Genesis 23:1-20 ; Genesis 24:1-67 ; Genesis 25:1-34 ; Genesis 26:1-35 ; Genesis 27:1
Zephi - ZEPHI ( 1 Chronicles 1:36 ) or ZEPHO ( Genesis 36:11 ; Genesis 36:15 )
Admah - Admah (ăd'mah), earth or fortress, one of the five cities in the vale of Siddim, Genesis 10:19; Genesis 14:2, destroyed with Sodom
Jok'Tan - (small ), son of Eber, ( Genesis 10:25 ; 1 Chronicles 1:19 ) and the father of the Joktanite Arabs. (Genesis 10:30 ) (B
Hez'Ron - (Genesis 46:9 ; Exodus 6:14 ) ...
A son of Pharez. (Genesis 46:12 ; Ruth 4:18 )
God of the Fathers - Some references to the formula within the biblical narratives speak of the “God of my [1] father” (Genesis 31:5 , Genesis 31:29 ; Genesis 43:23 ; Genesis 49:25 ; Genesis 50:17 ), without mention of a particular father. Other references include the name of a particular patriarch, as “the God of Abraham” (Genesis 31:53 ; Genesis 26:24 ; Genesis 28:13 ; Genesis 32:9 ), “the God of Isaac” (Genesis 28:13 ; Genesis 32:9 ; Genesis 46:1 ), or “the God of Nahor” (Genesis 31:53 ). Each of the patriarchs apparently had a special name for God: “Fear of Isaac” (Genesis 31:42 ), “Mighty One of Jacob” (Genesis 49:24 )
Levi - (Hebrew: attached to) ...
Third son of Jacob, by Lia (Genesis 29). With his brother Simeon he cruelly avenged the humiliation of their sister Dina (Genesis 34), for which they were severely rebuked by Jacob (Genesis 34,49)
Dishan - ...
A Horite chief and son of Seir (Genesis 36:21 ,Genesis 36:21,36:28 ,Genesis 36:28,36:30 )
Methuselah - ” A son of Enoch (who walked with God) and grandfather of Noah (Genesis 5:21 ,Genesis 5:21,5:26-29 ). According to the biblical record, Methuselah is the oldest human ever, dying at age 969 (Genesis 5:27 )
Mahalalel - Son of Kenan and great-grandson of Seth ( Genesis 5:12-13 ; Genesis 5:15-17 [2] ’s list ( Genesis 4:18 )
Wild Beasts - Most often the Hebrew is chayyah indicating living creatures ( Genesis 1:24 ) including wild animals (Genesis 1:25 ). The same Hebrew form indicates humans as “living” beings (Genesis 2:7 )
Perizzites - The Perizzites were one of many Canaanite groups that occupied Canaan before the Israelites drove them out (Genesis 13:7; Genesis 15:20; Exodus 3:8; Deuteronomy 7:1; Joshua 3:10). They lived mainly in the hills of central Palestine and are found in Bible narratives concerning Bethel, Shechem and the tribal territory of Ephraim (Genesis 13:2-7; Genesis 34:26-30; Joshua 17:15)
Mamre - All three united their forces to aid Abraham in the rescue of Lot, Genesis 14:1-24 . He gave his name to the town where he dwelt, afterwards Hebron, in the suburbs of which was a large terebinth-tree, or grove, (see Genesis 13:18 18:1 . The cave of Machpelah was adjacent to Mamre on the east, Genesis 23:17,19 49:30 ; and from the heights nearby, Abraham could see the smoking plain of Sodom, Genesis 19:27,28
Jephunneh - ) Of the Kenezites (Numbers 32:12), seemingly an Edomite tribe, Kenaz being a "duke of Edom" (Genesis 36:11; Genesis 36:15; Genesis 36:20; Genesis 36:23)
Hebrew (Descendent of Eber) - See Genesis 14:13 ), showing that he belonged to an ethnic group distinct from the Amorites. It distinguished Joseph from the Egyptians and slaves of other ethnic identity (Genesis 39:14 ,Genesis 39:14,39:17 ; Genesis 41:12 ; Genesis 43:32 ). Abraham's land has become the land of the Hebrews (Genesis 40:15 ), and his God, the God of the Hebrews (Exodus 5:3 )
Zillah - ” Second wife of Lamech and mother of Tubal-Cain and Naamah (Genesis 4:19 ,Genesis 4:19,4:22-23 )
Phicol - Commander of Abimelech's forces in disputes with Abraham (Genesis 21:22-32 ) and Isaac (Genesis 26:26-31 )
Ciccar - KJV "the plain" (Genesis 13:10; Genesis 13:12)
Zillah - ” Second wife of Lamech and mother of Tubal-Cain and Naamah (Genesis 4:19 ,Genesis 4:19,4:22-23 )
Canaan (2) - Genesis 12:5. Genesis 10:19. The land of Canaan was called the land of Israel, 1 Samuel 13:19, because it was occupied by the descendants of Jacob or Israel; the holy land, Zechariah 2:12; the land of promise, Hebrews 11:9, because it was promised to Abraham and his posterity as their possession; the land of Judah, Jeremiah 39:10, because Judah was the leading tribe; the land of the Hebrews, Genesis 40:15, or the descendants of Eber, an ancestor of Abraham. Genesis 10:15-19. Canaan was the country for which Terah started, Genesis 11:31; Abram dwelt in it; it was promised to him for a possession. Genesis 12:5; Genesis 12:8, etc. Genesis 26:1-35; Genesis 27:1-46; Genesis 28:1-22; Genesis 29:1-35; Genesis 30:1-43; Genesis 31:1-55; Genesis 32:1-32; Genesis 33:1-20; Genesis 34:1-31; Genesis 35:1-29; Genesis 36:1-43
Shobal - Son of Seir and ruler in Edom (Genesis 36:20 ,Genesis 36:20,36:23 ,Genesis 36:23,36:29 )
Judith - A wife of Esau, daughter of Beeri the Hittite ( Genesis 26:34 ; cf. Genesis 36:2 ). Daughter of Merari, of the tribe of Simeon ( Genesis 8:1 161810411075 hen 9:2); widow of Manassea of the same tribe
Zohar - Hittite (Genesis 23:8 ; Genesis 25:9 ). Son of Simeon (Genesis 46:10 ; Exodus 6:15 ), also called Zerah (Numbers 26:13 ; 1 Chronicles 4:24 )
Bethuel - He was Abraham's nephew, and father to Laban and Rebekah, the wife of Isaac, Genesis 22:20 ; Genesis 22:23
Gatam - Son of Eliphaz and grandson of Esau Genesis 36:11 ). He headed a clan of Edomites (Genesis 36:16 )
Mizzah - ” Edomite clan chief (Genesis 36:13 ,Genesis 36:13,36:17 ; 1 Chronicles 1:37 )
Gatam - The son of Eliphaz ( Genesis 36:11 = 1 Chronicles 1:36 ), and ‘duke’ of an Edomite clan ( Genesis 36:16 ) which has not been identified
Nahor - (Genesis 11:24) Probably derived from Charor, choked. (Genesis 11:26)...
Joseph the Son of Jacob - It spreads over more than a dozen chapters of Genesis and shows how God was fulfilling his promises to Abraham. Genesis 15:13-16). ...
From Canaan to Egypt...
Joseph was Jacob’s eleventh son but, being Rachel’s firstborn, he soon became Jacob’s favourite (Genesis 30:22-24; Genesis 33:1-7). They sold him to traders who took him to Egypt, though they told their father that a wild animal had killed him (Genesis 37). Because of his good conduct, he was given a position of responsibility that proved to be of benefit to the other prisoners, but he waited in vain for anyone to help him (Genesis 39; Genesis 40). The king was so impressed that he made Joseph the administrator of the famine relief program, and then governor of all Egypt (Genesis 41:1-45; Acts 7:9-10). ...
Governor of Egypt...
At the time of his appointment as governor, Joseph was thirty years of age (Genesis 41:46). He married an Egyptian and they produced two sons, Manasseh and Ephraim (Genesis 41:47-52). Although Joseph recognized them, they did not recognize him (Genesis 41:53-57; Genesis 42:1-8). But they refused to forsake Benjamin (Genesis 42:9-38; Genesis 43; Genesis 44). He then sent wagons to Canaan to bring Jacob and all his family to Egypt (Genesis 45; Genesis 46; Acts 7:11-14). There, separated from the Egyptians, they could multiply and develop without their culture or religion being corrupted by the Egyptians (Genesis 47:1-12). Meanwhile Joseph continued as governor, and his economic policies saved Egypt from disaster (Genesis 47:13-26). Joseph, by receiving two tribes instead of one, received the inheritance of the firstborn (Genesis 48; Genesis 49:22-26; 1 Chronicles 5:1-2). Joseph was saddened by such mistrust and reassured his brothers that he would continue to look after them (Genesis 50:1-21). Before he died he showed his faith in God’s promises by leaving instructions that when the people of Israel eventually moved to Canaan, they take his remains with them (Genesis 50:22-26; Exodus 13:19; Hebrews 11:22)
Dinah - Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Genesis 30:21 ). This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Genesis 34 ). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Genesis 34:30 ; 49:5-7 ). She is mentioned among the rest of Jacob's family that went down into Egypt (Genesis 46:8,15 )
Timna - Eliphaz' concubine, mother of Amalek (Genesis 36:12; Genesis 36:22); in 1 Chronicles 1:36 Timna is not, as apparently, a son of Eliphaz. The feminine form of Timna shows that it is introduced in Chronicles as an abbreviation for what the chronicler knew his readers understood from Genesis, namely, that Timna was mother of "Amalek," which follows. A duke or phylarch of Edom (Genesis 36:40-43), so that Timna was probably the name of a district
Peleg - ' Genesis 10:25 . This doubtless means, as is said in Genesis 10:5 , "By these were the isles of the Gentiles divided in their lands; " and again in Genesis 10:32 , "By these were the nations divided in the earth after the flood. Genesis 11:16-19 ; 1 Chronicles 1:19,25
Rebekah - (Genesis 24:1-67) Her history we have at large in Genesis
Phichol - Chief captain of Abimelech king of Gerar (Genesis 21:22; Genesis 26:26)
Field - It is applied to any cultivated ground or pasture (Genesis 29:2 ; 31:4 ; 34:7 ), or tillage (Genesis 37:7 ; 47:24 ). It denotes sometimes a cultivated region as opposed to the wilderness (Genesis 33:19 ; 36:35 ). The "open field" is a place remote from a house (Genesis 4:8 ; Leviticus 14:7,53 ; 17:5 ). Cultivated land of any extent was called a field (Genesis 23:13,17 ; 41:8 ; Leviticus 27:16 ; Ruth 4:5 ; Nehemiah 12:29 )
Kiss - Of affection (Genesis 27:26,27 ; 29:13 ; Luke 7:38,45 ); reconciliation (Genesis 33:4 ; 2 Samuel 14:33 ); leave-taking (Genesis 31:28,55 ; Ruth 1:14 ; 2 Samuel 19:39 ); homage (Psalm 2:12 ; 1 Samuel 10:1 ); spoken of as between parents and children (Genesis 27:26 ; 31:28,55 ; 48:10 ; 50:1 ; Exodus 18:7 ; Ruth 1:9,14 ); between male relatives (Genesis 29:13 ; 33:4 ; 45:15 )
Hire, Hireling - English as in Genesis 31:8 RV Meat Meats - , "bread," and elsewhere, or for what is allowed to be eaten, proper for sustenance, Genesis 1:29-30; Genesis 9:3, where the R. " More specially, though perhaps sometimes indicating, as in our ordinary employment of the term, flesh-meat, Genesis 27:4; Genesis 27:7; Genesis 27:33, it is almost exclusively applied to vegetables or vegetable products
Peleg - ) Eber's son, Joktan's brother (Genesis 10:25; Genesis 11:16). " His name marks an epoch in the world's history:...
(1) God's intimation of His will that the earth was to be divided in an orderly distribution of the various families of mankind, which order the Hamitic Babel builders tried to contravene (Genesis 11:4), in order to concentrate their power; also the Hamite Canaanites in "spreading abroad" broke the bounds assigned by God, seizing the sacred possession of Shem where Jehovah was to be blessed as "the Lord God of Shem" (Genesis 9:26; Genesis 9:18-20)
Esau - The son of Isaac, and twin brother of Jacob, Genesis 25:1-34 . We have an account of his ill-advised marriages, Genesis 26:34 ; of his loss of his father's chief blessing, and his consequent anger against Jacob, Genesis 27:1-46 ; of their subsequent reconciliation, Genesis 32:1-33:20 ; and of his posterity, Genesis 36:1-43
Abel - Like his elder brother Cain, he made an offering to God of things God had given him (Genesis 4:1-4). Abel was a righteous man (Matthew 23:35), and he offered his sacrifice in a thankful attitude of sincere faith (Genesis 4:4; Hebrews 11:4). God therefore rejected his sacrifice (Genesis 4:5; for further details see SACRIFICE). ...
In envy and anger, Cain killed Abel (Genesis 4:8). But God gave to Adam and Eve another son, Seth, who helped maintain the sort of faith in God that Abel had shown (Genesis 4:25-26)
Beast - ]'>[1] ‘cattle’; see Genesis 6:7 ; Genesis 7:2 , Exodus 9:9-10 ; Exodus 9:25 , Leviticus 11:2 etc. (2) chayyâh , used of animals in general but specially ‘wild beasts’; see Genesis 7:14 ; Genesis 8:1 ; Genesis 9:2 etc. ]'>[1] ‘beasts’ and sometimes ‘cattle’; see Genesis 45:17 , Exodus 22:5 etc
Wells - Genesis 29:2-3. Genesis 29:2; Genesis 29:8. To stop them up was, and still is, regarded as an act of hostility, Genesis 26:15, and to invade the right of property in them was often the cause of sharp contention. Genesis 21:25. The well naturally became the halting-place of the traveller, Genesis 24:11; the camping-place of armies, Judges 7:1, etc
Bethuel - Nahor's son by Miclah, nephew of Abraham, father of Rebekah (Genesis 22:22-23; Genesis 24:15; Genesis 24:24; Genesis 24:47; Genesis 28:2). Bethuel appears personally only in Genesis 24:50, and then after his son. When Abraham's servant at the well asks Rebekah, "Is there room in thy father's house for us?" she "ran and told them of her mother's house" (not of her father's, as Rachel did when Jacob introduced himself: Genesis 29:12). Finally, in the next generation, Rebekah's son, in inquiring after his kindred, asks, "Know ye Laban, the son of Nahor?" the father's name being omitted and the grandfather's substituted (Genesis 29:5)
ha'Ran - (Genesis 11:26 ) (B. (Genesis 11:27,31 ) and two daughters, viz. (Genesis 11:29 ) and Iscah. (Genesis 11:29 ) Haran was born in Ur of the Chaldees, and he died there while his father was still living. (Genesis 11:28 ) ...
A Gershonite Levite in the time of David, one of the family of Shimei. (Genesis 24:10 ) with Genesis27:43 It is said to be in Mesopotamia, (Genesis 24:10 ) or more definitely in Padan-aram, ch. (Genesis 25:20 ) the cultivated district at the foot of the hills, a name well applying to the beautiful stretch of country which lies below Mount Masius between the Khabour and the Euphrates
Salah - Arphaxad's son, Eber's father (Genesis 10:24; Genesis 11:12-14; Luke 3:35)
Beersheba - Some years later, opponents of the Hebrews filled the well in, and Isaac had to dig it again (Genesis 21:25-33; Genesis 26:18; Genesis 26:32-33). Abraham, Hagar, Isaac, Jacob and the sons of Jacob all at some time either lived in or passed through Beersheba (Genesis 21:14; Genesis 22:19; Genesis 26:23; Genesis 28:10; Genesis 46:1-5). Among these were the main north-south route from Canaan to Egypt, and the main west-east route from the Philistine coast to Edom (Genesis 46:1-6; 2 Kings 3:8)
Veil - ) The mitpachath (Ruth 3:15), tsaiph (Genesis 24:65; Genesis 38:14; Genesis 38:19), and radial (Song of Solomon 5:7; Isaiah 3:23). Moses' veil was the masveh (Exodus 34:33-35), related to suth (Genesis 49:11). Anciently the veil was only exceptionally used for ornament or by women betrothed in meeting their future husbands, and at weddings (Genesis 24:65). ...
Ordinarily women among the Jews, Egyptians, and Assyrians, appeared in public with faces exposed (Genesis 12:14; Genesis 24:16; Genesis 24:65; Genesis 20:16; Genesis 29:10; 1 Samuel 1:12)
Covenant - Genesis 15:1-21; Jeremiah 34:18-19. Covenant between tribes, Joshua 9:6; Joshua 9:15; 1 Samuel 11:1, or between individuals, Genesis 31:44. In making such a covenant God was solemnly invoked as witness, Genesis 31:50, and an oath was taken. Genesis 21:31. A sign or witness of the covenant was sometimes framed, such as a gift, Genesis 21:30, or a pillar or heap of stones erected. Genesis 31:52. God's covenants, from the beginning, have been with his people and their seed—with Adam, Genesis 2:17; Romans 5:12; 1 Corinthians 15:22; with Noah, Genesis 9:9. ; with Abraham, Genesis 17:7; Genesis 22:18; with the Jews, Exodus 6:4; Exodus 19:5; Exodus 20:6; Exodus 34:27; Leviticus 26:9; Leviticus 26:42; Leviticus 26:45; Deuteronomy 4:9; Deuteronomy 4:37; with Christians, Acts 2:39; Ephesians 6:2
Esau - Foolishly he sold his birthright to his ruthless twin, Jacob (Genesis 25:29-34; Hebrews 12:16). Esau tried to gain this blessing ahead of Jacob, but again Jacob’s cunning defeated him (Genesis 27:1-29). Overcome with misery and anger, Esau tried to kill Jacob, but Jacob found out and escaped (Genesis 27:30-38; Genesis 27:41-45; Hebrews 12:17). ...
Although God’s purpose was that his promises to Abraham and Isaac be fulfilled through Jacob and not Esau, that did not excuse either of them for their disgraceful behaviour (Genesis 25:23; Romans 9:10-13). This was the nation Edom, which occupied the barren regions south and east of the Dead Sea (Genesis 27:39-40; see EDOM). ...
Esau confirmed his position as being outside God’s covenant blessings by marrying firstly two local Hittite women, and later a daughter of Ishmael (Genesis 26:34-35; Genesis 28:8-9). Fearful of what might happen, Jacob begged Esau’s mercy, but Esau responded with such generous forgiveness that the dreaded meeting turned into a happy reunion (Genesis 32:1-21; Genesis 33:1-16). The two brothers met again when together they buried their father Isaac (Genesis 35:27-29)
Sarah - ‘Sarai’ is the form used previous to Genesis 17:15 , and ‘Sarah’ afterwards, in harmony with the change of name there narrated (by P [1] ), and was buried in the cave of Machpelah ( Genesis 23:1-20 )
Isaac - Old Testament Isaac was the child of a promise from God, born when Abraham was 100 years old and Sarah was 90 (Genesis 17:17 ; Genesis 21:5 ). Isaac means “he laughs” and reflects his parents' unbelieving laughter regarding the promise (Genesis 17:17-19 ; Genesis 18:11-15 ) as well as their joy in its fulfillment (Genesis 21:1-7 ). God directed Abraham to comply, saying that it would be through Isaac that his descendants would be reckoned (Genesis 21:8-13 ; compare Romans 9:7 ). Abraham's test of faith was God's command to sacrifice Isaac (Genesis 22:1-19 ). ...
Isaac married Rebekah (Genesis 24:1 ), who bore him twin sons, Esau and Jacob (Genesis 25:21-28 ). He became quite prosperous, later moving to Beersheba (Genesis 26:1 ). Isaac was deceived into giving Jacob his blessing and priority over Esau (Genesis 27:1 ). Isaac died at Mamre near Hebron at the age of 180 and was buried by his sons (Genesis 35:27-29 )
Fear of Isaac - Name or title that Jacob used in referring to God (Genesis 31:42 ; compare Genesis 31:53 ; Genesis 46:1 )
Shaul - Genesis 46:10; Exodus 6:15; Numbers 26:13; 1 Chronicles 4:24. , Genesis 46). Shaul of Rehoboth by the river was one of the kings of Edom (1 Chronicles 1:48-49); SAUL in Genesis 36:37
Generation - A genealogical register, as Genesis 5:1. A family history, Genesis 6:9; Genesis 25:1 ff
Rehoboth - A city of ancient Assyria, site unknown, Genesis 10:11 . A place in the wilderness south of Gerar and Beersheba, so named by Isaac on the occasion of his digging a well there, Genesis 26:22 . A city on the Euphrates, thought to be the modern Er-rahabeh, south of Carchemish, Genesis 36:37 ; 1 Chronicles 1:48 ; 17:3 ...
Sarah - " Genesis 14:16), and daughter of Haran. As Nahor married his niece Milcah, so Abraham (Genesis 11:27), the youngest brother of the three, his niece Sarah, "daughter," i. granddaughter, "of his father not of his mother," probably not more than ten years his junior (Genesis 11:29; Genesis 20:12) Sarai, "my princess," was her name down to Genesis 17:15 when God changed it. ...
An example of faith, though she erred in abetting Abram's pretence that she was his sister (her beauty was then great: Genesis 12:13, etc. , Genesis 20:5; Genesis 20:13); still more in suggesting the carnal policy of Abram's taking Hagar to obtain children by her, when God delayed the promised seed by Sarah herself (Genesis 16:1-3); also in harshness to Hagar, when the retributive consequences of her own false step overtook her through the very instrument of her sin (Genesis 16:5-6; Jeremiah 2:19; Proverbs 1:31); also laughing in unbelief at God's promise that she should bear a son in her old age (Genesis 18), forgetting that nothing is "too hard for the Lord" (see Jeremiah 32:17; Luke 1:37), then denying that she laughed, through fear; faith triumphed at last (Genesis 21). ...
"At the set time the Lord visited Sarah as He had said, and the Lord did unto Sarah as He had spoken"; "God hath made me to laugh," said Sarah, "all that hear will laugh with me," namely, in joy as Abraham laughed (Genesis 17:17), not in incredulity, as in Genesis 18:12-15. "Sarah obeyed Abraham, calling him lord," and so is a pattern of a meek and quiet spirit to all wives (1 Peter 3:6; Genesis 18:12). Her motherly affection so won Isaac that none but Rebekah could "comfort him after his mother's death" (Genesis 24:6-7)
Omar - ” Son of Eliphaz and ancestor of an Edomite clan of the same name (Genesis 36:11 ,Genesis 36:11,36:15 ; 1 Chronicles 1:36 )
Embalming - This specifically Egyptian (non-Israelitish) method of treating dead bodies is mentioned in Scripture only in the cases of Jacob and Joseph ( Genesis 50:2 f. , Genesis 50:26 )
Bash'Emath - ( Genesis 26:34 ; 36:3,4,13 ) (B. ) In (Genesis 28:9 ) she is called Mahalath
Phi'Chol - (strong ), chief captain of the army of Abimelech, king of the Philistines of Gerar in the days of both Abraham, ( Genesis 21:22,32 ) and Isaac. (Genesis 28:26 ) (B
Wages - Paid by Laban to Jacob in kind (Genesis 29:15; Genesis 29:20; Genesis 30:28; Genesis 31:7-8; Genesis 31:41; "I served 14 years for thy two daughters, and six years for thy cattle"
Zerah - A twin born to Tamar and her father-in-law, Judah (Genesis 38:30 , Zarah KJV). Descendant of Esau and thus clan leader of Edomites (Genesis 36:13 ,Genesis 36:13,36:17 ). Ancestor of Edomite ruler (Genesis 36:33 ). Clan leader in tribe of Simeon (Numbers 26:13 ), apparently same as Zohar (Genesis 46:10 ): 5
Lamech - ” The son of Methuselah and father of Noah (Genesis 4:18 ; Genesis 5:25 ,Genesis 5:25,5:29 ). The Song of Lamech (Genesis 4:23-24 ) is an ancient poem supporting unlimited revenge
Fowl - Thus Genesis 15:10 ‘the birds (Heb. tsippôr ) divided he not,’ Genesis 15:11 ‘when the fowls (Heb. as ‘fowls’ in Genesis 15:11 ), Psalms 8:8 ‘the fowl of the air’ (same Heb. as ‘birds’ in Genesis 15:10 )
Silver - כספּ? , Genesis 20:16 ; αργυριον , 1 Peter 1:15 ; Acts 3:4 ; Acts 20:33 ; a well known metal, of a white shining colour; next in value to gold. It does not appear to have been in use before the deluge; at least Moses says nothing of it; he speaks only of the metals brass and iron, Genesis 4:22 . But in Abraham's time it was become common, and traffic was carried on with it, Genesis 23:2 ; Genesis 23:15
Ham - Burnt, swarthy, black, A son of Noah, Genesis 5:32 7:13 9:18 10:1 . The impiety revealed in his conduct towards his father, drew upon him, or rather, according to the Bible statement, on his son Canaan, a prophetic malediction, Genesis 9:20-27 . Ham was the father of Cush, Mizraim, Phut, and Canaan, that is, the ancestor of the Canaanites, Southern Arabians, Ethiopians, Egyptians, and the Africans in general, Genesis 10:6-20 . An unknown place of the Zuzim, Genesis 14:5
Eve - She was ‘the mother of all living’ (Genesis 3:20). God gave her to Adam as one equal with him in nature but opposite to him in sex, to be his companion and counterpart (Genesis 1:27; Genesis 2:18-25). However, she too readily listened to the temptations of Satan and is blamed for leading Adam into sin (Genesis 3:1-7; 2 Corinthians 11:3; 1 Timothy 2:13-15; see ADAM)
ho'ri - (Genesis 36:22 ; 1 Chronicles 1:39 ; Genesis 36:30 ) ...
A man of Simeon, father of Shaphat
Nebaioth -
Ishmael's eldest son (Genesis 25:13 ), and the prince of an Israelitish tribe (16). He had a sister, Mahalath, who was one of Esau's wives (Genesis 28:9 ; 36:3 ). ...
The name of the Ishmaelite tribe descended from the above (Genesis 25:13,18 )
Onan - A son of Judah ( Genesis 38:4 ; Genesis 46:12 , Numbers 26:19 , 1 Chronicles 2:3 ). The device by which he evaded the object of this marriage ‘was evil in the sight of the Lord, and he slew him’ ( Genesis 38:8-10 )
Jeush - A son of Esau by Oholibamah; also the eponym of a Horite clan ( Genesis 36:5 ; Genesis 36:14 ; Genesis 36:18 = 1 Chronicles 1:35 )
Rebecca - (Hebrew: one who ensnares) ...
Wife of Isaac, daughter of Bathuel and sister of Laban (Genesis 34). She became the mother of Esau and Jacob, the latter being her favorite (Genesis 25). She was instrumental in obtaining for him Isaac's last blessing and in saving him from his brother's wrath (Genesis 27)
o'Nan - " ( Genesis 38:4 ; 1 Chronicles 2:3 ) "What he did was evil in the eyes of Jehovah and he slew him also, as he had slain his elder brother. (Genesis 38:9 ) His death took place before the family of Jacob went down into Egypt. (Genesis 46:12 ; Numbers 26:19 ) (B
Well - ...
The Hebrew word most commonly translated “well” is beer ( Genesis 21:30-31 ; Numbers 21:16-18 ). Beer also occurs in several place names indicating the location of important wells: Beer ( Numbers 21:16 ); Beer-elim (Isaiah 15:8 ); Beeroth (Deuteronomy 10:6 ); Beer-lahai-roi (Genesis 16:14 ); Beer-sheba (Genesis 21:31 ). ...
The digging of a well could be a time for celebration (Numbers 21:17-18 ), but wells were also fought over as different people tried to control the precious resource (Genesis 21:25-26 ; Genesis 26:15-22 ; Exodus 2:16-17 ). This included fields (Genesis 29:2 ), towns (2 Samuel 23:15 ), and the wilderness (Genesis 16:7 ,Genesis 16:7,16:14 )
Milcah - Haran's daughter and Nahor's wife; mother of Bethuel, and grandmother of Rebekah (Genesis 11:29; Genesis 22:20-23)
Zephi - ” Descendant of Esau (1 Chronicles 1:36 ) called Zepho in the parallel passage (Genesis 36:11 ,Genesis 36:11,36:15 )
Methushael - A Cainite, the father of Lamech, Genesis 4:18 (J [2] ’s genealogy ( Genesis 5:21 ff
Alvan - Son of Shobal, a Horite ( Genesis 36:23 ); called in 1 Chronicles 1:40 Alian , in Genesis 36:40 Alvah , 1 Chronicles 1:51 Aliah , one of the ‘dukes’ of Edom
ga'Tam - (a burnt valley ), the fourth son of Eliphaz the son of Esau, ( Genesis 36:11 ; 1 Chronicles 1:36 ) and one of the "dukes" of Eliphaz. (Genesis 36:16 ) (B
as'Enath - (worshipper of Neith ), daughter of Potipherah, priest, or possibly prince, of On [1], wife of Joseph, (Genesis 41:45 ) and mother of Manasseh and Ephraim. (Genesis 41:50 ; 46:20 ) (B
Anah - Son of Zibeon, son of Seir the Horite; father of Aholibamah, Esau's wife (Genesis 36:2; Genesis 36:14; Genesis 36:20; Genesis 36:25). descendant from Zibeon; not that Anah was "daughter of Zibeon," for Genesis 36:20 calls him" son (i. a dweller in caves or troglodyte; also a "Hivite," a branch of the Canaanites; also he is named "Beeri the Hittite," the "Hittites" being the general name for "Canaanites" (Genesis 26:34). " instead of "mules" (Genesis 36:24) translate yemin "water springs"; not as Luther, "he invented mules" (Leviticus 19:19), but "discovered hotsprings" (so Vulgate and Syriac vers
Hebrew - This means that the Hebrews were one of the Semitic peoples, Semites being those descended from Shem (Genesis 10:21; Genesis 10:25). Abraham was a Hebrew, being descended from Shem through Eber (Genesis 11:10-26; Genesis 14:13). The descendants of Abraham, therefore, were also Hebrews (Genesis 39:17; Genesis 40:15; Genesis 43:32)
Integrity - Several Old Testament characters are designated persons of integrity: Noah ( Genesis 6:9 ); Abraham (Genesis 17:1 ); Jacob (Genesis 25:27 ); Job (Job 1:1 ,Job 1:1,1:8 ; Job 2:3 ); and David (1 Kings 9:4 ). Inclusion of Jacob is surprising since he is better known for his deceit (Genesis 27:5-27 ; Genesis 30:37-43 ; Genesis 33:13-17 )
Elon - ” Compare Genesis 12:6 ; Judges 9:6 ,Judges 9:6,9:37 . See Genesis 46:14 ). See Genesis 35:8 ). The Hittite father of Esau's wife Bashemath (Genesis 26:34 ). The Hittite father of Adah, Esau's wife (Genesis 36:2 ), Bashemath being listed as Ishmael's daughter (Genesis 36:3 )
Theophany - God has appeared in dreams (Genesis 20:3-7; Genesis 28:12-17), visions (Genesis 15:1-21; Isaiah 6:1-13), as an angel (Genesis 16:7-13; Gen 18:1-33), etc. ) and seems to have characteristics of God Himself (Genesis 16:7-9; Gen 18:1-2; Exodus 3:2-6; Joshua 5:14; Judges 2:1-5; Jdg 6:11). ...
Other scriptures that describe more vivid manifestations of God are Genesis 17:1; Gen 18:1; Exodus 6:2-3; Exo 24:9-11; Exo 33:20; Numbers 12:6-8; Acts 7:2
Eleven - Genesis 37:9 (a) The eleven stars represent the eleven brothers of Joseph who were to bow down to him as they afterward did. (See Genesis 42:6; Genesis 43:26; Genesis 43:28; Genesis 44:14; Genesis 50:18)
Beeri -
The father of Judith, one of the wives of Esau (Genesis 26:34 ), the same as Adah (Genesis 36:2 )
zo'Har - (Genesis 23:8 ; 25:9 ) (B. ) ...
One of the sons of Simeon (Genesis 46:10 ; Exodus 6:15 ) called ZERAH in (1 Chronicles 4:24 )
Salem - An ancient name of Jerusalem, Genesis 14:18 Hebrews 7:1,3 , afterwards applied to it poetically, Psalm 76:2 . A city of the Shechemites, east of Sychar, Genesis 33:18
e'Bal - (Genesis 36:23 ; 1 Chronicles 1:40 ) ...
Obal the son of Joktan. Genesis 10:28
Heth - In the genealogical tables of ( Genesis 10:15 ) and 1 Chronicles 1:13 Heth is a son of Canaan. ( Genesis 24:3,4 ; 28:1,2 )
Bil'Hah - (timid, bashful ), handmaid of Rachel, ( Genesis 29:29 ) and concubine of Jacob, to whom she bore Dan and Naphtali. (Genesis 30:3-8 ; 35:25 ; 46:25 ; 1 Chronicles 7:13 ) (B
Lot - ” Lot was the son of Haran and nephew of Abraham (Genesis 11:27 ). Lot, whose father died in Ur (Genesis 11:28 ), traveled with his grandfather to Haran (Genesis 11:31 ). Terah had intended to travel to Canaan, but stayed in Haran instead (Genesis 11:31 ). When Abraham left Haran for Canaan, he was accompanied by Lot and Lot's household (Genesis 12:5 ). ...
After traveling throughout Canaan and into Egypt, Abraham and Lot finally settled between Bethel and Ai, about ten miles north of Jerusalem (Genesis 13:3 ). Abraham and Lot acquired herds and flocks so large that the land was unable to support both (Genesis 13:2 ,Genesis 13:2,13:5 ). In addition, the herdsmen of Abraham and Lot did not get along (Genesis 13:7 ). Lot took advantage of Abraham's generosity and chose the well-watered Jordan Valley where the city of Sodom was located (Genesis 13:8-12 ). ...
Some interesting details of the split between Abraham and Lot remind the reader of earlier events in Genesis. For example, the Jordan Valley is described as being well watered “like the garden of the Lord” (Genesis 13:10 ) reminding one of the story of Adam and Eve in the Garden of Eden. The prospect of success was thrown in doubt by the way Lot's journey is described—he journeyed east, a description that recalls Adam's and Eve's journey after their expulsion from the garden (Genesis 3:24 ). ...
The Jordan Valley is also described as being fertile like Egypt (Genesis 13:10 ). This detail not only recalls Abraham's nearly disastrous journey to Egypt to avoid the famine in Canaan (Genesis 12:10-20 ) but also foreshadows the journey that Jacob and his family would later make (Genesis 42-50 )—a journey that did have disastrous consequences (Exodus 1:8-14 ). One is reminded of the story of the tower of Babel where the people had gathered in one place (they had migrated from the east) to build themselves a city and make a name for themselves, so that they would not be scattered over the face of the earth and live like sojourners (Genesis 11:1-4 ). One is also reminded that Terah gave up his pilgrimage to Canaan to settle in the city of Haran (Genesis 11:31 ). To add to the negative connotations that cities have in the stories of Genesis, we are told that the people of Sodom were great sinners against the Lord (Genesis 13:13 ). We begin to see this unfold in Genesis 14:1 . Prominent among them was Chedorlaomer who, along with three other kings, captured and sacked Sodom, taking Lot as prisoner (Genesis 14:1-12 ). Abraham, upon hearing of Lot's fate, gathered an army and rescued his nephew (Genesis 14:13-16 ). ...
Lot is not mentioned again until Genesis 19:1 when two angels visited him. God had already told Abraham that He intended to destroy Sodom and Gomorrah ( Genesis 18:20 ). Abraham interceded on behalf of Sodom, that if ten righteous men were found in Sodom that God would not destroy the city (Genesis 18:32 ). In their flight from Sodom, Lot's nameless wife looked at the destruction and turned to a pillar of salt (Genesis 19:1-29 ). Abraham had rescued Lot, again, ( Genesis 19:29 ; compare Genesis 12:4 ). The son of the youngest daughter was named Ben-ammi and became the father of the Ammonites (Genesis 19:30-38 )
Zoar -  ...
Genesis 14:8; Genesis 14:10). ...
Genesis 13:10; Genesis 12:8) is not to be pressed as though he could see all the plain of Jordan as far as to the S. of the Dead Sea...
Genesis 19:30)
Moreh - Genesis 12:6. It was near Shechem, Genesis 12:1-20; Genesis 6:1-22, and the mountains Ebal and Gerizim
Nod - ” After murdering his brother Abel, Cain was condemned to be “a fugitive and a wanderer on the earth” (Genesis 4:12 ,Genesis 4:12,4:14 ; NRSV). Nod is located “away from the presence of the Lord and “east of Eden” (Genesis 4:16 )
Pieces of Gold - PIECE OF SILVER: probably shekels (weight); Genesis 20:16; Genesis 37:28; Genesis 45:22
Mam're - (strength, fatness ) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, ( Genesis 14:13,51 ) and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. (Genesis 13:18 ; 18:1 ) In the subsequent chapters Mamre is a mere local appellation. ch, (Genesis 23:17,19 ; 25:9 ; 49:30 ; 50:13 )
Adah - Wife of Lamech and mother of Jabal and Jubal (Genesis 4:19-23 ). Wife of Esau and mother of Edomite officials (Genesis 36:2-16 )
Mibzar - ” Edomite clan chief and his tribe (Genesis 36:42 ; 1 Chronicles 1:53 ). Mibzar is possibly Mabsara in northern Edom or Bozrah (Genesis 36:33 ; Amos 1:12 )
Rachel - (Hebrew: a ewe) ...
Laban's younger daughter and favorite wife of Jacob (Genesis 29-31). Mother of Joseph and Benjamin (Genesis 30-35), she died giving birth to the latter and was buried near Bethlehem
Ishmael - He was born as a result of Abraham and Sarah’s failure of faith, when, feeling that Sarah could not produce the son God had promised them, they arranged for Abraham to produce the son through Hagar (Genesis 16:1-3). ...
Concerning Ishmael, God promised that he would grow into a fiery independent desert-dweller, and would produce a notable line of descendants (Genesis 16:11-12; Genesis 17:20). God’s promises would be fulfilled through Isaac, the son who was later born to Abraham and Sarah (Genesis 17:15-19). ...
When conflict arose between Sarah and Hagar, Hagar and Ishmael were forced to leave Abraham’s household and establish their own independent existence (Genesis 21:8-21). ...
Ishmael grew up to be a tough desert-dweller, as God had foretold (Genesis 21:20; cf. Genesis 16:12). He married an Egyptian (Genesis 21:21), and one of his daughters married Isaac’s son, Esau (Genesis 28:9). There was a temporary reunion between Isaac and Ishmael at the funeral of their father (Genesis 25:7-10). ...
Many of the tribal peoples who grew up in the region around Canaan were descended from Ishmael (Genesis 25:12-18)
Beersheba - A halting-place of Abraham ( Genesis 21:31 ), where Hagar was sent away ( Genesis 21:14 ), and where he made a covenant with Abimelech, from which the place is alleged to take its name (‘well of the covenant,’ according to one interpretation). Isaac after his disputes with the Philistines settled here ( Genesis 26:23 ), and discovered the well Shibah , another etymological speculation ( Genesis 26:33 ). Hence Jacob was sent away ( Genesis 28:10 ), and returned and sacrificed on his way to Egypt ( Genesis 46:1 ). It was an important holy place: here Abraham planted a sacred tree ( Genesis 21:33 ), and theophanies were vouchsafed to Hagar ( Genesis 21:17 ), to Isaac ( Genesis 26:24 ), to Jacob ( Genesis 46:2 ), and to Elijah ( 1 Kings 19:5 )
Havilah - A son of Cush according to Genesis 10:7 , 1 Chronicles 1:9 , of Joktan according to Genesis 10:29 , 1 Chronicles 1:23 . The river Pison (see Eden [1]) is said to compass the land of Havilah ( Genesis 2:11-12 ), and it formed one of the limits of the region occupied by the sons of Ishmael ( Genesis 25:18 ) in which also Saul smote the Amalekites ( 1 Samuel 15:8 )
Dispersion - Of mankind was occasioned by the confusion of tongues at the overthrow of Babel, Genesis 11:9 . The sacred historian informs us, that they were divided in their lands: every one, according to his tongue, according to his family, and according to his nation, Genesis 10:5 ; Genesis 10:10 ; Genesis 10:31
Bashemath - Genesis 36:3,4 . In the earlier narrative, Genesis 26:34 ; Genesis 28:9 , the names of Esau's wives differ from those given in Genesis 36:2,3
Seth - 130, Genesis 5:3 ; Genesis 5:6 ; Genesis 5:10-11 . Seth was the chief of "the children of God," as the Scripture calls them, Genesis 6:2 that is, those who before the flood preserved true religion and piety in the world, while the descendants of Cain gave themselves up to wickedness
Provender - mispô′ ( Genesis 24:25 ; Genesis 24:32 ; Genesis 42:27 ; Genesis 43:24 , Judges 19:19 ; Judges 19:21 ), a general name for cattle food
Mehujael - ” Son of Irad (Genesis 4:18 ). Some interpreters see the name as a variant form of Mahalelel (Genesis 5:12-17 )
Padan-Aram - The plains of Aram or Syria, Genesis 25:20 28:2 31:18 , or simply PADAN, Genesis 48:7 , the plain, in distinction from the "mountains" of Aram Numbers 23:7
Laban (2) - ) Bethuel's son; grandson of Nahor, Abraham's brother (Genesis 28:5; Genesis 29:5). Rebekah's brother (Genesis 24:29-31; Genesis 24:50-51; Genesis 24:55). 1:16, and Hebrew tradition) or was of weak character, so that Laban is prominent in arranging for Rebekah's marriage to Isaac; but Niebuhr observes Eastern custom, then as now, gave brothers the main share in defending sisters' honour and settling as to their marriage (Genesis 34:13; Judges 21:22; 2 Samuel 13:20-29). ...
When Abraham emigrated to Canaan the part of the family to which Laban belonged remained in Haran (Genesis 27:43; Genesis 29:1 ff). Ungenerously, he took 14 years of Jacob his nephew's service, when Jacob had covenanted with him for seven only; he tried to retain his labour without paying his labour's worth (Genesis 31). ...
His daughters felt they had no longer inheritance or interest in their father's house, as Laban had sold them, as if strangers, to Jacob for his service, and took all the profit of that service to himself, virtually, said they, "devouring our money" (Genesis 31:14-16), i. Laban then, suppressing in silence what had been his design really, pretended that his displeasure was only at Jacob's secret departure and the theft of his gods (Genesis 31:5; Genesis 31:7; Genesis 31:9; Genesis 31:13; Genesis 31:16; Genesis 31:24; Genesis 31:26-27; Genesis 31:29; Genesis 31:42), and that otherwise he would have "sent him away with songs, tabret, and harp. ) Yet he was shrewd enough to appreciate the temporal prosperity which Jacob's presence by his piety brought with it, but he had no desire to imitate his piety (Genesis 30:27), and finally, when foiled by God in his attempts to overreach and rob Jacob, Laban made a covenant with him, of which the cairn was a memorial, called by Laban, JEGAR SAHADUTHA, and by Jacob Galeed and Mizpah; it was also to be the bound beyond which neither must pass to assail the other
Mourning - Genesis 23:2; Job 1:20; Job 2:12. Among the forms observed the following may be mentioned: Rending the clothes, Genesis 37:29; Genesis 37:34; Genesis 44:13, etc. ; dressing in sackcloth, Genesis 37:34; 2 Samuel 3:31; 2 Samuel 21:10, etc. In later times for the employment of persons hired for the purpose of mourning, Ecclesiastes 12:5; Jeremiah 9:17; Amos 5:16; Matthew 9:23, friends or passers-by to join in the lamentations of bereaved or afflicted persons, Genesis 50:3; Judges 11:40; Job 2:11; Job 30:25, etc. ; and in ancient times the sitting or lying posture in silence indicative of grief, Genesis 23:3; Judges 20:26, etc. In the case of Jacob it was seventy days, Genesis 50:3; of Aaron, Numbers 20:29, and Moses, Deuteronomy 34:8, thirty. Genesis 50:10
Eber - ), the great-grandson of Shem, and ‘father’ of Peleg and Joktan ( Genesis 10:21 ; Genesis 10:25 ; Genesis 11:14 ff. from Haran ( Genesis 11:31 ), in Aram-naharaim the home of Abraham and Nahor ( Genesis 24:4 ; Genesis 24:7 ; Genesis 24:10 ). In the genealogies in Genesis 10:1-32 ; Genesis 11:1-32 the district from which the ‘Hebrews’ came is transformed into an imaginary eponymous ancestor
Everlasting - Eternal, applied to God (Genesis 21:33 ; Deuteronomy 33:27 ; Psalm 41:13 ; 90:2 ). We also read of the "everlasting hills" (Genesis 49:26 ); an "everlasting priesthood" (Exodus 40:15 ; Numbers 25:13 )
Beeri - Hittite father of girl Esau married, grieving his parents Isaac and Rebekah (Genesis 26:34-35 ; Genesis 27:46 )
Seth - ” Third son of Adam and Eve born after Cain murdered Abel (Genesis 4:25 ; Genesis 5:3 )
Macpelah - Sarah was first buried there, Genesis 23:1-20 ; and afterwards Abraham, Isaac, Jacob, with Rebekah, Leah, etc. , Genesis 49:30 50:13
de'Dan - (Genesis 10:7 ; 1 Chronicles 1:9 ) ...
A son of Jokshan, son of Keturah. (Genesis 25:3 ; 1 Chronicles 1:32 ) (B
Leah - Weary, the eldest daughter of Laban, and sister of Rachel (Genesis 29:16 ). Jacob took her to wife through a deceit of her father (Genesis 29:23 ). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Genesis 31 ), and was buried in the cave of Machpelah (49:31)
Bela - See Genesis 14:2 ). King of Edom who ruled in city of Dinhabah before Israel had a king (Genesis 36:32 ). A son of Benjamin and grandson of Jacob (Genesis 46:21 )
Dinah - Genesis 30:21. The history of her visiting the daughters of the heathen inhabitants of the land, of her defilement by Shechem, and of the treacherous and bloody revenge taken by her brothers Simeon and Levi, are recorded in Genesis 34:1-31. Genesis 46:15
ge'Rar - It occurs chiefly in Genesis, ( Genesis 10:19 ; 20:1 ; 26:17 ) also incidentally in (2 Chronicles 14:13,14 ) It must have trenched on the "south" or "south country" of later Palestine. From a comparison of (Genesis 21:32 ) with Genesis26:23,26 Beersheba would seem to be just on the verge of this territory, and perhaps to be its limit towards the northeast
Hivites - Hivites are found in Gibeon (Joshua 9:7 ; Joshua 11:19 ), Shechem (Genesis 34:2 ), below Hermon in the land of Mizpah (Joshua 11:3 ), and in the Lebanon mountains (Judges 3:3 ). ...
Zibeon is identified as a Hivite (Genesis 36:2 ), but is listed among the Horites in Genesis 36:20 ,Genesis 36:20,36:29 . In addition, the Septuagint or earliest Greek translation reads “Horite” for “Hivite” in some texts (Genesis 34:2 ; Joshua 9:7 )
Laban - ” Rebekah's brother and father of Leah and Rachel (Genesis 29:16 ). Laban is known primarily from Genesis 24:1 ; Genesis 29-31 . After Abraham's steward related that he had come to find a wife for Isaac, Laban and his father give their permission for the marriage (Genesis 24:1 : 50-51 ). After Jacob worked an additional seven years, Laban allowed him to marry Rachel (Genesis 29:15-30 )
Laban - ” Rebekah's brother and father of Leah and Rachel (Genesis 29:16 ). Laban is known primarily from Genesis 24:1 ; Genesis 29-31 . After Abraham's steward related that he had come to find a wife for Isaac, Laban and his father give their permission for the marriage (Genesis 24:1 : 50-51 ). After Jacob worked an additional seven years, Laban allowed him to marry Rachel (Genesis 29:15-30 )
Shua - The father of Judah’s Canaanite wife ( Genesis 38:2 ; Genesis 38:12 ), who appears in 1 Chronicles 2:3 (RV Naphtali - His mother was Bilhah, Rachel's handmaid (Genesis 30:8 ). When Jacob went down into Egypt, Naphtali had four sons (Genesis 46:24 )
Adah -
The first of Lamech's two wives, and the mother of Jabal and Jubal (Genesis 4:19,20,23 ). ...
The first of Esau's three wives, the daughter of Elon the Hittite (Genesis 36:2,4 ), called also Bashemath (26:34)
Methusael - Canaanite patriarch (Genesis 4:18 ). Some scholars regard the name as a variant of Methuselah (Genesis 5:21 )
ze'Pho - (watch-tower ), son of Eliphaz, son of Esau, ( Genesis 36:11 ) and one of the "dukes" or phylarchs of the Edomites. (Genesis 36:15 ) In (1 Chronicles 1:36 ) he is called ZEPHI
Ham - Hâm came to be considered the eponymous ancestor of a number of other peoples, supposed to have been connected with Egypt ( Genesis 10:6-20 ). His ‘sons’ ( Genesis 10:6 ) are the peoples most closely connected either geographically or politically. ]'>[2] ) of two quite distinct traditions in Genesis 9:1-29 ; Genesis 10:1-32 . ) Noah and his family being the sole survivors of the Flood, the whole earth was populated by their descendants ( Genesis 9:18 f. ) Canaan , and not Hâm, appears to be Noah’s son, for it is he who is cursed ( Genesis 9:20-27 ). ’ To combine the two traditions a redactor has added the words, ‘and Hâm is the father of Canaan’ in Genesis 9:18 , and ‘Hâm the father of’ in Genesis 9:22 . The descendants of these four respectively are so described in most cases from their geographical position, but at least one nation, the Caphtorim, from its political connexion with Egypt (see Driver on Genesis 9:14 ). ‘ Shem ’ evidently stands for the Hebrews, or for some portion of them (see Genesis 10:21 in the other tradition), and ‘Japheth’ for some unknown portion of the population of Palestine who dwelt ‘in the tents of Shem’ ( Genesis 9:27 ), i. ‘Canaan’ (in the other tradition, Genesis 10:19 ) inhabited the coast lands on the W. But there is no evidence that the peoples in these districts were ever in complete subjection to the Hebrews such as is implied in ‘a slave of slaves’ ( Genesis 9:25 ). According to Genesis 14:5 , the district inhabited by the Zuzim (wh
Antediluvians - meaning, “before the Deluge,” refers to those who lived before the Flood described in Genesis 6-8 . The early chapters of Genesis affirm that the God of Israel is the God who created the world and who guides all of human history. Two distinct genealogies beginning with Adam, trace his descendants through Cain (Genesis 4:1 , Genesis 4:17-24 ) and through Seth to Noah's sons (Genesis 5:1-32 ). ...
The genealogy in Genesis 4:1 is framed by two accounts of violence—1) the murder of Abel by Cain and God's promise of seven-fold vengeance on anyone who harmed Cain ( Genesis 4:8-16 ), and Genesis 4:2 ) the war song of Lamech, threatening seventy-seven fold vengeance for any injury (Genesis 4:23-24 ). ...
The longevity attributed to the antediluvians in Genesis 5:1 is the subject of study and debate. Others say that their more simple life and vegetarianism ( Genesis 2:16-17 ; Genesis 3:18 ; and Genesis 9:3 ) allowed for longer life spans. Genesis emphasizes the oneness of God and the distinction between the Creator and human beings who were created
Nephilim - (Genesis 6:4 ; Numbers 13:33 , RSV), giants, the Hebrew word left untranslated by the Revisers, the name of one of the Canaanitish tribes. The Revisers have, however, translated the Hebrew gibborim, in Genesis 6:4 , "mighty men
Pallu - ” Second son of Reuben (Genesis 46:9 ; Exodus 6:14 ; Numbers 26:5 ,Numbers 26:5,26:8 ; 1 Chronicles 5:3 ). KJV used the alternate spelling Phallu in Genesis
Nahor - Father of Terah and grandfather of Abra ham ( Genesis 11:22-25 , 1 Chronicles 1:26 , Luke 3:34 ). Grandson of the preceding and brother of Abraham and Haran ( Genesis 11:25-27 cf. Genesis 22:20-249 ). He is said to have married Milcah, daughte of Haran ( Genesis 11:29 ), and twelve sohs are enumerated eight by Milcah and four by Re’umah his concubim ( 1618104110_83 ). In Genesis 24:10 we read of ‘the city of Nahor i. Laban, in making a covenant with Jacob, swears by the ‘God (of Abraham and the God of Nahor’ ( Genesis 31:53 )
Bethel - It was visited by Abraham, Genesis 12:8; Genesis 13:3; marked by Jacob after his vision of the ladder, Genesis 28:11-19; Genesis 31:13; dwelling-place of Jacob, Genesis 35:1-8; name applied to Luz, Judges 1:22-23. See Joshua 16:2; Genesis 28:19; Samuel judged there, 1 Samuel 7:16; a place of calf-worship, 1 Kings 12:29; 2 Kings 10:29; called Beth-aven—i
Sodom - Genesis 10:19; Genesis 13:3; Genesis 13:10-13; Genesis 19:1-29. The history of its great wickedness and its terrible punishment is given in Genesis 18:16-33; Genesis 19:1-29
Sister - Female sibling counterpart to brother (Genesis 29:13 ; Genesis 30:1 ,Genesis 30:1,30:8 ). In patriarchal times it was permissible to marry a sister (Genesis 20:12 )
Zoar - ” One of the cities in the valley of Siddim, also known as Bela (Genesis 14:2 ). It was attacked by Chedolaomer, but apparently delivered by Abraham (Genesis 14:17 ). Lot fled to Zoar with his family just before God destroyed Sodom and Gomorrah (Genesis 19:23-24 ). He was afraid to remain there with his two daughters, so he went up to a mountain above the city (Genesis 19:30 )
Gomorrah - One of the five cities in the vale of Siddim, Genesis 14:1-11; destroyed for its wickedness, Genesis 18:20; Genesis 19:24; Genesis 19:28; made a warning by Moses, Deuteronomy 29:23; Deuteronomy 32:32; referred to by Isaiah 1:9-10; by Jeremiah 23:14; Jeremiah 49:18; Jeremiah 50:40; by Amos 4:11; by Zephaniah 2:9 : by our Saviour, Matthew 10:15; Mark 6:11, A
pa'Dan-a'Ram - Syriac, the Hebrews designated the tract of country which they otherwise called the Aram-naharaim, "Aram of the two of rivers," the Greek Mesopotamia, ( Genesis 24:10 ) and "the field (Authorized Version,'country') of Syria. (Genesis 48:7 ) Abraham obtained a wife for Isaac from Padan-aram. (Genesis 25:20 ) Jacob's wives were also from Padan-aram, (Genesis 28:2,5,6,7 ; 31:1-8 ; 33:18 )
Goshen - It was in the East Nile Delta and was suitable for raising flocks and herds (Genesis 47:1-6). The royal city of Rameses, which the Egyptians forced the Israelites to build by slave labour, was in Goshen (Genesis 47:6; Genesis 47:11; Genesis 47:27; Exodus 1:11; Exodus 12:37)
Jobab -
One of the sons of Joktan, and founder of an Arabian tribe (Genesis 10:29 ). ...
King of Edom, succeeded Bela (Genesis 36:33,34 )
Ith'Ran -
A son of Dishon, a Horite, (Genesis 36:26 ; 1 Chronicles 1:41 ) and probably a phylarch of a tribe of the Horim. (Genesis 36:30 ) (B
Er - Tamar was his wife but bore him no son; for "Er was wicked in the sight of the Lord, and the Lord slew him," his sin being probably some abomination connected with the impure Canaanite idolatry (Genesis 38:3-7). Genesis 38:2. Genesis 46:16
Uz - Descendant of Shem's son Aram (Genesis 10:23 ; 1 Chronicles 1:17 ) and progenitor of an Aramaean tribe. Descendant of Abraham's brother Nahor (Genesis 22:21 ). Descendant of Esau (Genesis 36:28 ) and member of the Horite branch of Edomites
Adah - One of the two wives of Lamech, and mother of Jabal and Jubal ( Genesis 4:19-20 ). Daughter of Elon, a Hittite, and one of the wives of Esau ( Genesis 36:2 ). In Genesis 26:34 (P Zoar - Genesis 13:10 ; Genesis 14:2,8 ; Genesis 19:22-30 ; Deuteronomy 34:3 ; Isaiah 15:5 ; Jeremiah 48:34
Jacob - (See Genesis 32:27-28) For his history I refer to the book of Genesis, from Genesis 15:1-21 to the end
Sodom - Chief of the group Sodom, Gomorrah, Admah, Zeboim, and Bela or Zoar (Genesis 10:19; Genesis 13:3; Genesis 13:10-13; Genesis 13:19; Luke 17:29; 2 Peter 2:6; Judges 1:4-7; Mark 6:11; Matthew 10:15; Deuteronomy 29:23). The Lord over night announced to him Sodom's doom, at some spot on the way from Mamre or Hebron toward Sodom, to which he had accompanied the angels (Genesis 18:16). Lot at first pitched only towards Sodom, not until afterward did he go further south to Sodom itself (Genesis 13:12; Genesis 14:12; and Genesis 14:3 says expressly the vale of Siddim is the Salt Sea)
Shem - ‘the men of name,’ Genesis 6:4 ). ]'>[1] ( Genesis 6:18 f. , Genesis 10:21-31 ) Shem, the ‘son’ of Noah, is the eponymous ancestor of several peoples, occupying, roughly speaking, the central portions of the known world. ]'>[2] has a parallel list in Genesis 11:10-26 . In the other tradition ( Genesis 9:20-27 ) ‘Shem’ stands for a people in Palestine the Hebrews, or some portion of them with whom ‘Japheth’ lived in close conjunction, and to whom ‘Canaan’ was subjugated
Luz - Genesis 28:19 ; Genesis 35:6 ; Genesis 48:3 , Joshua 16:2 ; Joshua 18:13 , Judges 1:23-26 . In Genesis 28:19 it is stated that Jacob changed the name of the place of his vision from Luz to Bethel (cf. also Genesis 35:6 , Judges 1:23 )
Barren, Barrenness - Term used to describe a woman who is unable to give birth to children: Sarai (Genesis 11:30 ), Rebekah (Genesis 25:21 ), Rachel (Genesis 29:31 ), Manoah's wife (Judges 13:2 ), Hannah (1 Samuel 1:5 ), and Elizabeth (Luke 1:7 ,Luke 1:7,1:36 ). Barrenness was considered a curse from God (Genesis 16:2 ; Genesis 20:18 ; 1 Samuel 1:5 ), which explains Elizabeth's statement that God had taken away her “reproach among men”—that she was a sinner and cursed by God as evidenced by her barrenness (Luke 1:25 )
Amalek - Son of Eliphaz, and grandson of Esau, Genesis 36:12 . It is not certain that any distinct mention is made in the Bible of his posterity, people called Amalekites being in existence long before, Genesis 14:7 ; Numbers 24:20
Mahalath -
The daughter of Ishmael, and third wife of Esau (Genesis 28:9 ); called also Bashemath (Genesis 36:3 )
Peniel - Name given by Jacob to the place where he saw God face to face and wrestled with Him (Genesis 32:30; compare Genesis 33:10; Judges 8:5; Judges 8:8; 1 Kings 12:25)
Aholiba'Mah - ( Genesis 36:2,26 ) In the earlier narrative, (Genesis 26:34 ) Aholi-bamah is called Judith, which may have been her original name
Rachel - Her history is given in Genesis, chaps. Genesis 35:19
ha'Noch - (Genesis 25:4 ) ...
Eldest son of Reuben, (Genesis 46:9 ; Exodus 6:14 ; Numbers 26:5 ; 1 Chronicles 5:3 ) and founder of the family of the Hanochites
Genesis, the Book of - " Septuagint Genesis means generation, i. ...
Thus Adam's history before and in the fall is minutely given, as affecting the whole race whom he represented; but after the fall only a few brief notices, but these of important bearing on mankind's spiritual prospects (Genesis 3:20-24; Genesis 4:1; Genesis 5:1-5). So the early development of the enmity between the serpent's seed and the seed of the woman, and the separation of the church from the world (Genesis 4:1-16; Genesis 4:25-26). The divine prophetic germs in Genesis are the foundation of all the subsequent prophecies throughout the Bible, and receive their consummation in the restored tree of life, waters of life, communion with God face to face in the world delivered from the curse, at the close of Revelation. 1753), inferred from the varying use of the names of God, Elohim (E) and Jehovah (J), the existence of 12 documents or memoirs used by Moses in compiling Genesis. Genesis is the first of the five parts of the Pentateuch, the grand subject of which is the setting up of the theocratic kingdom, Israel, amidst the nations as the repository of the divine promise until its fulfillment in Messiah, who should be a "light to lighten the Gentiles, and the glory of His people Israel. " Genesis begins with creation, then proceeds to show that the Elohim of creation is the Jehovah in covenant with His people in redemption. Appropriately therefore Εlohim (the name for Divine Might, from alah "mighty") occurs throughout the first general account of creation (Genesis 1:1-2:3); but Jehovah (Υahweh ), the faithful covenant keeping I AM, in the special account of creation affecting His covenant with man. The organic unity of Genesis appears from its structure: (1) introduction (Genesis 1:1-2:3), wherein the moral superiority of the Bible cosmogony stands preeminent. ...
Genesis alone recognizes God's personality and God's unity. Another marked distinction between the oldest pagan compositions and Genesis is they are palpably mythical in substance and poetical in form, history not arising until a later stage of national development. But Genesis is thoroughly historical in matter and prose in its form; Hebrew developed poetry not appearing until a later age, when the mythical element could have no place; a powerful confirmation of the historical trustworthiness of Scripture. Its sublime simplicity stamps Genesis as history, not poetical myth or subtle speculation. Moreover, Genesis alone describes creation out of nothing, as distinguished from creation out of preexisting materials. Genesis alone recognizes the law of progress in creation: first light, then order, then life, vegetable, grass, herb, fruit tree; then animal life. Genesis is distinguished from the world's cosmogonies in connecting the Creator with His work in a relation of love; God contemplating "everything that He had. made, and behold it was very good" (Genesis 1:31). ...
Philology and ethnology remarkably confirm the oldest extant genealogy of races in Genesis 10. Egyptology similarly confirms the abundant notices of Egypt in Genesis and Exodus. After the introduction, Genesis consists of successive genealogical histories (toledot ) (See GENEALOGY). ...
Thus Genesis 2:4 refers back summarily to the previous record of creation: so Exodus 6:2-306; Genesis 6:9; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 37:1-2; Genesis 37:3, where Jacob's position is stated and we are taken back to the time, 12 years before Isaac's death previously recorded, when Joseph was 17 years old, that so a new starting point for the history might be presented. ...
The names of God occurring are: ΕL , the shortened form of ΕLΟΗΙΜ ; ΕLΙΟΝ , "Most High" (only in Genesis 14:18 ΕL ΕLΙΟΝ , but in Psalms found alone, and with ΕLΟΗΙΜ and JEHOVAH Υahweh ); and SΗΑDDΑΙ "Almighty," in the Pentateuch generally with EL, The plural is that of excellence and majesty; Elohim combining in Himself the several attributes assigned to distinct gods by the pagan false gods as well as to the true God; and is the word used where pagan people, as the Egyptians, or foreigners, as Hagar, Eliezer of Damascus, the Egyptians, etc. From Exodus 6:2-3, "I am JEHOVAH; I appeared unto Abraham, by the name of God Almighty (Εl Shaday ), but by My name Jehovah was I not known to them," rationalists infer that the passages in Genesis (e. Genesis 2) containing" JEHOVAH" were a later insertion. " In Genesis 2:4 to the end of Genesis 3 JEHOVAH ELOHIM are combined, marking that the mighty Creator is the same JEHOVAH who revealed Himself to Adam as subsequently to Moses. ...
The tone of deliberation, "Let us make man" (Genesis 1:26, in the so-called Elohistic portion) accords with that of Genesis 3:22, "behold the man is become as one of us" (in the so-called Jehovistic portion); also Genesis 11:6. Eve's exclamation (Genesis 4:1), "I have gotten a man by the help of (Gesenius) JEHOVAH," marks her hope of her firstborn proving one link toward the birth of the Messiah covenanted by God to His people. Again, in Genesis 5:29, a so-called Elohistic portion, JEHOVAH occurs in connection with Noah, marking him as a second depository of the covenanted promise. Again, in Genesis 14 Melchizedek, the king-priest of the Canaanite Salem, worships EL ELION, "God must high," and Abram identifies Him with JEHOVAH the Hebrew' God of the covenant, "I have lift up my hand to JEHOVAH, EL ELION, possessor of heaven and earth. " The objections drawn from man's antiquity are met by the consideration that Genesis gives no sure data for fixing the time of his first appearance
Blessing - Consistently the Bible refers to the gifts that God gives, whether material or spiritual, as blessings (Genesis 9:1; Leviticus 25:21; Numbers 6:22-26; Psalms 115:12-15; Proverbs 10:22; Ephesians 1:3; Hebrews 6:7). ...
Even in ordinary human relationships, to desire blessing or cursing for another person meant to desire benefits or calamities for that person (Genesis 27:12; Numbers 22:6; Romans 12:14; James 3:10-11). A blessing in this sense was not a mere expression of good wishes, but an announcement that people believed carried with it the power to make the wishes come true (Genesis 27:27-29; Genesis 27:33; Genesis 49:1; Genesis 49:28; Numbers 24:10; 2 Samuel 7:29). )...
People gave blessings on important occasions, most notably at births, marriages and farewells (Genesis 14:18-19; Genesis 24:60; Ruth 4:14-15; Mark 10:13-16; Luke 2:33-35; Luke 24:50). Genesis 14:18-20). ...
The blessing that people in Israelite families wanted most was the prophetic announcement by which the head of the family passed on favours to his children (Genesis 27:36-41; Genesis 48:8-22; Genesis 49:1-28; Deuteronomy 33; Hebrews 11:20-21; Hebrews 12:17). Probably the most striking example of a blessing carrying with it the power of certain fulfilment was God’s blessing to Abraham that promised him a people and a land (Genesis 12:1-3; Genesis 26:24). ...
Since a blessing expressed the desire for a person’s well-being, it was also used as a formal greeting, even from an inferior to a superior (Genesis 47:7-10)
Honesty - ...
Jacob claimed honesty (Genesis 30:33 ) but manipulated the breeding of Laban's flocks (Genesis 30:37-43 ). Jacob's sons repeatedly assured Joseph of their honesty (Genesis 42:11 ,Genesis 42:11,42:19 ,Genesis 42:19,42:31 ,Genesis 42:31,42:33-34 ), never guessing that their brother knew their deceptive natures all too well (Genesis 37:31-33 )
Rachel - The younger daughter of Laban, and favourite wife of Jacob ( Genesis 29:28-30 ), who married her after her sister Leah. In the quarrel between Jacob and Laban, she, as well as Leah, took the part of Jacob ( Genesis 31:14-16 ). When leaving her father, she stole his household divinities, the teraphim ( Genesis 31:19 ) an incident which suggests the laxity in worship and in ideas of property characteristic of the times. Genesis 35:16 ; Genesis 35:19-20 , 1 Samuel 10:2 , Jeremiah 31:15 indicate that it was on the N. In other places, however ( Ruth 1:2 ; Ruth 4:11 , Micah 5:2 ), Ephrath is another name for Bethlehem , as it is also explained in Genesis 35:19 ; Genesis 48:7
Cain - In Genesis 4:1 the name ( Qayin ) is derived from qânâh , ‘procure. Genesis 4:22-24 ). ( a ) Genesis 4:1-16 (J
( b ) Genesis 4:17-24 seem to contain a different tradition, but incorporated also by J Shobal - A ‘son’ of Seir the Horite, and one of the ‘dukes’ of the Horites ( Genesis 36:20 ; Genesis 36:23 ; Genesis 36:29 = 1 Chronicles 1:38 ; 1 Chronicles 1:40 )
Beer-Lahai-Roi - A well between Kadesh and Bered, where the fleeing Hagar was turned back ( Genesis 16:14 ), where Isaac met his bride ( Genesis 24:62 ), and where he dwelt after Abraham’s death ( Genesis 25:11 )
Naked - Being without clothes (Genesis 2:25 ; Job 1:21 ; Ecclesiastes 5:15 ; Amos 2:16 ; Micah 1:8 ) or else poorly clothed (Deuteronomy 28:48 ; Matthew 25:36-44 ; James 2:15 ). Nakedness frequently occurs in conjunction with shame (Genesis 3:7 ; Genesis 9:21-27 ; Isaiah 47:3 ; Ezekiel 16:8 ,Ezekiel 16:8,16:36-37 )
Enaim - ‘ Enam ’; Genesis 38:14 , AV [2] ‘in the gate of Enaim’; Genesis 38:21 , AV Havilah - Genesis 2:11. Genesis 25:18. Kalisch supposes that it was a country between the Persian and the Arabian gulfs; others hold that the "country of Havilah" in 1 Samuel 15:7 refers to the region about Mount Seir, and that it was not probably identical with the Havilah of Genesis 2:11
Eve - Her formation, her yielding to the tempter, and inducing Adam to join her in disobedience to the divine command, the promise in respect to her seed, and the names she imposed on three of her sons, indicating her expectations and feeling in regard to them, are narrated in Genesis 2:1-25; Genesis 3:1-24; Genesis 4:1-26
Eve - Her history is so closely connected with that of Adam that the remarks made in the article Genesis 3:20 . She was made, we are told in Genesis 2:18-22 , both for man and of him; subordinate and weaker, and yet to be loved as his own body. The history of woman in all ages has been a striking fulfillment of the distinct penalties pronounced upon her, Genesis 3:16
Oholibamah - The Hivite daughter of Anah and wife of Esau (Genesis 36:2 ). Edomite leader descended from Esau (Genesis 36:41 )
Shemeber - ” King of Zeboiim who rebelled against Chedorlaomer, leading to Abraham's rescue mission of Lot (Genesis 14:2 ). The Genesis Apocryphon and Samaritan Pentateuch read his name as Shemiabad, “the name is lost
Amalek - Dweller in a valley, the son of Eliphaz and grandson of Esau (Genesis 36:12 ; 1 Chronicles 1:36 ); the chief of an Idumean tribe (Genesis 36:16 )
Shu'ah - (Genesis 25:2 ; 1 Chronicles 1:32 ). (1 Chronicles 4:11 ) ...
The father of Judah's wife, (Genesis 38:2,12 ) called also Shua in the Authorized Version
Er - Oldest son of Judah and grandson of Jacob (Genesis 38:3 ). He married Tamar but was so wicked that God killed him (Genesis 38:6-7 )
Nourish (And Forms) - Genesis 45:11 (b) This expression is used to indicate the helpful care of the Lord in providing for His people, caring for their needs, and supplying all their wants. (See Genesis 50:21; Isaiah 1:2; Isaiah 23:4; Ezekiel 19:2)
Helpmeet - KJV term for woman as a helper precisely adapted to man (Genesis 2:18 ). The adjective “meet” (translated suitable, comparable, or corresponding) stresses that woman, unlike the animals (Genesis 2:20 ), can be truly one with man (Genesis 2:24 ), that is, enjoy full fellowship and partnership in humanity's God-given task (Genesis 1:27-28 )
Shinar - A term employed in the OT for the greater part, if not the whole, of Babylonia ( Genesis 10:19 ; Genesis 11:2 ; Genesis 14:1 ; Genesis 14:9 , Joshua 7:21 , Isaiah 11:11 , Zechariah 5:11 , Daniel 1:2 )
Seir -
A Horite; one of the "dukes" of Edom (Genesis 36:20-30 ). It was originally occupied by the Horites (Genesis 14:6 ), who were afterwards driven out by the Edomites (Genesis 32:3 ; 33:14,16 ). ...
A mountain range (not the Edomite range, Genesis 32:3 ) lying between the Wady Aly and the Wady Ghurab (Joshua 15:10 )
Nahor -
The father of Terah, who was the father of Abraham (Genesis 11:22-25 ; Luke 3:34 ). ...
A son of Terah, and elder brother of Abraham (Genesis 11:26,27 ; Joshua 24:2 , RSV). He married Milcah, the daughter of his brother Haran, and remained in the land of his nativity on the east of the river Euphrates at Haran (Genesis 11:27-32 ). When Jacob fled from Haran all intercourse between the two branches of the family came to an end (Genesis 31:55 )
Gerar - Abraham and Isaac made treaties with the king of Gerar (Genesis 20:1 ; Genesis 26:1 ). Gerar was on the border of Canaanite territory (Genesis 10:1 ;Genesis 10:1;19:1 )
Field - In the Hebrew definition of field, both the use of land (pasture, Genesis 29:2 ; Genesis 31:4 ; cropland, Genesis 37:7 ; Genesis 47:24 ; hunting ground, Genesis 27:3 ,Genesis 27:3,27:5 ) and the terrain [1] were insignificant
Regem Melech - " The allusion is to God's words to Jacob, "go up to Bethel" (Genesis 28:19; Genesis 35:1). ...
Jacob's "house of God" consisted as yet of but a pillar first and an altar afterward (Genesis 28:17-18; Genesis 28:22; Genesis 36:1; Genesis 36:7); so the house of God at the time of Regem Melech consisted merely of an altar, and congregation, and priests favored with God's presence in worship at it. In Genesis 36:5, it is not to the people of Bethel but "unto all the people of the land" the word of the Lord came in reply; therefore Bethel is not the nominative to "sent" in Genesis 36:2, as Maurer proposes
Day - The Hebrews, probably, from the narrative of creation, Genesis 1:5; see Daniel 8:14, marg. The meaning is sometimes indefinite, as it is with us, Genesis 2:4; and according to some the "days" of creation, Genesis 1:6; Genesis 1:8; Genesis 1:13; Genesis 1:19; Genesis 1:23; Genesis 1:31, indicate not natural days, but long periods of time
Hebron - Abraham, Isaac and Jacob all lived in the region at various times, and Abraham bought a piece of ground there for a family burial place (Genesis 13:18; Genesis 18:1; Genesis 23:2; Genesis 23:17-20; Genesis 25:9; Genesis 35:27; Genesis 37:14; Genesis 50:13)
Seth - (compensation ), ( Genesis 4:25 ; 6:3 ; 1 Chronicles 1:1 ) the third son of Adam, and father of Enos. (Genesis 4:26 )
Kenan - Son of Enoch and father of Mahalalel ( Genesis 5:9 ; Genesis 5:12 Hanoch - A grandson of Abraham by Keturah, and third of the sons of Midian ( Genesis 25:4 ). The eldest son of Reuben, and head of the family of the Hanochites ( Genesis 46:9 , Exodus 6:14 , Numbers 26:5 , 1 Chronicles 5:8 )
Arphaxad - From Arphaxad in a direct line proceeded Heber, Abraham, Jacob, and consequently all the people of Israel (Genesis 10). Following the Vulgate, Arphaxad was 35 when his son Sale was born, and lived 303 years after that (Genesis 11)
Zil'Pah - (a trickling ), a Syrian given by Laban to his daughter Leah as an attendant, ( Genesis 29:24 ) and by Leah to Jacob as a concubine. (Genesis 30:9-13 ; 35:26 ; 37:2 ; 46:18 ) (B
Dod'Anim - (leaders ), ( Genesis 10:4 ; 1 Chronicles 1:7 ) a family or race descended from Javan, the son of Japhet. (Genesis 10:4 ; 1 Chronicles 1:7 ) Dodanim is regarded as identical with the Dardani, who were found in historical times in Illyricum and Troy
Father's House - These units might be large (Jacob's house included 66 descendants when he entered Egypt, Genesis 46:26 ). During patriarchal times a marriage was expected to be within the house of one's father (Genesis 11:29 ; Genesis 20:12 ; Genesis 24:4 ,Genesis 24:4,24:15 ,Genesis 24:15,24:38 ,Genesis 24:38,24:40 ; Genesis 29:10 ; Exodus 6:20 ; Numbers 36:8-10 ). In patriarchal times married women were regarded as remaining part of their father's house (Genesis 31:14 ; compare Genesis 46:26 where the enumeration of Jacob's house does not include his sons' wives). Widows were expected to return to their fathers' houses (Genesis 38:11 ). Genesis 31:14 suggests that in patriarchal times married women might normally expect to share in their father's inheritance
Bowing - Abraham "bowed himself to the people of the land" (Genesis 23:7 ); so Jacob to Esau (Genesis 33:3 ); and the brethren of Joseph before him as the governor of the land (Genesis 43:28 )
Rehoboth -
A well in Gerar dug by Isaac (Genesis 26:22 ), supposed to be in Wady er-Ruheibeh, about 20 miles south of Beersheba. ...
An ancient city on the Euphrates (Genesis 36:37 ; 1 Chronicles 1:48 ), "Rehoboth by the river. " ...
Named among the cities of Asshur (Genesis 10:11 )
Kadmonites - One of the nations whose land was promised to Abram’s seed ( Genesis 15:19 ). The fact that Kedemah is said to be a son of Ishmael ( Genesis 25:15 ) renders it likely that they were Ishmaelite Arabs. Ewald, however, regarded Qadmoni as equivalent to B e ne Qedhem (‘Sons of the East’) which seems to have been a general name applied to the Keturahite tribes (see Genesis 25:1-6 )
Seir - Mount Seir, Genesis 14:6, or land of Seir, Genesis 32:3; Genesis 36:30, the mountainous region lying north of the eastern gulf of the Red Sea
Dinah - Daughter of Jacob by Leah, Genesis 30:21 , his only daughter named in Scripture. While the family were sojourning near Shalem, she heedlessly associated with the Canaanitish maidens, and fell a victim to the seductive arts of Shechem, a young prince of the land; but was perfidiously and savagely avenged by Simeon and Levi, her full brothers, to the great grief of Jacob their father, Genesis 34:1-31 49:5,7 . She seems to have gone with the family to Egypt, Genesis 46:15
Rebekah - The daughter of Bethnel, the son of Nahor, Abraham’s brother, and his wife Milcah ( Genesis 22:23 ). The well-known story of the facts leading up to the marriage of Isaac and Rebekah is told in Genesis 24:1-67 , and gives valuable information as to early marriage customs. Abraham’s servant Eliezer ( Genesis 15:2 ) is sent to seek for a wife among his master’s kinsfolk. The servant proceeds to the ‘city of Nahor’ (Haran), and, arriving at the gate of the city, waits by the well till the women come out to draw water ( Genesis 15:11 ). ...
In Genesis 25:21 we are told that Rebekah, like many other favourite wives of the OT ( e. Sarah, Rachel, Hannah), was at first barren, but in answer to Isaac’s prayer Jacob and Esau were born ( Genesis 25:24-26 ). ...
Rebekah again comes before us during Isaac’s sojourn in Gerar (Genesis 26:6-11 ). Fearing lest the beauty of his wife might excite the desire of the king of Gerar and so lead to his own death, Isaac passed her off as his sister a course of action which led him into difficulties with Abimelech ( Genesis 26:10 ). She was the author of the treacherous plan by which Jacob deprived Esau of his father’s blessing (Genesis 27:1-46 ). She advised him to flee from his home to her brother Laban ( Genesis 27:43-45 ). In Genesis 28:1 f. , however, the motive of the journey is that he might take a wife from the family of his mother, in contrast to Esau, who had grieved his parents by taking a wife from among the Canaanites ( Genesis 26:34-35 ). Rebekah died before Jacob’s return from Haran, and her burial at Machpelah is mentioned in Genesis 49:31 . The death and burial of Deborah, the nurse of Rebekah, who had followed her from Haran ( Genesis 24:59 ), are reported to have taken place after Jacob had returned to Canaan ( Genesis 35:8 ). ‘Upon me be thy curse, my son’ (Genesis 27:13 ), is her answer to Jacob when he fears that a curse will fall on his deception
Aran - A Horite (Genesis 36:28)
Adam - The two words are used together in the sentence, ‘The Lord God formed man (adam) of dust from the ground (adamah)’ (Genesis 2:7). He shared his physical origin with other animals in being made of common earthly chemicals, yet he was uniquely different in that he was made in the image of God (Genesis 1:27; Genesis 4:1-8; see CREATION; HUMANITY, HUMANKIND). God gave Adam a wife, Eve, who shared his unique nature (Genesis 2:21-23), and this nature has passed on to the human race that has descended from them (1 Corinthians 15:45-49). There they had opportunity to develop in body, mind and spirit, through doing physical work, making choices, learning skills, relating to each other and living in fellowship with God (Genesis 2:15-23). But instead of submitting to God, Adam attempted to live independently of God and so fell into sin (Genesis 3:1-7). In so doing he brought judgment upon himself and upon the whole human race which, in effect, existed in him (Genesis 3:14-19; Romans 5:12; see DEATH; SIN). ...
Adam lived 930 years, during which he fathered many sons and daughters (Genesis 5:1-5; cf. Genesis 1:28). The most well known of these were Cain, his firstborn; Abel, whom Cain murdered; and Seth, whom Adam and Eve considered a special gift from God to replace Abel (Genesis 2:7; Genesis 4:25)
Heth - Son of Canaan, great grandson of Noah, and original ancestor of the Hittites, some of the original inhabitants of Palestine (Genesis 10:15 ). Abraham bought his family burial ground from “sons of” or descendants of Heth (Genesis 23:1 )
Elon - ...
A Hittite, father of Bashemath, Esau's wife (Genesis 26:34 ). ...
One of the sons of Zebulun (Genesis 46:14 )
Enos - ” The son of Seth and therefore the grandson of Adam (Genesis 4:26 ). See Genesis 5:6-11
Tidal - (ti dal) One of four kings allied against five in Genesis 14:1 ,Genesis 14:1,14:9
Pitch - Dark-colored, viscous mixture of hydrocarbons used for waterproofing sailing vessels (Genesis 6:14 ; compare Exodus 2:3 ). KJV used pitch as a verb meaning, “to coat or cover with pitch” (Genesis 6:14 )
Shim'Ron - ...
The fourth son of Issachar according to the lists of Genesis, (Genesis 46:13 ) and Numbers, (Numbers 26:24 ) and the head of the family of the Shimronites
Aner - One of the three Hebronite chiefs who helped Abraham against the four invading kings (Genesis 14:13; Genesis 14:24)
Onan - Judah's second son by the Canaanitess, daughter of Shua (Genesis 38:4). Slain by Jehovah for the unnatural means which he took to have no issue by his brother Er's widow, whom he had married according to the custom, to perpetuate the race (Genesis 38:4-9)
Asenath - Asenath was Pharaoh's present to Joseph (Genesis 41:45 ). She was mother of Ephraim and Manasseh (Genesis 41:50-51 )
Enos - The son of Seth (Genesis 4:5). With Henoch and Lamech, Enos is the only one of the antediluvian patriarchs, of whom Genesis gives something besides his age and his name
Machpelah - ” Burial place located near Hebron for Sarah (Genesis 23:19 ), Abraham (Genesis 25:9 ), Isaac, Rebekah, Jacob, Leah, and probably other members of the family. Jacob requested burial there before he died in Egypt, and was returned there by his sons (Genesis 49:29 ; Genesis 50:13 )
Nurse - Woman who breast-feeds an infant (Genesis 21:7 ; Exodus 2:7 ; 1 Samuel 1:23 ). Weaning was often a time of celebration (Genesis 21:8 ). A nurse might continue as an honored family member after the child was grown (Genesis 24:59 ; Genesis 35:8 )
Basemath - In Genesis 26:34 (P [1] ) she is called the daughter of Elon the Hittlte, while in Genesis 36:3 (prob. But in Genesis 28:9 (P [1] ) Esau is said to have taken Mahalath , the daughter of Ishmael, the sister of Nebaioth, to be his wife; and in Genesis 36:2 the first mentioned of Esau’s wives is Adah , the daughter of Elon the Hittite
Almighty - The name was particularly related to Abraham and the patriarchs (Genesis 17:1 ; Genesis 28:3 ; Genesis 35:11 ; Genesis 49:25 )
Hazel - HAZEL ( Genesis 30:37 )
Chesed - Nahor's fourth son (Genesis 22:22)
Gaham - Genesis 22:24, or "sun-burnt"
Gir'Gasite, the, - (Genesis 10:16 ) or NEXT ENTRY
Hadad -
An Edomite king who defeated the Midianites (Genesis 36:35 ; 1 Chronicles 1:46 ). ...
Another Edomite king (1 Chronicles 1:50,51 ), called also Hadar (Genesis 36:39 ; 1 Chronicles 1:51 ). Called also Hadar (Genesis 25:15 )
Terah - ” The father f Abraham, Nahor, and Haran (Genesis 11:26 ). Along with a migration of people from Ur of the Chaldees, Terah moved his family, following the Euphrates River to Haran (Genesis 11:31 ). He intended to continue from Haran into Canaan, but died in Mesopotamia at the age of 205 (Genesis 11:32 )
Shaul - A king of Edom, Genesis 36:37 f. A son of Simeon ( Genesis 46:10 , Exodus 6:15 , Numbers 26:13 , 1 Chronicles 4:24 ). descent, hence Shaul is called in Genesis 46:10 and Exodus 6:15 ‘the son of the Canaanitess
Zohar - Father of Ephron the Hittite ( Genesis 23:8 ; Genesis 25:19 ). A Simeonite family ( Genesis 46:10 , Exodus 6:15 ); called in Numbers 26:15 and 1 Chronicles 4:24 Zechariah 3 Zechariah 3 Zechariah 3
Beer-Lahairoi - Hagar interpreted this as a vision of the living God and named the well where she was, Beer-lahairoi (Genesis 16:14 ). Isaac passed there as he went to meet and wed Rebekah (Genesis 24:62 ). Isaac lived there after his father Abraham died (Genesis 25:11 )
Cainan - Ancestor of Noah (Genesis 5:10-14 ), sometimes seen as a variant spelling of Cain (Genesis 4:17 ). Descendant of Noah listed in the Septuagint of Genesis 11:12 but not of Hebrew
Asshur - Son of Shem and thus a Semite, as were the Hebrew people (Genesis 10:22 ). An otherwise unknown Arabian tribe (Genesis 25:3 ). This is the likely meaning in Genesis 10:11 ; Ezekiel 27:23 ; Ezekiel 32:22 ; Hosea 14:3
Aner - One of the three Amorite chieftains, the other two being Mamre and Eshcol, who were in covenant with Abraham ( Genesis 14:13 ; Genesis 14:24 ). As Mamre is an old name for Hebron ( Genesis 23:2 ), and Eshcol is the name of a valley not far from Hebron ( Numbers 13:23 ), it is natural to suppose that Aner also was the name of a locality which gave its name to a Colossians 2 Colossians 2
Kedemah - (See Abraham's prayer, and the Lord's answer, Genesis 17:18-20 compared with Genesis 25:13-16) The name of Kademah, it should seem, is taken from Kedem, or the east. " (Genesis 11:2)...
be'la -
One of the five cities of the plain which was spared at the intercession of Lot, and received the name of Zoar, (Genesis 14:2 ; 19:22 ) [1] ...
Son of Beor, who reigned over Edom in the city of Dinhabah, eight generations before Saul. (Genesis 36:31-33 ; 1 Chronicles 1:43,44 ) ...
Eldest son of Benjamin, according to (Genesis 46:21 ) (Authorized Version "Belah"); (Numbers 26:38,40 ; 1 Chronicles 7:6 ; 8:1 ) and head of the family of the Belaites
Pot'Iphar, - " ( Genesis 39:1 ) comp. Genesis37:36 (B. (Genesis 39:4-6 ) The view we have of Potiphar's household is exactly in accordance with the representations on the monuments. (Genesis 39:19,20 ) After this we hear no more of Potiphar
Birthright - The first-born was consecrated to the Lord, Exodus 22:29 ; had a double portion of the estate allotted him, Deuteronomy 21:17 ; had a dignity and authority over his brethren, Genesis 49:3 ; succeeded in the government of the family or kingdom, 2 Chronicles 21:3 ; and, as some with good reason suppose, in ancient times to the priesthood or chief government in matters, ecclesiastical. Reuben forfeited the blessings of his birthright, as we see by the express declaration of his father Jacob, in his benediction of his children, Genesis 49:1 , &c, for the crime of incest with his father's concubine, on account of which his tribe continued all along in obscurity; while the priesthood was conferred on Levi, the government on Judah, and the double portion on Joseph, to descend to their respective tribes. See Genesis 4:7 ; Genesis 49:3 . Thus the patriarchs, Abraham, Isaac, and Jacob, offered sacrifices, and were priests as well as kings in their respective families, Genesis 12:7-8 ; Genesis 13:18 ; Genesis 17:7 ; Genesis 26:25 ; Genesis 31:54 ; Genesis 35:7
Deluge - The Biblical story , Genesis 6:5 to Genesis 9:17 [2] Genesis 6:5-8 , Genesis 7:1-5 ; Genesis 7:7-10 ; Genesis 7:12 ; Genesis 7:16 b, Genesis 7:17 b, Genesis 7:22-23 , Genesis 8:2-3 a, Genesis 8:6-13 b, Genesis 8:20-22 ; P [3] Genesis 6:9-22 , Genesis 7:6 ; Genesis 7:11 ; Genesis 7:13-16 a, Genesis 7:17 a, Genesis 7:18-21 ; Genesis 7:24 , Genesis 8:1-2 a, Genesis 8:3-5 , Genesis 8:13 a, Genesis 8:14-19 , Genesis 9:1-17 . ]'>[3] one pair of every kind of animal ( Genesis 6:18-20 ) in J [2] one pair of the unclean and seven of the clean ( Genesis 7:2-3 ), are to be taken into the ark. (In Genesis 7:9 a redactor has added the words ‘two and two’ to make J [3] , animals were not eaten at all till after the Deluge ( Genesis 9:3 ), so that there was no distinction required between clean and unclean. ]'>[3] the cause of the Deluge is not only rain, but also the bursting forth of the subterranean abyss ( Genesis 6:11 ); J [2] mentions rain only ( Genesis 6:12 ). ]'>[3] the water begins to abate after 150 days ( Genesis 8:3 ), the mountain tops are visible after 8 months and 13 days ( Genesis 7:11 , Genesis 8:5 ), and the earth is dry after a year and 10 days ( Genesis 8:14 ); in J [2] the Flood lasts only 40 days ( Genesis 7:12 , Genesis 8:6 ), and the water had begun to abate before that. This is stated to be rain ( Genesis 7:11 b, Genesis 7:12 ), and the bursting forth of the subterranean abyss. ’ Gilgamesh of Uruk (Erech, Genesis 10:10 ), the hero of the epic, contrived to visit his ancestor Ut-napishtim, who had received the gift of immortality. It is strange that, apart from Genesis 9:28 ; Genesis 10:1 ; Genesis 10:32 ; Genesis 11:10 , there are only two allusions in the OT to the Flood, Isaiah 54:9 and Psalms 29:10 (the latter uncertain; see commentaries)
Lebaoth - of Judah (Joshua 15:32), afterward transferred to Simeon (Joshua 19:6), whose portion, like Levi's, was "scattered" in Israel (Genesis 49:5-7) on account of the cruelty in Genesis 34:25-26
Javan - ” Son of Japheth (Genesis 10:2 ), and father of Elishah, Tarshish, Kittim, and Dodanim (Genesis 10:4 ), thus the original ancestor of Greek peoples
Hazazon-Tamar - HAZAZON-TAMAR (? ‘pruning of the palm,’ Genesis 14:7 ). Genesis 14:7 , however, seems to place it to the S
Eliam - Uriah was a Hittite (Genesis 38:2; Genesis 38:12; 1 Chronicles 2:3)
Amalek - Son of Eliphaz, by his concubine Timnah, of the Horites; grandson of Esau; duke of Edom (Genesis 36:12; Genesis 36:16)
Zebulun - (Genesis 30:20; Deuteronomy 33:18 compared with Genesis 49:13) Perhaps, the root of this name is Zabad, to endow, or finish
Aram - See Genesis 10:22-23 ). Grandson of Nahor, Abraham's brother (Genesis 22:21 )
Flood, the - The Genesis flood is denoted in the Old Testament by the technical Hebrew term mabbul [ 2 Peter 3:6 ). ...
Four main flood stories are found in Mesopotamian sources: the Sumerian Eridu Genesis (ca. ...
The Unity of the Genesis Flood Account . The detailed chiastic literary structure of Genesis 6-9 argues for the unity of the flood narrative instead of small textual units (J and P) as suggested by the Documentary Hypothesis. A close reading of the flood narrative as a coherent literary whole, with particular attention to the chiastic structure, resolves apparent discrepancies in the Genesis account. In the literary structure of the flood narrative the genealogical frame or envelope construction (Genesis 5:32,9:28-29 ) plus the secondary genealogies (Genesis 6:9-10,9:18-19 ) are indicators that the account is intended to be factual history. The use of the genealogical term toledot [6:9) as throughout Genesis (13 times, structuring the whole book), indicates that the author intended this narrative to be as historically veracious as the rest of Genesis. In contrast with the ancient Near Eastern flood stories, in which no cause of the flood is given (Gilgamesh Epic) or in which the gods decide to wipe out their human slaves because they are making too much noise (Atrahasis Epic and Eridu Genesis), the biblical account provides a profound theological motivation for the flood: humankind's moral depravity and sinfulness, the all-pervading corruption and violence of all living beings ("all flesh") on earth (Genesis 6:1-8,11-12 ), which demands divine punishment. God extends a probationary period during which his Spirit is striving with humanity to repent (Genesis 6:14-16 ). ...
God himself makes provision for the saving of humankind (Genesis 6:3 ). He "repents"—he is sorry, moved to pity, having compassion, suffering grief (Genesis 6:6 ). God takes up humanity's pain and anguish (Genesis 6:6 ; 3:16-17 ). Yahweh's omnipotent sovereignty seems to be the theological thrust of Psalm 29:10 , the only biblical reference outside Genesis employing the term mabbul [1]: "Yahweh sat enthroned at the flood. Noah's response of faith/faithfulness (Hebrews 11:7 ) underscores that accountability to God is not only corporate but individual: Noah found "favor" in God's sight, he was "righteous, " "blameless, " and "walked together" in personal relationship with God (Genesis 6:8-9 ); he responded in implicit obedience to God's commands (Genesis 6:22 ; 7:5,9 ; cf. When God announced the coming of the flood to Noah he said, "I have determined to make an end of all flesh" (Genesis 6:13 ). The divine judgment involved a period of probation (Genesis 6:3 ), followed by a judicial investigation ("The Lord saw " Genesis 6:5 ; "I have determined, " Genesis 6:13 ; RSV ), the sentence (Genesis 6:7 ), and its execution (the bringing of the flood, Genesis 7:11-24 ). The New Testament recognizes the divine judgment of the Genesis flood as a typological foreshadowing of the final eschatological judgment. The word berit [ Genesis 6:18 ; 9:8-17 ), and the covenant motif is an integral part of the flood narrative. This covenant promise flows from the propitiatory animal sacrifice offered by Noah (Genesis 8:20-22 ). ...
Unlike the other biblical covenants, the Noahic covenant is made not only with humankind but with the whole earth (Genesis 9:13 ) including every living creature (Genesis 9:10,12,15,16 ), and is thus completely unilateral and unconditional upon the response of the earth and its inhabitants. The sign of this everlasting covenant is the rainbow, which is not primarily for humankind, but for God to see and "remember" the covenant he has made with the earth (Genesis 9:16 ). The flood narrative contains the first mention in the biblical canon of the motif and terminology of remnant: "Only Noah and those who were with him in the ark remained [2]" (Genesis 7:23 ). God's grace is revealed already before the flood in his directions for the building of the ark to save those faithful to him (Genesis 6:14-21 ); and again after the flood in his covenant/promise never again to destroy the earth with a flood, even though human nature remained evil (Genesis 8:20-22 ; 9:8-17 ). ...
But the theological (and literary, chiastic) heart of the flood account is found in the phrase "God remembered Noah" (Genesis 8:1 ). Various references in the psalms to God's gracious deliverance of the righteous from the "great waters" of tribulation, may contain allusions to the Genesis flood (Psalm 18:16 ; 32:6 ; 65:5-8 ; 69:2 ; 89:9 ; 93:3 ; 124:4 ). The typological nature of the flood account is already implicit in Genesis. The prophets Nahum (Nahum 1:8 ) and Daniel (9:26) depict the eschatological judgment in language probably alluding to the Genesis flood. Only the traditional universalist understanding does full justice to all the biblical data, and this interpretation is crucial for flood theology in Genesis and for the theological implications drawn by later biblical writers. ...
Many lines of biblical evidence converge in affirming the universal extent of the flood and also reveal the theological significance of this conclusion: (1) the trajectory of major themes in Genesis 1-11 creation, fall, plan of redemption, spread of sinis universal in scope and calls for a matching universal judgment; (2) the genealogical lines from both Adam (Genesis 4:17-26 ; 5:1-31 ) and Noah (Genesis 10:1-32 ; 11:1-9 ) are exclusive in nature, indicating that as Adam was father of all preflood humanity, so Noah was father of all postflood humanity; (3) the same inclusive divine blessing to be fruitful and multiply is given to both Adam and Noah (Genesis 1:28 ; 9:1 ); (4) the covenant (Genesis 9:9-10 ) and its rainbow sign (Genesis 9:12-17 ) are clearly linked with the extent of the flood (Genesis 9:16,18 ); if there was only a local flood, then the covenant would be only a limited covenant; (5) the viability of God's promise (Genesis 9:15 ; cf. Isaiah 54:9 ) is wrapped up in the universality of the flood; if only a local flood occurred, then God has broken his promise every time another local flood has happened; (6) the universality of the flood is underscored by the enormous size of the ark (Genesis 6:14-15 ) and the stated necessity for saving all the species of animals and plants in the ark (Genesis 6:16-21 ; 7:2-3 ); a massive ark filled with representatives of all nonaquatic animal/plant species would be unnecessary if this were only a local flood; (7) the covering of "all the high mountains" by at least twenty feet of water (Genesis 7:19-20 ) could not involve simply a local flood, since water seeks its own level across the surface of the globe; (8) the duration of the flood (Noah in the ark over a year, Genesis 7:11-8:14 ) makes sense only with a universal flood; (9) the New Testament passages concerning the flood all employ universal language ("took them all away" [3]; "destroyed them all " [4]; Noah "condemned the world " [5]); and (10) the New Testament flood typology assumes and depends upon the universality of the flood to theologically argue for an imminent worldwide judgment by fire (2 Peter 3:6-7 ). ...
The theology of the flood is the pivot of a connected but multifaceted universal theme running through Genesis 1-11 and the whole rest of Scripture: creation, and the character of the Creator, in his original purpose for creation; uncreation, in humankind's turning from the Creator, the universal spread of sin, ending in universal eschatological judgment; and re-creation, in the eschatological salvation of the faithful remnant and the universal renewal of the earth. Davidson...
See also Genesis, Theology of ...
Bibliography . Gage, The Gospel of Genesis: Studies in Protology and Eschatology ; G. Nelson, The Deluge in Stone: A History of the Flood Theology of Genesis ; A. Wenham, Genesis ; idem, VT 28 (1978): 21-35; J. Morris, The Genesis Flood: The Biblical Record and Its Scientific Implications ; R. Youngblood, The Genesis Debate: Persistent Questions About Creation and the Flood
Creation - God spoke and, by the power of his creative word, it happened (Genesis 1:1-3; Job 33:4; Psalms 33:6; Psalms 33:9; Psalms 102:25; John 1:1-3; Hebrews 1:1-2). Even spirit beings, though they may have existed before the physical universe, are creatures whom God has made (Genesis 1:1-2; Job 38:4-11; Psalms 33:6-9; Psalms 90:2; Isaiah 40:26-28; Isaiah 42:5; John 1:1-3; Romans 11:36; Colossians 1:16; Hebrews 11:3; Revelation 4:11). He made animals and humans, for example, out of materials he had made earlier (Genesis 2:7; Genesis 2:19). God wanted them to enjoy his creation in fellowship with himself, and in so doing to share in his ‘rest’ (Genesis 1:27-28; Genesis 2:1-3; Hebrews 4:3-10). They brought disaster upon the human race as a whole and this had damaging consequences in the natural world (Genesis 3:17-19; Romans 1:20-23; Romans 8:20). ...
Story of creation...
The chief purpose of the account of creation in Genesis is to provide an introduction to the story of God’s dealings with the human race. It shows that God created everything out of nothing, and that he brought the universe through various stages of development till it was a fitting dwelling place for human beings (Genesis 1:1; Genesis 1:5; Genesis 1:8; Genesis 1:13; Genesis 1:19; Genesis 1:23; Genesis 1:31; Genesis 2:4-7). ...
God is pleased when men and women want to learn more about the wonders of his creation, but he has appointed that they do so by the hard work of study and investigation (Genesis 3:19; Psalms 111:2). Genesis 1:16; Genesis 7:11-12; Genesis 40:22). The sun is the ‘greater light’ and the moon the ‘lesser light’ (Genesis 1:16). The ‘laws of nature’ are God’s laws (Genesis 1:1; Genesis 1:7; Genesis 1:11; Genesis 1:20; Genesis 1:24; Hebrews 11:3)
Shemeber - King of Zeboiim ( Genesis 14:2 )
Gether - Third of Aram's sons (Genesis 10:23)
Hadar - HADAR ( Genesis 36:39 )
Caleh - Caleh, Genesis 10:11, age
Hittites - the descendants of Heth, Genesis 15:20
el-Paran - EL-PARAN ( Genesis 14:6 )
Adullamite - An inhabitant of Adullam Genesis 38:1,12,20
Nebaioth - In Genesis 25:13 (= 1 Chronicles 1:29 ) Nebaioth is the eldest son of Ishmael ; also the representative of the Ishmaelite tribes in Genesis 28:9 ; Genesis 36:3 . see), just as in the genealogy of Genesis. Their exact location cannot be definitely determined, but the inscriptions tell us that they were very remote from Assyria, and their place at the head of the tribes of Ishmael, as well as their affiliation with the Edomites ( Genesis 28:1-22 ; Genesis 36:1-43 ), makes it probable that they were well known to the Hebrews
Tree of Knowledge - Plant in midst of Garden of Eden used to prove the first couple's loyalty to the Creator (Genesis 2-3 ). In Genesis 3:3 the tree is designated as “the tree which is in the midst of the garden. ” Eating from the tree brought the knowledge of good and evil ( Genesis 3:5 ,Genesis 3:5,3:22 ). One of many trees in the garden, this tree alone was forbidden to mankind under the penalty of death (Genesis 2:17 ). ...
The tree of knowledge was Adam and Eve's opportunity to demonstrate obedience and loyalty to God, but the serpent used it to tempt Eve to eat and to become like God “knowing good and evil” (Genesis 3:5 )
Heaven - The place where the birds fly ( Genesis 1:20; Lamentations 4:19). The place in which are located the sun, moon and stars ( Genesis 1:14-17). The place where the clouds are seen ( Genesis 7:11). The place from which the lightnings come ( Genesis 19:24; Luke 9:54; Luke 10:18). The place where GOD dwells ( Genesis 21:17; Genesis 22:11). The place where dew originates ( Genesis 27:28; Genesis 27:39). The place from which angels come ( Genesis 28:17)
Shaul - Grandson of Jacob and son of Simeon with a Canaanite mother (Genesis 46:10 ). Early king of Edom from Rehoboth (Genesis 36:37 ; 1 Chronicles 1:48 )
Cethites - A people of Asia Minor, descendants of Chanaan (Genesis 10), occupying the territory between Chaldea and Egypt, one of the richest commercial countries in the East. When Abraham came to Chanaan, he found a Hethite colony clustered around Hebron (Genesis 23; 26)
Arba - Hebron it was first called, then Mamre, then Kirjath Arba, then it resumed its first name (Genesis 13:18; Genesis 23:2)
Barren - For a woman to be barren was accounted a severe punishment among the Jews (Genesis 16:2 ; 30:1-23 ; 1 Samuel 1:6,27 ; Isaiah 47:9 ; 49:21 ; Luke 1:25 ). Instances of barrenness are noticed (Genesis 11:30 ; 25:21 ; 29:31 ; Judges 13:2,3 ; Luke 1:7,36 )
Hanoch - ” See Genesis 46:9 ) and thus a clan leader in Israel (Exodus 6:14 ; Numbers 26:5 ). Son of Midian and grandson of Abraham and thus one of the Midianites (Genesis 25:4 )
Sodomite - Originally a citizen of the town of Sodom, one of the cities of the plain near the Dead Sea (Genesis 13:12 ). The wickedness of Sodom became proverbial (see Genesis 19:1-11 )
Hethites - A people of Asia Minor, descendants of Chanaan (Genesis 10), occupying the territory between Chaldea and Egypt, one of the richest commercial countries in the East. When Abraham came to Chanaan, he found a Hethite colony clustered around Hebron (Genesis 23; 26)
Nod - Genesis 4:16 . The name signifies 'wandering' or 'nomad;' the verb is translated 'vagabond' in Genesis 4:12,14
Horites or Horim - A race of early dwellers in mount Seir, whence they were expelled by the Edomites, Genesis 14:6 Deuteronomy 2:12,22 . They are supposed to have lived in caves, like the men referred to in Job 30:6 , and to have been divided into several tribes, Genesis 36:20-30
Jehovah-Jireh - Jehovah will provide, the name given by Abraham to the place where he had been on the point of slaying his son Isaac, Genesis 22:14 . He gave this name in allusion to his answer to Isaac's question in Genesis 22:8 , that God would provide a victim for the sacrifice
Shepherd - ) The nomadic state is one of the earliest stages of society, and was regarded as honourable even to a chief (Genesis 4:2; Genesis 4:20; Genesis 30:29 ff; Genesis 37); chiefs' daughters did not disdain to tend flocks (Jeremiah 23:3-49 etc. Allusions occur to the exposure to heat and cold (Genesis 31:40), the precarious food (Amos 7:14), the husks of the carob (Luke 15:16), the attacks of beasts (1 Samuel 17:34; Isaiah 31:4; Amos 3:12), robbers (Genesis 31:39). ...
Towers were sometimes erected to spy a foe afar off, and to guard the flock (2 Chronicles 26:10; 2 Chronicles 27:4, compare "tower of Edar," Genesis 35:21; Micah 4:8). ) His duty was to go before and call by name the sheep (John 10:4), watch it with dogs, a sorry animal in the East (Job 30:1), to search for stray sheep (Ezekiel 34:12; Luke 15:4), to supply water, either at a stream or at troughs by wells (Genesis 29:7; Genesis 30:38; Exodus 2:16), (so Jesus, Psalms 23:2), to bring back to the fold at evening and to reckon the sheep that none be missing (compare as to Jesus John 18:9; John 17:11-12; John 10:28-29), passing one by one "under the rod" (Leviticus 27:32; Jeremiah 33:13; Ezekiel 20:37), (i. ...
The shepherds kept watches (plural in Greek, Luke 2:8, not "slumbering," Nahum 3:18) by turns at night, not on duty both night and day as Jacob (Genesis 31:40). Tenderness to the young and feeble was the shepherd's duty, not to overdrive them (Genesis 33:13); so Jesus (Isaiah 40:11-29; Mark 6:31; Mark 8:2; Mark 4:33; John 16:12). There were chief and under shepherds (Genesis 47:6; 1 Peter 5:4), and hirelings not of the family (John 10:11-13; 1 Samuel 21:7). ...
Playing on the pipe beguiled the monotony, and a feast at shearing time gave a yearly variety (1 Samuel 16:17; Genesis 31:19; Genesis 38:12; 2 Samuel 13:23). Shepherds often contended with one another as to water (Genesis 26:17-22; Exodus 2:17). The seizure of Lower Egypt by shepherd kings (Hyksos) for centuries aggravated this dislike, though the Hyksos were subsequent to Joseph (Genesis 46:34). Messiah: Genesis 49:24; Psalms 80:1; Zechariah 13:7; John 10:14; Hebrews 13:20
Seed, Seedtime - ( a ) Vegetable ( Genesis 1:11 ; Genesis 8:22 etc. ( a ) Offspring, race, family ( Genesis 3:15 ; Genesis 9:9 ; Genesis 12:7 etc. ‘seeds’ in Genesis 13:15 ; Genesis 17:8 , that the Messiah in person is denoted and not Abraham’s progeny in general
Judah - Genesis 29:35. Genesis 37:26-28. His marriage, an incident in his son's life, and his intrigue with Tamar are recorded in Genesis 38:1-30. Genesis 43:3-10. Genesis 44:14-34. Genesis 46:12. The prophetic blessing which his father pronounced on Judah, Genesis 49:8-12, is very remarkable
te'Rah - ( Genesis 11:24-32 ) The account given of him in the Old Testament narrative is very brief. We learn from it simply that he was an idolater, (Joshua 24:2 ) that he dwelt beyond the Euphrates in Ur of the Chaldees, (Genesis 11:28 ) and that in the southwesterly migration, which from some unexplained cause he undertook in his old age, he went with his son Abram, his daughter-in-law Sarai, and his grandson Lot, "to go into the land of Canaan, and they came unto Haran, and dwelt there. " (Genesis 11:31 ) And finally, "the days of Terah were two hundred and five years; and Terah died in Haran. " (Genesis 11:32 ) (B
Shem - ( Genesis 5:32 ) He was 98 years old, married, and childless at the time of the flood. After it, he, with his father, brothers, sisters-in-law and wife, received the blessing of God, (Genesis 9:1 ) and entered into the covenant. (Genesis 9:25-27 ) He died at the age of 630 years. The portion of the earth occupied by the descendants of Shem, (Genesis 10:21,31 ) begins at its northwestern extremity with Lydia, and includes Syria (Aram), Chaldaea (Arphaxad), parts Of Assyria (Asshur), of Persia (Elam), and of the Arabian peninsula (Joktan)
Kenizzite - Clan God promised Abraham the Israelites would dispossess (Genesis 15:19 ). They probably derived their name from Kenaz—a descendant of Esau (Genesis 36:11 ,Genesis 36:11,36:15 )—who is listed among the Edomite chieftains (Genesis 36:42 )
Shinar, Plain of - Whatever its meaning outside the Bible, biblical texts use Shinar as a designation for Mesopotamia (Genesis 10:10 ). ...
The tower of Babel was built in Shinar (Genesis 11:2-9 ). The King of Shinar opposed Abraham (Genesis 14:1 ). Isaiah prophesied that God would bring out a remnant of His people from Shinar (Genesis 11:11 )
Chezib - CHEZIB ( Genesis 38:5 )
Reumah - The concubine of Nahor ( Genesis 22:24 )
Tahash - A son of Nahor ( Genesis 22:24 )
Kedemah - ) Youngest of Ishmael's sons (Genesis 25:15)
Arod - Numbers 26:17; called Arodi Genesis 46:16
Obal - OBAL ( Genesis 10:28 )
Chesed - Gain, the son of Nahor (Genesis 22:22 )
Hazel - Rather the "almond," Genesis 30:37 (Gesenius)
Ahiram - Called Ehi Genesis 46:21
Jidlaph - A son of Nahor ( Genesis 22:22 )
Rebekah - Bethuel's daughter, Laban's sister, Isaac's wife (Genesis 22:23; Genesis 22:24), Rebekah, the grand-daughter of Abraham's brother, marries Isaac, Abraham's son; it is an undesigned coincidence with probability that Isaac was the son of Abraham's and Sarah's old age (Genesis 18:12), and so, though of a generation earlier than Rebekah, yet not so much her senior in years. ...
Before they were born she was told, in answer to her inquiry of the Lord because of her sensations, the elder shall serve the younger (Genesis 25:21-23; Romans 9:10-12), illustrating "the purpose of God, according to election, not of works but of Him that calleth," inasmuch as it was when "neither had done any good or evil. ) Jacob was her favorite because of his gentle domestic habits (Genesis 25:28). This partiality led her to the deceit practiced on Isaac to gain his blessing for Jacob (Genesis 27). Esau's Hittite wives "were a grief to Isaac and Rebekah" (Genesis 26:34-35. ) (Genesis 26). ...
She saved Jacob from Esau's murderous fury by inducing Isaac to send him away to Padan Aram (Genesis 28:1-5); thus she brought on herself by the one great sin the loss of her favorite's presence for the rest of her life, for she was not alive when he returned, Isaac alone survived (Genesis 35:27). Isaac was subsequently buried there (Genesis 49:31)
Grass - Deshe appears to be a comprehensive term for things that sprout and turn green (Genesis 1:11 ), being translated grass (KJV), vegetation (NAS, NRSV, NIV), all kinds of plants (TEV), or growing things (REB). Yereq refers to pale yellow, green, or gold plants: the green herbs animals eat (Genesis 1:30 ; Genesis 9:3 ; Numbers 22:4 ); the green sprouts of trees (Exodus 10:15 ); God's judgment destroys the green things (Isaiah 15:6 ). Eseb are the annuals the early rains bring forth (Genesis 1:11 ,Genesis 1:11,1:29 ) as contrasted with the perennials; thus they are the herbs of the field (Genesis 1:30 ; Genesis 2:5 ; Genesis 9:3 )
Hadar -
A son of Ishmael (Genesis 25:15 ); in 1 Chronicles 1:30 written Hadad. ...
One of the Edomitish kings ( Genesis 36:39 ) about the time of Saul
Goatskin - Hide of goats desert dwellers used for clothing (Hebrews 11:37 ) and for containers for water (Genesis 21:14 ) and wine (Joshua 9:4 ). In Genesis 27:16 Rachel placed goatskin on Jacob's neck and arms as part of the plan to deceive Isaac into giving his blessing
Laughter - (2) It expresses incredulity, as Genesis 17:17 ; Genesis 18:12
Herd - Herds were regarded as a sign of wealth (Genesis 13:5 ; Genesis 32:7 ; Genesis 45:10 )
Gum - Gum was an item of the Ishmaelites' caravan trade with Egypt (Genesis 37:25 ; KJV, spicery) and was regarded as one of the choice products of the land (Genesis 43:11 ). Ladanum spice (Genesis 37:25 , NAS margin) is the soft, dark resin of rock roses used in making perfume
Eshcol - The brother of Mamre and Aner, the Amorite confederates of Abraham, who assisted the patriarch in his pursuit and defeat of Chedorlaomer’s forces ( Genesis 14:13 ; Genesis 14:24 ). He lived in the neighbourhood of Hebron ( Genesis 13:18 ); and possibly gave his name to the valley of Eshcol, which lay a little to the N
Eder - Tower near Bethlehem (Genesis 35:21 ; compare Genesis 35:19 ). Micah referred to Jerusalem as the “tower of the flock,” the same Hebrew expression as in Genesis (Micah 4:8 )
Enoch - The son of Jared taken up to God without dying (Genesis 5:18 ). See Genesis ; Resurrection ; Apocalyptic ; Apocrypha ; Pseudepigrapha . Son of Cain for whom Cain built a city and named it (Genesis 4:17-18 )
Bracelet - The bracelets mentioned in the Bible were usually of gold (Genesis 24:22 ,Genesis 24:22,24:30 ,Genesis 24:30,24:47 ; Numbers 31:50 ; Isaiah 3:19 ; Ezekiel 16:11 ; Ezekiel 23:42 )
Neck - A yoke placed on the neck is a frequent emblem of servitude (Genesis 27:40 ; Deuteronomy 28:48 ; Isaiah 10:27 ). To fall upon someone's neck with weeping or kissing is a special sign of tenderness (Genesis 33:4 ; Genesis 45:14 ; compare Luke 15:20 )
Cattle - Genesis 30:39-43 ; Genesis 31:8-43 ; Ecclesiastes 2:7 . seh has the same meaning, Genesis 30:32 ; Ezekiel 34:17-22 : in Isaiah 7:25 it is translated 'lesser cattle,' and in Isaiah 43:23 'small cattle
Admah - ” City connected with Sodom and Gomorrah as border of Canaanite territory (Genesis 10:19 ). Its king was defeated along with kings of Sodom and Gomorrah by coalition of four eastern kings (Genesis 14:1 ). God destroyed Admah, one of “the cities of the plains” (Genesis 19:29 ), along with Sodom and Gomorrah (Deuteronomy 29:23 )
Reho'Both -
The third of the series of wells dug by Isaac, (Genesis 26:22 ) in the Philistines' territory, lately identified as er-Ruheibeh , 16 miles south of Beersheba. (Genesis 10:11 ) Nothing certain is known of its position. (Genesis 36:37 ; 1 Chronicles 1:48 ) The affix "by the river" fixes the situation of Rehoboth as on the Euphrates
Adam - The etymology of the word is uncertain, although Genesis 2:7 makes a wordplay with the word adamah, dust ( Genesis 3:19 ). In Genesis 1-5 the word occurs 31 times, sometimes as a proper noun and sometimes as a personal name, Adam. Opinion is divided on the earliest occurrence of Adam as a proper name, some preferring Genesis 2:20 and others Genesis 4:25 . The personal name Adam appears in Genesis 5:1 , Genesis 5:3-4 , Genesis 5:5 and 1 Chronicles 1:1 . ...
Old Testament In Genesis 1:1 mankind is the crown of God's creation. In Genesis 2:1 the earth-boundedness of mankind is stressed: mankind is formed of the dust of the ground, thus dispelling any idea of the divine in mankind. The Lord God blew into his nostrils the breath of life, and Adam became a “living, breathing thing,” the same phrase that is used to describe the animals in Genesis 1:1 . Thus Genesis 1:1 and Genesis 2:1 together present both sides of the human situation: the unique relationship to God and the essential connection to earth. ...
Genesis 3:1 relates the appearance of sin which consisted of the refusal of mankind to be content with being human and the desire to become divine. The separation which sin causes is emphasized in the account of the expulsion from Eden ( Genesis 3:22-24 ). ...
Psalm 8:1 , like Genesis 1:1 , celebrates the exalted status of mankind in God's sight and the dominion of mankind over God's creation
Phallu - Separated, the second son of Reuben (Genesis 46:9 )
za'Rah, - (Genesis 38:30 ; 48:12 )
Phuvah - (fyoo' vuh) KJV form of Puvah (Genesis 46:13 )
Avith - A Moabite city ( Genesis 36:35 ); site unknown
Ziph'Ion, - son of Gad (Genesis 46:18 ) elsewhere called Zephon
Nahath - (Genesis 36:13) From Nuach, rest
e'Sau - ( Genesis 25:25 ) Esau's robust frame and "rough" aspect were the types of a wild and daring nature. Mention of his unhappy marriages may be found in (Genesis 26:34 ) The next episode in the life of Esau is the loss of his father's covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1 ) . Later he marries a daughter of Ishmael, (Genesis 28:8,9 ) and soon after establishes himself in Mount Seir, where he was living when Jacob returned from Padan-aram rich and powerful, and the two brothers were reconciled. (Genesis 33:4 ) Twenty years thereafter they united in burying Isaac's body in the cave of Machpelah
Bilhah - Faltering; bashful, Rachel's handmaid, whom she gave to Jacob (Genesis 29:29 ). She was the mother of Dan and Naphtali (Genesis 30:3-8 )
Cupbearer - Genesis 40:1-21. Pharaoh's was the instrument of Joseph's elevation (Genesis 41:9)
Bethel - Genesis 28:19 (c) The meaning of the word is "The House of GOD. (See also Genesis 31:13)
Promise - ...
Varying Formulations of the Promise in the Old Testament In Genesis 1-11 , the promise of God is represented by the successive “blessings” announced both in the creative order and on the human family—even in spite of their sin. ...
This triple promise included: (1) the promise of a seed or offspring (an heir; Genesis 12:7 ; Genesis 15:4 ; Genesis 17:16 ,Genesis 17:16,17:19 ; Genesis 21:12 ; Genesis 22:16-18 ; Genesis 26:3-4 ,Genesis 26:3-4,26:24 ; Genesis 28:13-14 ; Genesis 35:11-12 ), (2) the promise of land (an inheritance; Genesis 12:1 ,Genesis 12:1,12:7 ; Genesis 13:17 ; Genesis 15:18 ; Genesis 17:8 ; Genesis 24:7 ; Genesis 26:3-5 ; Genesis 28:13 ,Genesis 28:13,28:15 ; Genesis 35:12 ; Genesis 48:4 ; Genesis 50:24 ;) (Genesis 3:1 ) the promise of blessing on all the nations (a heritage of the gospel; Genesis 12:3 ; Genesis 18:18 ; Genesis 22:17-18 ; Genesis 26:4 ; Genesis 28:14 ). ...
To demonstrate the eternality and one-sidedness in the gracious offer of God, only God passed between the pieces in Genesis 15:9-21 thus obligating Himself to fulfill His promises without simultaneously and similarly obligating Abraham and the subsequent beneficiaries of the promise. Thus, Abraham obeyed God and left Ur (Genesis 12:1-4 ) and walked before God in a blameless way (Genesis 17:1 ). His obedience to God's “requirements,” “commands,” “decrees,” and “laws” (Genesis 26:5 NIV) was exemplary
Thigh - The hollow of Jacob’s thigh was strained as he wrestled at Peniel ( Genesis 32:25 ), and to this is attributed the Jewish custom (enjoined in the Mishna) of not eating ‘the sinew of the hip’ ( Genesis 32:32 ). ]'>[1] ) of Genesis 46:25 , Exodus 1:5 , Judges 8:30 a man’s children are described as coming out of his thigh. This explains the oath taken by placing the hand under the thigh ( Genesis 24:2 ; Genesis 24:9 ; Genesis 47:29 ), a special sacredness being ascribed to the organs of generation
Plains - Also 2 Chronicles 35:22; Genesis 11:2; Nehemiah 6:2; Daniel 3:1. Ηac Ciccar , the region round about the Jordan valley (Genesis 13:10; Genesis 19:17; Genesis 19:25-29). 'Εlon ought to be translated "oak" or "oaks" (Genesis 12:6; Genesis 13:18; Judges 4:11; Judges 9:6; Judges 9:37; 1 Samuel 10:3)
Joktan - Son of Eber (Genesis 10:25; Genesis 10:30; 1 Chronicles 1:19). Cushites from Ham (Genesis 10:7) and Ludites from Shem (Genesis 10:22) were already there, and intermingled with them
Huz - (huhz) KJV spelling for Uz (Genesis 22:21 )
Shibah - (sshih' buh) Modern translation spelling of Sheba (Genesis 26:33 )
Tebah - A ‘son’ of Nahor ( Genesis 22:24 )
Sered - Fear, one of the sons of Zebulun (Genesis 46:14 )
Hazo - Vision, one of the sons of Nahor (Genesis 22:22 )
Adullamite - An inhabitant of the city of Adullam (Genesis 38:1,12,20 )
Phallu - (fal' lyoo) KJV alternate form of Pallu (Genesis 46:9 )
Puvvah - (pyoov vuh) NAS alternate form of Puvah (Genesis 46:13 )
Temani - (tee' man ee) KJV transliteration for Temanites (Genesis 36:34 )
Sichem - (ssi' chehm) KJV variant spelling of Shechem (Genesis 12:6 )
Masrekah - A duke of Edom, Genesis 36:36 from Sharah, whistling
Phallu - (Genesis 46:9) From Phala, to hide
Pildash - One of Nahor's eight sons by Milcah (Genesis 22:22)
Kohath - Son of Levi, Genesis 46:11 signifies congregation, from Karah
Overdrive - ...
Genesis 33
Ring-Streaked - Marked with circular streaks of various colors, Genesis 39:23
Midian - The fourth son of Abraham and Keturah, Genesis 25:2
Pilled - Peeled, as a tree of its bark, Genesis 30:37
Pildash - One of the sons of Nahor ( Genesis 22:22 )
Wondering - Genesis 24
Ishbak - Leaving, one of Abraham's sons by Keturah (Genesis 25:2 )
Haran - Son of Terah, younger brother of Abram, and father of Lot, Genesis 11:26 (P [1] ), also father of Milcah and Iscah, Genesis 11:29 (J Lud -
The fourth son of Shem (Genesis 10:22 ; 1 Chronicles 1:17 ), ancestor of the Lydians probably. ...
One of the Hamitic tribes descended from Mizraim (Genesis 10:13 ), a people of Africa (Ezekiel 27:10 ; 30:5 ), on the west of Egypt
Jaakan - ” Descendant of Esau and thus tribal ancestor of Edomites (1 Chronicles 1:42 ; compare Genesis 36:27 ; Numbers 33:31-32 ; Deuteronomy 10:6 ). The Hebrew text of Genesis 36:27 omits the first letter of the name
Dinah - ” The daughter of Jacob and Leah (Genesis 30:21 ). According to Genesis 34:1 , she was sexually assaulted by a man named Shechem, who wished to marry her
Sha'ul -
The son of Simeon by a Canaanitish woman, (Genesis 48:10 ; Exodus 6:15 ; Numbers 26:13 ; 1 Chronicles 4:24 ) and founder of the family of the Shaulites. (1 Chronicles 1:48,49 ) In the Authorized Version of (Genesis 36:37 ) he is less accurately called SAUL
Pitch - (Genesis 6:14 ), asphalt or bitumen in its soft state, called "slime" (Genesis 11:3 ; 14:10 ; Exodus 2:3 ), found in pits near the Dead Sea (q
Hori - Son of Lotan, son of Seir, brother to Hemam (Genesis 36:22-30). The HORITES (troglodytes or inhabitants of caves, probably excavators of the remarkable ones near Petra) inhabited mount Seir (the thickly bushy, or rugged, shaggy) before Esau's invasion (Genesis 14:6; Deuteronomy 2:12; Deuteronomy 2:22; Job 30:6-7)
Nahath - Edomite clan chief (Genesis 36:13 ,Genesis 36:13,36:17 ; 1 Chronicles 1:37 )
Kemuel - The son of Nahor and father of Aram, Genesis 22:21 (contrast Genesis 10:22 , where Aram is son of Shem)
Nimrod - Powerful king of Shinar (Babylon) referenced in Genesis 10:8-10. ) Also according to the Midrash, he was Amraphel, one of the four kings whom Abraham battled (Genesis 14)
Cush - A country near the Gihon, Genesis 2:13 (margin A. The country peopled by Cush or the Ethiopians, Genesis 10:6, lying to the south of Egypt, on the upper Nile, and possibly extending its rule into southern Arabia
Seth - (Hebrew: appointed) ...
Third son of Adam, born after Abel's murder, hence his name (Genesis 4). His descendants who were called the Sons of God remained faithful to God until they mingled with the accursed race of Cain (Genesis 6)
Keturah - The wife of Abraham, after the death of Sarah, Genesis 25:1-6 . Though she is called a "concubine," this may have been to distinguish her sons as well as Ishmael from Isaac the son of promise, Genesis 25:6 ; 1 Chronicles 1:32 ; Galatians 4:22,30
Bereishit - "in the beginning"); Genesis, the first book of the Pentateuch; the first word of the Torah...
Bereishit: The first of the Five Books of Moses, relates the story of creation and Noah's Flood, and describes the lives and deeds of the Patriarchs, Matriarchs, and the Twelve Tribes. Genesis ends with the Israelites' descent to Egypt and Jacob's passing
Flood - Rebellion against God was such a consistent and widespread characteristic of early human history that God announced he would destroy the rebels through a great flood (Genesis 6:5-7; Genesis 6:17). God’s means of preserving Noah’s family, along with enough animals to repopulate the animal world, was through an ark that God told Noah to build (Genesis 6:8-22; see Hebrews 11:7; 1 Peter 3:20; see ARK; NOAH). ...
The natural causes God used to bring about the flood were twofold – forty days heavy rain combined with what seems to have been earthquake activity that sent the waters of the sea pouring into the Mesopotamian valley (Genesis 7:11-12). Almost four months after the rain stopped, the ark came to rest in the Ararat range (Genesis 8:3-4). Seven months later, grass and plants had grown sufficiently to allow Noah, his family and the animals to leave the ark and begin life afresh on the earth (Genesis 8:14-19). Genesis 41:57; Deuteronomy 2:25; 1 Kings 4:34; 1 Kings 18:10; Daniel 4:22; Daniel 5:19; John 1:4-5; Acts 2:5; Acts 11:28; Colossians 1:23. )...
The important point of the flood story is that the flood was a total judgment on that ungodly world (except for Noah and his family), as God had warned (Genesis 6:17). Genesis 9:13-15; 2 Peter 3:5-7)
Ohad - A son of Simeon ( Genesis 46:10 , Exodus 6:15 )
Thahash - A badger, a son of Nahor, Abraham's brother (Genesis 22:24 )
Medan - Contention, the third son of Abraham by Keturah (Genesis 25:2 )
Obeisance - Homage or reverence to any one (Genesis 37:7 ; 43:28 )
Grizzled - Party-coloured, as goats (Genesis 31:10,12 ), horses (Zechariah 6:3,6 )
Ohad - United, or power, the third son of Simeon (Genesis 46:10 )
Leshem - Joshua 19:47 Leshem (See LAISH; DAN, Lasha (Genesis 10:19)
Aran - Wild goat, a descendant of Seir the Horite (Genesis 36:28 )
Philistim - (fih lihss' tihm) KJV alternate form of Philistines (Genesis 10:14 )
Timnath - (tihm' nath) KJV alternate form of Timnah (Genesis 38:12-14
Migdal Eder - NIV transliteration of tower of Edar (Genesis 35:21 )
Eshban - An Edomite chief ( Genesis 36:26 , 1 Chronicles 1:41 )
Irad - Son of Enoch and grandson of Cain ( Genesis 4:18 )
Leummim - A tribe of the Dedanites ( Genesis 25:3 )
Psychogenesis - ) Genesis through an internal force, as opposed to natural selection
Shelah - (Genesis 38:11) The name means to break
Zaavan - A Horite chief, son of Ezer, Seir's son (Genesis 36:27)
Ajah - (ay' juh) KJV spelling of Aiah (Genesis 36:24 )
Jetheth - An Edomite clan ( Genesis 36:40 = 1 Chronicles 1:51 )
Naphish - Son of Ishmael, Genesis 25:15,—derived from Naphish, soul
Naphtuhim - (Genesis 10:13) His name means openings
Peniel - (pih ni' ehl) Alternate form of Penuel at Genesis 32:30
Omar - Son of Eliphaz, (Genesis 36:11) from Aumai, he that speaks
Obal - (Genesis 10:28) Derived from Balah, old age
Bersabee - This locality is the cradle of the Hebrew race, connected with memories of Agar, Ismael, and Abraham (Genesis 21), of Isaac (Genesis 26), Jacob who was born there, and his sons (Genesis 28,46)
Dromedary - Camels are frequently spoken of in partriarchal times (Genesis 12:16 ; 24:10 ; 30:43 ; 31:17 , etc. They were used for carrying burdens (Genesis 37:25 ; Judges 6:5 ), and for riding (Genesis 24:64 )
Beersheba - This locality is the cradle of the Hebrew race, connected with memories of Agar, Ismael, and Abraham (Genesis 21), of Isaac (Genesis 26), Jacob who was born there, and his sons (Genesis 28,46)
Mandrake - According to Genesis 30:14-16 , a barren Rachel bargained with Reuben (Leah's oldest son) for some mandrakes which he had found. Leah, however, produced the children (Genesis 30:17-21 ). Only when God “remembered Rachel” did she bear Joseph (Genesis 30:24 )
Everlasting - Genesis 21 ...
Everlasting fire everlasting punishment. Genesis 17 ...
The everlasting hills or mountains. Genesis
Grievous - Genesis 21 ...
3. Genesis 12 ...
4. Genesis 18 ...
Perizzites - Genesis 15:20 , ancient inhabitants of Palestine, who had mingled with the Canaanites, or were themselves descendants of Canaan. They appear to have dwelt in the center of Canaan, Genesis 34. In several places of Scripture, the Canaanites and Perizzites are mentioned as the chief people of the country; as in the time of Abraham and Lot, Genesis 13:7
Zerah - The son of Reuel, and grandson of Esau, Genesis 36:13,17 . Son of Judah and Tamar, Genesis 38:30 ; called Zara in Matthew 1:3 . Son of Simeon, and founder of the Zarhites, Numbers 26:13 ; called Zohar in Genesis 46:10
Barrenness - An affliction peculiarly lamented throughout the East, Genesis 16:1 30:1-23 1 Samuel 1:6,19 Isaiah 47:9 49:21 Luke 1:25 , especially by the Jewish women, who remembered the promised Messiah, Genesis 3:15 , and hoped for the honor of his parentage. The strength of this feeling is evinced by the extraordinary and often unjustifiable measures it led them to adopt, Genesis 16:2 19:31 38:14 Deuteronomy 25:5-10
Japheth - Enlargement, the eldest of Noah's three sons, Genesis 9:24 10:21 , born one hundred years before the flood. His seven sons, Genesis 10:2-5 1 Chronicles 1:5 , occupied with their posterity the north of Asia and most of Europe. In later years the Greeks and Romans subdued large portions of Southern and Western Asia, in accordance with the prediction of Noah, Genesis 9:27
Cain - The first-born of the human race, Genesis 4:1 , and the first murderer. See Genesis 4:6-9 . The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God's manifested presence and favor, Genesis 4:16
Judah - odeh]'>[1] Jehovah, and she called his name Yehudah" (Genesis 29:35 ). It was Judah that interposed in behalf of Joseph, so that his life was spared (Genesis 37:26,27 ). He took a lead in the affairs of the family, and "prevailed above his brethren" (Genesis 43:3-10 ; 44:14,16-34 ; 46:28 ; 1 Chronicles 5:2 ). We hear nothing more of him till he received his father's blessing (Genesis 49:8-12 )
Hara - Probably HARAN, the Mesopotamian city whither Abram came from Ur, where he received his second call from God, and where his brother Nahor's children settled (Genesis 11:31; Genesis 24:10; Genesis 27:43; Genesis 25:20) in Padan Aram or the low and beautiful region at the foot of the hills below mount Masius, between the Khabour and the Euphrates
Laban - A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham's brother, Genesis 24:28-31 . His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Genesis 24:30,50 ; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. He seems to have known and worshipped God, Genesis 24:50 30:27 31:53 ; but the "gods" or teraphim which Rachel stole from her father, Genesis 31:30,34 , show that he was not without the taint of idolatry
Zaavan - A descendant of Seir ( Genesis 36:27 = 1 Chronicles 1:42 )
Lotan - Coverer, one of the sons of Seir, the Horite (Genesis 36:20,29 )
Ladder - Occurs only once, in the account of Jacob's vision (Genesis 28:12 )
Mehetabel - Wife of Hadad, one of the kings of Edom (Genesis 36:39 )
Ishui - (ihssh' yoo i) KJV spelling of Ishvi (Genesis 46:17 )
Ishuah - (ihssh' yoo uh) KJV spelling of Ishvah (Genesis 46:17 )
Jetheth - (jee' thehth) Clan name in Edom of unknown meaning (Genesis 36:40 )
Kedemah - Eastward, the last-named of the sons of Ishmael (Genesis 25:15 )
Methusael - Son of Mehujael in Cain's line, and Lamech's father (Genesis 4:18)
Edar - (ee' dahr) KJV spelling of Eder in Genesis 35:21
Phut - (fuht) KJV alternate form of Put (Genesis 10:6 ; Ezekiel 27:10 )
Magdiel - A ‘duke’ of Edom ( Genesis 36:43 = 1 Chronicles 1:54 )
Bera - King of Sodom at time of Chedorlaomer’s invasion ( Genesis 14:2 )
Gaham - A son of Nahor by his concubine Reumah ( Genesis 22:24 )
Iram - A ‘duke’ of Edom ( Genesis 36:43 = 1 Chronicles 1:54 )
Ishvah - Second son of Asher ( Genesis 46:17 , 1 Chronicles 7:30 )
Keturah - (Genesis 25:1) The name means, to burn, from Kather...
Eden - (Genesis 2:8)...
Jubal - a son of Lamech, the inventor of musical instruments, Genesis 4:21
Cheran - (chee' ran) Descendant of Seir (or Edom) listed in Genesis 36:26
Bera - King of Sodom in the days of Abraham, Genesis 14:1-24
Eldaah - A son of Midian ( Genesis 25:4 , 1 Chronicles 1:33 )
Kittim - Son of Javan, and grandson of Noah, Genesis 10:4
Jetur - An enclosure, one of the twelve sons of Ishmael (Genesis 25:15 )
Iram - Citizen, chief of an Edomite tribe in Mount Seir (Genesis 36:43 )
Jaalam - Concealer, the second of Esau's three sons by Aholibamah (Genesis 36:5,14 )
Laugh - Both Abraham (Genesis 17:17 ) and Sarah (Genesis 18:12 ) laughed in contempt and disbelief at God's promise that Sarah would bear a son. The name Isaac (from the Hebrew word for laughter) served as a joyful reminder that the last laugh was on those slow to believe (Genesis 21:3 ,Genesis 21:3,21:6 ). Laughter can serve as a sign of contempt (Genesis 38:23 ; 2 Chronicles 30:10 ; Job 22:19 ) or of confidence (Job 5:22 ; Job 39:18 ,Job 39:18,39:22 NAS)
Sore - An adverb meaning, “very, extremely” as in “sore afraid” (Genesis 20:8 ). An adverb meaning, “severely, insistently, with urgent pressure” as in “they pressed sore” (Genesis 19:9 ). To experience pain (Genesis 34:25 ). “Strong, severe” as in “the famine was sore” (Genesis 43:1 ). A wound (Genesis 4:23 ; Isaiah 53:5 )
e'Noch -
The eldest son of Cain, (Genesis 4:17 ) who called after his name the city which he built. (Genesis 4:18 ) (B. (Genesis 5:21 ) ff. After the birth of Methuselah it is said, ( Genesis 5:22-24 ) that Enoch "walked with God three hundred years. " The phrase "walked with God" is elsewhere only used of Noah, (Genesis 6:9 ) cf. Genesis17:1 etc
Machpelah - A full account of the negotiations, carried on after the oriental forms still prevalent, is given in Genesis 23:1-20. Genesis 23:19; Genesis 25:9; Genesis 49:29-32; Genesis 50:12-13. The name does not occur except in the book of Genesis
Laban - Son of Nahor ( Genesis 29:5 ; cf. Genesis 24:47 , where ‘Bethuel, son of,’ is apparently an interpolation). He was the hrother of Rebekah ( Genesis 24:29 ), father of Leah and Rachel (29), and through them ancestor to three-fourths of the Jewish nation. He had several sons ( Genesis 30:35 , Genesis 31:1 ), and was father-in-law and uncle of Jacob. He appears first in Scripture as engaged in betrothing his sister Rebekah to Isaac ( Genesis 24:28-30 ). We meet him next at Haran entertaining Jacob ( Genesis 29:13-14 ), who had escaped from his brother Esau. When Laban pursued after them and overtook them at Mount Gilead ( Genesis 31:32 ), he did no more than reproach Jacob for his stealthy flight and for his removal of the teraphim , and finally made a covenant of peace by setting up a cairn of stones and a pillar; these served as a boundary-stone between the Aramæans and the Hebrews, which neither were to pass with hostile intent to the other
Kirjath-Arba - The city of Arba, Arba being its founder, or the city of Four—Abraham, Isaac, Jacob, and Adam having been buried there—is mentioned Genesis 23:2; Genesis 35:27; Joshua 14:15; Joshua 15:13; Joshua 15:54; Joshua 20:7; Joshua 21:11; Judges 1:10; Nehemiah 11:25
Anah -
One of the sons of Seir, and head of an Idumean tribe, called a Horite, as in course of time all the branches of this tribe were called from their dwelling in caves in Mount Seir (Genesis 36:20,29 ; 1 Chronicles 1:38 ). ...
One of the two sons of Zibeon the Horite, and father of Esau's wife Aholibamah (Genesis 36:18,24 )
Nephew - NAS and NIV used nephew in this sense for Lot (Genesis 12:5 ; Genesis 14:12 )
Overseer - Various translations use overseer for a variety of secular positions (household manager, Genesis 39:4-5 ; prime minister, Genesis 41:34 ; foreman or supervisor, 2 Chronicles 2:18 ) and ecclesiastical (Acts 20:18 ) offices
Elam - The region afterwards called Persia, Genesis 14:1 . It was called Elam after a son of Shem, Genesis 10:22
Overseer - Various translations use overseer for a variety of secular positions (household manager, Genesis 39:4-5 ; prime minister, Genesis 41:34 ; foreman or supervisor, 2 Chronicles 2:18 ) and ecclesiastical (Acts 20:18 ) offices
Teman - South, a city and region in Eastern Idumaea, settled by Teman the grandson of Esau, Genesis 36:11,15,42 Amos 1:12 Habakkuk 3:3 . The men of Teman, Genesis 36:34 , like others of the Edomites, had the reputation of great wisdom, Jeremiah 49:7,20 Obadiah 1:21
Leah - Being the mother of six of Jacob’s twelve sons, Leah had an important role as one of the mothers of the Israelite nation (Genesis 30:1-19; Genesis 35:23)
Japheth - ) From pathah "to extend" (Genesis 9:27); Gesenius from yaphah "to be fair," from the fair complexion of James and his descendants. Probably the second son of Noah, from the youngest (Genesis 9:24; Genesis 10:2; Genesis 10:6; Genesis 10:21, where the Syriac, the Arabic, and the Vulgate translate as Gesenius "the elder brother of Japheth"; but Septuagint as KJV). If "younger son" in Genesis 9:24 is Canaan not Ham, the invariable order of the names represents also the order of their ages," Shem, Ham, and Japheth" Shem's genealogy is put last, being traced from Genesis 10:21 onwards uninterruptedly as the line of Messiah. Written more than 3,000 years ago the genealogical account in Genesis 10 is the oldest and most. Genesis 9:27, "He (God, John 1:14, or Japheth) shall dwell in the tents of Shem. James's descendants, as converts to "the Lord God of Shem" (Genesis 9:26), dwell in spirit in Shem's tents (Isaiah 60:3; Isaiah 60:5)
Hebrew - The term "Hebrew" thus is derived from Eber (Genesis 10:21, compare Numbers 24:24). " Abram in Palestine was to the inhabitants the stranger from beyond the river (Genesis 14:13). In entering Palestine he spoke Chaldee or Syriac (Genesis 31:47). The sense of Genesis 10:21 is: as in Genesis 10:6-20 the three Hamite settlements are mentioned, Babylon, Egypt, Canaan, so next the Shemite races are spoken of as commencing at the most easterly point of the Hamites, namely, Babylon and the Euphrates. The name Hebrew, applied to them in relation to the surrounding tribes already long settled in Canaan, continued to be their name among foreigners; whereas "Israelite" was their name among themselves (Genesis 39:14; Genesis 39:17; Genesis 43:32; 1 Samuel 4:6; 1 Samuel 4:9). ...
The name Hebrew is found in Genesis and Exodus more than in all the other Books of the Bible, for it was the international name linking Jacob's descendants with the nations; Israel is the name that separates them from the nations. If, as seems implied in Genesis 10, Eber be a patronymic , his name must be prophetic (as Peleg is) of the migrations of his descendants
Deluge - The name given to Noah's flood, the history of which is recorded in Genesis 7,8 . He slowly proceeded with this work during a period of one hundred and twenty years (Genesis 6:3 ). The following table exhibits the order of events as they occurred: ...
In the six hundredth year of his life Noah is commanded by God to enter the ark, taking with him his wife, and his three sons with their wives (Genesis 7:1-10 ). ...
The rain begins on the seventeenth day of the second month (Genesis 7:11-17 ). ...
The rain ceases, the waters prevail, fifteen cubits upward (Genesis 7:18-24 ). ...
The ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh month, or one hundred and fifty days after the Deluge began (Genesis 8:1-4 ). ...
Tops of the mountains visible on the first day of the tenth month (Genesis 8:5 ). ...
Raven and dove sent out forty days after this (Genesis 8:6-9 ). ...
Dove again sent out seven days afterwards; and in the evening she returns with an olive leaf in her mouth (Genesis 8:10,11 ). ...
Dove sent out the third time after an interval of other seven days, and returns no more (Genesis 8:12 ). ...
The ground becomes dry on the first day of the first month of the new year (Genesis 8:13 ). ...
Noah leaves the ark on the twenty-seventh day of the second month (Genesis 8:14-19 )
Naming - In biblical tradition the task of naming a child generally fell to the mother (Genesis 29:31-30:24 ; 1 Samuel 1:20 ) but could be performed by the father (Genesis 16:15 ; Exodus 2:22 ) and in exceptional cases by nonparental figures (Exodus 2:10 ; Ruth 4:17 ). The last son of Jacob and Rachel received a name from each parent; Jacob altering the name Rachel gave (Genesis 35:18 ). Naming could be attributed to God originating through a divine birth announcement (Genesis 17:19 ; Luke 1:13 ). Changing of name could occur at divine or human initiative, revealing a transformation in character or destiny (Genesis 17:5 ,Genesis 17:5,17:15 ; Genesis 32:28 ; Matthew 16:17-18 ). The act of naming implied the power of the namer over the named, evidenced in the naming of the animals in Genesis 2:19-20 or Pharaoh's renaming Joseph ( Genesis 41:45 ; compare Daniel 1:6-7 ; 2 Kings 24:17 ). Reflecting circumstances of birth Rachel called the child of her death, Ben-oni, “son of my sorrow” (Genesis 35:18 ). Jacob was named “the supplanter” for “he took hold on Esau's heel” (Genesis 25:26 ). ...
Personal characteristics, Esau means “hairy”; Careah means “bald,” (Genesis 25:25 ; 2 Kings 25:23 ); and the use of animal names in early times, Deborah means “bee”; Jonah means “dove”; Rachel means “ewe,” are attested
Adam And Eve - It has this use in Genesis 1:26-27 , where it includes both male and female, those who were created in the image of God. It is also used in referring to a specific man where it occurs with the Hebrew definite article (Genesis 2:24 ; Genesis 4:1 ). They also produced the first offspring (Genesis 4:1-2 ,Genesis 4:1-2,4:25 ). The Genesis narrative shows the development of humanity from these first parents. The interrelatedness of all humanity is stressed in Genesis. The first record of sinful rebellion in the Bible is found in the narrative of the first persons (Genesis 3:1-13 ). They fell victim to the serpent's lie (Genesis 3:4 ). ...
The consequences of Adam and Eve's sin fell not merely upon them but upon the earth as well (Genesis 3:14-19 ). Further, following their sin, Adam and Eve hid from God; God did not hide from them (Genesis 3:8-9 ). Their ultimate punishment was being driven from the garden (Genesis 3:22-24 )
Dinah - The daughter of Jacob by Leah, and sister of Simeon and Levi, according to Genesis 30:21 . ...
This verse appears to have been inserted by a late redactor perhaps the one who added the section Genesis 46:8-27 (cf. Genesis 46:15 ). Nothing is said in Genesis 29:31 to Genesis 30:24 , Genesis 35:16 ff. , where the birth stories of Jacob’s children are given, of other daughters of Jacob; but Genesis 37:35 (J [1] ) and Genesis 46:7 (P
In Genesis 34:1-31 we have a composite narrative of the seizure of Dinah by the Hivite prince, Shechem, the son of Hamor. If, as is generally supposed, Genesis 49:5 ff. The words ‘two of’ and ‘Simeon and Levi, Dinah’s brethren’ in Genesis 34:25 are interpolated (cf. Genesis 34:13 )
Hazel - KJV translation of a term meaning almond rather than hazelnut (Genesis 30:37 )
Allon-Bachuth - Oak of weeping; the spot where Rebekah's nurse was buried, Genesis 35:8
Samlah - An Edomite king ( Genesis 36:36 f
Shephi - SHEPHI ( 1 Chronicles 1:40 ) or SHEPHO ( Genesis 36:23 )
Padan - A plain, occurring only in Genesis 48:7 , where it designates Padan-aram
Potipherah - A priest of On, whose daughter Asenath became Joseph's wife (Genesis 41:45 )
Hul - Circle, the second son of Aram (Genesis 10:23 ), and grandson of Shem
Ard - (Genesis 46:21; Numbers 26:40) ARD or ADDAR
Irad - Son of Enoch (Genesis 4:18 )
Isui - (ihss' yoo i) KJV spelling for Ishvi in Genesis 46:17
Sarai - My princess, the name originally borne by Sarah (Genesis 11:31 ; 17:15 )
Girgasite - (guhr' guh ssite) KJV spelling for Girgashite in Genesis 10:16
Resin - NIV translation of bdellium ( Genesis 2:12 ; compare Numbers 11:7 )
Samlah - ” Ruler of Edom (Genesis 36:36 )
Phut - One of the sons of Ham, (Genesis 10:6) The word means fat
Riphath - Son of Gomer, Genesis 10:3
Hul - (Genesis 10:23) The name means infirmity
Hobah - A place north of Damascus, visited by Abraham, Genesis 14:15 ; now unknown
Took - Genesis 5 ...
Jahzeel - Allotted by God, the first of the sons of Naphtali (Genesis 46:24 )
Barrenness - For then I see the hand of God shaping every thing to his own ends, and in an event thus casual, thus easy, thus unimportant, telling forth his mighty design of salvation to the world, and working it up into the web of his noble prospective counsels, Genesis 21:6 . The Seed of the woman, that was to bruise the serpent's head, Genesis 3:15 , however indistinctly understood, (and probably it was understood very indistinctly,) was the one thing longed for in the families of old; was ‘the desire of all nations,' as the Prophet Haggai expressly calls it, Haggai 2:7 ; and, provided they could accomplish this desire, they (like others, when urged by an overpowering motive) were often reckless of the means, and rushed upon deeds which they could not defend. Then did the wife forget her jealousy, and provoke, instead of resenting, the faithlessness of her husband, Genesis 16:2 ; Genesis 30:3 ; Genesis 30:9 ; then did the mother forget a parent's part, and teach her own child treachery and deceit, Genesis 25:23 ; Genesis 27:13 ; then did daughters turn the instincts of nature backward, and deliberately work their own and their father's shame, Genesis 19:31 ; then did the daughter-in-law veil her face, and court the incestuous bed, Genesis 38:14 ; and to be childless, was to be a by- word, Genesis 16:5 ; Genesis 30:1 ; and to refuse to raise up seed to a brother, was to be spit upon, Genesis 38:26 ; Deuteronomy 25:9 ; and the prospect of the promise, like the fulfilment of it, did not send peace into families, but a sword; and three were set against two, and two against three, Genesis 27:41 ; and the elder, who would be promoted unto honour, was set against the younger, whom God would promote, Genesis 4:5 ; Genesis 27:41 ; and national differences were engendered by it, as individuals grew into nations, Genesis 19:37 ; Genesis 26:35 ; and even the foulest of idolatries may be traced, perhaps, to this hallowed source; for the corruption of the best is the worst corruption of all, Numbers 25:1-3
Shuni - A son of Gad ( Genesis 46:16 , Numbers 26:15 (24) [1])
Omar - Eloquent, the son of Eliphaz, who was Esau's eldest son (Genesis 36:11-15 )
Mehujael - Smitten by God, the son of Irad, and father of Methusael (Genesis 4:18 )
Tiras - The youngest of the sons of Japheth (Genesis 10:2 ; 1 Chronicles 1:5 )
Iram - Tribal leader in Edom (Genesis 36:43 )
Leah - ) She was buried in the cave of Machpelah (Genesis 49:31)
Zilpah - Drooping, Leah's handmaid, and the mother of Gad and Asher (Genesis 30:9-13 )
Zimran - Vine-dressers; celebrated, one of the sons of Abraham by Keturah (Genesis 25:2 )
se'Red - ( Genesis 46:14 ; Numbers 26:26 ) about 1700
Bedad - Father of Hadad, king of Edom ( Genesis 36:35 = 1 Chronicles 1:49 )
Salah - (Genesis 11:12) If derived from Shalach, the name means branches,...
Leah - (Genesis 29:23) Her name, it should, seem, meant weary
Zibeon - Father of Anah, and grandfather of Aholibamah, Esau's wife (Genesis 36:2)
Shemeber - King of Zeboiim and an ally of the king of Sodom, Genesis 14:2
Samlah - Genesis 36:36,37 ; 1 Chronicles 1
Zephon, Zephonites - Called ZIPHIONin Genesis 46:16
Nebajoth - (Genesis 25:13) The name signifies fruits, if from Nubai, fruits
Sinites - A Canaanite tribe, probably near Mount Lebanon, Genesis 10:17 ; 1 Chronicles 1:15
Beth-Hel - Son of Abraham's uncle Nahor, and father of Rebekah, Genesis 22:22,23 24:50
Ishmeelites - (Genesis 37:28 ; 39:1 , A
as'Shur, - second son of Shem, (Genesis 10:22 ) also the Hebrew form for Assyria
Peleg - (Genesis 11:16) So called from Pillig, to cut or divide
Iscah - Spy, the daughter of Haran and sister of Milcah and Lot (Genesis 11:29,31 )
Pau - (Genesis 36:39) Perhaps derived from Pahah, to cry
Man - Man’s dignity, as made by special resolve and distinct act of God in God’s image and likeness (synonymous terms), with dominion over the other creatures, and for communion with God, as asserted in the double account of his Creation in Genesis 1:1-31 ; Genesis 2:1-25 , and man’s degradation by his own choice of evil, as presented figuratively in the story of his Fall in Genesis 3:1-24 , are the two aspects of man that are everywhere met with. The first is explicitly affirmed in Psalms 8:1-9 , an echo of Genesis 1:1-31 ; the second, without any explicit reference to the story in Genesis 3:1-24 , is taken for granted in the OT (see esp. see), and describes him as ‘dust and ashes’ in comparison with God ( Genesis 2:7 ; Genesis 3:19 ; Genesis 18:27 ), yet as made in God’s image it endows him with reason, conscience, affection, free will. Adam is capable of recognizing the qualities of, and so of naming, the living creatures ( Genesis 2:19 ), cannot find a help meet among them ( Genesis 2:20 ), is innocent ( Genesis 2:25 ), and capable of moral obedience ( Genesis 2:16-17 ) and religious communion ( Genesis 3:9-10 )
Hagar - ‘emigrant’ or ‘fugitive’) was Sarah’s Egyptian maid ( Genesis 16:1 ; Genesis 21:9 ). Her exultation so irritated Sarah that the maid had to flee from the encampment, and took refuge in the wilderness of Shur ( Genesis 16:7 , Genesis 25:18 ), between Philistia and Egypt. After the weaning of Isaac, the sight of Ishmael aroused Sarah’s jealousy and fear ( Genesis 16:1-14 ); and Abraham was reluctantly persuaded to send away Hagar and her son. Again ‘the angel of God’ cheered her; and she found her way southwards to the wilderness of Paran ( Genesis 21:21 ), where her son settled. ]'>[1] yields the greater part of Genesis 21:9 and E [2] of Genesis 21:9-21 , while traces of P [3] have been found in Genesis 16:3 ; Genesis 16:15 f. Further interest attaches to the narrative as containing the earliest reference in Scripture to ‘the angel of Jehovah’ (Genesis 16:7 ), and as being the first of a series (Tamar, Rahab, Ruth, Naaman) in which the regard of God is represented as singling out for blessing persons outside Israel, and thus as preparing for the universal mission of Christ. She is mentioned in Genesis 25:12 in a sketch of the family of Ishmael (so in Bar 3:23 the Arabians are said to be her sons); and she has been assumed with much improbability to have been the ancestress of the Hagrites or Hagarenes of 1 Chronicles 5:10 and Psalms 83:6 (see Hagrites). There is good MS authority for the omission of ‘Hagar’ in Genesis 25:25 , as in RVm Shem - A name; renown, the first mentioned of the sons of Noah (Genesis 5:32 ; 6:10 ). The words "brother of Japheth the elder" in Genesis 10:21 are more correctly rendered "the elder brother of Japheth," as in the Revised Version. The Israelitish nation sprang from him ( Genesis 11:10-26 ; 1 Chronicles 1:24-27 )
Gerar - A region; lodging-place, a very ancient town and district in the south border of Palestine, which was ruled over by a king named Abimelech (Genesis 10:19 ; 20:1,2 ). Isaac here reaped an hundred-fold, and was blessed of God (Genesis 26:12 ). The "valley of Gerar" (Genesis 26:17 ) was probably the modern Wady el-Jerdr
Aram - The son of Shem (Genesis 10:22 ); according to Genesis 22:21 , a grandson of Nahor. In Genesis 25:20 ; 31:20,24 ; Deuteronomy 26:5 , the word "Syrian" is properly "Aramean" (RSV, marg
Heth - ) See Genesis 23:3-20. Esau's marriage to one of the daughters of Heth "grieved the mind" of Isaac and Rebekah, for their morals were lax and their worship idolatrous (Genesis 26:34-35; Genesis 27:46)
Elon - A son of Zebulun ( Genesis 46:14 , Numbers 26:26 , where the gentilic name Elonites occurs). A Hittite, the father-in-law of Esau ( Genesis 26:34 ; Genesis 36:2 )
Sheba - Son of Raamah, Genesis 10:7 . Son of Joktan, of the race of Shem, Genesis 10:28 . Son of Jokshan, and grandson of Abraham by Keturah, Genesis 25:3
Abimelech - Abraham, fearing that the Philistine king Abimelech might kill him in order to take Sarah for his own wife, preserved his life by saying that Sarah was his sister (Genesis 20:1-2; Genesis 26:17-225; cf. Genesis 12:11-13). Abimelech did indeed take Sarah, but before he had any sexual relation with her, God warned him that she was Abraham’s wife (Genesis 20:3-7). Abimelech avoided God’s judgment by giving Sarah back to Abraham, along with compensation for the damage he had done to Sarah’s honour (Genesis 20:8-18). ...
Abraham remained in the region by Abimelech’s permission (Genesis 20:15), but his increasing prosperity made Abimelech wary. The arrangement was sealed by Abimelech’s acceptance of a gift from Abraham (Genesis 21:22-32). ...
Eighty or so years later, when Abraham’s son Isaac settled for a time in Gerar, he created tension with a later Abimelech through the same sort of deceit as Abraham’s (Genesis 26:1; Genesis 26:7-11). This made Abimelech fear him, and on Abimelech’s suggestion the two men renewed the treaty between the former Abimelech and Abraham (Genesis 26:26-32)
Aram - The ancestor from whom they took their name was Aram, the son of Shem, the son of Noah (Genesis 10:22). They settled around the town of Haran (Genesis 11:31). ...
Abraham later moved to Canaan, but the rest of his relatives remained in Aram (Genesis 12:1; Genesis 12:4-5). Consequently, they became known as Arameans, though actually they were descended not through Aram but through Arpachshad, another of Shem’s sons (Genesis 10:22-25; Genesis 11:10-32). When Abraham wanted to obtain a wife for his son Isaac from among his relatives, he had to send his servant back to Aram to fetch Rebekah (Genesis 24:10; Genesis 25:20). Both of them were daughters of Laban, Rebekah’s brother (Genesis 28:2-5). Because Jacob had lived twenty years in Aram, and because his wives were from that region, he and his children became known as Arameans (Genesis 31:20; Genesis 31:38; Deuteronomy 26:5)
Sheba - The name of a son of Joktan (Genesis 10:28 ) and of Jokshan (Genesis 25:3 )
Lentiles - 'adashim), a species of vetch (Genesis 25:34 ; 2 Samuel 23:11 ), common in Syria under the name addas. The red pottage made by Jacob was of lentils (Genesis 25:29-34 )
Hamor - He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Genesis 33:19 ). His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob's daughter (Genesis 34:20 )
Dowry - , price paid for a wife, Genesis 34:12 ; Exodus 22:17 ; 1 Samuel 18:25 ), a nuptial present; some gift, as a sum of money, which the bridegroom offers to the father of his bride as a satisfaction before he can receive her. Jacob had no dowry to give for his wife, but he gave his services (Genesis 29:18 ; 30:20 ; 34:12 )
Girgashite - Dwelling in clayey soil, the descendants of the fifth son of Canaan (Genesis 10:16 ), one of the original tribes inhabiting the land of Canaan before the time of the Israelites (Genesis 15:21 ; Deuteronomy 7:1 )
Hirah - The Adullamite with whom Judah, according to the story of Genesis 38:1-30 (J Bathshua - ” Genesis 38:2 says her name was Shuah, while Genesis 38:12 calls her daughter of Shuah or Bath-shua
Chedor-Laomer - (chehd awr lay' oh muhr) King of Elam who joined coalition of kings against kings of Sodom and Gomorrah, leading to Abraham's involvement and victory (Genesis 14:1 ). He does not appear in the fragmentary Elamite records known today, so nothing else is known except what Genesis 14:1 records
Ben-Ammi - The story ( Genesis 19:1-38 ) purports to explain the name Ammon ( Genesis 19:38 )
Onan - ” A son of Judah and his Canaanite wife, Shuah (Genesis 38:2-8 ). Onan repeatedly failed to complete the responsibilities of the marriage and thus God killed him (Genesis 38:8-10 )
Kine - Genesis 41:2 (a) These represent seven years of plenty which were shortly to come. Verses Genesis 41:3-7 represent seven years of famine and want
Hivites - a people descended from Canaan, Genesis 10:17 . The inhabitants of Shechem, and the Gibeonites, were Hivites, Joshua 11:19 ; Genesis 34:2
jo'Bab - (Genesis 10:29 ; 1 Chronicles 1:23 ) ...
One of the "kings" of Edom. (Genesis 3:34 ; 1 Chronicles 1:44 ; 45 ) ...
King of Madon; one of the northern chieftains who attempted to oppose Joshua's conquest and were routed by him at Meron
ca'Naan -
The fourth son of Ham, (Genesis 10:6 ; 1 Chronicles 1:8 ) the progenitor of the Phoenicians [1], and of the various nations who before the Israelite conquest people the seacoast of Palestine, and generally the while of the country westward of the Jordan. (Genesis 10:13 ; 1 Chronicles 1:13 ) (B
Patriarchs, the - ...
The idea of a binding agreement between God and humankind antedated the patriarchs, being first expressed in the time of Noah (Genesis 6:18 ; Genesis 9:8-17 ). The growth of the Hebrew nation was promised specifically to Abraham in the patriarchal covenant (Genesis 15:1 ; Genesis 17:1 ), along with the provision of a land in which Abraham's offspring would dwell. ...
Abraham, or Abram as he was called in the earlier chapters of Genesis, was a ninth-generation descendant of Shem, son of Noah. Abram's father Terah was born in Ur of the Chaldees, as were his brothers Nahor and Haran (Genesis 11:26 ,Genesis 11:26,11:28 ). Yet God was with them, and saved Sarai from the amorous attentions of Pharaoh (Genesis 12:15-20 ) and Abimelech (Genesis 20:1-18 ). When Lot was taken prisoner by a number of local rulers, Abram mustered a rescue party and was recognized for his leadership (Genesis 14:14-19 ) by the kings of Sodom and Salem. ...
When Abram proposed to appoint Eliezer of Damascus as his heir (Genesis 15:2 ), God entered into a formal covenant with Abram and promised him vast amounts of land for his descendants. Sometime later Sarah died and was buried on land belonging to a group of Hittites' living at Mamre in Hebron (Genesis 23:1 ). The aged patriarch died aged 175 years, and was buried in the cave of Machpelah purchased originally for Sarah's interment (Genesis 25:9 ). ...
At an early period, Abraham had testified that God was the Most High God (Genesis 14:22 ), the righteous Judge of humankind (Genesis 15:14 ), and the Guarantor of the covenant of promise. He experienced close communion with God (Genesis 18:33 ; Genesis 24:40 ) and worshiped Him consistently to the exclusion of all other gods. ” It commemorated the occasion when both Abraham and Sarah laughed at God's promise to provide them with a son in their old age (Genesis 17:17-19 ; Genesis 18:9-15 ). At the very moment that Isaac's life was about to be taken, his position as covenant heir was safeguarded by the provision of an alternative sacrificial offering (Genesis 22:9-13 ). The circumstances attending his marriage to Rebekah afforded Isaac great comfort after the death of his mother (Genesis 24:67 ). Esau grew up to be a hunter, while Jacob followed the more sedentary life-style of his father by supervising the family's flocks and herds, moving with them when it was necessary to find fresh pasture (Genesis 25:27 ). The former brought his father tasty venison, whereas Jacob's culinary expertise seems only to have extended to preparing lentil soup (Genesis 25:28-29 ). He was circumcised as a sign of convenant membership, and owed his life to timely divine intervention when a youth (Genesis 22:12-14 ). He was obedient to God's will (Genesis 22:6 ,Genesis 22:6,22:9 ), a man of devotion and prayer (Genesis 26:25 ), and a follower of peace (Genesis 26:20-23 ). Although he lived successively at Shechem (Genesis 33:18-20 ), Bethel Genesis 35:6-7 ), and Hebron (Genesis 35:27 ), Jacob was basically a resident alien who did not have a capital city. His experience of God at Bethel caused him to dedicate the site to the Lord, and on his return he erected an altar there (Genesis 35:6-15 ). The Hebrew word (Genesis 25:27 ; “plain,” KJV) has unfortunately been translated badly, because it means one who has all sides of his personality developed, and is the Hebrew equivalent of the “perfect” person which Christ urged His followers to be (Matthew 5:48 ). ...
Jacob's relationships with his wives were complicated when Leah gave birth to a total of six sons and a daughter (Genesis 30:20-21 ), whereas Rachel remained childless for years. The situation improved slightly for Rachel when Jacob, following Abraham's example, had two sons by Bilhah, Rachel's maid (Genesis 30:3-8 ). Meanwhile Laban's two daughters felt that they, as well as their husband Jacob, were being treated badly by Laban (Genesis 31:15 ), and all of them plotted to leave Paddan-Aram quietly. ...
Perhaps the greatest crisis in Jacob's adult life was that of his reconciliation with Esau (Genesis 32:1 ). Jacob declined and moved to Succoth, an ancient settlement in Transjordan where he stayed for a time before moving to more permanent quarters in Shechem (Genesis 33:18 ). ...
Just before Isaac's death, God appeared again to Jacob (Genesis 35:9 ) and renewed the promise of his new name. His body was embalmed in the Egyptian manner, and he was buried subsequently in the cave of Machpelah along with his ancestors (Genesis 49:30-50:13 )
Moriah - In Genesis 22:2 Abraham was commanded to go ‘into the land of the Moriah ,’ and to sacrifice Isaac upon ‘one of the mountains’ which God would tell him of. ]'>[1] ), however, in Genesis 22:14 appears to connect it with the verb ‘to see’ (which is etymologically impossible), and some of the early translators do the same in their rendering of the name in Genesis 22:2 . The proverb recorded in Genesis 22:14 clearly implies that the writer thought that Isaac was offered on the Temple mount at Jerusalem. But Genesis 22:4 certainly contemplates a mountain at a much greater distance from the Philistine country, and much more conspicuous, than the Jerusalem hill. There is some similarity between the names Moriah and Moreh , the latter of which was at Shechem ( Genesis 12:6 , Deuteronomy 11:30 ), close to the hills Gerizim and Ebal. Geographically, it would suit the description in Genesis 22:4 ; but there is no real evidence for the identification
Reuben - As the eldest of Jacob’s twelve sons, Reuben had the right to the blessing of the firstborn (Genesis 35:23; Genesis 46:8). At times he showed qualities of character and leadership (Genesis 37:21-30; Genesis 42:22; Genesis 42:37), but he lost the firstborn’s rights because of his immorality with one of his father’s concubines. This meant that Joseph received the right to have two tribes (which were descended from his sons, Ephraim and Manasseh) (Genesis 35:22; Genesis 49:3-4; 1 Chronicles 5:1-2)
Firmament - The firmament was created by God on the second day to separate the “waters from the waters” (Genesis 1:6-7 ). Heaven in this sense is also referred to as the firmament or sky (Genesis 1:8 ). Into this expanse, God set the sun, moon, and stars (Genesis 1:14-18 ). There it is used to translate the Greek word stereomaoin the Septuagint rendering of Genesis 1:6-7 . ...
In Genesis 1:6 the firmament separates the mass of waters and divides them into layers. The firmament is mentioned nine times in Genesis, the Psalms, Ezekiel, and Daniel. ...
Some scholars argue that the Hebrews had a primitive cosmology where the firmament was visualized as a rigid, solid dome—a celestial dam (Genesis 7:11 ; 2 Samuel 22:8 ; Job 26:8 ; Job 37:18 ; Proverbs 8:28 ; Malachi 3:10 )
Table of Nations - The Genesis 10:1 listing of the descendants of Noah's sons to explain the origin of the nations and peoples of the known world. Third, despite our lack of knowledge about many of the groups listed in the chapter, Genesis 10:1 underlines the fact that the Bible is based on historical events. Fourth, Genesis 10:1 provides the basis for understanding Abraham, introducing his world and his relationship to that world. ...
Japheth's descendants (Genesis 10:2-5 ) inhabited the Aegean region and Anatolia or Aisa Minor. The descendants of Ham (Genesis 10:6-20 ) were located especially in the regions of North Africa and the coastal regions of Canaan and Syria. The descendants of Shem (Genesis 10:21-31 ) are especially important because Abraham comes from the line of Shem. Because he is also a descendant of Eber, he is called a Hebrew (Genesis 11:14-32 )
Mesopotamia - It was called by the Hebrews Aram-naharaim, or "Aram (or Syria) of the two rivers;" Genesis 24:10; Deuteronomy 23:4; Judges 3:8; Judges 3:10; 1 Chronicles 19:6; and Padan-aram or "Plain of Syria," Genesis 25:20; Genesis 28:2-7; Genesis 46:15; also Aram or "Syria," Numbers 23:7; Genesis 31:20; Genesis 31:24. " Genesis 24:10
Hittites - Genesis 10:15; 1 Chronicles 1:13. Genesis 15:20. They then occupied the southern part of the land, as Hebron, Genesis 23:3-18, extending towards Beersheba; since Esau married Hittite wives, and Isaac and Rebekah feared that Jacob might follow his example. Genesis 26:34; Genesis 27:46; Genesis 28:9. Genesis 23:16
Sered - A son of Zebulun ( Genesis 46:14 , Numbers 26:26 (22) [1])
Artificer - A person engaged in any kind of manual occupation (Genesis 4:22 ; Isaiah 3:3 )
Mess - A portion of food given to a guest (Genesis 43:34 ; 2 Samuel 11:8 )
Serug - Branch, the father of Nahor (Genesis 11:20-23 ); called Saruch in Luke 3:35
Mizzah - Despair, one of the four sons of Reuel, the son of Esau (Genesis 36:13,17 )
Shelah -
Judah's third son (Genesis 38:2,5,11,14 )
Jokshan - Snarer, the second son of Abraham and Keturah (Genesis 25:2,3 ; 1 Chronicles 1:32 )
Ben-Ammi - ) Son of Lot's younger daughter; progenitor of Ammon (Genesis 19:38)
Addar - Ample, splendid, son of Bela (1 Chronicles 8:3 ); called also "Ard" (Genesis 46:21 )
Jahziel - An alternate NIV form of Jahzeel (Genesis 46:24 ; 1 Chronicles 7:13 )
Sinite - An inhabitant of Sin, near Arka (Genesis 10:17 ; 1 Chronicles 1:15 )
Bake-Meats - Baked provisions (Genesis 40:17 ), literally "works of the baker," such as biscuits and cakes
Plain of Mamre - (Genesis 13:18 ; 14:13 ; RSV, "oaks of Mamre;" marg
Ragau - Ancestor of Jesus; equated to Reu, son of Peleg (Genesis 9:19)
Zaavan - ” Son of Ezer (Genesis 36:27 )
Iscah - A daughter of Haran and sister of Milcah, Genesis 11:29 (J Ephrata - Early name of Bethlehem (Genesis 35; Mich
Massa - See Genesis 17:2, etc
Reumah - (Genesis 22:24) If from Ramam, the name means lofty or high
Reuel - Son of Esau, (Genesis 36:4) The name is from Reuah, friend—and El, God
Akan - A descendant of Esau ( Genesis 36:27 ); called in 1 Chronicles 1:42 Jakan
Aliah - A ‘duke’ of Edom ( 1 Chronicles 1:51 ); called in Genesis 36:40 Alvah
Alian - A descendant of Esau ( 1 Chronicles 1:40 ); called in Genesis 36:23 Alvan
Sichem - ) Genesis 12:6, "the place of Sichem
Pison - One of the four heads of Eden's river (Genesis 2:11), compassing Havilah
Aran - ” A Horite descended from Seir (Genesis 36:28 )
Abida - A son of Midian ( Genesis 25:4 , 1 Chronicles 1:33 )
al'Vah - (evil ), a duke of Edom, ( Genesis 36:40 ) written ALIAH in (1 Chronicles 1:51 )
Che'Zib - (lying ), a name which occurs but once, ( Genesis 38:5 ) probably the same as ACHZIB
Epher - A son of Midian, Genesis 25:4 , located beyond the Jordan, 1 Kings 4:10
Tubal-Cain - Son of Lamech and Zillah, inventor of the art of forging metals, Genesis 4:22
ha'zo - ( Genesis 22:22 ) (B
e'ri - (watchful ), son of Gad, ( Genesis 46:16 ) and ancestor of the Erites
Noah - Genesis 6:8. Genesis 6:9. Genesis 6:7. Genesis 8:20. The closing history in his eventful life of 950 years is given in Genesis 9:1-29. Genesis 9:20-27
Abraham - Father of a multitude, Genesis 17:4,5 ; the great founder of the Jewish nation. 1996, Genesis 11:27,28 . Removing from place to place for convenience of water and pasturage, he was at length driven by a famine into Egypt, where he dissembled in calling his wife his sister, Genesis 12:1 - 20 . Returning to Canaan rich in flocks and herds, he left Lot to dwell in the fertile valley of the lower Jordan, and pitched his own tents in Mamre, Genesis 13:1-18 . A few years after, he rescued Lot and his friends from captivity, and received the blessing of Melchizedek, Genesis 14:1-24 . Again God appeared to him, promised that his seed should be like the stars for number, and foretold their oppression in Egypt 400 years, and their return to possess the promised land, Genesis 15:1-21 . But the promise of a son being yet unfulfilled, Sarai gave him Hagar her maid for a secondary wife, of whom Ishmael was born, Genesis 16:1-16 . He established also the covenant of circumcision, Genesis 17:1-27 . Here, too, occurred the visit of the three angels, and the memorable intercession with the Angel-Jehovah for the inhabitants of Sodom, Genesis 18:1-33 . In this region Isaac was born; and soon after, Hagar and Ishmael were driven out to seek a new home, Genesis 21:1-34 . About twenty-five years after, God put to trial the faith of Abraham, by commanding him to sacrifice Isaac, his son and the heir of the promise, upon Mount Moriah, Genesis 22:1-24 . Twelve years after, Sarah died, and the cave of Machpelag was bought for a burial- place, Genesis 23:1-20 . Abraham sent his steward, and obtained a wife for Isaac from his pious kindred in Mesopotamia, Genesis 24:1-67 . At the age of 175, full of years and honors, he died, and was buried by his sons in the same tomb with Sarah, Genesis 25:1-34
Fall - In Genesis people are the dominion-havers created in the image of God (Genesis 1:26-28 ). Man and woman are placed on earth with a commandment to obey (Genesis 1:28 ). ...
Sin in the Garden Genesis pictures humans as the special creation of God (Matthew 2:7 ) placed in the special garden created by God (Matthew 2:8-15 ). God also met man's only apparent need—the need for community (Genesis 2:18 ). This prompted the special creation of woman from man (Genesis 2:19-22 ). Together they made a one-flesh union with perfect intimacy (Genesis 2:23-25 ). ...
The “knowledge of good and evil” would make humans godlike in some way (Genesis 3:5 ,Genesis 3:5,3:22 ). The serpent is identified in Genesis only as a creature. Theological reflection has identified him as an instrument of Satan and, thus, legitimately cursed and pictured as the enemy of woman's seed (Genesis 3:14-15 ). ...
The serpent began the conversation with a question that obviously distorted or at least extended God's order not to eat of the tree (Genesis 3:1 ). Adam may have passed on this information that he initially received prior to woman's creation (Genesis 2:17-18 ). She responded with a restatement of God's permission to eat freely of the garden provision (Genesis 3:2 ). The serpent claimed that the phrases “your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5 ) are God's reasons for giving the prohibitive command; in reality, these phrases express the human reasons for breaking the command. More appealing to her vanity still was the newfound faith that it would bring knowledge (Genesis 3:6 ; compare 1 John 2:16 ). The mutual trust and intimacy of the one-flesh bond (Genesis 2:24 ) was ravaged by distrust. Intercourse was the command and blessing of God prior to the fall (Genesis 1:28 ). In the absence of mutual trust, complete intimacy implies complete vulnerability (Genesis 3:7 ). After their sin, shame appropriately marked their relationships—both human and divine (Genesis 3:8 ). God pursued, asking, “where art thou” (Genesis 3:9 ). Adam admitted that God's presence now provoked fear, and human shame provoked hiding (Genesis 3:10 ). ...
God's next question drew the man's attention away from his plight to his sin (Genesis 3:11 ). Woman shared equally in the deed, but she quickly blamed the deceiving serpent (Genesis 3:12-13 ). Some believe a fuller meaning of the verse promises Christ's ultimate victory over Satan (Genesis 3:14-15 ). ...
The woman's punishment was linked to her distinctive role in the fulfillment of God's command (Genesis 1:28 ). Their mutuality and oneness were displaced by male domination (Genesis 3:16 ). He was guilty of following the woman's sinful advice and eating of the forbidden tree (Genesis 3:17 ). ...
Results—Epilogue Man's prerogative to name woman (Genesis 3:20 ) was a sign of the fallen order, but hope persists. Some may expect God to retreat and leave the sinful people alone to taste the misery that would follow, but grace-giving Yahweh provided clothing for fallen mankind (Genesis 3:20-21 ). ...
Yahweh acknowledged the partial truth of the serpent's claim: Adam's and Eve's autonomy had made them like the divine (Genesis 3:5 ,Genesis 3:5,3:22 ). Guardian cherubim protected the garden and the tree (Genesis 3:22-24 ) and, thus, graciously protected people from entering into an infinite period of struggle. The serpent's lie concerning death (Genesis 3:4 ) became visible. Human sin brought death (Genesis 3:19 ,Genesis 3:19,3:22 ). Some readers question why death did not come “on that day” as God had apparently promised (Genesis 2:17 ), but the Hebrew expression may mean simply “when” (NIV; compare REB)
Cain - But whereas Abel presented his offering in sincerity and faith, Cain did not, with the result that God accepted Abel’s offering but rejected Cain’s (Genesis 4:1-5; Hebrews 11:4). He was told that if he wanted God to accept his sacrifice, he had to change his ways and overcome the sinful attitudes that were threatening to destroy him (Genesis 4:5-7). Cain, however, refused to humble himself, and gave clear evidence of the evil within his heart by murdering his brother (Genesis 4:8; 1 John 3:12). Yet God in his mercy promised to protect Cain from any possible revenge killing (Genesis 4:8-16). His descendants raised cattle and developed skills in arts and crafts, but morally they drifted further from God (Genesis 4:17-24; cf
Mesopotamia - , "Syria of the two rivers"), the name given by the Greeks and Romans to the region between the Euphrates and the Tigris (Genesis 24:10 ; Deuteronomy 23:4 ; Judges 3:8,10 ). , the plain of Aram, or Syria (Genesis 25:20 ). The northern portion of this fertile plateau was the original home of the ancestors of the Hebrews (Genesis 11 ; Acts 7:2 ). From this region Isaac obtained his wife Rebecca (Genesis 24:10,15 ), and here also Jacob sojourned (28:2-7) and obtained his wives, and here most of his sons were born (35:26; 46:15)
Havilah -
A land mentioned in Genesis 2:11 rich in gold and bdellium and onyx stone. It is uncertain whether the tribe gave its name to this region or derived its name from it, and whether it was originally a Cushite ( Genesis 10:7 ) or a Joktanite tribe (10:29; comp 25:18), or whether there were both a Cushite and a Joktanite Havilah. ...
One of the sons of Cush (Genesis 10:7 ). ...
A son of Joktan (Genesis 10:29 ; 1 Chronicles 1:23 )
Corn - The word so rendered (dagan) in Genesis 27:28,37 , Numbers 18:27 , Deuteronomy 28:51 , Lamentations 2:12 , is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. In Genesis 41:35,49 , Proverbs 11:26 , Joel 2:24 ("wheat"), the word thus translated (bar; i. " ...
In Genesis 42:1,2,19 , Joshua 9:14 , Nehemiah 10:31 ("victuals"), the word (sheber; i. "Plenty of corn" was a part of Issac's blessing conferred upon Jacob (Genesis 27:28 ; Compare Psalm 65:13 )
Eshcol - An Amorite chief, Mamre's brother, ally to Abram in his expedition against Chedorlaomer (Genesis 14:13; Genesis 14:24). A wady in southern Canaan, somewhere in the vinebearing district (miles of hill sides and valleys covered with small stone heaps for training vines) between Hebron (Genesis 13:18; Genesis 14:13) and Kadesh, but nearer Kadesh (Ain-el-Gadis) on the northern frontier of the peninsula, the Negeb or the "south
Cainan - ("possessor" or "weapon-maker"), as Tubal-cain comes from the Arabic "to forge" (Genesis 4:22). Son of Enos; aged 70 when he begat Mahalaleel; he lived 840 years more, and died at 910 (Genesis 5:9-14; 1 Chronicles 1:2). A transcriber seems to have inserted it from the margin, where it was noted down from the Septuagint version of Genesis 10:24; Genesis 11:12; 1 Chronicles 1:18, but not in verse 24
Gilead - Hill of testimony, (Genesis 31:21 ), a mountainous region east of Jordan. From its mountainous character it is called "the mount of Gilead" (Genesis 31:25 ). It is called also "the land of Gilead" (Numbers 32:1 ), and sometimes simply "Gilead" (Psalm 60:7 ; Genesis 37:25 ). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Genesis 31:21 ; Deuteronomy 3:12-17 )
Mash - Son of Aram, Shem's son (Genesis 10:28). In 1 Chronicles 1:17 the reading is Meshech, which the Septuagint reads perhaps correctly; also in Genesis 10:23. Meshech occurred in Genesis 10:2, among the sons of Japheth; but here (Genesis 10:23) among Shem's descendants
Lamech - a descendant of Cain, the son of Mathusael, and father of Jabal, Jubal, Tubal-Cain, and Naamah, Genesis 4:18-20 , &c. He stands branded as the father of polygamy, the first who dared to violate the sacred command, Genesis 2:24 ; giving way to his unbridled passion, and thus overleaping the divine mound raised by the wisdom of our great Creator; which restraint is enforced by the laws of nature herself, who peoples the earth with an equal number of males and females, and thereby teaches foolish man that polygamy is incompatible with her wise regulations. He lived a hundred fourscore and two years before the birth of Noah, Genesis 5:25 ; Genesis 5:31 ; after which he lived five hundred and ninety-five years longer: thus the whole term of his life was seven hundred and seventy-seven years
Haran - He was the father of Lot, Milcah, and Iscah, Genesis 11:26 , &c. HARAN, otherwise called Charran, in Mesopotamia, a city celebrated for having been the place to which Abraham removed first, after he left Ur, Genesis 11:31-32 , and where Terah was buried. Thither it was likewise that Jacob repaired to Laban, when he fled from Esau, Genesis 27:43 ; Genesis 28:10
Peleg - ” Descendant of Shem (Genesis 10:25 ), ancestor of Abraham (Genesis 11:16-19 ; 1Chronicles 1:19,1 Chronicles 1:25 ) and Jesus (Luke 3:35 ). Peleg's name is attributed to one of the many firsts recorded in Genesis, the “division” of the earth or land. Tradition associates this division with the confusing of languages and the consequent scattering of peoples from Babel (Genesis 11:8-9 )
Concubine - She was liable to be repudiated, or sent away with a gift, Genesis 21:14 , and her children might be treated in the same way, and not share in their father's inheritance, Genesis 25:6 . On cause of concubinage is shown in the history of Abraham and Jacob, Genesis 16:16 . The gospel has restored the original law of marriage, Genesis 2:24 Matthew 19:5 1 Corinthians 7:2 , and concubinage is ranked with fornication and adultery
Shepho - ” Edomite tribe or clan (Genesis 36:23 )
Serah - A daughter of Asher ( Genesis 46:17 , Numbers 26:48 (30), 1 Chronicles 7:30 )
Sinites - A Canaanite people ( Genesis 10:17 = 1 Chronicles 1:15 )
Mibzar - Fortress, one of the Edomitish "dukes" descended from Esau (Genesis 36:42 ; 1 Chronicles 1:53 )
Obal - Stripped, the eight son of Joktan (Genesis 10:28 ); called also Ebal (1 Chronicles 1:22 )
Ward - A prison (Genesis 40:3,4 ); a watch-station (Isaiah 21:8 ); a guard (Nehemiah 13:30 )
Anamim - The name of an Egyptian tribe descended from Mizraim (Genesis 10:13 ; 1 Chronicles 1:11 )
Shimrom - Watchman, the fourth son of Issachar (Genesis 46:13 ; 1 Chronicles 7:1 ; RSV, correctly, "Shimron")
Hul - The eponym of an Aramæan tribe ( Genesis 10:23 ) whose location is quite uncertain
Token - KJV term meaning, “sign” (Genesis 9:12-17 ; Psalm 65:8 ; Psalm 135:9 )
Jahleel - Third son of Zebulun ( Genesis 46:14 , Numbers 26:25 ); patron
Garden of Eden - (Genesis 2) Home of Adam and Eve, located by tradition in the valley of the Euphrates
Sarah - Called SERAH in Genesis 46:17 ; 1 Chronicles 7:30
Areli - A son of Gad ( Genesis 46:16 , Numbers 26:17 )
Eden, Garden of - (Genesis 2) Home of Adam and Eve, located by tradition in the valley of the Euphrates
Jerah - (Genesis 10:26) His name is borrowed perhaps from Jerah, the moon
a'Rod - (a wild ass ), a son of Gad, ( Numbers 26:17 ) called ARODI in (Genesis 46:16 )
Rosh - In the genealogy of ( Genesis 46:21 ) Rosh is reckoned among the sons of Benjamin
al'Van - (tall ), a Horite, son of Shobal, ( Genesis 36:23 ) written ALIAN in (1 Chronicles 1:40 )
Gentiles, Isle of the - Genesis 10:5 , Asia Minor and the whole of Europe, peopled by the descendants of Japheth
Terrestrial Paradise - (Genesis 2) Home of Adam and Eve, located by tradition in the valley of the Euphrates
el'Daah, - (Genesis 25:4 ; 1 Chronicles 1:3 ) the last in order of the sons of Midian
Rosh - In the genealogy of ( Genesis 46:21 ) Rosh is reckoned among the sons of Benjamin
Huz - ( Genesis 22:21 ) (B
Jetheth - A peg, or a prince, one of the Edomitish kings of Mount Seir (Genesis 36:40 )
Ohad - One of the sons Simeon, (Genesis 46:10) The name signifies praise, from Judah, to praise
Israel - (Hebrew: yisräël, he that striveth with God) ...
The name given to Jacob after wrestling with the Angel (Genesis 32). " Their neighbors called them "Hebrews" (Ibh-ri), which name they accordingly adopted when speaking about themselves to others not of their nation (Genesis 39; Exodus 1; 1 Kings 4)
Chesed - One of the sons of Nahor and Milcah ( Genesis 22:22 J Dappled - ” The Hebrew term also appears in Genesis 31:10 ,Genesis 31:10,31:12 and in a few manuscripts of Nehemiah 5:18
Iob - Son of Issachar, according to Genesis 46:13 ; but a copyist apparently omitted one Hebrew letter, the name appearing as Jashub in Samaritan Pentateuch and some Greek manuscripts of Genesis (followed by NRSV, NIV, TEV) and in Numbers 26:24 ; 1 Chronicles 7:1
Towers - Of Babel (Genesis 11:4 ), Edar (Genesis 35:21 ), Penuel (Judges 8:9,17 ), Shechem (9:46), David (Song of Solomon 4:4 ), Lebanon (7:4), Syene (Ezekiel 29:10 ), Hananeel (Zechariah 14:10 ), Siloam (Luke 13:4 )
el-Bethel - ” Either Bethel or place in or near Bethel, where Jacob built an altar to God as memorial to his previous visit to Bethel, when he had seen a vision of God (Genesis 35:7 ; compare Genesis 28:10-19 )
Rending of Garments - Tearing or pulling garments apart, often as a sign of mourning (Genesis 37:34 ; Leviticus 10:6 ; Leviticus 21:10 ; 1 Samuel 4:12 ; 2 Samuel 3:31 ), repentance (Genesis 37:29 ; Joshua 7:6 ; 2 Chronicles 34:27 ; Joel 2:13 ), or as a response to the rejection of God's plan (Numbers 14:6 ) or (perceived) blasphemy (Matthew 26:65 ; Mark 14:63 ; Acts 14:14 )
Sho'Bal -
Second son of Seir the Horite, (Genesis 36:20 ; 1 Chronicles 1:38 ) and one of the "dukes" of the Horites (Genesis 36:29 ) ...
Son of Caleb the son of Hur and founder or prince of Kirjath-jearim
Pit - A hole in the ground (Exodus 21:33,34 ), a cistern for water (Genesis 37:24 ; Jeremiah 14:3 ), a vault (41:9), a grave (Psalm 30:3 ). The slime-pits in the vale of Siddim were wells which yielded asphalt (Genesis 14:10 )
Executioner - So Potiphar (Genesis 37:36 margin, Genesis 40:3); his official residence was at the public jail
Perez - ” One of the twins born to the illicit affair between Judah and his daughter-in-law, Tamar (Genesis 38:1 ). After she was widowed and her brother-in-law, Onan, refused to fulfill his duties in levirate marriage (designed to carry on the name of the deceased through a son), she tricked her father-in-law, Judah, into an affair (Genesis 38:13-30 )
Wist - Wot and wotteth, meaning know and knoweth, Genesis 21:26 39:8 , and to wit, meaning to know, Genesis 24:21 , are also from the same Saxon root
Kenizzites - An ancient people of Canaan, whose land God promised to the descendants of Abraham, Genesis 15:19 . Two men so named are mentioned in Bible history, both subsequent to the Kenizzites, Genesis 36:15,42 ; Joshua 14:6 ; 15:17
Cart, - (Genesis 45:19,27 ; Numbers 7:3,7,8 ) a vehicle drawn by cattle, (2 Samuel 6:6 ) to be distinguished from the chariot drawn by horses. Carts and wagons were either open or covered, (Numbers 7:3 ) and were used for conveyance of person, (Genesis 45:19 ) burdens, (1 Samuel 6:7,8 ) or produce
Jobab - Last of Joktan's sons (Genesis 10:29; 1 Chronicles 1:23). King of Edom (Genesis 36:33-34); son of Zerah of Bozrah; successor of Bela, first king
Horites - It became part of the land of Edom, and the remaining Horites were absorbed into the Edomites (Genesis 14:6; Genesis 36:20-21; Deuteronomy 2:12; Deuteronomy 2:22; see EDOM)
Teman - A tribe (and district) of Edom, whose importance is indicated by its eponym being the eldest son of the eldest son (Eliphaz) of Esau ( Genesis 36:11 ; Genesis 36:15 ; cf. Genesis 36:42 ), and by its being taken along with Bozrah (wh
Asshur - Second son of Shem (Genesis 10:22 ; 1 Chronicles 1:17 ). (Genesis 10:11,12 ). In Genesis 2:14 "Assyria" ought to be "Asshur," which was the original capital of Assyria, a city represented by the mounds of Kalah Sherghat, on the west bank of the Tigris
Rod, Staff - Rod designates a straight, slender stick growing on (Jeremiah 1:11 ) or cut from (Genesis 30:37-41 ) a tree. Rods and staffs were used as walking sticks (Genesis 32:10 ), for defense (Psalm 23:4 ), for punishment (Exodus 21:20 ; Numbers 22:27 ; Proverbs 13:24 ; 1 Corinthians 4:21 ), and for measurement (Revelation 11:1 ). Rods and staffs were also used as symbols of prophetic (Exodus 4:2-4 ; Exodus 7:8-24 ; Judges 6:21 ), priestly (Numbers 17:1-10 ), and royal (Genesis 49:10 NRSV; Judges 5:14 NRSV; Jeremiah 48:17 ; Revelation 2:27 ) office
Window - Such holes served several purposes: as a chimney for smoke to escape (Hosea 13:3 ); holes in places were doves live (Isaiah 60:8 ); holes in heaven through which rain falls (Genesis 7:11 ; Genesis 8:2 ; Malachi 3:10 ; compare 2 Kings 7:2 ). The Hebrew term indicates holes in the wall for air and light (Genesis 8:6 ; Joshua 2:15 ; Judges 5:28 among others)
Dan - the fifth son of Jacob, Genesis 30:1-6 . Dan had but one son, whose name was Hushim, Genesis 46:23 ; yet he had a numerous posterity; for, on leaving Egypt, this tribe consisted of sixty-two thousand seven hundred men able to bear arms, Numbers 1:38 . Of Jacob's blessing Dan, see Genesis 49:16-17
Paradise - The Greek Old Testament (Septuagint used “paradise” to translate the Hebrew words for the Garden of Eden in Genesis 2-3 . See Genesis 2-3 ; Genesis 2-3
Shem - A son of Noah, Genesis 5:32 6:10 , always named before Ham and Japheth, as the eldest son; or, as some think, because he was the forefather of the Hebrews. In Genesis 10:21 , the word elder may be applied to Shem, instead of Japheth. He received a blessing from his dying father, Genesis 9:26 , and of his line the Messiah was born
Pau - (Genesis 36:39 ) or Pai (1 Chronicles 1:50 ), bleating, an Edomitish city ruled over by Hadar
Riphath - A crusher, Gomer's second son (Genesis 10:3 ), supposed to have been the ancestor of the Paphlagonians
Zaavan - Terror, one of the "dukes of Edom" (Genesis 36:27 ); called also Zavan (1 Chronicles 1:42 )
Birsha - King of Gomorrah at the time of Chedorlaomer’s invasion ( Genesis 14:2 )
Morrow - KJV term meaning the next day or tomorrow (Genesis 19:34 ; Luke 10:35 ; Acts 25:17 )
Arod - A son of Gad ( Numbers 26:17 ) = Arodi Genesis 46:16
Atad - ATAD ( Genesis 50:10-11 )
Shillem - Ancestor of the SHILLEMITES (Genesis 46:24; Numbers 26:49)
ac'Cad, - (Genesis 10:10 ) Its position is quite uncertain
Tiras - A son of Japeth, supposed to have been the forefather of the ancient Thracians, Genesis 10:2
Shaveh - A valley north of Jerusalem, called also the King's Dale, Genesis 14:17 ; 2 Samuel 18:18
Earing - (Genesis 45:6 ; Exodus 34:21 ) Derived from the Latin arare , to plough; hence it means ploughing
Ken'Ezite, - or Ken'izzite ( descendant of Kenaz ), ( Genesis 15:19 ) an Edomitish tribe
Judith - ) Esau's wife, daughter of Beeri the Hittite (Genesis 26:34)
Negeb, - ); the word is, however, used also in the sense of ‘ South ’ ( Genesis 13:14 ). The Negeb was often the scene of Abraham’s wanderings ( Genesis 12:9 ; Genesis 13:1 ; Genesis 13:8 ; Genesis 20:1 ); here Hagar was succoured by the angel ( Genesis 16:7 ; Genesis 16:14 ); Isaac ( Genesis 24:62 ) and Jacob ( Genesis 37:1 ; Genesis 46:5 ) both dwelt there; through this district passed the spies ( Numbers 13:17 ; Numbers 13:22 ). ( Genesis 14:1-24 ), viâ Gaza on S
Eden - In Genesis (Genesis 2:8 ,Genesis 2:8,2:10 ,Genesis 2:10,2:15 ; Genesis 3:23-24 ; Genesis 4:16 ) the reference is to the region in which a garden was placed
Dream - The revelation of God's will in dreams is characteristic of the early and less perfect patriarchal times (Genesis 28:12; Genesis 31:24; Genesis 37:5-10); to Solomon, 1 Kings 3:5, in commencing his reign; the beginnings of the New Testament dispensation (Matthew 1:20; Matthew 2:13; Matthew 2:19; Matthew 2:22); and the communications from God to the rulers of the pagan world powers, Philistia, Egypt, Babylon (Genesis 20:3; Genesis 40:5; Genesis 41:1); Elihu, Job 33:15; Daniel 2; Daniel 4:5, etc
Camel - Genesis 12:16. Genesis 24:64; 2 Kings 8:9. Camel's furniture is mentioned, Genesis 31:34, perhaps a kind of litter or canopied seat; and it is not improbable that the panniers or baskets, which are suspended on both sides of the animal, were employed anciently as now. Genesis 12:16; Genesis 24:64; Genesis 37:25
Ishmael - Genesis 16:1-16 21:1-34 , son of Abraham and Hagar, B. At his own death, he was one hundred and thirty-seven years old, Genesis 25:9,17 . Subsequently they, with the descendants of Joktan, the fourth from Shem, Genesis 10:26-29 , and Jokshan, the son of Abraham by Keturah, Genesis 25:3 , and perhaps also of some of the brethren of Joktan and Jokshan, occupied the whole peninsula of Arabia. See Genesis 17:16 . The prediction also in Genesis 16:12 , has been fully verified in their history
Covenant - ( Genesis 15 ; Jeremiah 34:18,19 ) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. a solemn compact or agreement, either between tribes or nations, (Joshua 9:6,15 ; 1 Samuel 11:1 ) or between individuals, (Genesis 31:44 ) by which each party bound himself to fulfill certain conditions and was assured of receiving certain advantages. In making such a covenant God was solemnly invoked as witness, (Genesis 31:50 ) and an oath was sworn. (Genesis 21:31 ) A sign or witness of the covenant was sometimes framed, such a gift, (Genesis 21:30 ) or a pillar or heap of stones erected. (Genesis 31:52 )
Earth - ( Genesis 2:7 ) ...
Erets is applied in a more or less extended sense-- (1) to the whole world, ( Genesis 1:1 ) (2) to land as opposed to sea, (Genesis 1:10 ) (3) to a country, (Genesis 21:32 ) (4) to a plot of ground, (Genesis 23:15 ) and (5) to the ground on which a man stands. (Genesis 33:3 ) The two former senses alone concern us, the fairest involving an inquiry into the opinions of the Hebrews on cosmogony, the second on geography
Gaham - ” Son of Nahor, Abraham's brother, by his concubine Reumah (Genesis 22:24 )
Birsha - Son of wickedness, a king of Gomorrah whom Abraham succoured in the invasion of Chedorlaomer (Genesis 14:2 )
Knead - To prepare dough in the process of baking (Genesis 18:6 ; 1 Samuel 28:24 ; Hosea 7:4 )
Sinim, the Land of - (Isaiah 49:12 ), supposed by some to mean China, but more probably Phoenicia (Genesis 10:17 ) is intended
Jidlaph - ” Son of Nahor, Abraham's brother (Genesis 22:22 )
Girgashites - Sprung from the fifth sea of Canaan (Genesis 10:16)
Sidon - Fishing; fishery, Genesis 10:15,19 (A
Almodad - Immeasurable, the first named of the sons of Joktan (Genesis 10:26 ), the founder of an Arabian tribe
Salem - Peace, commonly supposed to be another name of Jerusalem (Genesis 14:18 ; Psalm 76:2 ; Hebrews 7:1,2 )
Pottage - nazid, "boiled", a dish of boiled food, as of lentils (Genesis 25:29 ; 2 Kings 4:38 )
Bedad - ” Father of Hadad, king of Edom (Genesis 36:35 )
Seth - (Genesis 5:3) His name is taken from Sheith, to put
Machpelah - The cave that Abraham bought for a burying place, Genesis 23:9
Mamre - (Genesis 18:1) It is derived from Marah, bitter
Changes of Raiment - Were reckoned among the treasures of rich men (Genesis 45:22 ; Judges 14:12,13 ; 2 Kings 5:22,23 )
Shuham, Shuhamites - Perhaps the same as HUSHIM in Genesis 46:23
Adbeel - ” Son of Ishmael and grandson of Abraham (Genesis 25:13 )
Job - (persecuted ), the third son of Issachar, ( Genesis 46:13 ) called in another genealogy JASHUB
Gomorrah - one of the five cities of the Pentapolis, consumed by fire, Genesis 19:24 , &c
Chestnut - KJV translation for plane tree in Genesis 30:37
Resen - An ancient Assyrian city, between Nineveh and Calah, Genesis 10:12
Lud - A son of Shem, Genesis 10:22 , and ancestor, it is thought, of the Lydians in Asia Minor
Phu'Vah - (mouth ), one of the sons of Issachar, ( Genesis 46:13 ) and founder of the family of the Punites
Job - (persecuted ), the third son of Issachar, ( Genesis 46:13 ) called in another genealogy JASHUB
Padanaram - (See Genesis 28:6) From Padan, of the field—and Aram, Syria
Bela - One of the five cities of the plain, spared at Lot's intercession, and named Zoar, "a little one" (Genesis 14:2; Genesis 19:22). ...
From the hills between Bethel and Hai (Genesis 13:3; Genesis 13:10) it is impossible to see the S. Bela is joined with Sodom, Gomorrah, Admah, and Zeboim, in Genesis 14:2; Genesis 14:8, forming a confederacy against the invading kings of Elam, Shinar, etc. Bela is also the name of an Edomite king (Genesis 36:32). A king of Edom, son of Beor, a Chaldean probably by birth (like Balaam also descended from Beor, and originally residing in Pethor of Aram by the Euphrates: Numbers 22:5; Numbers 23:7), and reigning in Edom by conquest (Genesis 36:31-39; 1 Chronicles 1:43-51)
Christ - Some types of CHRIST:...
Aaron, Exodus 28:2 (c)...
Adam, Genesis 5:2 (c)...
Ark, (covenant), Exodus 25:10 (c)...
Ark, (Noah's), Genesis 6:14 (c)...
Ass, Genesis 49:14 (c)...
Author, Hebrews 5:9 (c)...
Bishop, 1 Peter 2:25 (a)...
Body, 1 Corinthians 12:12 (a)...
Branch, Zechariah 3:8 (a)...
Bread, John 6:51 (a)...
Bridegroom, Matthew 25:1 (b)...
Bullock, Leviticus 1:5 (c)...
Burnt Offering, Leviticus 1:3 (b)...
Calf, Revelation 4:7 (b)...
Captain, Hebrews 2:10 (a)...
Chief, Song of Solomon 5:10 (b)...
Commander, Isaiah 55:4 (b)...
Cornerstone, Isaiah 28:16 (a)...
Covert, Isaiah 32:2 (a)...
David, 2 Samuel 19:10 (c)...
Day, Psalm 118:24 (b)...
Door, John 10:9 (a)...
Eagle, Revelation 4:7 (b)...
Flour, Leviticus 2:1 (c)...
Foundation, Isaiah 28:16 (b)...
Fountain, Zechariah 13:1 (b)...
Garment, Isaiah 61:10 (b), Romans 13:14...
Gate, Psalm 118:20 (b)...
Gold, Isaiah 13:12 (a)...
Headstone, Psalm 113:22 (b)...
Heir, Hebrews 1:2 (a)...
Hen, Matthew 23:37 (a)...
Hiding Place, Isaiah 32:2 (a)...
High Priest, Hebrews 4:14 (a)...
Isaac, Genesis 24:36 (c)...
Jacob, Genesis 32:28 (c)...
Jonah, Matthew 12:40 (a)...
Joseph, Genesis 37:7 (c)...
Joshua, Joshua 1:1 (c)...
Judge, Acts 17:31 (a)...
King, Psalm 2:6 (a)...
Lamb, Revelation 5:6 (a)...
Leaves, Revelation 22:2 (c)...
Light, John 8:12 (a)...
Lily of the Valleys, Song of Solomon 2:1 (c)...
Lion, Revelation 5:5 (a)...
Manna, John 6:32 (a)...
Master of the House, Luke 13:25 (b)...
Meal, 2 Kings 4:41 (c)...
Mediator (umpire), 1 Timothy 2:5 (a)...
Melchizedek, Genesis 14:18 (c)...
Merchantman, Matthew 13:45 (b)...
Owl, Psalm 102:6 (a)...
Ox:, Ezekiel 1:10 (b)...
Passover, 1 Corinthians 5:7 (a)...
Peace Offering, Leviticus 3:1 (c)...
Pelican, Psalm 102:6 (a)...
Physician, Jeremiah 8:22 (c)...
Pigeon, Leviticus 12:6 (c)...
Propitiation (mercy seat), Romans 3:25 (a)...
Ram, Genesis 22:13 (a)...
Rock, Matthew 16:18 (a)...
Rock of Ages, Isaiah 26:4 (margin) (a)...
Rose of Sharon, Song of Solomon 2:1 (c)...
Root, Revelation 22:16 (a)...
Sabbath, Colossians 2:16-17 (b)...
Seed, Genesis 3:15 (a)...
Serpent, John 3:14 (a)...
Shepherd, John 10:11 (a)...
Sin, 2 Corinthians 5:21 (a)...
Sin Offering, Leviticus 4:32 (c)...
Solomon, 1 Kings 10:13 (c)...
Sower, Matthew 13:37 (a)...
Sparrow, Psalm 102:7 (a)...
Star, Revelation 22:16 (a)...
Sun, Malachi 4:2 (a)...
Temple, John 2:19 (a)...
Thief, Revelation 3:3 (a)...
Tree, Revelation 22:2 (b)...
Trespass Offering, Leviticus 5:6 (c)...
Turtle dove, Leviticus 1:14 (c)...
Vine, John 15:5 (a)...
Worm, Psalm 22:6 (a)...
Generation - , of limitless duration; past, Isaiah 51:8 ; future, Psalms 10:6 ; past and future, Psalms 102:24 ; ( b ) of all men living at any given time ( Genesis 6:9 ); ( c ) of a class of men with some special characteristic, Proverbs 30:11-14 of four generations of bad men; ( d ) in Isaiah 38:12 and Psalms 49:19 dôr is sometimes taken as ‘dwelling-place. tôlĕdhôth (from yâladh , ‘beget’ or ‘bear children’), which is used in the sense of ( a ) genealogies Genesis 5:1 , figuratively of the account of creation, Genesis 2:4 ; also ( b ) divisions of a tribe , as based on genealogy; tôlĕdhôth occurs only in the Priestly Code, in Ruth 4:18 , and in 1 Chronicles 3:1-24 . = Genesis 2:1-25 ( a ), Matthew 1:1 , an imitation of LXX [3] use of Genesis for tôlĕdhôth
Jalam - ” Son of Esau and grandson of Isaac (Genesis 36:5 ), a clan leader among the Edomites (Genesis 36:18 )
Dodanim - Leaders, a race descended from Javan (Genesis 10:4 ). They were a semi-Pelasgic race, and in the ethnographical table (Genesis 10 ) they are grouped with the Chittim (q
Potiphar - ” Egyptian captain of the guard who purchased Joseph from the Midianite traders (Genesis 37:36 ; Genesis 39:1 )
Tim'na, -
A concubine of Eliphaz son of Esau, and mother of Amalek (Genesis 36:12 ) it may be presumed that she was the same as Timna sister of Lotan. ) ...
A duke or phylarch of Edom in the last list in (Genesis 36:40-43 ; 1 Chronicles 1:51-54 ) Timnah was probably the name of a place or a district
Nose Jewel - Women in the East wore also rings or jewels hanging from the forehead on the nose; "I put the ring upon her face" (Genesis 24:22; Genesis 24:47)
Nurse - Anciently a position of honour; so Deborah ("seen"), Genesis 24:59; Genesis 35:8; Ruth 4:16
Tidal - From a Samaritan root "reverence" (Gesenius: Genesis 14:1; Genesis 14:9)
Region Round About - Genesis 13:10-12, "cities of the circuit" round Jordan, the low plain along the water (Genesis 19:17)
Kohath - The second son of Levi (Genesis 46:11 ) and father of Amram, Izhar, Hebron, and Uzziel (Exodus 6:18 ) who became the heads of the Kohathite branch of the Levitical priesthood. Kohath went to Egypt with Levi (his father) and Jacob (his grandfather) (Genesis 46:11 ), had a sister named Jochebed (Exodus 6:20 ), and died at the age of 133 (Exodus 6:18 )
Cossaeans - see) in Genesis 10:8 (and Genesis 2:13 ?) as distinguished from the African Cush
Epher - The name of the second of the sons of Midian mentioned in Genesis 25:4 , 1 Chronicles 1:33 , and recorded as one of the descendants of Abraham by his wife Keturah ( Genesis 25:1 )
Haran - From Ur the ancestors of Abraham emigrated to Haran (Genesis 11:31). Hence it is called ‘the city of Nahor’ (Genesis 24:10)
Amorrhites - Descendants of the fourth son of Chanaan, son of Cham (Genesis 10), an ancient and warlike people of doubtful origin, inhabitants of the land of Chanaan before the advent of Israel. They first appear in the Bible as inhabitants of South Palestine (Genesis 14), where a war with the Israelites (Joshua 10) secured to the latter the tenure of Palestine
Hebrew - Hebrew (hç'brew), a name given to Abram by the Canaanites, Genesis 14:13, because he had crossed the Euphrates. Genesis 10:24 See Jews
Milk - Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Hebrews 5:12,13 1 Peter 2:2 ; and in connection with honey, to denote fertility and plenty, Genesis 49:12 Numbers 16:13 Joshua 5:6 . The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Genesis 32:15 Deuteronomy 32:14 Proverbs 27:27
Genesis, Theology of - The theology of Genesis can be studied on three levels. The second level of study concerns the theology of Genesis within the Old Testament canon. This relates to how the rest of the Old Testament looks back to Genesis and draws upon its theology. The third level of study looks at the theology of Genesis from the New Testament perspective. This relates to how Genesis feeds into the Christian faith. Scholars who in some fashion accept the documentary hypothesis of Julius Wellhausen are less concerned with the theology of Genesis as a whole than the respective theologies of J, E, D, and P. Other scholars, such as those who follow the tradition criticism of Martin Noth, believe that Genesis is the result of legends and traditions that grew and underwent transformation throughout the centuries of Israel's history. Some critics have attempted to bridge the gap between critical theory and biblical theology with "canon criticism" (following especially Brevard Childs) and thus have a theology of the whole book of Genesis without abandoning the reigning critical theories. Even so, it is fair to say that those who hold to the view that Genesis is a late work (ca. ) and is the result of competing traditions or schools either have great difficulty describing a theology of Genesis or simply do not consider the concept meaningful. It is not enough, however, simply to say that Moses wrote Genesis to be in a position to grasp its message. Since the stories in Genesis presumably circulated among the Israelites in Egypt log before Moses, one must ask what significance the stories would have had to them. Another question is how these stories were put together into a coherent package as the Book of Genesis. Assuming that Moses did receive these stories and gave them coherent form, much as Luke did with the stories of Jesus (Luke 1:1-4 ), one can work through the structure of Genesis to its message for the earliest Israelite community. ...
The structure of Genesis parallels an ancient Near Eastern model in which there is a prologue, three threats to an ancestor or community of ancestors, and a concluding resolution. Genesis has the following structure:...
Primeval History...
The Abraham Cycle...
The Jacob Cycle...
The Joseph Cycle...
Settlement in Egypt...
The "Primeval History" (Genesis 1:1-11:26 ) sets the stage for the whole of the book. ...
Beginning in Genesis 12 , the text focuses on the ancestors of Israel. ...
If one wishes to determine the theology of Genesis, one must take into account this narrative framework. For the earliest audience, the story of Genesis would have been the story of how they, by the providence of God, came to find themselves in the land of Egypt. ...
Genesis also contains a statement of hope for Israel in Egypt so profound that it may almost be called gospel. ...
When one investigates how the rest of the Old Testament uses Genesis, one is struck by how little direct reflection on that book exists. Psalm 105:9-23 briefly recounts the story of Genesis with emphasis on the Joseph narrative. Theological reflection on Genesis occurs in the Book of Ecclesiastes, which includes meditations on the human condition after the fall. Allusions to Genesis tend to be rather veiled here, however, as in the refrain that everything is "meaningless" (hebel, 1:2, which is also "Abel, " the name of Adam and Eve's murdered son ). ...
The limited nature of theological reflection on Genesis in the rest of the Old Testament is meaningful, however, as it points again to the fact that the message of Genesis was originally a message for Israel in Egypt. After the conquest of Canaan it is not Genesis but the exodus event that stands at the center of Israelite theology. ...
The New Testament and subsequent Christian theology deals with Genesis more directly. Although the New Testament itself is not explicit in tracing Christ through all the related passages in Genesis, Christian interpreters have regarded Christ as the true "seed of the woman" who would fight against the serpent (Genesis 3:15 ). The line of the promise was narrowed to the line of Seth (Genesis 5 ), Shem (9:26-27), Abraham (12:1-3), Isaac (26:2-5), Jacob (28:10-17), and Judah (49:10). Genesis tells of the fall into sin but also immediately begins the story of redemption through the promised son. ...
Stephen, in his Acts 7 speech, briefly recounts the story of Genesis (vv. ...
Paul draws upon Genesis at several points. His case for justification by grace through faith to a great degree rests upon the story of Abraham and in particular on Genesis 15:6 , which records that Abraham believed God and that God reckoned his faith as righteousness. Similarly, in Galatians 3:6-18 , he cites Genesis 15:6 to establish that justification is not by works, and further argues that the promise is not nullified by the law that came 430 years later. Taking Genesis 3 in a completely different direction, he also uses it to help define the role and duty of Christian women in 1 Timothy 2:9-15 . ...
Hebrews uses Genesis 14:17-20 to demonstrate the supremacy of Christ's priesthood (the order of Melchizedek) to that of the Levites, since Levi was in effect in the loins of Abraham when he gave the tithe to Melchizedek (7:1-10). Finally, Revelation closes the canon by looking back to the early chapters of Genesis. Garrett, Rethinking Genesis ; D. Kidner, Genesis ; G. Wenham, Genesis 1-15 ; C. Westermann, Genesis 1-11
Shebah - ” Name Isaac gave Beer-sheba (Genesis 26:33 )
Dishan - Antelope, the youngest son of Seir the Horite, head of one of the tribes of Idumaea (Genesis 36:21,28,30 )
Shuah -
One of Abraham's sons by Keturah (Genesis 25:2 ; Chr 1:32)
Ben-Ammi - , "born of incest", the son of Lot by his youngest daughter (Genesis 19:38 )
Raamah -
One of the sons of Cush (Genesis 10:7 )
Sam'Lah - (garment ), ( Genesis 36:36,37 ; 1 Chronicles 1:47,48 ) one of the kings of Edom, successor to Hadad or Hadar
Sab'Techa, - (striking ), ( Genesis 10:7 ; 1 Chronicles 1:9 ) the fifth in order of the sons of Cush
Muppim - (muhp' pihm) Son of Benjamin (Genesis 46:21 )
Salem - (ssay' luhm) Abbreviated form of Jerusalem (Genesis 14:18 ; Psalm 76:2 ; Hebrews 7:1-2 )
Sered - ” Clan leader in tribe of Zebulun (Genesis 46:14 ; Numbers 26:26 )
Matred - The daughter of Mezahab, Genesis 36:39
Luz - " (Genesis 28:19) Luz seems to have meant separation
Hamran - In Genesis 36:26 the name is more correctly given as Hemdan
Enos - (Genesis 5:6) The name signifies sickness, mortality, yea, the word itself, Enos, is sickness
Are'li - ( Genesis 46:16 ; Numbers 26:17 ) His descendants are called Arelites
Irad - Runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Genesis 4:18 ), and grandson of Cain
Jemuel - Simeon's oldest son (Genesis 46:10; Exodus 6:15)
Machpelah - The name of a locality in which, according to the Priestly narrative of the Hexateuch, were situated a field and a cave purchased by Abraham from Ephron the Hittite, to serve as a burial-place for himself and his family ( Genesis 23:17-18 ). Here Sarah was buried by her husband; and subsequently Abraham himself, Isaac, Rebekah, Leah, and Jacob were laid to rest in the same spot ( Genesis 49:31 ). The appellation ‘Machpelah,’ which seems in strictness to designate the site comprehensively, is also applied to the actual field and the cave within it, which are respectively called ‘the field of Machpelah’ ( Genesis 23:19 ; Genesis 49:30 ; Genesis 50:18 ) and the ‘cave of Machpelah’ ( Genesis 23:9 ; Genesis 25:9 ). The place is described as being ‘before Mamre’ ( Genesis 25:9 ), ‘before’ usually meaning ‘east of’ (see Genesis 25:18 , Joshua 13:3 , 1 Kings 11:7 ), just as ‘behind’ signifies ‘west of’ ( Numbers 3:23 ). Mamre, in Genesis 23:19 , is identified with Hebron, which is the modern el-Khalil (‘the Friend,’ i
Sodom - ...
The area around Sodom was once suitable for raising flocks and herds, and for this reason Lot settled there (Genesis 13:10-13). Abraham acknowledged that God was the one who had given him victory, and he refused to accept any reward from the king of Sodom (Genesis 14). ...
Sodom and Gomorrah were notoriously sinful, and homosexual practices were widespread (Genesis 19:4-10). Lot and his family, however, escaped before the judgment fell (Genesis 18:22-33; Genesis 19:12-14). Genesis 14:10), and these became part of the means of judgment. Nevertheless, the fiery destruction was also the work of God, for its timing and extent were exactly as God had previously announced (Genesis 19:24-29)
Rachel - Laban also gave each of the two daughters a slave-girl as a wedding gift (Genesis 29:1-30). Jacob already had ten sons and a daughter by the time Rachel gave birth to her first son, Joseph (Genesis 29:31-35; Genesis 30:1-24). According to local custom, these gave her some claim to his inheritance (Genesis 31:1-21). Laban never regained his idols, but Jacob made sure that Rachel did not keep them once the family entered Canaan (Genesis 31:34-35; Genesis 35:1-4). She was buried near Ramah, on the road from Bethel to Bethlehem (Genesis 35:16-20; 1 Samuel 10:2; Jeremiah 31:15)
City - Cain first founded one (Genesis 4:16-17). To the former belonged many inventions of useful arts and luxury (Genesis 4:20-22). Real refinement and moral civilization are by no means necessary concomitants of material civilization; in these the Sethites took the lead (Genesis 4:25-26). The root meaning of the Hebrew terms for "city," 'ar or 'ir (from 'ur "to keep watch"), and kirat (from qarah "to approach as an enemy," Genesis 23:2) implies that a leading object of gathering into towns was security against marauders. flocks (Genesis 35:21). , in Genesis 10:11, denote only sites of buildings afterward erected. The GATES are the usual place of assembly, and there courts of judges and kings are held (Genesis 23:10; Ruth 4:1)
Bracelet - ...
The rendering of a Hebrew word meaning fasteners, found in Genesis 24:22,30,47 . ...
In Genesis 38:18,25 , the rendering of a Hebrew word meaning "thread," and may denote the ornamental cord with which the signet was suspended from the neck of the wearer. The weight of those presented by Eliezer to Rebekah was ten shekels (Genesis 24:22 )
Japheth - ” One of Noah's three sons, either the youngest or next to youngest (Genesis 5:32 ). Genesis 10:2 identifies Japheth's sons as Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. Genesis 9:27 pronounces God's blessing on Japheth and his descendants, including living with Shem, thus getting to dwell in the land of promise, and being served by the Canaanites, thus sharing the position as God's people
Rebekah - A noose, the daughter of Bethuel, and the wife of Isaac (Genesis 22:23 ; 24:67 ). The circumstances under which Abraham's "steward" found her at the "city of Nahor," in Padan-aram, are narrated in Genesis 2427-27 . " The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Genesis 49:31 )
Rehoboth - Rehoboth-Ir, “broad places of the city,” likely denotes an open space within Nineveh or its suburbs (Genesis 10:11 ) rather than a separate city between Nineveh and Calah. Site of a well dug and retained by Isaac's men in the valley of Gerar (Genesis 26:22 ). Unidentified Edomite city (Genesis 36:37 ; 1 Chronicles 1:48 )
Ring - Rings on the fingers were among the ornaments worn by Jews, both by men (Genesis 38:18; Genesis 38:25; Genesis 41:42, Luke 15:22) and by women (Isaiah 3:21)
Walk - ...
Genesis 24:40 (a) This man of GOD lived a life according to the will of GOD, and kept himself by faith in the presence of GOD. The same is true of Enoch as in Genesis 5:22. Also of Noah in Genesis 6:9
Soul - ...
Below is a list of some of the things which are covered by this word:...
Genesis 2:7 The human life...
Genesis 34:8 Human feelings...
Genesis 35:18 The human spirit...
Leviticus 5:2 The person's body...
Leviticus 17:11 The whole person...
Leviticus 17:12 The person's body...
2 Chronicles 6:38 Purpose of heart...
1 Samuel 18:1 Human affections...
1 Kings 17:21 The spirit of life...
Deuteronomy 11:13 The human mind or will...
Hebrews 10:39 The whole person...
Hebrews 13:17 The human life...
The above types cover practically all of the places where the word "soul" is used throughout the Scriptures
Ham - The son of Noah, known for his irreverence to his father, Genesis 9:22, and as the parent of Cush, Migraim, Phut, and Canaan, Genesis 10:6, who became the founders of large nations. Genesis 10:8
Japheth - The son of Noah; not, as some have supposed, the younger of his sons, because placed last, (see Genesis 9:18-19) for Moses expressly calls Ham the younger. (Genesis 9:24) The prophecy of his father Noah concerning Japheth is very striking: "God shall enlarge Japheth, and shall dwell in the tents of Shem. " (Genesis 9:27) Yes! it is none but God that can enlarge or persuade
di'Nah - ( Genesis 30:21 ) (B. Genesis 34 . (Genesis 34:12 ) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites
Rainbow - The rainbow served to remind Israel and her God of His covenant with Noah to never again destroy the earth by flooding (Genesis 9:8-17 ). While having a vision, Ezekiel compared the brightness of the glory of God with the colors of the rainbow (Genesis 1:28 ). Habakkuk also used the bow to describe the scene of God's final deliverance of His people (Genesis 3:9 ). ” (Genesis 4:3 )
Noah - ’ The name is explained in Genesis 5:29 by a play on nicham , ‘to comfort’; but perhaps the reading supported by the LXX Women - Rebekah, Genesis 24:64-65; Rachel, Genesis 29:11; Sarah, Genesis 12:14-19; Miriam led a band of women with triumphant song, Exodus 15:20-21; so Jephthah's daughter, Judges 11:34; the maidens of Shiloh, Judges 21:21; the women meeting Saul and David after victory; 1 Samuel 18:6-7; Hannah, 1 Samuel 2:1; Deborah, Judges 4 and Judges 5; Huldah, 2 Kings 22:14; Noadiah, Nehemiah 6:14; Anna, Luke 2:36. Polygamy transferred power from the wives to the queen mother (called therefore gebiraah "powerful"), 1 Kings 2:19; 1 Kings 15:13; separate establishments were kept for the wives collectively or individually, "the house of the women" (Esther 2:3; Esther 2:9; 1 Kings 7:8); the wives had severally a separate tent (Genesis 31:33); the women were present at table (John 2:3; John 12:2; Job 1:4)
Siddim, the Vale of - Genesis 14:3; Genesis 14:8; Genesis 14:10. " Aben Ezra derives Siddim from sid , "lime," bitumen being used for lime (Genesis 14:3)
Arioch - King of Ellasar, and ally of Chedorlaomer, Genesis 14:1
Allon Bacuth - The place where Deborah, Rebekah’s nurse, was buried; it was near Bethel ( Genesis 35:8 )
Cheran - One of the children of Dishon, the son of Seir, the Horite ( Genesis 36:26 , 1 Chronicles 1:41 )
Jemuel - A son of Simeon ( Genesis 46:10 , Exodus 6:15 ) = Nemuel of Numbers 26:12 , 1 Chronicles 4:24
Shuham - A son of Dan ( Numbers 26:42 ), called in Genesis 46:23 Hushim; gentilic Shuhamites in Numbers 26:42
Phal'lu - (distinguished ), Pallu the son of Reuben is so called in the Authorized Version of ( Genesis 46:9 ) (B
Hobah - Hiding-place, a place to the north of Damascus, to which Abraham pursued Chedorlaomer and his confederates (Genesis 14:15 )
Leummim - Peoples; nations, the last mentioned of the three sons of Dedan, and head of an Arabian tribe (Genesis 25:3 )
Midian - Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Genesis 25:2 ; 1 Chronicles 1:32 )
Migdal-Edar - Tower of the flock, a place 2 miles south of Jerusalem, near the Bethlehem road (Genesis 35:21 )
Eshban - An Edomite listed as a descendant of Seir the Horite (Genesis 36:26 )
Zillah - Shadow, one of the wives of Lamech, of the line of Cain, and mother of Tubal-cain (Genesis 4:19,22 )
sa'la, - ( Genesis 10:24 ; 11:18-14 ; Luke 3:35 ) (B
Chezib - Deceitful, a town where Shelah, the son of Judah, was born (Genesis 38:5 )
se'Rah, - the daughter of Asher, (Genesis 46:17 ; 1 Chronicles 7:30 ) called in (Numbers 26:46 ) SARAH
Earing - "Neither earing, nor harvest" (Genesis 45:6; Exodus 34:21; Deuteronomy 21:4; Isaiah 30:24)
Letushim - ” Descendants of Abraham and Keturah (Genesis 25:3 )
Shuni - Son of Gad and head of a clan in that tribe (Genesis 46:16 )
Simeonites - (ssihm' ee oh nitess) People of the tribe of Simeon, the second son of Jacob and Leah (Genesis 29:33 )
Jabal - Son of Lamech by Adah, and originator of the nomadic form of life, Genesis 4:20 (J Jahzeel - Naphtah’s firstborn ( Genesis 46:24 , Numbers 26:48 ); in 1 Chronicles 7:13 Jahziel ; patron
Mibsam - A son of Ishmael ( Genesis 25:13 = 1 Chronicles 1:29 )
Anamim - Sprung from Mizraim (Egypt), son of Ham (Genesis 10:13)
Areli - (uh ree' li) ARELITES Son of Gad (Genesis 46:16 ) and original ancestor of clan of Arelites (Numbers 26:17 )
Abimael - Descendant of Joktan (Genesis 10:28; 1 Chronicles 1:22)
Enetical - ) Pertaining to, concerned with, or determined by, the Genesis of anything, or its natural mode of production or development
Jok'Shan - (fowler ), a son of Abraham and Keturah, ( Genesis 25:2,3 ; 1 Chronicles 1:32 ) whose sons were Sheba and Dedan
Jashub -
The third of Issachar's four sons (1 Chronicles 7:1 ); called also Job (Genesis 46:13 )
Moriah - Genesis 22:2; 2 Chronicles 3:1. In the same neighborhood He vouchsafed a vision to Abram (Genesis 14; Genesis 15:1) after Melchizedek had met him in the valley near Salem and Abram paid tithe of the spoils of Chedorlaomer. Afterward on Moriah he offered Isaac (Genesis 22:2; Genesis 22:14). Abraham saw Moriah at some little distance (Genesis 22:4) on the third day; the distance, two days' journey from Beersheba, would just bring him to Zion, but not so far as Moreh and Gerizim (Genesis 12:6) where some fix Moriah. ...
"The mount of the Lord" (Genesis 22:14) means almost always Mount Zion
Sleep - God causes state called “deep sleep,” sometimes for revelation (Genesis 2:21 ; Genesis 15:12 ; Job 4:13 ), and sometimes to prevent prophetic vision (Isaiah 29:10 ; compare 1 Samuel 26:12 )
Ur - Though it is mentioned in the Bible only as the place from which Abraham originally came (Genesis 11:27-31; Genesis 15:7; Nehemiah 9:7), it was an important city in the ancient world
Ring - Rings were used as a signet (Genesis 38:18 ). They were given as a token of investment with authority (Genesis 41:42 ; Esther 3:8-10 ; 8:2 ), and of favour and dignity (Luke 15:22 )
Heber (1) - The father of Peleg and ancestor of Abraham (Genesis 10:24; Genesis 10:25); marking that Arphaxad's descendants were now crossing over or beyond the great rivers on their way to Mesopotamia and thence to Canaan
Butler - The term that is translated “butler” (Genesis 40:1-23 ; Genesis 41:9 ) is also translated “cupbearer” (1 Kings 10:5 ; 2 Chronicles 9:4 ; Nehemiah 1:11 )
Gad - (Hebrew: fortune, luck) ...
Patriarch, seventh son of Jacob (Genesis 35). They were a war-like race whose valor is highly praised in the parting blessing of Moses (Deuteronomy 33), and in the prophecy of Jacob (Genesis 49)
Hittites - Descendants of Heth, Genesis 10:15 , a Canaanite tribe dwelling near Hebron in the time of Abraham, Genesis 15:20,21 , and subdued in the Israelitish invasion, Exodus 3:8 Joshua 3:10
Elbethel - Beth-el signifies 'House of God,' and on his return to that place he received the revelation of God's name, Almighty (compare Genesis 32:29 ), and worshipped the 'God of Beth-el,' "because there God appeared unto him, when he fled from the face of his brother. " Genesis 35:7
Help-Meet - , "a help as his counterpart" = a help suitable to him), a wife (Genesis 2:18-20 )
Esek - ) A well dug by Isaac's men, but abandoned when the men of Gerar strove for it (Genesis 26:20)
Shinab - Cooling, the king of Adamah, in the valley of Siddim, who with his confederates was conquered by Chedorlaomer (Genesis 14:2 )
Judith - Jewess, the daughter of Beeri the Hittite, and one of Esau's wives (Genesis 26:34 ), elsewhere called Aholibamah (36:2-14)
Pinon - (pi' nahn) Edomite clan chief (Genesis 36:41 ; 1 Chronicles 1:52 ), whose descendants perhaps settled Punon (Numbers 33:42-43 )
Sab'Tah - (striking ), ( Genesis 10:7 ) or Sab'ta, (1 Chronicles 1:9 ) the third in order of the sons of Cush
Whelp - A lion's cub, used figuratively in the Old Testament (see Genesis 49:9 ; Jeremiah 51:38 ; Nahum 2:11 )
en-Mishpat - EN-MISHPAT (‘spring of judgment,’ or ‘decision’ (by oracle), Genesis 14:7 )
Esek - ESEK (‘contention,’ Genesis 26:20 )
Pai - Called PAU in Genesis 36:39
Pildash - Son of Nahor and Milcah, (Genesis 22:22) If from Palah, ruin, it should seem that the name means somewhat ruinous
Abimael - Father of Mael, one of the sons or descendants of Joktan, in Northern Arabia (Genesis 10:28 ; 1 Chronicles 1:22 )
Tabret - Genesis 31:27 Isaiah 5:12 , a sort of small drum or tambourine, played as an accompaniment to singing
Medan - A son of Abraham and Keturah, Genesis 25:2
Thereof - Genesis 2 ...
Thicket - Genesis 22 ...
Pinon - An Edomite ‘duke’ ( Genesis 36:41 , 1 Chronicles 1:52 ), prob
Nod - Wandering, a region east of Eden so named on account of wanderings in it of the exiled Cain, Genesis 4:16
Whomsoever - Genesis 31
Mib'Sam - (Genesis 25:13 ; 1 Chronicles 1:29 ) ...
A son of Simeon
ha'Lah - is probably a different place from the Calah of (Genesis 10:11 ) It may be identified with the Chalcitis of Ptolemy
Ishmael - His name, which means ‘May God hear,’ was decided upon before his birth ( Genesis 16:11 ). ]'>[1] supplied Genesis 16:4-14 , E [2] Genesis 21:8-21 , whilst Padds such links as Genesis 16:15 f. , Genesis 17:18-27 , Genesis 25:7-10 ; Genesis 25:12-17 . At the age of thirteen he was circumcised on the same day as his father ( Genesis 17:25 f. In Paran he married an Egyptian wife, and became famous as an archer ( Genesis 21:20 f. No other incident is recorded, except that he was associated with his step-brother in the burial of their father ( Genesis 25:9 ), and himself died at the age of 137 ( Genesis 25:17 ). Ishmael is represented as the father of twelve sons ( Genesis 25:12-16 , 1 Chronicles 1:29-31 ), and the phrase ‘twelve princes according to their nations’ (cf. Genesis 17:20 ) almost suggests an attempt on the part of the writer at an exhibition of his view of racial origins. A further complication arises from the confusion of Ishmaelites and Midianites ( Genesis 37:28 ff. , Judges 8:24 ; Judges 8:26 ), though the two are distinguished in the genealogies of Genesis 25:1 ; Genesis 25:4 ; Genesis 25:13
Zerah - One of the sons of Reuel ( Genesis 36:13 ; Genesis 36:17 , 1 Chronicles 1:37 ). The name appears again as that of the father of Jobab, one of the early kings of Edom ( Genesis 36:33 , 1 Chronicles 1:44 ). The younger-born of the twin sons of Judah by Tamar his daughter-in-law ( Genesis 38:30 ). A son of Simeon, and the founder of a family of Zerahites within that tribe ( Numbers 26:13 , 1 Chronicles 4:24 ); called also Zohar ( Genesis 46:10 , Exodus 6:15 )
zo'ar - (Genesis 14:2,8 ) It was in intimate connection with the cities of the "plain of Jordan" --Sodom, Gomorrah, Admah and Zeboiim, See also (Genesis 13:10 ) but not Genesis10:19 In the general destruction of the cities of the plain Zoar was spared to afford shelter to Lot. (Genesis 19:22,23,30 ) It is mentioned in the account of the death of Moses as one (of the landmarks which bounded his view from Pisgah, (34:3) and it appears to have been known in the time both of Isaiah, (Isaiah 15:5 ) and Jeremiah. in the "plain" or "circle" of the Jordan, and the narrative of (Genesis 19:1 ). (Genesis 19:15 ; 23:27 ) The definite position of Sodom is, and probably will always be, a mystery; but there can be little doubt that the plain of the Jordan was at the north side of the Dead Sea and that the cities of the plain must therefore have been situated there instead of at the southern end of the lake, as it is generally taken for granted they were
Thing - Genesis 21 ...
Then Laban and Bethuel answered and said, the thing proceedeth from the Lord. Genesis 24 ...
And Jacob said, all these things are against me. Genesis 42 ...
I will tell you by what authority I do these things. He sent after this manner ten asses laden with the good things of Egypt-- Genesis 42 ...
They took the things which Micah had made. Genesis 1 This application of the word is improper, but common in popular and vulgar language
Hamathite - (hay' muhth ite) Citizen of Hamath and originally descended from Canaan, son of Ham, son of Noah (Genesis 10:18 )
Shalem - (sshay' luhm) Place name meaning, “peace, safety,” according to KJV translation (Genesis 33:18 ; compare NIV text note)
Serah - Abundance; princess, the daughter of Asher and grand-daughter of Jacob (Genesis 46:17 ); called also Sarah (Numbers 26:46 ; RSV, "Serah")
Mishma -
One of the sons of Ishmael (Genesis 25:14 ), and founder of an Arab tribe
Madai - Middle land, the third "son" of Japheth (Genesis 10:2 ), the name by which the Medes are known on the Assyrian monuments
Naphish - Refresher, one of the sons of Ishmael (Genesis 25:15 ; 1 Chronicles 1:31 )
Haven - A place which offers safe anchorage for ships (Genesis 49:13 ; Psalm 107:30 ; Isaiah 23:10 NRSV, NIV)
Sweat - Sweat usually comes from physical exertion, sickness, or mental or emotional excitement (Genesis 3:19 ; Ezekiel 44:18 ; Luke 22:44 )
Homam (1) - (1 Chronicles 1:39); HEMAM, Genesis 36
Lehabim - (lee' hay bihm) See Genesis 10:13 )
Adbeel - ) One of Ishmael's 12 sons, and founder of an Arab tribe (Genesis 25:13; 1 Chronicles 1:29)
Obal - Joktan's son (Genesis 10:28)
Alvan - ” A descendant of Seir (Genesis 36:23 ), spelled Alian in 1 Chronicles 1:40
Philcol - (Genesis 21:22) His name, it should seem, is taken from Pe, a mouth; and Calab, to complete
Mash - We find this name, Genesis 10:23
Almodad - ” Grandson of Eber and ancestor of Arabian tribes (Genesis 10:25-26 )
Allonbachuth - ” Burial place near Bethel of Rebekah's nurse (Genesis 35:8 )
Aliah - ” A leader of Edom (1 Chronicles 1:51 ), known in Genesis 36:40 as Alvah
Exceedingly - Genesis 27 ...
Pottage - " A dish of boiled food, of common materials, as lentils (Genesis 25:29; 2 Kings 4:38)
Ellasar - Genesis 14:1,9 , perhaps the same country as Thelassar, 2 Kings 19:12 ; Isaiah 37:12
Pai - ” Alternate form of Pau used at 1 Chronicles 1:50 (compare Genesis 36:39 )
Jubal - He invented the lyre, and the shepherd's pipe, Genesis 4:21
Diklah - A tribe descended from Joktan, Genesis 10:27 , and dwelling in Southern Arabia, or perhaps near the head of the Persian gulf
Pentateuch - The five books the books of Moses; that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy
e'Dar, Tower of - EDER , a flock ), a place named only in ( Genesis 35:21 ) According to Jerome it was one thousand paces from Bethlehem
Pau - (Genesis 36:39 ) Its position is unknown
ho'Mam - (destruction ), the form under which, in ( 1 Chronicles 1:39 ) an Edomite name appears which in (Genesis 36:22 ) is given HEMAM
Din'Habah, - (Genesis 36:32 ; 1 Chronicles 1:43 ) the capital city, and probably the birthplace, of Bela, son of Beor king of Edom
e'Nos - (mortal man ), the son of Seth, ( Genesis 4:26 ; 5:6,7,9,10,11 ; Luke 3:38 ) properly ENOSH , as in (1 Chronicles 1:1 )
Addar - The same as ARD in Genesis 46:21 ; Numbers 26:40
Shibah - A name given to a well dug by Isaac ( Genesis 26:33 ), which gave its name to the town Beersheba (wh. The word means, according to the writer, ‘an oath’; and Beersheba is ‘the well of the oath,’ so named from the swearing of the oath of friendship between Isaac and Abimelech ( Genesis 26:31 ). In Genesis 21:22-31 we have another account, according to which the well was dug by Abraham and received its name from the oath between Abraham and Abimelech
Infinite - God is not limited by time: God existed before the creation (Genesis 1:1 ); the ordering of time is part of God's creative activity (Genesis 1:5 ). God is regarded as infinite in many other qualities: God's steadfast love endures forever (Psalm 100:5 ); God's knowledge extends to the fall of a single sparrow and the number of hairs on our heads (Matthew 10:29-30 ; compare Psalm 139:1-6 ); God is “the Almighty” (Genesis 17:1 ; Exodus 6:3 )
Kenaz - A duke of Edom (Genesis 36:15; Genesis 36:42). "The Kenizzites" of Genesis 15:19 either had ceased to exist before Joshua, or probably Moses added their name subsequently, as those descendants of Kenaz were adopted into Israel subsequently, to whom Caleb belonged
Jabal - ) Son of Lamech and Adah (Genesis 4:20), "father (teacher and forerunner) of such as dwell in tents and have cattle. Jabal introduced the nomad life, in tents probably formed of skins, migrating in quest of pasture for his "cattle" from place to place (Genesis 4:2; Genesis 4:20)
Asenath - Daughter of Poti-phera, priest of On, wife of Joseph and mother of Ephraim and Manasseh ( Genesis 41:45 ; Genesis 41:50 ; Genesis 46:20 )
Eliezer - Of Damascus, the lawful heir of Abraham, should he die childless, Genesis 15:2 . He is generally assumed to be the "eldest servant," who was sent, sixty-five years afterwards, to obtain a wife for Isaac, Genesis 24:1-67 . But as the name of the latter is not given; as Abraham had near relatives, Lot and others; and as there is no evidence that he ever lived in Damascus, some think Eliezer must have been a near relative of Abraham residing at Damascus; and that "steward of my house" and "born in my house"-literally son of my house, Genesis 15:2,3 -mean the same thing, the lawful family heir
Gold - (Genesis 2:11 ) It was at first used chiefly for ornaments, etc. (Genesis 24:22 ) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. (Genesis 43:21 ) Gold was extremely abundant in ancient times, (1 Chronicles 22:14 ; 2 Chronicles 1:15 ; 9:9 ; Daniel 3:1 ; Nahum 2:9 ) but this did not depreciate its value, because of the enormous quantities consumed by the wealthy in furniture, etc
Famine And Drought - Drought caused famines in the time of Abraham (Genesis 12:10 ), Isaac (Genesis 26:1 ), Joseph (Genesis 41:27 ), and the judges (Ruth 1:1 ). ...
The famines which Israel experienced were often severe, some lasting for years (Genesis 12:10 ; Genesis 41:27 ; Jeremiah 14:1-6 ). ...
Famine and Drought as the Judgment of God God created the world as a good environment which would normally provide ample water and food for mankind (Genesis 1:1 ). For example, the sins of Adam, Eve, and Cain resulted in unfruitfulness of the earth (Genesis 3:17-18 ; Genesis 4:12 ). ...
While the Bible states that some famines and droughts are the judgment of God (2 Samuel 21:1 ; 1 Kings 17:1 ; 2 Kings 8:1 ; Jeremiah 14:12 ; Ezekiel 5:12 ; Amos 4:6 ), not all such disasters are connected to divine punishment (Genesis 12:10 ; Genesis 26:1 ; Ruth 1:1 ; Acts 11:28 )
Avim, or Avites - Descendants of Canaan, Genesis 10:17 , who occupied a portion of the coast of Palestine from Gaza towards the river of Egypt, but were expelled and almost destroyed by invading Philistines or Caphtorim, before the time of Moses, Deuteronomy 2:23 . They are conjectured to have been the same people with the Hivites, of whom traces were found in various parts of Canaan, Genesis 34:2 Joshua 9:7 11:3
Seir - It was originally occupied by Horites or ‘cave-dwellers’ ( Genesis 14:6 ). Genesis 32:3 ‘the land of Seir, the field of Edom’)
Archer - This art was of high antiquity (Genesis 21:20 ; 27:3 ). The phrase "breaking the bow" (Hosea 1:5 ; Jeremiah 49:35 ) is equivalent to taking away one's power, while "strengthening the bow" is a symbol of its increase (Genesis 49:24 )
Moreh -
A Canaanite probably who inhabited the district south of Shechem, between Mounts Ebal and Gerizim, and gave his name to the "plain" there (Genesis 12:6 ). He afterwards left this plain and moved southward, and pitched his tent between Bethel on the west and Hai on the east (Genesis 12:7,8 )
Ishmaelite - According to Genesis 25:12-16 , Ishmael was the father of twelve sons. The people to whom Joseph was sold by his brothers are called Ishmaelites in Genesis 37:25
Jacob - Genesis 25:26 (c) This is a type, throughout his life, of the Christian who, though he fails and falls, quickly builds an altar, brings the Lamb of GOD by faith, and hides under Calvary and the precious blood for every sin. " (See also Genesis 49:24, and other places)
Padan Aram - of Mesopotamia (Hosea 12:12), "the field (sedeh ) of Aram" (Genesis 25:20), the same as Aram Naharaim, "Aram of the two rivers," or Mesopotamia. ) (Genesis 24:10)
Tubal - (Genesis 10:2) His name is probably taken from Thebal, earth. (See Genesis 4:22)...
Dothan - Where Joseph found his brethren, Genesis 37:17, and Elisha resided. Numerous bottled-shaped cisterns hewn in the rock are still found, which are supposed to resemble the "pit" of Genesis 37:24
Star - And the Psalmist, to exalt the power and magnificence of God, says, that he numbers the stars and calls them by their names; and so are they put to express a vast multitude, Genesis 15:5 ; Genesis 22:17 ; Exodus 33:13
Cainan - Son of Enos, and father of Mahalaleel, Genesis 5:9 ; 1 Chronicles 1:2 . This Cainan, however, is not named in the three Old Testament genealogies, Genesis 10:24 ; 11:12 ; 1 Chronicles 1:24 , nor in any ancient version
e'Lon - (Genesis 26:34 ; 36:2 ) (B. ) ...
The second of the three sons attributed to Zebulun, (Genesis 46:14 ; Numbers 26:26 ) and the founder of the family of the Elonites
Husham - ” One of the early kings of Edom (Genesis 36:34 ) from Teman
Riphath - One of the sons of Gomer ( Genesis 10:3 )
Sheleph - A son of Joktan ( Genesis 10:26 ) and therefore a tribe in Southern Arabia
Mibsam -
One of Ishmael's twelve sons, and head of an Arab tribe (Genesis 25:13 )
Bera - Gift, or son of evil, king of Sodom at the time of the invasion of the four kings under Chedorlaomer (Genesis 14:2,8,17,21 )
Shaveh, Valley of - ), or Kidron, on the north side of Jerusalem (Genesis 14:17 )
Vagabond - vagabundus, "a wanderer," "a fugitive;" not used opprobriously (Genesis 4:12 , RSV, "wanderer;" Psalm 109:10 ; Acts 19:13 , RSV, "strolling")
Massa - Son of Ishmael (Genesis 25:14)
Huppim - The head of a Benjamite family ( Genesis 46:21 Peter, 1 Chronicles 7:12 ; 1 Chronicles 7:15 , Numbers 26:39 [1])
Masrekah - Mentioned as the home of an Edomite king, Samlah ( Genesis 36:36 = 1 Chronicles 1:47 )
Chozeba - (1 Chronicles 4:22 ), the same as Chezib and Achzib, a place in the lowlands of Judah (Genesis 38:5 ; Joshua 15:44 )
Tir'Ras - (desire ), the youngest son of Japheth, ( Genesis 10:2 ) usually identified with the Thracians, as presenting the closest verbal approximation to the name
Reu - Among Abraham's ancestors (Genesis 11:18-21)
Chozeba - Probably the same as CHEZIB, Genesis 38:5 , and ACHZIB,Joshua 15:44 ; Micah 1:14
Arvadite - Genesis 10:18 ; 1 Chronicles 1:16 : doubtless connected with the island of Arvad
Pison - (Genesis 2:11) Compounded of Pe, mouth, and Shanah, to change
Haggi - Son of Gad, Genesis 46:16 , Numbers 26:16 (P Kemuel - (Genesis 22:21) If it be derived from Kum, to arise; and El, God, the sense is, God hath raised
ad'Mah - ( Genesis 10:19 ; 14:2,8 ; 29:23; Hosea 11:8 )
je'Zer - (power ), the third son of Naphtali, ( Genesis 46:24 ; Numbers 26:49 ; 1 Chronicles 7:13 ) and father of the family of Jezerites
Aram - the fifth son of Shem, Genesis 10:22
Nimrod - (Genesis 10:8-9) The character given of this man is that of a mighty hunter before the Lord
Seth - The first son of Adam after the death of Abel, Genesis 4:25,26 ; 5:3,6,8 , and ancestor of the line of godly patriarchs
Zaphnath-Paaneah - Savior of the world, an Egyptian name given by Pharaoh to Joseph, in commemoration of the salvation wrought through him, Genesis 41:45
Beer-Lahai-Roi - Wells of him living, and seeing me, on the southwest border of Canaan, where Hagar was visited by an angel, Genesis 16:14
Bow - (Genesis 37:10 ) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground
e'Pah - (gloomy ), the first, in order,of the sons of Midian, ( Genesis 25:4 ; 1 Chronicles 1:33 ) afterwards mentioned by (Isaiah 60:6 )
Ass - 'athon), so named from its slowness (Genesis 12:16 ; 45:23 ; Numbers 22:23 ; 1 Samuel 9:3 ). Issachar is compared to a strong ass (Genesis 49:14 ). It is rendered "foal" in Genesis 32:15 ; 49:11 . Asses constituted a considerable portion of wealth in ancient times (Genesis 12:16 ; 30:43 ; 1 Chronicles 27:30 ; Job 1:3 ; 42:12 ). They are frequently spoken of as having been ridden upon, as by Abraham (Genesis 22:3 ), Balaam (Numbers 22:21 ), the disobedient prophet (1 Kings 13:23 ), the family of Abdon the judge, seventy in number (Judges 12:14 ), Zipporah (Exodus 4:20 ), the Shunammite (1 Samuel 25:30 ), etc. In allusion to his mode of life, Ishmael is likened to a wild ass (Genesis 16:12
Jacob - (jay' cuhb) Personal name built on the Hebrew noun for “heel” meaning, “he grasps the heel” or “he cheats, supplants” (Genesis 25:26 ; Genesis 27:36 ). Original ancestor of the nation of Israel and father of the twelve ancestors of the twelve tribes of Israel (Genesis 25:1Exodus 25:1—1:5 ). He was the son of Isaac and Rebekah, younger twin brother of Esau, and husband of Leah and Rachel (Genesis 25:21-26 ; Genesis 29:21-30 ). God changed his name to Israel (Genesis 32:28 ; Genesis 49:2 ). ...
Jacob in Genesis Jacob's story occupies half the Book of Genesis. The oracle Rebekah received (Genesis 25:23 ) probably encouraged her to counter Isaac's will and to gain the blessing for her favorite son by fraud. To his crass lies and deception, Jacob even approached blasphemy, using God's name to bolster his cause, “Because the Lord your God granted me success” (Genesis 27:20 NRSV). He must serve Jacob and live in the less fertile land of Edom, but his day would come ( Genesis 27:40 ). Rebekah had to arrange for Jacob to flee to her home in Paddan-aram to escape Esau's wrath (Genesis 27:46-28:1 ). Life had to include wrestling with God and assuming responsibility as the heir of God's promises to Abraham (Genesis 28:10-22 ). Fourteen years he labored for his wives (Genesis 29:1-30 ). Six more years of labor let Jacob return the deception and gain wealth at the expense of his father-in-law, who continued his deception, changing Jacob's wages ten times (Genesis 31:7 ,Genesis 31:7,31:41 ) Amid the family infighting, both men prospered financially, and Jacob's family grew. Eventually he had twelve children from four women (Genesis 29:31-30:24 ). Supported by his wives, who claimed their father had cheated them of their dowry (Genesis 31:15 ), Jacob departed while Laban and his sons were away in the hills shearing sheep. More importantly, he wanted to recover his stolen gods (Genesis 31:30 ,Genesis 31:30,31:32 ). ...
As Jacob approached the Promised Land, a band of angels met him at Mahanaim (Genesis 32:1-2 ). When all had crossed the Jabbok River, Jacob met One who wrestled with him until daybreak (Genesis 32:1 ). He named the place Peniel (face of God), because he had seen God face to face and his life had been spared (Genesis 32:30 ). The twins did not meet again until their father's death (Genesis 35:27-29 ). The death of his mother's nurse (Genesis 35:8 ; Genesis 24:59 ) was followed by the death of his beloved wife Rachel while giving birth to Benjamin at Ephrath (Genesis 35:19 ; Genesis 48:7 ). About the same time Reuben forfeited the honor of being the eldest son by sexual misconduct (Genesis 35:22 ). ...
Although Genesis 37-50 revolve around Joseph, Jacob is still the central figure. At Beer-sheba Jacob received further assurance of God's favor (Genesis 46:1-4 ). He was finally laid to rest at Hebron in the cave Abraham had purchased (Genesis 50:12-14 ). The note of conflict is even heard before his birth (Genesis 25:22-23 )
Ark - Old Testament—Genesis 6:14-9:18 ; Exodus 2:3-5 ; New Testament—Matthew 24:38 ; Luke 17:27 ; Hebrews 11:7 ; 1 Peter 3:20 . Noah was commanded to build an ark to God's specifications to save his family and representatives of all animals from the flood (Genesis 6:18-19 ). As such, the ark became both a symbol of a faith on the part of Noah and a symbol of grace on the part of God (Genesis 6:8 ,Genesis 6:8,6:22 ). The length was 300 cubits (about 450 feet), the width was 50 cubits (about 75 feet), and the height was 30 cubits (about 45 feet), overall dimensions that resemble the dimensions of a giant house (Genesis 6:15 ). The ark had three floors filled with rooms (Genesis 6:14 ,Genesis 6:14,6:16 ) and one window and one door (Genesis 6:16 ). ...
The ark was built of gopher wood (Genesis 6:14 ) which may have been a variety of cypress. To have built such a vessel at that place and at that time was clearly an act of tremendous faith in the message of God that the vessel would be needed (Genesis 6:17-19 ). Noah dared to believe that he had properly understood God and that God could be depended upon (Genesis 6:22 ). Obviously, the ark was intended by God as an instrument of deliverance to preserve both human and animal life upon the earth (Genesis 6:17-18 )
Marriage - From the beginning God’s ideal for marriage has been that one man and one woman live together, independent of parents, in lifelong union (Genesis 2:18-24; Matthew 19:4-6). ...
Polygamy in the Old Testament...
The early history of the human race is one of almost total departure from God, so that only a very small minority of people retained any real understanding of God (Genesis 6:1-8; Romans 1:20-27). Polygamy, the practice of having several wives at the same time, became so widespread that even God’s people did not always regard it as wrong (Genesis 25:6; Psalms 45:14-15; 1 Kings 11:1-3). Inevitably, jealousy and conflict resulted, leading them eventually to recognize that God’s ideal of monogamy was best (Genesis 21:8-10; Genesis 29:21-35; Genesis 30:1-24; Deuteronomy 21:15-17; Judges 8:30-35; Judges 9:1-6; 1 Samuel 1:4-8; 2 Samuel 3:2-5; 1 Kings 11:1-8). ...
In ancient Israel it was considered a matter of social shame if a wife did not have children (Genesis 16:1; Corinthians 1:7-8,17,32; 1 Samuel 1:10-11; Luke 1:7). All legal rights over the child belonged to the wife, not the maid (Genesis 16:2; Genesis 30:1-8). Parents usually chose the marriage partners for their sons and daughters (Genesis 21:21; Genesis 24:1-4; Genesis 38:6; Ruth 3:1-5), though they may have taken into consideration any preference that a son or daughter indicated (Genesis 24:58-61; Genesis 34:4; Deuteronomy 22:20-22; Judges 14:2; 1 Samuel 18:20-21). ...
The custom was for the bridegroom to give some payment or service to the parents of the bride as the price for the daughter he had taken from them (Genesis 29:18; Genesis 29:30; Genesis 34:12; 1 Samuel 18:25). The wedding feast was a time of great celebration, and all who were invited as guests were given special clothes for the occasion (Matthew 22:1-4; Matthew 22:11-12; Genesis 29:24). Festivities sometimes went on for a week (Genesis 29:27; Matthew 9:14-15). The Bible encourages a healthy enjoyment of sex within marriage (Proverbs 5:18-19; Ecclesiastes 9:9; Song of Song of Solomon 1:12-13; Song of Solomon 7:6-13; Song of Solomon 8:1-3), but it forbids sexual relations before marriage or with any person other than one’s marriage partner (1 Corinthians 7:12-16; Leviticus 20:10; Genesis 34:8; Malachi 2:14; Mark 6:18; Romans 7:2; cf. ...
In marriage as God intended it, there is an equality between the man and the woman (Genesis 2:23-24). ...
God holds the man ultimately responsible for the household that comes into being through the marriage (Genesis 3:9-12; 1 Corinthians 11:3; cf. Husbands have at times thought this responsibility gives them special privileges that allow them to treat their wives as inferiors instead of as equals (Genesis 3:16), but such a state of affairs was not God’s original intention. ...
In certain circumstances it may be God’s will for a person not to marry, and this may at times require much self-discipline (Jeremiah 16:2; Matthew 19:121 Genesis 30:1-35)
Beautiful - it is very frequent, and especially in Genesis and the Song of Solomon. In Genesis it is said of all the trees in the garden of Eden, Genesis 2:9 , especially of the tree of the knowledge of good and evil, Genesis 3:6 ; of the countenances of Rebekah, Genesis 26:7 , Rachel, Genesis 29:17 and Joseph, Genesis 39:6
Concubine - Through bearing him children, concubines helped strengthen his household and increase his social influence (Genesis 16:1-2; Genesis 25:1; Genesis 29:24; Genesis 29:29; Genesis 30:4-13; Genesis 36:12; Deuteronomy 21:10-11; 2 Samuel 5:13-14; 2 Chronicles 11:21). Genesis 21:8-10; Judges 8:31; Judges 9:2-5), and the idols that foreign concubines brought into the palace led believers away from God (1 Kings 11:4)
Incest - In patriarchal times marriage to a half sister (Genesis 20:12 ) and marriage to rival sisters (Genesis 29:21-30 ) were permissible, though such marriages proved troublesome to both Abraham and Jacob. Scriptural accounts of incest include Genesis 19:31-35 ; Genesis 35:22 ; and 2 Samuel 13:1
Entertain - Entertainments, "feasts," were sometimes connected with a public festival (Deuteronomy 16:11,14 ), and accompanied by offerings (1 Samuel 9:13 ), in token of alliances (Genesis 26:30 ); sometimes in connection with domestic or social events, as at the weaning of children (Genesis 21:8 ), at weddings (Genesis 29:22 ; John 2:1 ), on birth-days (Matthew 14:6 ), at the time of sheep-shearing (2 Samuel 13:23 ), and of vintage (Judges 9:27 ), and at funerals (2 Samuel 3:35 ; Jeremiah 16:7 ). Like portions were sent by the master to each guest (1 Samuel 1:4 ; 2 Samuel 6:19 ), except when special honour was intended, when the portion was increased (Genesis 43:34 )
Woman - Was "taken out of man" (Genesis 2:23 ), and therefore the man has the preeminence. Among the Hebrews it devolved upon women to prepare the meals for the household (Genesis 18:6 ; 2 Samuel 13:8 ), to attend to the work of spinning (Exodus 35:26 ; Proverbs 31:19 ), and making clothes (1 Samuel 2:19 ; Proverbs 31:21 ), to bring water from the well (Genesis 24:15 ; 1 Samuel 9:11 ), and to care for the flocks (Genesis 29:6 ; Exodus 2:16 )
Havilah - The river from Eden is described as flowing “around the whole land of Havilah” (Genesis 2:11 NAS), a land noted for gold and other precious stones. The Table of Nations lists Havilah as a son of Cush or Ethiopia, showing Havilah's political ties ( Genesis 10:7 ). Havilah is also mentioned in the Table of Nations as a son of Joktan, the grandson of Shem (Genesis 10:29 ). The descendants of Ishmael, Abraham's son, lived in Havilah (Genesis 25:18 )
Ephron - A Hittite who sold the cave of Machpelah to Abraham (Genesis 23:8-20 ). Abraham was also buried in the cave with Sarah (Genesis 25:9-10 ). It became the patriarchs' burying place (Genesis 49:30-33 ; Genesis 50:13 )
Kenizzites - ]'>[2] also ( Genesis 15:18-21 ) counts the Kenizzites among the pre-Israelitish inhabitants of Palestine. ]'>[3] in Genesis 36:42 enrols Kenaz among the ‘dukes’ of Edom, while a Priestly supplementer counts him both as a ‘duke’ and as a grandson of Esau ( Genesis 36:11 ; Genesis 36:16 )
Skin - Human skin is also mentioned in relationship to hairiness (Genesis 27:11-12 ,Genesis 27:11-12,27:16 ,Genesis 27:16,27:22-23 ); to sickness (Job 7:5 ; Lamentations 5:10 ); and to the color (Jeremiah 13:23 ). Genesis 3:21 is the first mention of animal skins in the Bible
Mamre - an Amorite, brother of Aner and Eshcol, and friend of Abraham, Genesis 14:13 . In Genesis 23:19 , it is said, that "Abraham buried Sarah in the cave of the field of Machpelah, before Mamre: the same is Hebron in the land of Canaan. " And in Genesis 35:27 , it is said, that "Jacob came unto Isaac his father, unto Mamre, unto the city of Arba, which is Hebron. " The city probably derived its name from that Mamre who joined Abraham in the pursuit of Chedorlaomer, and the rescue of Lot, Genesis 14
Generation - Beside the common acceptation of this word, as signifying descent, it is used for the history and genealogy of any individual, as "The book of the generations of Adam," Genesis 5:1 , the history of Adam's creation, and of his posterity. "The generations of the heavens and of the earth," Genesis 2:4 , is a recital of the creation of heaven and earth. The ancients sometimes computed by generations: "In the fourth generation thy descendants shall come hither again," Genesis 15:16 . "Joseph saw Ephraim's children of the third generation," Genesis 50:23
Rebecca, Rebekah - Genesis 22:23 ; Genesis 24 — Genesis 29 ; Genesis 49:31 ; Romans 9:10
Hemam - Descendant of Seir (Genesis 36:22 )
Bichri - a descendant of Becher ( Genesis 46:21 )
Charmis - CHARMIS ( Genesis 46:9 )
Mishma - A son of Ishmael ( Genesis 25:14 = 1 Chronicles 1:30 )
Left Hand - Among the Hebrews, denoted the north (Job 23:9 ; Genesis 14:15 ), the face of the person being supposed to be toward the east
Adbeel - Miracle of God, the third of the twelve sons of Ishmael, and head of an Arabian tribe (Genesis 25:13 ; 1 Chronicles 1:29 )
Hori - A son of Seir ( Genesis 36:22 = 1 Chronicles 1:39 )
Chilion - An Ephrathite of Bethlehem Judah (formerly Ephrath, Genesis 35:19)
Nohah - The name is omitted from the parallel list (Genesis 46:21 )
Serah - ” Daughter of Asher (Genesis 46:17 ; Numbers 26:46 , where KJV reads Sarah)
Rosh - One of the sons of Benjamin, (Genesis 46:21) Rosh means head
Machir - The son of Manasseh, Genesis 50:23
Samlah - We know nothing more of this man than that he was king of Masrekah, (Genesis 36:36) The name is Hebrew, and signifies raiment
Abram - ” The name of Abraham (“father of a multitude”) in Genesis 11:26-17:4
Akan - An official of Edom of Horite ancestors (Genesis 36:27 )
Ard - Benjamin’s son in Genesis 46:21 , but his grandson in Numbers 26:40 = 1 Chronicles 8:3 ( Addar )
Thin - Genesis 41:27 (a) The Lord uses this symbol to describe the famine and dearth which was to prevail in Egypt for seven years
ze'Phon - Called ZIPHION In (Genesis 46:16 ) (B
Obeisance - Genesis 37
Zilpah - The maid of Leah, who became the secondary wife of Jacob, and the mother of Gad and Asher, Genesis 29:24 ; 30:9-13
Bil'Han - (Genesis 36:27 ; 1 Chronicles 1:42 ) ...
A Benjamite, son of Jediael
Potiph'Erah, - (Genesis 41:45,50 ; 46:20 ) (B
Shaveh - ” Place where the king of Sodom met Abraham on the latter's return from defeating the coalition of kings (Genesis 14:17 ). The Genesis Apocryphon locates it in Beth-Hakkerem, which is two and a half miles south of Jerusalem where the Kidron and Hinnom valleys join
Ai - Called also Hai, Genesis 12:8 ; Aija, Nehemiah 11:31 ; and Aiath, Isaiah 10:28 . A royal city of the Canaanites, east of Bethel, near which Abraham once sojourned and built an altar, Genesis 12:8 ; 13:3
Hip - Jacob's hip came out of socket when he wrestled with God at the Jabbok (Genesis 32:25 ). The Israelites commemorated this encounter by not eating the thigh muscle on the hip socket (Genesis 32:32 )
Enos - Man the son of Seth, and grandson of Adam (Genesis 5:6-11 ; Luke 3:38 ). In his time "men began to call upon the name of the Lord" (Genesis 4:26 ), meaning either (1) then began men to call themselves by the name of the Lord (marg
Earrings - Rings properly for the ear (Genesis 35:4 ; Numbers 31:50 ; Ezekiel 16:12 ). In Genesis 24:47 the word means a nose-jewel, and is so rendered in the Revised Version
Jobab - Son of Joktan in Table of Nations lineage of Noah's son Shem (Genesis 10:29 ). Early king of Edom centered in Bozrah (Genesis 36:33 )
Penuel - It was in the centre of the region popularly called Gilead, situated on the Jabbok River, close to the point where the Jabbok joins the Jordan (Genesis 32:22; Genesis 32:31)
Meshech - A people of Asia Minor (Genesis 10:2 ; 1 Chronicles 1:5 ), known for trading in copper vessels (Ezekiel 27:13 ), frequently associated with Tubal (Ezekiel 32:26 ; Ezekiel 38:2-3 ; Ezekiel 39:1 ). An otherwise unknown Aramaean tribe ( 1 Chronicles 1:17 ), perhaps identical with Mash (Genesis 10:23 )
Seth - The third son of Adam, Genesis 4:25 (J [1] ) Genesis 5:3 (P Arpachshad - (ahr pach' sshad) or ARPHAXAD (New Tesstuhment sspelling) Third son of Shem, son of Noah, and ancestor of the Hebrew people (Genesis 10:22 ). This suggests the possibility that the genealogy in Genesis 10:1 was not intended to be exhaustively complete
Face - Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Genesis 48:11 Exodus 33:14 Isaiah 63:9 . To see him "face to face," is to enjoy his presence, Genesis 32:30 Numbers 14:14 Deuteronomy 5:4 , and have a clear manifestation of his nature and grace, 1 Corinthians 13:12
Organ - (Genesis 4:21 ; Job 21:12 ; 30:31 ; Psalm 150:4 ) The Hebrew word thus rendered probably denotes a pipe or perforated wind-instrument. In (Genesis 4:21 ) it appears to be a general term for all wind-instruments
Generation - In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16 ) comp. Genesis15:13 and Ecclesiastes 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years ( Job 42:16 ) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9 ; Isaiah 53:8 ) posterity , especially in legal formulae, ( Leviticus 3:17 ) etc
Cave - The most remarkable caves noticed in Scripture are, that in which Lot dwelt after the destruction of Sodom, (Genesis 19:30 ) the cave of Machpelah, (Genesis 23:17 ) cave of Makkedah, (Joshua 10:10 ) cave of Adullam, (1 Samuel 22:1 ) cave od Engedi, (1 Samuel 24:3 ) Obadiah's cave, (1 Kings 18:4 ) Elijah's cave in Horeb, (1 Kings 19:9 ) the rock sepulchres of Lazarus and of our Lord
Daughter - (Genesis 24:48 ) It is used of the female inhabitants of a place or country, (Genesis 6:2 ; Luke 23:28 ) and of cities in general, (Isaiah 10:32 ; 23:12 ) but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied
Generation - ” Toledoth gives structure to the Book of Genesis ( Genesis 2:4 ; Genesis 5:1 ; Genesis 6:9 ; Genesis 10:1 ,Genesis 10:1,10:32 ; Genesis 11:10 ,Genesis 11:10,11:27 ; Genesis 25:12-13 ,Genesis 25:12-13,25:19 ; Genesis 36:1 ,Genesis 36:1,36:9 ; Genesis 37:2 ). Thus creation, Adam, Noah, Noah's sons, Shem, Terah, Ishmael, the sons of Ishmael, Isaac, Esau, and Jacob each provide a generation and a structural unit in the Genesis narrative. Genesis 15:13-16 apparently equates 400 years with four generations, thus 100 years per generation
Earrings - Usually made of gold or silver, they represented valuable possessions and could be used as gifts (Genesis 24:22 , Judges 8:24-265 ), even gifts to God (Exodus 32:2 ; Exodus 35:22 ; Numbers 31:50 ; 1618104111_86 ). Before returning to Bethel, Jacob got his family to put away their foreign gods and earrings (Genesis 35:2-4 )
Firmament - It formed a division between the waters above and the waters below ( Genesis 1:7 ). It was the support also of the heavenly bodies (Genesis 1:14 ), and is spoken of as having "windows" and "doors" (Genesis 7:11 ; Isaiah 24:18 ; Malachi 3:10 ) through which the rain and snow might descend
Ephratah - The name of Bethlehem Judah in Jacob's time (Genesis 35:16; Genesis 35:19; Genesis 48:7)
Dominion - Dominion may have a positive connotation as when humankind is given dominion over creation (Genesis 1:26 ,Genesis 1:26,1:28 ; Psalm 8:6 ) or a negative connotation that approximates the idea of domination (Genesis 37:8 ; Judges 14:4 ; Nehemiah 9:28 )
Girgashites - tribes ( Genesis 10:16 ; Genesis 15:21 , Deuteronomy 7:1 [2] ], Joshua 3:10 ; Jos 24:11 , 1 Chronicles 1:14 , Nehemiah 9:8 ), affords no indication of their position, or to what branch of the Canaanites they belonged, except in two instances, namely, Genesis 10:16 , where the ‘Girgashite’ is given as the name of the fifth son of Canaan; and Joshua 24:11 , where the Girgashites would seem to have inhabited the tract on the west of Jordan, the Israelites having been obliged to cross over that river in order to fight the men of Jericho, among whom were the Girgashites
Aram - Genesis 10:22-23; 1 Chronicles 1:17. Genesis 22:21. Aram-naharaim of Genesis 24:10 is translated Mesopotamia in the English Version, and refers to the region between the Euphrates and Tigris rivers
Face - Genesis 48:11, to have entrance to his court, if he be of high rank, as a king, Genesis 43:3; Genesis 43:5; 2 Samuel 14:24; 2 Samuel 14:28; 2 Samuel 14:32; hence this phrase denoted the royal favor, dignity or privilege
Levi - The third son of Jacob and Leah, born in Mesopotamia; and father of three sons, and of Jochebed the mother of Moses, Genesis 29:34 Exodus 6:16-20 . For his share in the treacherous massacre of the Shechemites, Genesis 34:1-31 , his father at death foreboded evil to his posterity, Genesis 49:5-7 ; but as they afterwards stood forth on the Lord's side, Moses was charged to bless them, Exodus 32:26-29 Deuteronomy 33:8-11
Cities - (Genesis 4:17 ) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city. " The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22 ) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15 ; Numbers 13:22 ) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses
Sheleph - ” Son of Joktan and original ancestor of Yemenite tribes living near Aden (Genesis 10:26 )
Lasha - Fissure, a place apparently east of the Dead Sea (Genesis 10:19 )
Shaveh-Kiriathaim - Plain of Kirja-thaim where Chedorlaomer defeated the Emims, the original inhabitants (Genesis 14:5 )
Hazezon-Tamar - ), Genesis 14:7 ; called also HAZAZON-TAMAR (2 Chronicles 20:2 )
Masrekah - Vineyard of noble vines, a place in Idumea, the native place of Samlah, one of the Edomitish kings (Genesis 36:36 ; 1 Chronicles 1:47 )
Ammon - Another form of the name Ben-ammi, the son of Lot (Genesis 19:38 )
Gallows - In Genesis 40:19 and Deuteronomy 21:22 the word is rendered "tree
King's Dale - Mentioned only in Genesis 14:17 ; 2 Samuel 18:18 , the name given to "the valley of Shaveh," where the king of Sodom met Abram
Dinhabah - Robbers' den, an Edomitish city, the capital of king Bela (Genesis 36:32 )
Pallu, Palluites - He is called PHALLU in Genesis 46:9
Tubal-Cain - (tyoo' buhl-cayn) Son of Lamech, associated with the origin of metalworking (Genesis 4:22 )
Malchiel - (mal' kih ehl) Name meaning, “My God is king,” given to a descendant of Asher (Genesis 46:17 ; Numbers 26:45 ; 1 Chronicles 7:31 )
Ishbak - A son of Abraham by Keturah ( Genesis 25:2 = 1 Chronicles 1:32 )
Ezbon - Eponym of a Gadite family ( Genesis 46:16 ), called in Numbers 26:16 Ozni
Anamim - (an' uh mihm) A tribe or nation called “son of Egypt” in Genesis 10:13
Abimael - Joktan), Genesis 10:28 (J Jah'le-el - (hoping in Jehovah ), the third of the three sons of Zebulun, ( Genesis 46:14 ; Numbers 26:26 ) founder of the family of Jahleelites
ad'be-el - (offspring of God ), a son of Ishmael, ( Genesis 25:13 ; 1 Chronicles 1:29 ) and probably the progenitor of an Arab tribe
ja-a'Lam - (whom God hides ), a son of Esau, ( Genesis 36:5,14,18 ) comp
Sephar - "A mountain of the East," a boundary of the Joktanite tribes, Genesis 10:30
Jegar-Sahadutha - Heap of witness, a Chaldee name, equivalent to Galeed in Hebrew, both marking the scene of the covenant between Jacob and Laban, Genesis 31:47
ho'Bah - ( Genesis 14:15 ) It was situated "to the north of Damascus
Mahalath - ) In Genesis 28:9, the narrative, she is called Mahalath; in Genesis 36:3-4; Genesis 36:10; Genesis 36:13; Genesis 36:17, the Edomite genealogy, she is called Bashemath
Tree of Life - They were to obey God (Genesis 2:17 ) in a family setting (Genesis 2:18-25 ) and perform their assigned tasks (Genesis 2:15 ). Chief among the radical changes was that they no longer had access to the tree of life (Genesis 3:22-24 ). None of these proverbs seems to refer to “the tree of life” mentioned in Genesis
Abomination - An object of disgust (Leviticus 18:22); a detestable act (Ezekiel 22:11); a ceremonial pollution (Genesis 43:32); especially an idol (1 Kings 11:5-7; 2 Kings 23:13); food offered to idols (Zechariah 9:7). ceremonially polluting, to eat with the Hebrew as foreigners (Genesis 43:32), because, as Herodotus says (Genesis 2:41), the cow was eaten and sacrificed by foreign nations. ...
The Hebrew, not only as foreigners, accounted by the intolerant mythology of Egypt as unfit for intercourse except that of war or commerce, but also as nomad shepherds, were an "abomination" to the Egyptians (Genesis 46:34). The Egyptians themselves reared cattle, as Pharaoh's offer to make Joseph's brethren "overseers of his cattle" proves (Genesis 47:6), and as their sculptures and paintings show; but they abominated the nomad shepherds, or Bedouins, because the Egyptians, as being long civilized, shrank, and to the present day shrink, from the lawless predatory habits of the wandering shepherd tribes in their vicinity
Genesis - Genesis (jĕn'e-sĭs). " Genesis gives us a history of the origin of the world, of the human family, of sin, of the promise of redemption, and of the Jewish people. The order of created things in Genesis is substantially the order of geology and biology. Few if any existing documents have a more venerable age than has Genesis. Its value cannot be overestimated as a fragment of literature or as a work of history, and it has been well observed that in the first page of Genesis a child may learn more in an hour than all the philosophers in the world learned without it in a thousand years
Adam - The name appropriated to the first man, the father of the inhabitants of the world; used, however, sometimes more generally, as in Genesis 5:1-2, where the woman is included. This history of his creation is narrated in Genesis 1:26-30; Genesis 2:7; Genesis 2:15-25, a single pair being formed, to whom the earth was given for a possession, to replenish it with their children, to enjoy the fruits of it, and to have dominion over the inferior animate. The phrase must also denote the possession of dominion and authority; for immediately it is subjoined "let them have dominion," Genesis 1:26, explanatory, it would seem, of the term "image. Genesis 2:19-20. He lived 930 years, Genesis 4:1-2; Genesis 4:25-26; Genesis 5:3-5; 1 Chronicles 1:1; Luke 3:38, and was probably contemporary with Methusalah about 240 years
Sex, Biblical Teaching on - God created humans as sexual beings, somehow reflective of His own image (Genesis 1:27 ), and declared that this reality was “very good” (Genesis 1:31 ). Some passages truly value sex and celebrate it joyously (Genesis 18:12 ; Genesis 1:27-282 ; Song of Song of Solomon 4:1-16 ); others call for times of abstaining from sexual activity (Exodus 19:15 ; 1 Samuel 21:4-5 ); still others raise the life without sex above the normal marital relationship (1Corinthians 7:1-9,1 Corinthians 7:37-38 ; Numbers 5:11-313 ). Positively, God blesses sex for both companionship and procreation (Genesis 1:28 ; Genesis 2:18-25 ). Fertility of women was a blessing while barrenness was a curse (Genesis 29:30-30:24 ; 1 Samuel 1:5-20 ). Outside the first garden, a negative attitude toward nudity appears (Genesis 3:7 ,Genesis 3:7,3:21 ; Luke 8:27 ,Luke 8:27,8:35 ). Euphemisms and circumlocutions are used in referring to the body's private parts (Deuteronomy 28:57 , “feet”; Genesis 24:2 , “loins” or “thigh”). Similarly, the verb “to know” is sometimes used to refer to having sex relations (Genesis 4:1 ; Matthew 1:25 ). Sin has produced a hesitancy and reservation about sex among the biblical characters and writers as compared with the lack of shame in the Garden of Eden (Genesis 2:25 ). ...
In the garden, Adam and Eve were created equal (Genesis 2:24 ; Genesis 2:18-23 ). Sin produced male dominance and female submissiveness (Genesis 3:16 ). It is silent on physical techniques of sexual intercourse, referring only to marital rights or enjoyment (Exodus 21:10 ), erotic caresses (Song of Song of Solomon 2:6 ; Song of Song of Solomon 7:1-9 ), fondling (Genesis 26:8 ), and pleasure in conceiving (Genesis 18:12 )
Abimael - ” Ancestor of the Israelites as a descendant of Shem and Eber (Genesis 10:28 )
Homan - The parallel passage reads Hemam (Genesis 36:22 )
Sin'Ite, - a tribe of Canaanites, (Genesis 10:17 ; 1 Chronicles 1:15 ) whose position is to be sought for in the northern part of the Lebanon district
Mezahab - Water of gold, the father of Matred (Genesis 36:39 ; 1 Chronicles 1:50 ), and grandfather of Mehetabel, wife of Hadar, the last king of Edom
Zebulun - Dwelling, the sixth and youngest son of Jacob and Leah (Genesis 30:20 )
Hexahemeron - ) The history of the six day's work of creation, as contained in the first chapter of Genesis
Pildash - ” Sixth son of Nahor (Genesis 22:22 ), probably the ancestor of an otherwise unknown north Arabian tribe
Malchiel - The eponym of an Asherite family ( Genesis 46:17 , Numbers 26:45 , 1 Chronicles 7:31 )
Mehetabel - The wife of Hadar or Hadad, king of Edom ( Genesis 36:30 , 1 Chronicles 1:50 )
Shabbat bereishit - the Shabbat following Simchat Torah, at which the first portion of the Torah, Genesis, is read begninning a new year of the weekly Torah reading cycle ...
Hul - Aram's second son (Genesis 10:23)
Omar - Son of Eliphaz, Esau's firstborn (Genesis 36:11-15)
Ashbel - ” Son of Benjamin, grandson of Jacob, and original ancestor of Ashbelite clan (Genesis 46:21 )
Shephuphan - Supposed to be the same as SHUPHAM in Numbers 26:39 ; and MUPPIM in Genesis 46:21
Jah'ze-el - (whom God allots ), the first of the four sons of Naphtali, ( Genesis 46:24 ) founder of the family of the Jahzeelites
Sarah - the wife of Abraham, and his sister, as he himself informs us, by the same father, but not the same mother, Genesis 20:12
Timna - A secondary wife of Eliphaz the son Esau, a name which recurs in the records of the Idumaena tribes, Genesis 36:12,22,40 ; 1 Chronicles 1:36,51
ge'Ther - (Genesis 10:23 ) No satisfactory trace of the people sprung from this stock has been found
Ard - ( Genesis 46:21 ; Numbers 26:40 ) In (1 Chronicles 8:3 ) he is called ADDAR
Hamor - ” In Genesis 33:19 , the father of Shechem. Hamor and Shechem were killed by Simeon and Levi in an act of revenge for the outrage committed against Dinah (Genesis 34:25-26 )
Shur, Wilderness of - Earlier, Sarah's handmaid, Hagar, had come toward Shur after her expulsion from the clan of Abraham (Genesis 16:7 ). Abraham lived near Shur (Genesis 20:1 )
Sheepshearers - Evidently, these are not professionals but the owners of the sheep (Genesis 31:19 ) or persons working for the owner (Genesis 38:12 )
Raamah - RAAMAH is called ( Genesis 10:7 = 1 Chronicles 1:9 [1]) a son of Cush, and father of Sheba and Dedan ( Genesis 10:28 )
Sand - It lies in great stretches along the Palestinian and Egyptlan sea-board an apt symbol of the incalculably vast or numerous ( Genesis 22:17 ; Genesis 41:49 , Jeremiah 33:22 etc
Kidnapping - In biblical times the usual purpose for kidnapping was to use or sell the person into slavery (see Genesis 37:28 ; Genesis 40:15 )
Musical - They were invented by Jubal, the son of Lamech, Genesis 4:21, and had appropriate names. Genesis 31:27
el-Elohe-Israel - Jacob so called the altar he built on the spot before Shechem, already consecrated by Abram (Genesis 12:7; Genesis 33:19-20)
Wheat - The wheat harvest (usually in the end of May) in Palestine is mentioned as early as Reuben (Genesis 30:14), compare Isaac's hundred fold increase (Genesis 26:12)
Booth - sukkâh (note Genesis 33:17 RVm Ephraim - Younger son of the patriarch Joseph (Genesis 41), born in Egypt, during the seven years of plenty. The first indication of the superiority of Ephraim over his elder brother, Manasses, is seen in the blessing given by their grandfather Jacob (Genesis 48)
Circumcision - It was instituted by God (Genesis 17:10-14) and performed on the eighth day after birth (Luke 1:59). It was a sign of the covenant God made with Abraham (Genesis 17:12; Romans 4:11)
Shihor of Egypt - " Not the Nile, which is called "the river" (haeor ; Genesis 41:1; Genesis 41:3; Exodus 1:22), and flowed not before but through the middle of Egypt
Israel - This is the name which the angel gave Jacob, after having wrestled with him all night at Mahanaim, or Peniel, Genesis 32:1-2 ; Genesis 32:28-30 ; Hosea 12:4
Zeboim - one of the four cities of the Pentapolis, consumed by fire from heaven, Genesis 14:2 ; Genesis 19:24
Paddan-Aram - Later, Abraham sent his steward to Paddan-Aram to seek a wife for Isaac (Genesis 24:1-9 ), and Jacob fled there and married into Laban and Rebekah's branch of the patriarchal family (Genesis 28:2-5 )
Slime of the Earth - Term used in Holy Scripture in the sense of the material of which man's body is formed, found in the Reims-Douay Version (Genesis 2; Tobias 8). The Latin Vulgate renders the Hebrew 'aphar (Genesis 2) as limus; the Reims-Douay Version follows the Vulgate
Leah - She was the mother of seven children, among whom were Reuben- Jacob's firstborn-and Judah, the ancestor of the leading tribe among the Jews, of the royal line, and of our Lord, Genesis 29:16-35 ; 30:1 - 21 . She is supposed to have died before the removal of the family into Egypt, Genesis 49:31
Bitumen - Genesis 11:3 , RSV, margin, rendered in the A
el-Bethel - God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Genesis 31:13 ; 35:7 )
Sephar - Numbering, (Genesis 10:30 ), supposed by some to be the ancient Himyaritic capital, "Shaphar," Zaphar, on the Indian Ocean, between the Persian Gulf and the Red Sea
Mishma - Son of Ishmael (Genesis 25:14); Masamani: Ptolemy 6:7, 21)
Ruddy - Having a healthy, reddish color (1 Samuel 16:12 ; 1 Samuel 17:42 ; Song of Song of Solomon 5:10 ; Lamentations 4:7 ; compare Genesis 25:25 )
Pitcher - In the East pitchers were usually carried on the head or shoulders (Genesis 24:15-20 ; Judges 7:16,19 ; Mark 14:13 )
Nodab - Sprung probably from Ishmael (1 Chronicles 1:31; Genesis 25:15)
Bilhan - Descendant of Seir or Edom (Genesis 36:27 )
Coffin - Genesis 50:26 only (of the disposal of Joseph’s body in Egypt)
Sabtah - (Genesis 10:7) And there is another son of Cush named Sabtecha—both derived from the same word, Sabah, to surround
Alian - Known in Genesis 36:23 as Alvan
Abida - ” A grandson of Abraham and ancestor of the Midianites (Genesis 25:4 ; 1 Chronicles 1:33 )
Tarshish - Son of Javan, a descendant of Japheth, Genesis 10:4 ; 1 Chronicles 1:7
Abel-Mizraim - The scene of the mourning for Jacob ( Genesis 50:11 )
Ish'Bak - (left behind ), a son of Abraham and Keturah, ( Genesis 25:2 ; 1 Chronicles 1:32 ) and the progenitor of a tribe of northern Arabia
je'Rah - (the moon ), the fourth in order of the sons of Joktan, ( Genesis 10:26 ; 1 Chronicles 1:20 ) and the progenitor of a tribe of southern Arabia
Phichol - Apparently the title borne by the "captain of the host" of the king of Gerar, in the time of Abraham and Isaac, Genesis 21:22 ; 26:26
Sem - He lived to be 600 years old, gave his name to the Semitic race, and was a direct ancestor of Abraham (Genesis 10,11)
Peleg - He was called Peleg, division, because in his time the earth was divided, Genesis 10:25 ; 11:16
Hul - ( Genesis 10:23 ) The strongest evidence is in favor of the district about the roots of Lebanon
Pilled, - (Genesis 30:37,38 ) "peeled," Isai 18:2; Ezekiel 29:28 The verb "to pill" appears in old English as identical in meaning with "to peel, to strip
Jim'na - ( Numbers 26:44 ) He is elsewhere called in the Authorized Version JIMNAH , (Genesis 46:17 ) and IMNAH
ri'Phath - ( Genesis 10:3 ) The name may be identified with the Rhipaean mountains, i
Joseph - His father's favorite, he was hated by his brothers, who sold him into bondage to the Ismaelites (Genesis 37). Taken into Egypt, he was kindly treated and became the personal attendant of his Egyptian master, Putiphar, eunuch of Pharao (Genesis 39). At Joseph's insistence they returned with Benjamin whereupon Joseph disclosed himself and invited his father and brothers to settle in Gessen (Genesis 47)
Day's Journey - three days’ journey, Genesis 30:36 , Exodus 3:18 etc. ; seven days, Genesis 31:23 ) was not, like the ‘sabbath day’s journey’ (see Weights and Measures), a definite measure of length, but, like our ‘stone’s throw,’ ‘bow-shot,’ etc. above), although it is scarcely possible to take literally the ‘seven days’ journey’ of the former ( Genesis 31:23 ) from Haran to Gilead, circa 350 miles in 7 days
Famine - The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Genesis 26:1 ). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Genesis 26:1,17 ). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Genesis 4145-45 )
Gardens - Mentioned in Scripture, of Eden (Genesis 2:8,9 ); Ahab's garden of herbs (1 Kings 21:2 ); the royal garden (2 Kings 21:18 ); the royal garden at Susa (Esther 1:5 ); the garden of Joseph of Arimathea (John 19:41 ); of Gethsemane (John 18:1 ). On account of their retirement they were frequently used as places for secret prayer and communion with God (Genesis 24:63 ; Matthew 26:30-36 ; John 1:48 ; 18:1,2 ). The dead were sometimes buried in gardens (Genesis 23:19,20 ; 2 Kings 21:18,26 ; 1 Samuel 25:1 ; Mark 15:46 ; John 19:41 )
Simeon - One of Jacob's twelve sons, the second by Leah (Genesis 29:33 ). He joined Levi in avenging Dinah's rape by Shechem (Genesis 34:25-31 ). Joseph kept Simeon bound in Egypt to ensure that he would see Benjamin (Genesis 42:24 )
Gerar - On the southern border of Canaan, near Gaza and Beersheba (Genesis 10:19; Genesis 20:1; Genesis 26:1-26)
Baker - In Egypt the king had a man-servant who is called his 'chief baker,' Genesis 40:1-22 ; Genesis 41:10 ; but in Israel the baking was done by the women of each house, as Abraham called to Sarah to prepare cakes upon the hearth, Genesis 18:6 ; and Samuel said that if the Israelites had a king he would take their daughters to be bakers
Cainan - Genesis 5:9-11 ; Luke 3:37 . This is commonly called the 'second' Cainan (because of the earlier one mentioned in Luke 3:37 ) and is remarkable in that it does not occur in the Hebrew, Samaritan Pentateuch, Vulgate, Syriac, nor Arabic texts in Genesis 10:24 ; Genesis 11:12 ; 1 Chronicles 1:18 ; but it is in the LXX, from which it may have found its way into the gospel of Luke, unless, as some suppose, it was added in the later copies of the LXX because of being found in Luke
Gerar - A place mentioned in Genesis 10:19 in the boundary of the Canaanite territory near Gaza, wheres Abraham sojourned and came in contact with a certain ‘Abimelech king of Gerar’ ( Genesis 20:1 ). A similar experience is recorded of Isaac ( Genesis 26:1 ), but the stories are evidently not independent
Joseph - Genesis 37:9-10 (c) This character is a type of the Lord JESUS in many respects. ...
Genesis 43:3 (c) Here Joseph is a true type of GOD, the Judge, and Benjamin is a type of the Lord JESUS. ...
Genesis 49:22 (c) This is a type of the fruitful Christian who, though persecuted and hindered by others, nevertheless continues to bear fruit in the regions round about as well as in the home parish
Kiss - A few Scriptures are given herewith to show the many ways in which the word "kiss" is used in the Scriptures:...
Genesis 27:26 (c) Kiss of devotion...
Genesis 45:15 (c) Kiss of reconciliation...
Genesis 50:1 (c) The farewell kiss...
Ruth 1:14 (c) Kiss of desertion...
1 Samuel 10:1 (c) Kiss of honor...
1 Samuel 20:41 (c) Kiss of confidence...
2 Samuel 15:5 (c) Kiss of treason...
2 Samuel 20:9 (c) Kiss of hypocrisy...
Job 31:27 (c) Kiss of connivance...
Psalm 2:12 (c) Kiss of trust...
Psalm 85:10 (c) Kiss of justice...
Proverbs 7:13 (c) Kiss of impudence...
Proverbs 27:6 (c) The enemy's kiss...
Song of Solomon 1:2 (c)Kiss of affection...
Luke 7:45 (c) Kiss of gratitude...
Luke 22:48 (c) Kiss of betrayal...
Acts 20:37 (c) Kiss of sorrow...
Romans 16:16 (c) Holy kiss of saints...
Right-Hand - The right-hand is significant of power, especially the almighty power of God, Exodus 15:6 Psalm 21:8 77:10 ; of honor, Psalm 45:9 Matthew 25:34 Acts 7:55 ; of special benediction, Genesis 48:14 ; of fraternal love, Galatians 2:9 ; of hostility, Psalm 109:6 Zechariah 3:1 ; and of allegiance, 1 Chronicles 29:24 . It was raised in the act of prayer, and also in taking an oath, Genesis 14:22 ; hence the right-hand of a perjured man was "a right-hand of falsehood," Psalm 144:8 . In regard to the points of the compass, the right-hand in Hebrew denotes the south, 1 Samuel 23:19 24:1-22 ; as the left-hand means the north, Genesis 14:15
Saba - The genealogies of Genesis call them sons of Chus and Regma (Genesis 10) and sons of Jecsan (Genesis 25)
Sabeans - The genealogies of Genesis call them sons of Chus and Regma (Genesis 10) and sons of Jecsan (Genesis 25)
Levi - Levi, the third son of Jacob, had a ruthless zeal in fighting against what he thought was wrong, and this characteristic passed on to his descendants (Genesis 29:31-34; Genesis 34:25-26; Exodus 32:26-28). Jacob announced that because of his son’s violence, the descendants of Levi would be scattered in Israel (Genesis 49:5-7); but because of their zeal against idolatry in the time of Moses, God made their scattering honourable
Horites - In locations where there is extrabiblical evidence for Hurrians, the Hebrew term Hivites appears (Genesis 34:2 ; Joshua 9:7 ; Joshua 11:3 ,Joshua 11:3,11:19 ) as a designation for certain elements of the Canaanite population. The Septuagint (the ancient Greek translation of the Old Testament), however, substitutes Horites for Hivites in Genesis 34:2 and Joshua 9:7 . Also, Zibeon, son of Seir the Horite (Genesis 36:20 ), is identified as a Hivite in Genesis 36:2
Steward - It is applied to Eliezer in Genesis 15:2 , where RV Hebrew - A name applied to the Israelites in Scripture only by one who is a foreigner (Genesis 39:14,17 ; 41:12 , etc. ), or by the Israelites when they speak of themselves to foreigners (40:15; Exodus 1:19 ), or when spoken of an contrasted with other peoples (Genesis 43:32 ; Exodus 1:3,7,15 ; Deuteronomy 15:12 ). ...
The name is derived, according to some, from Eber (Genesis 10:24 ), the ancestor of Abraham. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Genesis 14:13 )
Aram - In Genesis 24:10 (Heb. Padan Aram (from paddah , a plow), "the cultivated highland," is the same as Aram (Genesis 31:18). In Genesis 10 Aram is described as son of Shem; Elam, Asshur, Arphaxad, and Aram (arranged in the geographical order from E. Another Aram (Genesis 22:21), son of Kemuel, descended from Nahor; probably head of the tribe Ram, to which belonged Elihu, Job's friend (Job 32:2)
Jehovah Jireh - ) (Genesis 22:14). In Genesis 22:8 Abraham had said, "Elohim will provide for Himself a Lamb. The meaning of Mori-jah," the seeing of Jehovah," implies that it originated in this saying of Abraham, and that "Moriah" in Genesis 22:2 is used by anticipation. It is no valid objection that Abraham "saw the place afar off," whereas the temple mount is not conspicuous from a distance (whence Moriah is connected by some with Moreh and "the natural altar on the top of Mount Gerizim", which the Samaritans make the place of the sacrifice); for what is meant in Genesis 22:4 is only that he saw it at some little distance, as far off as the place admitted
Uz - UZ, or more correctly Huz (Genesis 22:21). The name occurs...
(1) in Genesis 10:23 as son of Aram and grandson (as "son" means in 1 Chronicles 1:17) of Shem;...
(2) as son of Nahor by Milcah (Genesis 22:21);...
(3) as son of Dishan and grandson of Seir (Genesis 36:28)
Semite - (ssehm' ite) A person who claims descent from Noah's son Shem (Genesis 5:32 ; Genesis 10:21-31 ) or, more precisely as a linguistic term, those peoples speaking one of the Semitic languages. The racial list of Genesis and the list of linguists do not always include the same peoples. ...
Genesis 10:21-31 lists five sons and twenty-one descendants/peoples derived from Shem
Kiss - Kissing is a mark of affection between parents and children ( Genesis 27:26 f. ), members of a family, or near connexions ( Genesis 29:13 ; Genesis 45:15 ), and equals in rank ( 2 Samuel 20:9 , Acts 20:37 ). The kiss was a token of love ( Song of Solomon 1:2 ; Song of Solomon 8:1 ), of homage and submission ( Genesis 41:40 , Job 31:27 , Psalms 2:12 ), and was also an act of idolatrous worship ( 1 Kings 19:18 , Hosea 13:2 )
Firmament - It was the reservoir of rain and snow, which poured through its opened "windows" or "doors" (Genesis 7:11; Isaiah 24:18; Psalms 78:23). It includes the atmosphere immediately round the earth, in which the birds fly, and which bears up the clouds (Genesis 1:6-7; Genesis 1:20; in Genesis 1:14 it also comprises the region in which the sun, moon, and stars are seen)
Potiphar - captain of the bodyguard (KJV), who executed the king's sentences (Genesis 37:36; Genesis 39:1; 2 Kings 25:8; Jeremiah 39:9; Jeremiah 52:12). The prison in which he confined Joseph was an apartment arched, vaulted, and rounded (ha-sohar ) for strength (called a "dungeon," Genesis 40:15), in the house of the chief of the executioners (Genesis 40:3)
Hagar - Any child so born would legally belong to Abraham and Sarah (Genesis 16:1-3). God made it clear, however, that this was not the child he had promised (Genesis 17:15-19). Ishmael would have a notable line of descendants, but God’s covenant people would come through the child of Sarah yet to be born, Isaac (Genesis 17:20-21). This resulted in the expulsion of Hagar and Ishmael from Abraham’s household (Genesis 21:8-14)
Inch - Eighteen inches (Genesis 6:16 NIV, TEV) is the equivalent of a cubit
Desire of the Everlasting Hills - Part of Jacob's blessing on Joseph (Genesis 49), interpreted as the desire of hymanity for a Messias, a Saviour from over the hills that blend with the heavens
Massa - A lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe (Genesis 25:14 ); a nomad tribe inhabiting the Arabian desert toward Babylonia
Mahalaleel -
The son of Cainan, of the line of Seth (Genesis 5:12-17 ); called Maleleel (Luke 3:37 )
Pallu - Separated, the second son of Reuben (1 Chronicles 5:3 ); called Phallu, Genesis 46:9
Kine - , "fruitful"), mentioned in Pharaoh's dream (Genesis 41 :: 18 )
Ishvi - ” Son of Asher (Genesis 46:17 ) and original clan ancestor of Ishvites (Numbers 26:44 )
Mibzar - Duke or tribe prince of Edom of Esau (Genesis 36:42) at Hadar's death, ("fortress")
Resen - ” City Nimrod founded between Nineveh and Calah (Genesis 10:12 )
Hazo - The eponym of a Nahorite clan ( Genesis 22:22 )
Onam - The eponym of a Horite clan ( Genesis 36:23 = 1 Chronicles 1:40 )
Magdiel - ” Edomite chieftain or the area occupied by his descendants (Genesis 36:43 ; 1 Chronicles 1:54 )
Shinab - ” King of Admah who joined coalition against Chedorlaomer (Genesis 14:2 ) leading eventually to Abraham's rescue of Lot
Before - In Genesis 11:28 ‘Haran died before his father Terah,’ the meaning is ‘in the presence of’ as RV Kedemah - A son of Ishmael ( Genesis 25:15 = 1 Chronicles 1:31 )
Esau - Genesis 25:25 (c) This is a type of the flesh and the life of selfishness in contrast with Jacob and the life of faith
Confederate - Genesis 14
Earing - Genesis 44 ...
Hamul - A son of Perez and grandson of Judah ( Genesis 46:12 = 1 Chronicles 2:5 , Numbers 26:1 )
Leum'Mim - (peoples ), the name of the third of the descendants of Dedan son of Jokshan, ( Genesis 25:3 ) being in the plural form, like his brethren, Asshurim and Letushim
Bilhah - Rachel's handmaid, given by her to Jacob her husband, as a concubinary wife, that, through her she might have a son, Genesis 30:3-4 , &c
Chezib - ” Birthplace of Shelah, son of Judah and Shuah, a Canaanite (Genesis 38:5 )
Emim - A gigantic and warlike race, who in the time of Abraham occupied the country beyond the Jordan, afterwards possessed by the Moabites, Genesis 14:5 Deuteronomy 2:10
Mish'ma - (Genesis 25:14 ; 1 Chronicles 1:30 ) ...
A son of Simeon, (1 Chronicles 4:25 ) brother of Mibsam
Food - Originally the Creator granted the use of the vegetable world for food to man (Genesis 1:29 ), with the exception mentioned (2:17). There is, however, a distinct law on the subject given to Noah after the Deluge (Genesis 9:2-5 ). Various articles of food used in the patriarchal age are mentioned in Genesis 18:6-8 ; 25:34 ; 27:3,4 ; 43:11 . Vegetables were cooked by boiling (Genesis 25:30,34 ; 2 Kings 4:38,39 ), and thus also other articles of food were prepared for use (Genesis 27:4 ; Proverbs 23:3 ; Ezekiel 24:10 ; Luke 24:42 ; John 21:9 )
Babel - ” It was the name given to the city which the disobedient descendants of Noah built so they would not be scattered over all the earth (Genesis 11:4 ,Genesis 11:4,11:9 ). ...
The tower and the city which were built were intended to be a monument of human pride, for they sought to “make a name” for themselves (Genesis 11:4 ). They had been commanded to fill up the earth but were seeking to avoid being scattered abroad (Genesis 9:1 ; Genesis 11:4 )
Concubine - Both Abraham and Nahor had concubines (Genesis 22:24 ; Genesis 25:6 ; 1 Chronicles 1:32 ). A barren woman might offer her maid to her husband hoping she would conceive (Genesis 16:1 . ; Genesis 30:1 . ...
Although the taking of concubines was not totally prohibited, monogamous marriage was more common and seems to be the biblical ideal (Genesis 2:24 ; Mark 10:6-9 )
Lot - ( Genesis 11:27,31 ) (B. (Genesis 12:4,5 ) With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch. (Genesis 13:1 ) and then to their original settlement between Bethel and Ai. (Genesis 13:3,4 ) But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. (Genesis 13:10-14 ) The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. (Genesis 13:14 ) The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, (Genesis 19:1 )
Lot - ( Genesis 11:27,31 ) (B. (Genesis 12:4,5 ) With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch. (Genesis 13:1 ) and then to their original settlement between Bethel and Ai. (Genesis 13:3,4 ) But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. (Genesis 13:10-14 ) The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. (Genesis 13:14 ) The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, (Genesis 19:1 )
Hebron - At that time the area was known as Mamre and was associated with the Amorites (Genesis 13:18 ; Genesis 14:13 ; Genesis 23:19 ). When Sarah died, the place was called Kirjath-arba; and the population was predominantly Hittite (Genesis 23:2 ; Joshua 14:15 ; Joshua 15:54 ; Judges 1:10 ). Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah were buried there (Genesis 23:19 ; Genesis 25:9 ; Genesis 35:29 ; Genesis 49:31 ; Genesis 50:13 )
Birth - ...
Midwives were often used in the birthing process (Genesis 35:17 ; Genesis 38:28 ; Exodus 1:15 ). Often the child was named at birth (Genesis 21:3 ; Genesis 29:32 ,Genesis 29:32,29:35 ; Genesis 30:6-8 ). ...
When a son was born, he was placed immediately on his father's knees (Genesis 50:23 ; Job 3:12 ). Rachel, by receiving Bilhah's child upon her knees at birth, was adopting him as her own (Genesis 30:3-8 ). One's birthday was an occasion for celebration (Genesis 40:20 ; Matthew 14:6 )
Abraham - (Genesis 11:27 ). He was known at the beginning as Abram (“father is exalted”), but this was changed subsequently to Abraham (“father of a multitude”) (Genesis 17:5 ). ...
Terah, his father, moved to Haran with the family (Genesis 11:31 ) and after some years died there. His wife Sarai's beauty attracted the pharaoh when they moved to Egypt during a famine (Genesis 12:10 ), but God intervened to save her. The trouble arose partly because Abram had claimed her as his sister rather than his wife, and in fact she was his half-sister (Genesis 20:12 ). After returning to Palestine, Abram received further covenantal assurances from God (Genesis 15:1 ). Even after another covenantal assurance (Genesis 17:1-21 ) in which the rite of circumcision was made a covenantal sign, Abram and Sarai still questioned God's promise of an heir. ...
Subsequently, Sarah died and was buried in the cave of Machpelah (Genesis 23:19 ), after which Abraham sought a bride for Isaac. A woman named Rebekah was obtained from Abraham's relatives in Mesopotamia, and Isaac married her gladly (Genesis 24:67 )
Name - In some cases the name was connected with happenings at the child’s birth (Genesis 10:25; Genesis 25:24-26). In other cases parents gave names that expressed their joys or sorrows at the time of the birth (Genesis 29:32-35; Genesis 35:16-18), or expressed their hopes for their own or the child’s future (Genesis 30:24). ...
People in positions of power could give new names to those within their authority as indications of blessing or appointment to places of honour (Genesis 17:5; Genesis 17:15; cf. In some cases a new name may have been given to indicate a new character (Genesis 32:28). ...
Where there was such a connection between name and character, the request to know a person’s name was a request to know the character indicated by the name (Genesis 32:29; Exodus 3:13; Judges 13:17). Sometimes people remembered a new revelation of God’s character by calling him by a special name that summarized the revelation in a few words (Genesis 22:14; Exodus 3:14; Exodus 17:15; Judges 6:24)
Word - When God said, ‘Let there be light’, there was light (Genesis 1:3). Through the active word of God, the universe was created (Genesis 1:3; Genesis 1:6; Genesis 1:9; Genesis 1:14; Genesis 1:20; Genesis 1:24; Genesis 1:26; Hebrews 11:3; 2 Peter 3:5). Genesis 1:1; Genesis 1:3; Colossians 1:15-17; Hebrews 1:1-3; Revelation 19:13; Revelation 19:16)
Beer-Sheba - (bee' uhr-sshee' baw) Beer-sheba and its surrounding area factors significantly in the Old Testament from the earliest sojourns of the patriarchs (Genesis 21:14-162 ; Genesis 22:1 ; Genesis 26:1 ) to the return of the Hebrew exiles with Nehemiah (Nehemiah 11:27 ,Nehemiah 11:27,11:30 ). ...
Abraham and a nearby king, Abimelech, swore to protect Abraham's right to the water of this region (Genesis 21:22-33 ). Here he called on the Lord (Genesis 21:33 ) and lived for some time (Genesis 22:19 ). The Lord confirmed His promises with Isaac at Beer-sheba (Genesis 26:23-25 ), where Isaac renamed his father's well “Shibah. Isaac also lived in the area of Beer-sheba, and his son Jacob left there for Haran to seek a wife (Genesis 28:10 ). A crossroad to Egypt, Beer-sheba was a stopping place for Jacob many years later when he was encouraged by the Lord to continue on to Egypt where Joseph was awaiting him (Genesis 46:1-5 )
Theophany - In the latter category are found the appearances of the angel of the Lord, which some have taken to be Christophanies, reasoning that since the angel of the Lord speaks for God in the first person (Genesis 16:10 ) and the human addressed often attributes the experience to God directly (Genesis 16:13 ), the angel must therefore be the Lord or the preincarnate Christ. Yet, though the angel is clearly identified with the Lord, he is distinguished from him (he is called "angel, " meaning "messenger" similar patterns of identification and distinction can be seen in Genesis 19:1,21 ; 31:11,13 ; Exodus 3:2,4 ; Judges 2:1-5 ; 6:11-12,14 ; 13:3,6 , 8-11,13 , 15-17,20-23 ; Zechariah 3:1-6 ; 12:8 ). The Lord appears to Abraham on his arrival in the land, wherein God promised the land to Abraham and his descendants (Genesis 12:7-9 ); God reaffirmed his promises of land and progeny when Abraham was ninety-nine years old (Genesis 17:1 ), and on the Plains of Mamre on his way to destroy Sodom (Genesis 18:1 ). ...
God appeared to Jacob in his dream at Bethel (Genesis 28:11-19 ). It is also clear that in the events at the Jabbok ford, Jacob somehow received a revelation through an encounter with God, although neither a strict reading of the text (Genesis 32:22-32 ) nor its later interpretation by Hosea (12:3-4) demand a theophany. ...
In a looser sense, God's promise of the land to Abraham (Genesis 15 ), as well as his commission that Abraham sacrifice Isaac (Genesis 22 ), could be considered theophanies. The Lord appears to people in visions (Genesis 15:1 ; 46:2 ; Job 33:15 ; Psalm 89:19 ; Daniel 2:19 ; Acts 9:10 ; 18:9 ) and in dreams (Genesis 20:3 ; 31:24 ; 1 Kings 3:5 ; Matthew 2:13 ) to reveal his plans for them or to unveil mysteries for the future. " Examples may be found in Genesis 11:5 , Exodus 34:5 , Number 11:25, and Numbers 12:5
Simeon - The second son of Jacob and Leah ( Genesis 29:33 [2] he, together with Levi, is closely related to Dinah, she being a full sister ( Genesis 29:34 ). From Genesis 30:20 (E [4] ( Genesis 37:35 ) speaks of ‘all’ Jacob’s ‘daughters,’ but their names are nowhere recorded (cf. Genesis 46:7 [7] of Genesis 3:20 ; Genesis 4:1 ; Genesis 4:25 ; Genesis 5:29 ; Genesis 11:9 ; Genesis 16:11 ; Genesis 16:14 etc. , and she called his name Shim ‘ôn ’ ( Genesis 29:33 ). ...
In the Blessing of Jacob (Genesis 49:1-33 ) Simeon is coupled with Levi (wh. We are not told in Judges of the settlement of Simeon, but it is implied in the Dinah story ( Genesis 34:1-31 ) that both he and Levi secured a temporary foothold about Shechem
Marriage - Genesis 2:18-25. Genesis 16:4; Genesis 25:1; Genesis 25:6; Genesis 28:9; Genesis 29:23; Genesis 29:28; 1 Chronicles 7:14. Genesis 21:14. The consent of the maiden was sometimes asked, Genesis 24:58; but this appears to have been subordinate to the previous consent of the father and the adult brothers. Genesis 24:51; Genesis 34:11. The ring was regarded among the Hebrews as a token of fidelity, Genesis 41:42, and of adoption into a family. " companions," Judges 14:11; "children of the bride-chamber," Matthew 9:15), preceded by a band of musicians or singers, Genesis 31:27; Jeremiah 7:34; Jeremiah 16:9, and accompanied by persons bearing flambeaux, Jeremiah 25:10; 2 Esdras 10:2; Matthew 25:7; Revelation 18:23, and took the bride with the friends to his own house. At the house a feast was prepared, to which all the friends and neighbors were invited, Genesis 29:22; Matthew 22:1-10; Luke 14:8; John 2:2, and the festivities were protracted for seven or even fourteen days. The bride was still completely veiled, so that the deception practiced on Jacob, Genesis 29:23, was not difficult. The duties of the wife in the Hebrew household were multifarious, Genesis 18:6; 2 Samuel 13:8, the distribution of food, Proverbs 31:15, the manufacture of the clothing, Proverbs 31:13; 1618104111_67; and the legal rights of the wife are noticed in Exodus 21:10, under the three heads of food, raiment, and duty of marriage or conjugal right
Land, Ground - In Genesis 2:1 God formed the male half of humankind from dust of the ground. God breathed into the man's nostrils the breath of life, and he became a living creature ( Genesis 2:7 ). Every beast and every bird was also formed from the ground ( Genesis 2:19 )...
After sin entered the Garden of Eden, God described death in terms of the basic elements from which Adam was created: Adam would work and eat “til thou return unto the ground; (for out of it wast thou taken; for dust thou art, and unto dust shalt thou return” (Genesis 3:19 ). ...
The bold statement that humankind was made from the dust of the ground must be balanced against the statement that humankind was created in the image of God (Genesis 1:26-27 ). In the beginning of Genesis 2:1 , the writer pictured the earth with nothing growing, with no rain, and with no one to till the ground (Genesis 2:5 ). After the fall (Genesis 3:1 ), God sent Adam and Eve away from the garden. Adam was to till the ground from which he was taken (Genesis 3:23 ). Cain, the firstborn son of Adam and Eve, became a tiller of the ground (Genesis 4:2-10 ). The ground that formerly produced for Cain now protested the blood of Abel that fell upon it (Genesis 4:10 ). As a punishment, God cursed the ground where Cain was concerned so that it would no longer produce for him (Genesis 4:12 ). ...
Ground or Land as property During the severe famine in Egypt, the Egyptians used all their money and sold all their cattle to Joseph for food (Genesis 47:13-17 ). Ten times this narrative designates their individual lands or grounds as adhamah (ground or land) ( Genesis 47:18-23 ). In Genesis 47:20 , the totality of their former lands that had been turned over to Pharaoh is called erets (meaning earth or land). God told Abraham that all the families of the inhabited earth would be blessed in him (Genesis 12:3 ). God said the same thing to Jacob ( Genesis 28:14 ): Through what God did in Abraham's family, blessing would come to all families of the inhabited earth
Creation - " It is also applied to making new things out of material already in existence, thus, though man was 'made' of the dust of the ground, Genesis 2:7 , he is also said to have been created, the same Hebrew word, bara , being used in Genesis 1:1 for the creation of the world, that is used in Genesis 5:1,2 , for the creation of man. That a long gap, of as many thousands of years as were necessary for the formation of the earth's crust, may be placed between verses 1 and 2 of Genesis 1 . That Genesis 1:1 refers to the original creation of the heaven and earth out of nothing; that the different beds were formed with the varying objects that are found therein as fossils, occupying a very long period. Then in Genesis 1:2 another condition is found: the earth by some means had become without form and void. * It was then ordered in view of the creation of man; and the various things were arranged and formed in the six days as detailed in Genesis 1 , as they are now found in and on the earth. ...
The principal objection to this is, that though there had been upheavals, depressions, earthquakes, sudden deaths, as evidenced by the contortions of fishes, in some of the early strata, there is no appearance after the various beds had been formed of what would answer to Genesis 1:2 , which says "the earth was without form and void. The other theory is that Genesis 1:1 and Genesis 1:2 refer to the formation of the earth as matter, or that Genesis 1:1 refers to the creation of the earth, and that Genesis 1:2 refers to its being disordered by some means, as in the above theory, but that the various beds were formed with the fossils found therein during the six days recorded in Genesis 1 ; and that the days were of any needed indefinite length. It is also asserted that no break has been discovered, as would be the case if after the beds had been formed destruction had come in, and an entirely new work of creation had begun again in what is recorded in Genesis 1 . It is maintained that the term 'day' is often used for indefinite periods of time in scripture, and therefore may be so in Genesis 1 ; that they refer to God's days, and not to natural days, seeing that 'the evening and the morning' are spoken of before the sun, which naturally causes the evening and morning. ...
† It is asserted that long before any question of geology arose there were some among the Jews, as Josephus and Philo, and some among the Christians, as Whiston, Des Cartes, and De Luc, who believed that the 'days' of Genesis 1 were long periods. " The word 'created' here is the same as in Genesis 1:1 ; and the words 'in vain' in the A. are the same as 'without form' in Genesis 1:2 . As to the correspondence in the order of created things it may be admitted that if the long periods come in between Genesis 1:1 and 2, the after order in the six days' creation is exactly the same — God working, in the same order on the large scale (ages), and on the smaller (six days' work)
Hemdan - ” Descendant of Seir and thus an Edomite (Genesis 36:26 )
Atad - A Canaanite, at whose threshing-floor a solemn mourning was held over the remains of Jacob, on their way from Egypt to Hebron, Genesis 50:10,11
Admah - One of the four cities in the plain of Siddim, destroyed by fire from heaven and covered by the Dead Sea, Genesis 14:2 ; 19:24,25 ; Hosea 11:8
Sitnah - The name given to a well dug by the herdmen of Isaac in the region of Gerar ( Genesis 26:21 )
Esek - Quarrel, a well which Isaac's herdsmen dug in the valley of Gerar, and so called because the herdsmen of Gerar quarrelled with them for its possession (Genesis 26:20 )
River of God - (Psalm 65:9 ), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (Genesis 2:10 )
Tubal-Cain - The son of Lamech and Zillah, "an instructor of every artificer in brass and iron" (Genesis 4:22 ; RSV, "the forger of every cutting instrument of brass and iron")
Birsha - ” King of Gomorrah who joined coalition of Dead Sea area kings against eastern group of invading kings (Genesis 14:2 )
tu'Bal-Cain, - the son of Lamech the Cainite by his wife Zillah, (Genesis 4:22 ) (B
Dirigent - ) The line of motion along which a describent line or surface is carried in the Genesis of any plane or solid figure; a directrix
Zeboim - (Genesis 14:2) The word appears to be plural, and probably the place abounded with deer and goats, as the word means
Sinite - A tribe of Canaan (Genesis 10:17)
Sabtecha - Fifth of Cush's sons (Genesis 10:7; 1 Chronicles 1:9)
Hai - The same as Ai, the translators having apparently included the article (ha) as part of the name in Genesis 12:8 ; Aiah - A son of Zibeon, 1 Chronicles 1:40 : called AJAH in Genesis 36:24
is'ui - (quiet ), third son of Asher, ( Genesis 46:17 ) founder of a family called after him, though in the Authorized Version appearing as THE JESUITES
ja'Bal - (stream ), the son of Lamech and Adah, ( Genesis 4:20 ) and brother of Jubal
Lud - (strife ) the fourth name in the list of the children of Shem, ( Genesis 10:22 ) comp
Jacob - By the time of Jacob this earlier history of the word was overlooked or forgotten, and the name was understood as meaning ‘one who takes by the heel, and thus tries to trip up or supplant’ ( Genesis 25:26 ; Genesis 27:36 , Hosea 12:3 ). His history is recounted in Genesis 25:21 to Genesis 50:13 , the materials being unequally contributed from three sources. ...
Jacob was born in answer to prayer (Genesis 25:21 ), near Beersheba; and the later rivalry between Israel and Edom was thought of as prefigured in the strife of the twins in the womb ( Genesis 25:22 f. Jacob grew up a ‘quiet man’ ( Genesis 25:27 RVm
Of this successful craft on Jacob’s part the natural result on Esau’s was hatred and resentment, to avoid which Jacob left his home to spend a few days (Genesis 27:44 ) with his uncle in Haran. ]'>[2] represents her as suggesting to Isaac the danger that Jacob might marry a Hittite wife ( Genesis 27:46 ). Genesis 13:3 f. ), and his sleep was, not unnaturally, disturbed by dreams; the cromlechs and stone terraces of the district seemed to arrange themselves into a ladder reaching from earth to heaven, with angels ascending and descending, whilst Jehovah Himself bent over him ( Genesis 28:13 RVm
Jacobs next problem was to conciliate his brother, who was reported to be advancing against him with a large body of men (Genesis 32:6 ). His thigh was sprained in the contest; but since his will was so fixed that he simply would not be refused, the blessing came with the daybreak ( Genesis 32:28 ). But most of the difficulties disappear on the assumption that Shechem’s marriage was, as was natural, expedited, a delight to himself and generally approved amongst his kindred ( Genesis 34:19 ). The amulets and images of foreign gods in the possession of his retainers were collected and huried under a terebinth (Genesis 35:4 ; cf. Arrived at Bethel, he added an altar ( Genesis 35:7 ) to the monolith he had erected on his previous visit, and received in a theophany, for which in mood he was well prepared, a renewal of the promise of regal prosperity. The additional pillar he set up ( Genesis 35:14 ) was probably a sepulchral stele to the memory of Deborah (cf. Genesis 35:20 ), dedicated with appropriate religious services; unless the verse is out of place in the narrative, and is really J [4] relates in Genesis 28:18 . The next stopping-place was the tower of Eder ( Genesis 35:21 ) or ‘the flock’ a generic name for the watch-towers erected to aid in the protection of the flocks from robbers and wild beasts. Genesis 4:8 applies a similar term to the fortified southern spur of Zion. His journey was ended when he reached the last-named place ( Genesis 35:27 ), the home of his fathers, where he met Esau again, and apparently for the last time, at the funeral of Isaac. The story turns next to Jacob’s delight at the news that Joseph is alive, and to his own journey to Egypt through Beersheha, his early home, where he was encouraged by God in visions of the night ( Genesis 46:1-7 ). In Egypt he was met by Joseph, and, after an interview with the Pharaoh, settled in the pastoral district of Goshen ( Genesis 47:6 ), afterwards known as ‘the land of Rameses’ (from Rameses ii. of the nineteenth dynasty), in the eastern part of the Delta ( Genesis 47:11 ). Jacob lived in Egypt seventeen years ( Genesis 47:28 ), at the close of which, feeling death to be nigh, he extracted a pledge from Joseph to bury him in Canaan, and adopted his two grandsons, placing the younger first in anticipation of the pre-eminence of the tribe that would descend from him ( Genesis 48:19 , Hebrews 11:21 ). To Joseph himself was promised, as a token of special affection, the conquered districts of Shechem on the lower slopes of Gerizim ( Genesis 48:22 , John 4:5 ). Finally, the old man gathered his sons about him, and pronounced upon each in turn a blessing, afterwards wrought up into the elaborate poetical form of Genesis 49:2-27 . After blessing his sons, Jacob gave them together the directions concerning his funeral which he had given previously to Joseph, and died ( Genesis 49:33 ). His body was embalmed, convoyed to Canaan by a great procession according to the Egyptian custom, and buried in the cave of Machpeiah near Hebron ( Genesis 50:13 ). If it be remembered that the narrative is based upon popular oral tradition, and did not receive its present form until long after the time to which it relates, and that an interest in national origins is both natural and distinctly manifested in parts of Genesis, some idealization may readily he conceded
Sit'Nah - ( Genesis 26:21 )
Hazel - luz, (Genesis 30:37 ), a nutbearing tree
Ludim - Probably the same as Lud (2) (Compare Genesis 10:13 ; 1 Chronicles 1:11 )
Organ - Some kind of wind instrument, probably a kind of Pan's pipes (Genesis 4:21 ; Job 21:12 ; Psalm 150:4 ), which consisted of seven or eight reeds of unequal length
Onan - Strong, the second son of Judah (Genesis 38:4-10 ; Compare Deuteronomy 25:5 ; Matthew 22:24 )
Padan-Aram - The plain of Aram, or the plain of the highlands, (Genesis 25:20 ; 28:2,5-7 ; 31:18 , etc
Jabal - ” Son of Lamech by Adah (Genesis 4:20 )
Kemuel - Nahor's son by Milcah, father of Bethuel (Rebekah's father) and Aram or Ram (Genesis 22:21; compare Job 32:2)
Bered - Genesis 16:14
Coffin - Used in Genesis 50:26 with reference to the burial of Joseph
Mibsam - Arab tribe descended from a son of Ishmael (Genesis 25:13 ; 1 Chronicles 1:29 )
Shillem - ” Son of Naphtali and original ancestor of clan in that tribe (Genesis 46:24 )
Lotan - Son of Seir the Horite and apparently the original ancestor of clan in Edom (Genesis 36:20-29 )
Obal - ” Son of Joktan and ancestor of an Arab tribe (Genesis 10:28 )
Beeri - The father of Judith, one of Esau’s wives ( Genesis 26:34 ), sometimes wrongly identified with Anah (wh
Ithran - Eponym of a Horite clan ( Genesis 36:26 , 1 Chronicles 1:41 )
Jubal - A son of Lamech by Adah, and inventor of musical instruments, Genesis 4:21 (J Esek - ' Genesis 26:20
Jegarsahadutha - ' Genesis 31:47
Sackcloth - Used for sacks, also for close fitting raiment in mourning; secured by a girdle (Genesis 42:25; 1 Kings 21:27; 2 Samuel 3:31)
Vagabond - Genesis 4:12,14 ; Psalm 109:10
Abiogenesis - ) The supposed origination of living organisms from lifeless matter; such Genesis as does not involve the action of living parents; spontaneous generation; - called also abiogeny, and opposed to biogenesis
Jabbok - A brook on the other side Jordan, rendered memorable from being near the spot where Jacob wrestled with the angel, (Genesis 32:22-24) The name signifies to make empty
Ahiram, Ahiramites - Ahiram is perhaps the same as EHI in Genesis 46:21 , and the same as AHARAH in 1 Chronicles 8:1
a'Kan - ( Genesis 36:27 ) He is called JAKAN in (1 Chronicles 1:42 )
Kenizzites - an ancient people of Canaan, whose land God promised to the descendants of Abraham, Genesis 15:19
Methuselah - He lived 969 years, a longer life than any other on record, and died within the year before the deluge, Genesis 5:21,22
Eph'Ron - ( Genesis 23:8-17 ; 25:9 ; 49:29,30 ; 50:13 ) (B
Ashu'Rim - ( Genesis 26:3 ) Knobel considers them the same with the Asshur of (Ezekiel 27:28 ) and connected with southern Arabia
Haz'Ezon-ta'Mar - ( Genesis 14:7 ) The name occurs in the records of the reign of Hezekiah
Hazel - The Hebrew term luz occurs only in ( Genesis 30:37 ) Authorities are divided between the hazel and the almond tree as representing the luz
Abomination - The term was used respecting the Hebrews in Egypt, Genesis 43:32 Exodus 8:26 , either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Genesis 46:34 , because they were "wandering shepherds," a race of whom had grievously oppressed Egypt
Rehoboth - A well dug by the servants of Isaac and finally conceded to him, after two others, dug also by them, had become a subject of quarrel with Abimelech, king of Gerar ( Genesis 26:22 ). The name of a king of Edom in Genesis 36:37 , where he is called ‘Rehoboth of the River
Son - Sometimes denotes a grandson, or any remote descendant, Genesis 29:5 2 Samuel 19:24 . At other times a son by adoption is meant, Genesis 48:5 ; or by law, Ruth 4:17 ; or by education, 1 Samuel 3:6 20:35 ; or by conversion, as Titus was Paul's "son father the common faith," Titus 1:4
Hivites - The name is interpreted as "midlanders" or "villagers" (Genesis 10:17 ; 1 Chronicles 1:15 ). At the time of Jacob's return to Canaan, Hamor the Hivite was the "prince of the land" (Genesis 24:2-28 )
Arphaxad - (Genesis 10:21-24. Professor Rawlinson translates: "unto Shem also, the father of all the children of Eber, the elder brother of Japhet, were children born, Arphaxad": Genesis 11:10) ("the stronghold of the Chaldees"
Luz - ) Luz was originally the city, Bethel the pillar and altar of Jacob; in Genesis 12:8 it is called Bethel by anticipation (Genesis 28:19), after Ephraim's conquest the town Bethel arose
Enam - In Genesis 38:14; Genesis 38:21, read as margin "in the gate (phathach ) of Enaim," instead of "in an open place
Rephaim - Lofty men; giants, (Genesis 14:5 ; 2 Samuel 21:16,18 , marg. They were not necessarily connected with the "giants" (RSV, "Nephilim") of Genesis 6:4
Ring (2) - This was not only a mark of opulence (James 2:2), it is perhaps intended also as a token that he was restored to a place of authority in the house, and allowed to issue orders in his father’s name (see Genesis 38:18; Genesis 41:42, Esther 3:10)
Dwarf - The Hebrew word translated as dwarf by most English translations of Leviticus 21:20 is used in Genesis 41:3 ,Genesis 41:3,41:23 to describe the emaciated cows and shrivelled heads of grain
Uzal - Joktan's sixth son (Genesis 10:27; 1 Chronicles 1:21). " This is added to "Javan" to mark which Javan is meant, Genesis 10:27
Kenaz - Son of Eliphaz and grandson of Esau, he was a clan chieftain of the Edomites (Genesis 35:11 ,Genesis 35:11,35:15 )
Milcah - She bore eight sons, one of whom was Bethuel, Rebekah's father (Genesis 11:29 ; Genesis 24:15 )
Stairs - There were stairs in two visions in the Old Testament: Jacob's ladder may have been stairs (Genesis 28:12 ); Ezekiel's temple had stairs (Genesis 43:17 )
Keturah - Abraham’s wife ( Genesis 25:1-4 ), or concubine ( 1 Chronicles 1:32 f. Genesis 25:6 ), after the death of Sarah; named only by J Gera - descendant, of Benjamin; enumerated in the list when Jacob went into Egypt (Genesis 46:21); son of Bela (1 Chronicles 8:3, where probably but one Gera is genuine); in the loins of his grandfather Benjamin then, but not actually born until after the going to Egypt and before Jacob's death. Numbers 26 omits Gera as not being head of a family hut being one of the Belaites; his mention in Genesis implies that ultimately he became head of a family
Dedan - A north Arabian people, according to Genesis 10:7 descended from Cush, and according to Genesis 25:3 from Abraham through Keturah
Adamah - (Genesis 2:7 ). Compare Genesis 2:19
Each - Genesis 14 ...
And the princes of Israel, being twelve men, each one was for the house of his fathers. Genesis 34 ...
The emperor distributed to each soldier in his army a liberal donative
Firstborn - The firstborn male of the family carried certain familial rites and privileges (Genesis 27:1-29; Gen 48:13-14) and was given a double portion of the inheritance (Deuteronomy 21:17). Compare Jeremiah 31:9 with Genesis 41:50-52
Shinar - Genesis 11:2-3. Genesis 10:10; Isaiah 11:11; Daniel 1:2; Zechariah 5:11
Merchant - Genesis 23:16 . The commodities of different countries were usually exchanged by traders of various kinds, in caravans or "traveling companies," Isaiah 21:13 , which had their regular season and routes for passing from one great mart to another, Genesis 37:25,28
Wheat - Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Genesis 30:14 Deuteronomy 8:8 Judges 6:11 Matthew 13:25 1 Corinthians 15:37 . ...
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh's dream, Genesis 41:5-7
Tarry - Genesis 19 ...
2. Genesis 45 ...
Doves - Were clean according to the Mosaic ritual, and were offered in sacrifice, especially by the poor, Genesis 15:9 Leviticus 5:7 12:6-8 Luke 2:24 . The dove was the chosen harbinger of God's returning favor after the flood, Genesis 8:1-22 , and was honored as an emblem of the Holy Spirit, Matthew 3:16
ko'Hath - ( Genesis 46:11 ; Exodus 6:16 ) In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels. Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, (Genesis 46:11 ) that his sister was Jochebed, (Exodus 6:20 ) and that he lived to the age of 133 years
Peni'el - " ( Genesis 32:30 ) In (Genesis 32:31 ) and the other passages in which the name occurs, its form is changed to PENUEL
Gomor'Rah - (submersion ), one of the five "cities of the plain" or "vale of Siddim" that under the irrespective kings joined battle there with Chedorlaomer ( Genesis 14:2-8 ) and his allies by whom they were discomfited till Abraham came to the rescue. (Genesis 19:23-29 ) One of them only, Zoar (or Bela; which was its original name), was spared at the request of Lot, in order that he might take refuge there
Forehead - (Genesis 24:64 ; Jeremiah 3:3 ) The custom among many Oriental nations both of coloring the face and forehead and of impressing on the body marks indicative of devotion to some special deity or religious sect is mentioned elsewhere. The "jewels for the forehead," mentioned by Ezekiel, (Ezekiel 16:12 ) and in margin of Authorized Version, (Genesis 24:22 ) were in all probability nose-rings
Horned Snake - Dan is compared to a horned snake (Genesis 49:17 NAS, REB)
Gopher Wood - GOPHER WOOD ( Genesis 6:14 ), of which the ark was constructed, was by tradition cypress wood, and this, or else the cedar, may be inferred as probable
Bered -
A town in the south of Palestine (Genesis 16:14 ), in the desert of Shur, near Lahai-roi
Eri - ” A son of Gad and grandson of Jacob (Genesis 46:16 )
Barrel - The same word (cad) so rendered is also translated "pitcher," a vessel for carrying water (Genesis 24:14 ; Judges 7:16 )
Tebah - ” Son of Nahor and ancestor of an Aramaean tribe (Genesis 22:24 )
Jegar-Sahadutha - The name said to have been given by Laban to the cairn erected on the occasion of the compact between him and Jacob ( Genesis 31:47 )
Aram - A grandson of Nahor ( Genesis 22:21 )
Potiphar - An officer in the court of Pharaoh—master to the patriarch Joseph (Genesis 37:36) His name is derived, as it should seem to be, from Parah, which means to scatter
Bathshua - The same Hebrew word is translated 'daughter of Shua,' Judah's wife in Genesis 38:12 ; 1 Chronicles 2:3
Jetur - Genesis 25:15 ; 1 Chronicles 1:31 ; 1 Chronicles 5:19
Heptateuch - (Greek: hepta, seven; teuchos, case, book) ...
The first seven books of the Bible: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Josue, and Judges
Zuzim - A people who lived in Ham and were defeated by Chedorlaomer (Genesis 14:5 )
Aiah - Son of Zibeon ( Genesis 36:24 , 1 Chronicles 1:40 )
Anamim - A people, not yet identified, named in Genesis 10:13 ( 1 Chronicles 1:11 ) among the descendants of Mizraim, and therefore to be found somewhere in Egypt
Shaveh Kiriathaim - Genesis 14:5
Kittim - Genesis 10:4 ; 1 Chronicles 1:7
Nemuel - He is called JEMUEL in Genesis 46:10 ; Exodus 6:15
i'Ram - (belonging to a city ), a leader of the Edomites, ( Genesis 36:43 ; 1 Chronicles 1:54 ) i
ja'Red - (descent ), one of the antediluvian patriarchs, and further of Enoch ( Genesis 5:15,16,18-20 ; Luke 3:37 ) In the lists of Chronicles the name is given in the Authorized Version JERED
Riphath - A northern nation descended from a grandson of Japheth, Genesis 10:3 , called Diphath in 1 Chronicles 1:6
el-Bethel - The name which Jacob is said to have given to the scene of his vision on his way back from Paddau-aram, Genesis 35:7 (P Elishah - A son of Javan, Genesis 10:4
Dinhabah - The capital city of king Bela in Edom ( Genesis 36:32 = 1 Chronicles 1:43 )
gu'ni -
A son of Naphtali, (Genesis 46:24 ; 1 Chronicles 7:13 ) the founder of the family of the Gunites
o'Bal - ( Genesis 10:28 ) In (1 Chronicles 1:22 ) the name is written EBAL
el-Beth'el - ( Genesis 35:7 )
Mez'Ahab - ( Genesis 36:39 ; 1 Chronicles 1:50 )
ez'Bon - (Genesis 46:16 ; Numbers 26:16 ) ...
Son of Bela, the son of Benjamin according to (1 Chronicles 7:7 )
Dedan - The original ancestor of an Arabian tribe listed in the table of nations as a son of Cush (Genesis 10:27 ). See Genesis 25:3 ). Here as in Genesis 10:27 , Dedan's brother is Sheba. Three otherwise unknown Arabian tribes descended from Dedan, according to Genesis 25:3
Feast - As a mark of hospitality (Genesis 19:3 ; 2 Samuel 3:20 ; 2 Kings 6:23 ); on occasions of domestic joy (Luke 15:23 ; Genesis 21:8 ); on birthdays (Genesis 40:20 ; Job 1:4 ; Matthew 14:6 ); and on the occasion of a marriage (Judges 14:10 ; Genesis 29:22 )
Rephaim - Despite their reputation for might and height, the Rephaim were defeated by a coalition of eastern kings (Genesis 14:5 ) and were later displaced by the Israelites (Deuteronomy 3:11 ,Deuteronomy 3:11,3:13 ; compare Genesis 15:20 ) and their distant kin, the Moabites (Deuteronomy 2:10-11 ) and the Ammonites (Deuteronomy 2:20-21 ). KJV regularly translated Rephaim as “giants” (except Genesis 14:5 ; Genesis 15:20 and some references to the valley or land of the Rephaim)
Dowry - The bride could protest if her father used the dowry for other purposes (Genesis 31:15 ). In addition the bride received wedding gifts from her father and husband (Genesis 24:53 ; Genesis 34:12 ; Judges 1:15 ). The amount of the dowry depended on customs of the specific tribes or clans and upon the economic and social class of the parties involved (1 Samuel 18:23-27 , a passage also showing that service could be substituted for money; compare Genesis 29:15-30 ; Joshua 15:16-17 )
Beast - ” “Beast” may refer to any animal in distinction from people (Ecclesiastes 3:18-21 ), reptiles (Genesis 1:24 ), and sometimes cattle (Genesis 1:30 ). Beasts were divided into categories of clean and unclean (Leviticus 11:1-8 ), and wild and domesticated (Genesis 1:24 ; Genesis 2:20 ; Exodus 19:13 ; Exodus 22:10 ; Numbers 3:13 ; etc
Israel - Genesis 32:28 (c) In that this is a new name given to Jacob, it is a type of the new relationship of the believer when he trusts CHRIST and becomes a Christian. ...
Some types which represent Israel in various aspects:...
Adulterers, Hosea 7:4 (a)...
Bride, Isaiah 62:5 (a)...
Brood, Luke 13:34 (b)...
Cake not turned, Hosea 7:8 (a)...
Caldron, Ezekiel 11:3 (a)...
Calves of the stall, Malachi 4:2 (a)...
Cedar Trees, Numbers 24:6 (b)...
Chickens, Matthew 23:37 (a)...
Dust, Genesis 13:16 (a)...
Fig Tree, Matthew 24:32 (b)...
Great Lion, Numbers 23:24 (b)...
Heifer (backsliding). Hosea 4:16 (a)...
Jonah, Jonah 1:17 (c)...
Lign aloes, Numbers 24:6 (a)...
Olive tree, Romans 11:17 (b)...
Sand, Genesis 22:17 (a)...
Seething pot, Jeremiah 1:13 (a)...
Sheep of His hand, Psalm 95:7 (a)...
Sheep of His pasture, Psalm 100:3 (a)...
Silly dove, Hosea 7:11 (a). ...
Spring of water, Isaiah 58:11 (a)...
Stars, Genesis 22:17 (a)...
Trees, Psalm 104:16 (b)...
Unicorn, Numbers 24:8 (a)...
Vine, Ezekiel 15:6 (a)...
Virgin, 2 Kings 19:21 (b)...
Watered garden, Isaiah 58:11 (a)...
Beersheba - Genesis 21:14,31-33 ; Genesis 22:19 ; Genesis 26:23,33 ; Genesis 28:10
Isaac - Genesis 17:19, was significant. Genesis 17:17 to Genesis 18:12. Genesis 21:6
Wells - It occurs in Genesis 24:13-45 ; Genesis 49:22 ; Exodus 15:27 ; Nehemiah 2:13 , and the same word is often translated 'fountain. Genesis 16:14 ; Genesis 24:11,20 ; Deuteronomy 6:11 ; etc
Child Birth - It was the custom at a very ancient period, for the father, while music in the mean while was heard to sound, to clasp the new born child to his bosom, and by this ceremony was understood to declare it to be his own, Genesis 50:23 ; Job 3:12 ; Psalms 22:11 . This practice was imitated by those wives who adopted the children of their maids, Genesis 16:2 ; Genesis 30:3-5 . The birth day of a son, especially, was made a festival, and on each successive year was celebrated with renewed demonstrations of festivity and joy, Genesis 40:20 ; Job 1:4 ; Matthew 14:6
Kadesh - It was "eleven days," or about 165 miles, distant from Horeb, Deuteronomy 1:2 : on the border of Edom, Numbers 20:16; not far from Gerar, Genesis 20:1; to the east of Bered, Genesis 16:14; in the desert of Zin, Numbers 20:1; Numbers 27:14; Numbers 33:36; Deuteronomy 32:51; and the point to which Chedorlaomer returned, having driven the Horites over the Arabah into the Et Tih region, and then going northward. Genesis 14:7. In Scripture it is sometimes called Kadesh alone, and sometimes Kadesh-barnea, and is identical with Meribah-kadesh, Ezekiel 47:19; Joshua 15:3; Joshua 15:23; with En-Mishpat = the fountain of judgment, Genesis 14:7; and with Rithmah = the broom, Numbers 33:18, thus called from a shrub growing in the desert
Sarah - Or SARA, the wife of Abraham, the daughter of his father by another mother, Genesis 20:12 . Most Jewish writers, however, and many interpreters, identify her with Iscah, the sister of Lot, and Abraham's niece, Genesis 11. ...
The most prominent points of her history as recorded in the Bible are, her consenting to Abraham's unbelieving dissimulation while near Pharaoh and Abimelech; her long-continued barrenness; her giving to Abraham her maid Hagar as a secondary wife; their mutual jealousy; and her bearing Isaac in her old age, "the child of promise," Genesis 12:1-23:20 . She died in the valley of Hebron, and Abraham came to Beer-sheba to mourn for her, after which he bought a field of Ephron the Hittite, wherein was a cave hewn in the rock, called Machpelah, where Sarah was buried, Genesis 23:9
Reuben - Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Genesis 29:32 . Reuben, having defiled his father's concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Genesis 35:22 48:5 49:3,4,8,10 1 Chronicles 5:1,2 . He shared in his brother's jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Genesis 37:18-30 . See also his well-meant proposal in Genesis 42:27
Timnath - Genesis 38:12,14
Moab - (1) Son of Lot (Genesis 19)
Casluhim - A name occurring in Genesis 10:14 , 1 Chronicles 1:12 , in connexion with the names of other peoples there spoken of as descended from Mizraim, esp
Amraphel - With three other petty kings, he made war upon the tribes around the Dead Sea, and the cities of the plain, Genesis 14:1
Arkite - (Genesis 10:17 ; 1 Chronicles 1:15 ), a designation of certain descendants from the Phoenicians or Sidonians, the inhabitants of Arka, 12 miles north of Tripoli, opposite the northern extremity of Lebanon
Flood - An event recorded in Genesis 7,8
Libya - The country of the Ludim (Genesis 10:13 ), Northern Africa, a large tract lying along the Mediterranean, to the west of Egypt (Acts 2:10 )
Slime - (Genesis 11:3 ; LXX
Epher - Genesis 25:4; 1 Chronicles 1:33
Bered - Near Beer-la-hai-roi (Genesis 16:14)
Ephron - Abraham bought it from Ephron for 400 shekels of silver (Genesis 23; 25; 49)
Diphath - KJV, NIV follow other Hebrew manuscripts and versions and Genesis 10:3 in reading Riphath
Sha'Veh - (plain ) , The valley of, described ( Genesis 14:17 ) as "the valley of the king," is mentioned again in (2 Samuel 18:18 ) as the site of a pillar set up by Absalom
Biogeny - ) A doctrine that the Genesis or production of living organisms can take place only through the agency of living germs or parents; - opposed to abiogenesis
Balm of Gilead - Exported from Gilead to Egypt and Phoenicia (Genesis 37:25 ; Ezekiel 27:17 )
Servitude - Hard labor done by servants or conscripted workers (Genesis 47:21 ; 2 Chronicles 10:4 ; Nehemiah 5:18 ; Jeremiah 28:14 ; Lamentations 1:3 )
Atad - Genesis 50:10,11
Simeon - (Genesis 29:33) It is derived from Shamah, to hear
Guni - Genesis 46:24 ; Numbers 26:48 ; 1 Chronicles 7:13
Jashub - Apparently the same as JOB in Genesis 46:13
Sinites - Genesis 10:17 ; 1 Chronicles 1:15
Shalem - Genesis 33:18
Hexateuch - (Greek: hex, six; teuchos, case, book) ...
The first six books of the Bible: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and Josue, so caIled to mark the fact that they form a literary whole
Casluhim - Fortified, a people descended from Mizraim (Genesis 10:14 ; 1 Chronicles 1:12 )
Galeed - " Genesis 31:47,48
Beer-Sheba - (Genesis 26:33) The word is a compound of Beer, well; and Shabah, swearing
Abel-Mizraim - " (Genesis 50:11
Milcah - We meet with two of this name, one the daughter of Aram, (Genesis 11:29) and the other, the daughter of Zslophehad, (Numbers 26:33) The name is derived from Malkah, queen
Duke - Genesis 36:15-43 ; 1 Chronicles 1:51-54
Certainly - Genesis 18
Tamar - A Canaanitish woman, mother of Pharez and Zarah, Genesis 38:1-30
gi'Hon - (Genesis 2:13 ) [1] ...
A place near Jerusalem, memorable as the scene of the anointing and proclamation of Solomon as king
ha'Mor - ( Genesis 33:19 ; 34:2,4,6,8,13,18,20,24,26 ) (B
Mas'sa - ( Genesis 26:14 ; 1 Chronicles 1:30 ) His descendants were not improbably the Masani , placed by Ptolemy in the east of Arabia, near the borders of Babylonia
am'Alek - ( Genesis 36:12,16 ; 1 Chronicles 1:36 ) (B
o'Nam - (Genesis 36:23 ; 1 Chronicles 1:40 ) (B
Amorite (the) - As early as Genesis 14:7; Genesis 14:18, they occupied the rugged heights afterward called Engedi (fount of the kid); then Hazezon Tamar (the cutting of the palm tree). ...
Thus Mature in Hebron, of Genesis 13:18, is the "Amorite" in Genesis 14:13; "Hittite" in Genesis 23; "Canaanite" in Judges 1:10. The Hivites (Genesis 34:2) are called Amorites in Genesis 48:22. No individual Amorites are named except these two kings and Abraham's three confederates (Genesis 14:13)
Daughter-in-Law - Famous daughters-in-law include Sarah, daughter-in-law of Terah (Genesis 11:31 ); Tamar, daughter-in-law of Judah (Genesis 38:11 ,Genesis 38:11,38:16 ; 1 Chronicles 2:4 ); and Ruth, daughter-in-law of Naomi (Ruth 2:20 ,Ruth 2:20,2:22 ; Ruth 4:15 )
ur of the Chaldees, - UR OF THE CHALDEES , whence Abraham set out upon his journey to Canaan ( Genesis 11:28-31 ; Genesis 15:7 , Nehemiah 9:7 ), is usually identified with the well-known city of Uru in southern Babylonia, the site of which is marked by the mounds of Muqayyar. ...
The identification has not been universally accepted, since from the narrative in Genesis 11:1-32 it would appear that Harran was passed on the journey from Ur of the Chaldees to Canaan; hence, too, the traditional identification of the place with Urfa , the Gr
Enoch -
The eldest son of Cain (Genesis 4:17 ), who built a city east of Eden in the land of Nod, and called it "after the name of his son Enoch. ...
The son of Jared, and father of Methuselah (Genesis 5:21 ; Luke 3:37 ). After the birth of Methuselah, Enoch "walked with God three hundred years" (Genesis 5:22-24 ), when he was translated without tasting death
Meonenim, the Oak of - That where under Jacob hid the strange gods and talisman earrings of his household was close by Shechem (Genesis 35:4), the same where Abram built his first altar in Palestine (Genesis 12:6); here also Joshua, alluding to the patriarch Jacob's address and the original idolatry of Israel's forefathers, urges the people similarly to "put away the strange gods," etc. (Genesis 24:23
Steward - Genesis 15:2; Genesis 24). They are answerable to God for the way they carry out these responsibilities (Genesis 1:28-30; 1 Corinthians 4:1-5; 1 Corinthians 9:17; Colossians 1:25; 1 Thessalonians 2:4; 2 Timothy 1:14; 2 Timothy 2:15; 1 Peter 4:10)
Anakim - They dwelt in the south of Palestine, in the neighbourhood of Hebron (Genesis 23:2 ; Joshua 15:13 ). In the days of Abraham (Genesis 14:5,6 ) they inhabited the region afterwards known as Edom and Moab, east of the Jordan. They seem to have identified them with the Nephilim, the "giants" (Genesis 6:4 ; Numbers 13:33 ) of the antediluvian age
Mesopotamia - Mesopotamia was the homeland of the patriarchs (Genesis 11:31-12:4 ; Genesis 24:10 ; Genesis 28:6 )
Ut -
A son of Aram, (Genesis 10:23 ; 1 Chronicles 1:17 ) end consequently a grand son of Shem. (Genesis 22:21 ) Authorized Version, Huz. (Genesis 36:28 ) (B
Levi - Third son of Jacob and Leah (Genesis 29:34 ) and original ancestor of Israel's priests. He is characterized in Scripture as savage and merciless, avenging the rape of his sister, Dinah, by annihilating the male population of an entire city (Genesis 34:25-31 ). Later, Jacob spoke harshly of Levi rather than blessing him (Genesis 49:5-7 )
Nose - Jewelry was worn in the nose (Genesis 24:47 ; Isaiah 3:21 ; Ezekiel 16:12 ). ...
Nostrils are often associated with the breath of life (Genesis 2:7 ;