Text -- Genesis 29:32 (NET)

29:32 So Leah became pregnant and gave birth to a son. She named him Reuben, for she said, “The Lord has looked with pity on my oppressed condition. Surely my husband will love me now.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 29:32

She appears very ambitious of her husband's love; she reckoned the want of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her first-born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

JFB: Gen 29:32-35

Names were also significant; and those which Leah gave to her sons were expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God.

Clarke: Gen 29:32

She called his name Reuben - ראובן reuben , literally, see ye or behold a son; for Jehovah hath looked upon, ראה raah , beheld, my affliction; behold then the consequence, I have got a son!

Calvin: Gen 29:32

32.She called his name Reuben. Moses relates that Leah was not ungrateful to God. And truly, I do not doubt, that the benefits of God were then commonly more appreciated than they are now. For a profane stupor so occupies the mind of nearly all men, that, like cattle, they swallow up whatever benefits God, in his kindness, bestows upon them. Further, Leah not only acknowledges God as the author of her fruitfulness; but also assigns as a reason, that her affliction had been looked upon by the Lord, and a son had been given her who should draw the affection of her husband to herself. Whence it appears probable, that when she saw herself despised, she had recourse to prayer, in order that she might receive more succor from heaven. For thanksgiving is a proof that persons have previously exercised themselves in prayer; since they who hope for nothing from God do, by their indolence, bury in oblivion all the favors he has conferred upon them. Therefore, Leah inscribed on the person of her son ⁷⁰ a memorial whereby she might stir herself up to offer praise to God. This passage also teaches, that they who are unjustly despised by men are regarded by the Lord. Hence it affords a singularly profitable consolation to the faithful; who, as experience shows, are for the most part despised in the world. Whenever, therefore, they are treated harshly and contumeliously by men, let them take refuge in this thought, that God will be the more propitious to them. Leah followed the same course in reference to her second son; for she gave him a name which is derived from “hearing,” ⁷¹ to recall to her memory that her sighs had been heard by the Lord. Whence we conjecture (as I have just before said) that when affliction was pressing upon her, she cast her griefs into the bosom of God. Her third son she names from “joining;” ⁷² as if she would say, now a new link is interposed, so that she should be more loved by her husband. In her fourth son, she again declares her piety towards God, for she gives to him the name of “praise,” ⁷³ as having been granted to her by the special kindness of God. She had, indeed, previously given thanks to the Lord; but whereas more abundant material for praise is supplied, she acknowledges not once only, nor by one single method, but frequently, that she has been assisted by the favor of God.

TSK: Gen 29:32

am 2252, bc 1752

his name : Gen 35:22, Gen 37:21, Gen 37:22, Gen 37:29, Gen 42:22, Gen 42:27, Gen 46:8, Gen 46:9, Gen 49:3, Gen 49:4; 1Ch 5:1

Reuben : that is, see a son

looked : Exo 3:7, Exo 4:31; Deu 26:7; 1Sa 1:11, 1Sa 1:20; 2Sa 16:12; Psa 25:18, Psa 106:44; Luk 1:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 29:1-35

- Jacob’ s Marriage

6. רחל rāchēl , Rachel, "a ewe."

16. לאה lê'âh , Leah, "wearied."

24. זלפה zı̂lpâh , Zilpah, "drop?"

29. בלהה bı̂lhâh , Bilhah, "timidity."

32. ראוּבן re'uvbēn , Reuben, "behold a son."A paronomasia in allusion to the phrase בעניי ראה be‛ānyı̂y rā'âh . Derivatives and compounds, being formed by the common speaker, are sometimes founded upon resemblance in sound, and not always on precise forms of the original sentence which prompted them.

33. שׁמעין shı̂m‛ôn , Shim‘ on, "hearing, answer."

34. לוי lêvı̂y , Levi, "junction, union."

35. יחוּדה yehûdâh , Jehudah, "praised."

In this chapter and the following, Jacob grows from a solitary fugitive with a staff in his hand Gen 32:10 to be the father of a large family and the owner of great wealth. He proves himself to be a man of patience and perseverance, and the Lord according to promise is with him.

Gen 29:1-8

Jacob arrives at the well of Haran. "The land of the sons of the east."The points of the heavens were defined by the usage of practical life, and not by the standard of a science yet unknown. Hence, the east means any quarter toward the sunrising. Haran was about four degrees east of Beer-sheba, and five and a half degrees north. The distance was about four hundred and fifty miles, and therefore it would take Jacob fifteen days to perform the journey at thirty miles a day. If he reached Bethel the first night, he must have travelled about fifty miles the first day. After this he proceeds on his journey without any memorable incident. In the neighborhood of Haran he comes upon a well, by which lay three flocks. This is not the well near Haran where Abraham’ s servant met Rebekah. It is in the pasture grounds at some distance from the town. On its mouth was a large stone, indicating that water was precious, and that the well was the common property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too great to be moved by a boy or a female, water the flocks, and replace the stone. Jacob, on making inquiry, learns that Haran is at hand, that Laban is well, and that Rachel is drawing nigh with her father’ s flocks. Laban is called by Jacob the son of Nahor, that is, his grandson, with the usual latitude of relative names in Scripture Gen 28:13. "The day is great."A great part of it yet remains. It is not yet the time to shut up the cattle for the night; "water the sheep and go feed them."Jacob may have wished to meet with Rachel without presence of the shepherds. "We cannot."There was a rule or custom that the flocks must be all assembled before the stone was rolled away for the purpose of watering the cattle. This may have been required to insure a fair distribution of the water to all parties, and especially to those who were too weak to roll away the stone.

Gen 29:9-14

Jacob’ s interview with Rachel, and hospitable reception by Laban. Rachel’ s approach awakens all Jacob’ s warmth of feeling. He rolls away the stone, waters the sheep, kisses Rachel, and bursts into tears. The remembrance of home and of the relationship of his mother to Rachel overpowers him. He informs Rachel who he is, and she runs to acquaint her father. Laban hastens to welcome his relative to his house. "Surely my bone and my flesh art thou."This is a description of kinsmanship probably derived from the formation of the woman out of the man Gen 2:23. A month here means the period from new moon to new moon, and consists of twenty-nine or thirty days.

Gen 29:15-20

Jacob serves seven years for Rachel. "What shall thy wages be?"An active, industrious man like Jacob was of great value to Laban. "Two daughters."Daughters in those countries and times were also objects of value, for which their parents were accustomed to receive considerable presents Gen 24:53. Jacob at present, however, is merely worth his labor. He has apparently nothing else to offer. As he loves Rachel, he offers to serve seven years for her, and is accepted. Isaac loved Rebekah after she was sought and won as a bride for him. Jacob loves Rachel before he makes a proposal of marriage. His attachment is pure and constant, and hence the years of his service seem but days to him. The pleasure of her society both in the business and leisure of life makes the hours pass unnoticed. It is obvious that in those early days the contact of the sexes before marriage was more unrestrained than it afterward became.

Gen 29:21-30

Jacob is betrayed into marrying Leah, and on consenting to serve other seven years obtains Rachel also. He claims his expected reward when due. "Made a feast."The feast in the house of the bride’ s father seems to have lasted seven days, at the close of which the marriage was completed. But the custom seems to have varied according to the circumstances of the bridegroom. Jacob had no house of his own to which to conduct the bride. In the evening: when it was dark. The bride was also closely veiled, so that it was easy for Laban to practise this piece of deceit. "A handmaid."It was customary to give the bride a handmaid, who became her confidential servant Gen 24:59, Gen 24:61. In the morning Jacob discovers that Laban had overreached him. This is the first retribution Jacob experiences for the deceitful practices of his former days. He expostulates with Laban, who pleads the custom of the country.

It is still the custom not to give the younger in marriage before the older, unless the latter be deformed or in some way defective. It is also not unusual to practise the very same trick that Laban now employed, if the suitor is so simple as to be off his guard. Jacob, however, did not expect this at his relative’ s hands, though he had himself taken part in proceedings equally questionable. "Fulfill the week of this."If this was the second day of the feast celebrating the nuptials of Leah, Laban requests him to Complete the week, and then he will give him Rachel also. If, however, Leah was fraudulently put upon him at the close of the week of feasting, then Laban in these words proposes to give Rachel to Jacob on fulfilling another week of nuptial rejoicing. The latter is in the present instance more likely. In either case the marriage of Rachel is only a week after that of Leah. Rather than lose Rachel altogether, Jacob consents to comply with Laban’ s terms.

Rachel was the wife of Jacob’ s affections and intentions. The taking of a second wife in the lifetime of the first was contrary to the law of nature, which designed one man for one woman Gen 2:21-25. But the marrying of a sister-in-law was not yet incestuous, because no law had yet been made on the subject. Laban gives a handmaid to each of his daughters. To Rebekah his sister had been given more than one Gen 24:61. Bondslaves had been in existence long before Laban’ s time Gen 16:1. "And loved also Rachel more than Leah."This proves that even Leah was not unloved. At the time of his marriage Jacob was eighty-four years of age; which corresponds to half that age according to the present average of human life.

Gen 29:31-35

Leah bears four sons to Jacob. "The Lord saw."The eye of the Lord is upon the sufferer. It is remarkable that both the narrator and Leah employ the proper name of God, which makes the performance of promise a prominent feature of his character. This is appropriate in the mouth of Leah, who is the mother of the promised seed. "That Leah was hated"- less loved than Rachel. He therefore recompenses her for the lack of her husband’ s affections by giving her children, while Rachel was barren. "Reuben"- behold a son. "The Lord hath looked on my affliction."Leah had qualities of heart, if not of outward appearance, which commanded esteem. She had learned to acknowledge the Lord in all her ways. "Simon"- answer. She had prayed to the Lord, and this was her answer. "Levi"- union, the reconciler. Her husband could not, according to the prevailing sentiments of those days, fail to be attached to the mother of three sons. "Judah"- praised. Well may she praise the Lord; for this is the ancestor of the promised seed. It is remarkable that the wife of priority, but not of preference, is the mother of the seed in whom all nations are to be blessed. Levi the reconciler is the father of the priestly tribe. Simon is attached to Judah. Reuben retires into the background.

Reuben may have been born when Jacob was still only eighty-four, and consequently Judah was born when Jacob was eighty-seven.

Poole: Gen 29:32

The Lord hath looked upon my affliction with an eye of pity and kindness, as that general phrase is oft understood.

Haydock: Gen 29:32

Ruben. "See the son, or the son of vision;" alluding perhaps, distantly, to ver. 24, He saw Lia. (Haydock)

Gill: Gen 29:32

And Leah conceived, and bare a son, and she called his name Reuben,.... That is, "see the son", as if she by this name called upon her husband, her friends, and all about her, to look at him, and view him; perhaps hoping and imagining he might be the famous son, the promised seed, the Messiah that was to spring to Abraham, in the line of Jacob; but if she so thought, she was greatly mistaken; for this son of hers proved unstable, and did not excel; or rather God hath seen or provided a son, as Hillerus ^w gives the signification of the name, which seems better to agree with what follows:

for she said, surely the Lord hath looked on my affliction; being deceived by her father, not so much loved by her husband as her sister was, and perhaps slighted by her:

now therefore my husband will love me: more than he has done, and equally as my sister, having bore him a son.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 29:32

¹ tn Or “Leah conceived” (also in vv. 33, 34, 35).

² sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

³ tn Heb “looked on my affliction.”

sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

Geneva Bible: Gen 29:32

And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the ^{( l )} LORD hath looked upon my affliction; now therefore my husband will ^{( m )} love me.

^{( l )} By this it appears that she had sought help from God in her affliction.

^{( m )} For children are a great cause of mutual love between man and wife.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 29:1-35

1 Jacob comes to the well of Haran.

9 He becomes acquainted with Rachel.

13 Laban entertains him.

18 Jacob covenants for Rachel.

23 He is deceived by Laban with Leah.

28 He marries also Rachel, and serves for her seven years more.

32 Leah bears Reuben;

33 Simeon;

34 Levi;

35 and Judah.

MHCC: Gen 29:31-35

The names Leah gave her children, expressed her respect and regard, both to God and to her husband. Reuben, or See a son, with this thought, Now will my husband love me; Levi, or joined, expecting, Now will my husband be joined unto me. Mutual affection is both the duty and comfort of the married relation; and yoke-fellows should study to recommend themselves to each other, 1Co 7:33, 1Co 7:34. She thankfully acknowledges the kind providence of God in hearing her. Whatever supports and comforts us under afflictions, or tends to our deliverance from them, God must be owned in it. Her fourth son she called Judah, or praise, saying, Now will I praise the Lord. This was he, of whom, as concerning the flesh, Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours; Now will I praise the Lord more and better than I have done. All our praises must centre in Christ, both as the matter of them, and as the Mediator of them. He descended after the flesh from him whose name was " Praise," and He is our praise. Is Christ formed in my heart? Now will I praise the Lord.

Matthew Henry: Gen 29:31-35

We have here the birth of four of Jacob's sons, all by Leah. Observe, 1. That Leah, who was less beloved, was blessed with children, when Rachel was denied that blessing, Gen 29:31. See how Providence, in dispensing its gifts, observes a proportion, to keep the balance even, setting crosses and comforts one over-against another, that none may be either too much elevated or too much depressed. Rachel wants children, but she is blessed with her husband's love; Leah wants that, but she is fruitful. Thus it was between Elkana's two wives (1Sa 1:5); for the Lord is wise and righteous. When the Lord saw that Leah was hated, that is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ (Luk 14:26), then the Lord granted her a child, which was a rebuke to Jacob, for making so great a difference between those that he was equally related to, - a check to Rachel, who perhaps insulted over her sister upon that account, - and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her: thus God giveth abundant honour to that which lacked, 1Co 12:24. 2. The names she gave her children were expressive of her respectful regards both to God and to her husband. (1.) She appears very ambitious of her husband's love: she reckoned the want of it her affliction (Gen 29:32); not upbraiding him with it as his fault, nor reproaching him for it, and so making herself uneasy to him, but laying it to heart as her grief, which yet she had reason to bear with the more patience because she herself was consenting to the fraud by which she became his wife; and we may well bear that trouble with patience which we bring upon ourselves by our own sin and folly. She promised herself that the children she bore him would gain her the interest she desired in his affections. She called her first-born Reuben ( see a son ), with this pleasant thought, Now will my husband love me; and her third son Levi ( joined ), with this expectation, Now will my husband by joined unto me, Gen 29:34. Mutual affection is both the duty and comfort of that relation; and yoke-fellows should study to recommend themselves to each other, 1Co 7:33, 1Co 7:34. (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon my affliction, Gen 29:32. " The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions, as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son. "Note, Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah ( praise ), saying, Now will I praise the Lord, Gen 29:35. And this was he of whom, as concerning the flesh, Christ came. Note, [1.] Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours. Now will I praise the Lord more and better than I have done. [2.] All our praises must centre in Christ, both as the matter of them and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

Keil-Delitzsch: Gen 29:31-35

Leah's First Sons. - Jacob's sinful weakness showed itself even after his marriage, in the fact that he loved Rachel more than Leah; and the chastisement of God, in the fact that the hated wife was blessed with children, whilst Rachel for a long time remained unfruitful. By this it was made apparent once more, that the origin of Israel was to be a work not of nature, but of grace. Leah had four sons in rapid succession, and gave them names which indicated her state of mind: (1) Reuben , "see, a son!"because she regarded his birth as a pledge that Jehovah had graciously looked upon her misery, for now her husband would love her; (2) Simeon , i.e., "hearing,"for Jehovah had heard, i.e., observed that she was hated; (3) Levi , i.e., attachment, for she hoped that this time, at least, after she had born three sons, her husband would become attached to her, i.e., show her some affection; (4) Judah ( יהוּדה , verbal , of the fut. hoph . of ידה ), i.e., praise, not merely the praised one, but the one for whom Jehovah is praised. After this fourth birth there was a pause (Gen 29:31), that she might not be unduly lifted up by her good fortune, or attribute to the fruitfulness of her own womb what the faithfulness of Jehovah , the covenant God had bestowed upon her.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 29:31--30:25

8. Jacob's mishandling of God's blessing 29:31-30:24

God formed Jacob's family, the ancestors of the tribes of Israel, as He had promised Jacob at Bethel. Unfortunately Jacob and his wives lived in envy and friction over how God chose to bless them.

"Jacob had planned to take Rachel as his wife, but God intended him to have Leah. Thus in two major reversals in Jacob's life, we can begin to see the writer's theme taking shape. Jacob sought to marry Rachel, but Laban tricked him. Then Jacob sought to build a family through Rachel, but she was barren; and God opened Leah's womb."⁷⁰³

This record of Jacob's children, the center of the Jacob story structurally, is important for at least three reasons.

1. It shows God's faithfulness in providing descendants as He had promised.

"Now the account centers on the fulfillment of Yahweh's promise to be with Jacob and to bless him."⁷⁰⁴

2. It gives the origins and circumstances surrounding the births of the tribal heads of Israel.

"The theme of the Pentateuch is not difficult to discern. It is the story of the birth and adolescence of a nation."⁷⁰⁵

3. It explains much of the tribal rivalry that follows in Israel's history.

The section culminates with the birth of Joseph (30:24), which was the cue for Jacob to return home (30:25).

29:31-35 Moses recorded the births of Leah's first four sons: Reuben, Simeon, Levi, and Judah. When the clause "the LORD saw" occurs (v. 31), His acting decisively, often for the weak and oppressed, follows soon (cf. 6:5; 7:1; 18:21; 31:12; Exod. 2:25; 4:31).

30:1-8 Rachel's reaction to her barrenness and Jacob's response contrast with how Rebekah and Isaac, and Sarah and Abraham behaved in similar circumstances. Sarah resorted to a custom acceptable in her culture, though contrary to God's will, to secure an heir for Abraham (cf. 16:1-2). Isaac prayed that God would open Rebekah's womb and waited (25:21). Rachel and Jacob followed the example of Sarah and Abraham.

The conflict between Rachel and Leah focuses on love and motherhood. Rachel had Jacob's love, but she could not become a mother. Conversely Leah was the mother of Jacob's children, but she could not win his love.⁷⁰⁶

The account of the birth of Bilhah's sons, Dan and Naphtali, follows (vv. 5-8).

30:9-13 Zilpah, Leah's maid, bore Jacob two sons: Gad and Asher.

30:14-20 The mandrake is a plant that bears bluish flowers in winter and yellowish plum-sized fruit in summer. The fruit has a strong, pleasant fragrance, and was thought to help barren women conceive. Some Arabs still use it as an aphrodisiac (cf. Song of Sol. 7:13).⁷⁰⁷

"The outcome was ironical, the mandrakes doing nothing for Rachel, while Leah gained another son by parting with them."⁷⁰⁸

"Just as Jacob had purchased the birthright for a pot of stew (25:29-34), so also Leah purchased the right to more children by Jacob with the mandrakes of her son Reuben (30:14-16)."⁷⁰⁹

Leah received her other children, Issachar, Zebulun, and Dinah, because "God gave heed to Leah" (v. 17), not because of some magic supposedly connected with the mandrakes.

Jacob may have had daughters besides Dinah (cf. 37:35 and 46:7). She may be the only one mentioned by name because she is the only one whose experience Moses recorded later in Genesis (ch. 34).

30:22-24 Eventually God granted Rachel a son, Joseph. He was born at the end of Jacob's fourteenth year in Laban's service.

The jealousy, bickering, superstition, and weak faith demonstrated by Jacob and his wives stand out in this section. God's gift of children was gracious; He gave them in spite of, rather than because of, the behavior of the parents. Rachel acknowledged this finally (vv. 23-24) as did Jacob. The use of the names "Elohim" and "Yahweh" reflects the attitudes of the various characters to God and shows their relationships with Him.

"On the human plane the story demonstrates the craving of human beings for love and recognition, and the price of thwarting it; on the divine level it shows once again the grace of God choosing difficult and unpromising material."⁷¹⁰

"Jacob's partiality and his general handling of his family led to strife and mother groupings that were to affect the history of Israel for centuries thereafter."⁷¹¹

Believers should not envy and strive, which leads to bitter conflicts, but should obey God trusting Him to dispense His blessings wisely, justly, and compassionately.

The actions of Jacob, Rachel, and Leah in this chapter, and those of Abraham and Sarah in chapter 16, raise questions about surrogate parenting. Today husbands and wives who cannot have children normally sometimes choose to secure the services of a third person who can provide a needed function and thus enable them to have children. For example, if the wife cannot carry a baby in her womb for a full term pregnancy some doctors recommend that the couple use the services of another woman. If acceptable, they implant the couple's fertilized egg in her womb that she agrees to "rent" for the nine-month gestation period. Another example is the securing of sperm from a donor if the husband is sterile. There are many ways in which childless couples can now become parents with this kind of help from a third, and sometimes fourth party. These situations are somewhat similar to what we find in Genesis 16 and 30. The common tie is that in all these cases someone other than the husband and wife is essential to the conception of the child. I do not believe that adoption is similar because in adoption a husband and wife simply agree to rear a child that has been or will be born. They do not require a third party for the conception of the child as in surrogate parenting.

Guzik: Gen 29:1-35

Genesis 29 - Jacob's Marriages and Children

A. Jacob meets Rachel.

1. (1-3) Jacob comes to a covered well.

So Jacob went on his journey and came to the land of the people of the East. And he looked, and saw a well in the field; and behold, there were three flocks of sheep lying by it; for out of that well they watered the flocks. A large stone was on the well's mouth. Now all the flocks would be gathered there; and they would roll the stone from the well's mouth, water the sheep, and put the stone back in its place on the well's mouth.

a. And came to the land of the people of the East: Because the LORD blessed his trip, Jacob returns to the land that his mother came from, being also the land of his grandfather Abraham.

2. (4-10) Jacob meets Rachel at the well.

And Jacob said to them, "My brethren, where are you from?" And they said, "We are from Haran." Then he said to them, "Do you know Laban the son of Nahor?" And they said, "We know him." So he said to them, "Is he well?" And they said, "He is well. And look, his daughter Rachel is coming with the sheep." Then he said, "Look, it is still high day; it is not time for the cattle to be gathered together. Water the sheep, and go and feed them." But they said, "We cannot until all the flocks are gathered together, and they have rolled the stone from the well's mouth; then we water the sheep." Now while he was still speaking with them, Rachel came with her father's sheep, for she was a shepherdess. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

a. My brethren, where are you from? In an age before clearly marked roads and signs, Jacob didn't know where he was until he asked some of the locals, and he discovered he was at his destination.

b. Water the sheep, and go and feed them: Jacob definitely seems like he is trying to get rid of the shepherd boys, probably so he can be alone with Rachel.

c. Jacob went near and rolled the stone from the well's mouth: Jacob also knew he had come to marry one of the daughters of Laban (Genesis 28:2), so he is more than willing to show kindness (and perhaps his strength) to Laban's daughter Rachel.

3. (11-14) Rachel arranges for her father Laban to meet Jacob.

Then Jacob kissed Rachel, and lifted up his voice and wept. And Jacob told Rachel that he was her father's relative and that he was Rebekah's son. So she ran and told her father. Then it came to pass, when Laban heard the report about Jacob his sister's son, that he ran to meet him, and embraced him and kissed him, and brought him to his house. So he told Laban all these things. And Laban said to him, "Surely you are my bone and my flesh." And he stayed with him for a month.

a. Jacob kissed Rachel, and lifted up his voice and wept: Initially, Rachel must have been quite surprised when a man she never saw appears before weeping and greeting her with a kiss. Yet she heard of her relatives (Rebekah is her aunt) who lived in the Promised Land, and she understood Jacob is from this family.

B. Laban's deal with Jacob.

1. (15-20) Jacob offers to work for seven years as a dowry to receive Rachel in marriage.

Then Laban said to Jacob, "Because you are my relative, should you therefore serve me for nothing? Tell me, what should your wages be?" Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. Leah's eyes were delicate, but Rachel was beautiful of form and appearance. Now Jacob loved Rachel; so he said, "I will serve you seven years for Rachel your younger daughter." And Laban said, "It is better that I give her to you than that I should give her to another man. Stay with me." So Jacob served seven years for Rachel, and they seemed only a few days to him because of the love he had for her.

a. What should your wages be: This might sound like a nice offer, but really Laban let Jacob know if he wants to stay around, he must stay as a hired servant. Jacob was the son of a man of tremendous wealth. Certainly he was not lazy, but he wasn't used to hard work. Servants did the hard work back home. But now Jacob is the servant.

i. Jacob's reaction in this situation will reveal much of his character. This demonstrates the principle that you never know what kind of servant you are until others treat you like a servant.

b. Now Jacob loved Rachel: Not only was Rachel beautiful of form and appearance, but she was also the first friendly face Jacob met in the area. It is understandable why he had a "love at first sight" attachment to Rachel.

i. There is dispute as to exactly what the phrase "Leah's eyes were delicate" means. Some think it means her eyes were bad, and she couldn't see well. Others think it means her eyes were "dull," not beautiful and full of life like her sister Rachel's eyes.

c. I will serve you seven years for Rachel your younger daughter:

The offer to work for seven years was essentially a dowry. Though Jacob came from a family with great wealth, he left home penniless. Before he could take a woman in marriage he had to provide a dowry to demonstrate he was fit to support a family and to compensate for the taking of the daughter.

i. Seven years was a very generous offer, far above a normal dowry. Jacob didn't want to risk a refusal. When Laban saw how badly Jacob wanted Rachel, he knew he could take advantage of him.

d. They seemed only a few days to him because of the love he had for her: We notice the great love he had for her. The seven years of labor without pay (except for room and board) seemed to pass as quickly as a few days.

i. In this ancient culture, Jacob was not allowed to spend as much time as he wanted with Rachel. There were strict social guidelines keeping unmarried men and women apart from each other.

ii. This clearly demonstrates an important principle: true love waits. Jacob was willing to wait seven years for Rachel.

iii. In 1990, it was reported that in response to the excesses of the sexual revolution, some 400 concerned single adults have joined the National Chastity Association. Member Elaine Marsh, a 35-year-old legal secretary from Orange County, described her commitment to celibacy before her marriage: "It comes from my religion, but it's more than that," she says. "I just feel it's such a precious part of yourself, you don't give it to someone when you haven't made the commitment of marriage." Founder Mary Meyer says the group isn't against sex: "I love hand-holding, I love kissing, I love caressing, I love sex," she says. "But even more than I would love to experience these things right now, I want to be able to have a relationship where I can experience them forever." This is the kind of wisdom and heart Jacob had.

iv. In the 1990s there was a successful campaign among teens titled "True Love Waits." It persuaded them to take the following pledge: "Believing that true love waits, I make a commitment to God, myself, my family, those I date, my future mate and my future children to be sexually pure until the day I enter a covenant marriage relationship." One 18-year-old named Rick said he used to be one of the guys who would come into school on Monday morning and brag about his sexual exploits. His views changed when he became a Christian two years ago, and now he is happy to take the pledge. "Sex is something God made to say, 'I love you,'" he said. "If you have sex with everybody, you can't say I've saved this one thing to say, 'I love you.' "

2. (21-25) Laban switches Leah for Rachel on the wedding night.

Then Jacob said to Laban, "Give me my wife, for my days are fulfilled, that I may go in to her." And Laban gathered together all the men of the place and made a feast. Now it came to pass in the evening, that he took Leah his daughter and brought her to Jacob; and he went in to her. And Laban gave his maid Zilpah to his daughter Leah as a maid. So it came to pass in the morning, that behold, it was Leah. And he said to Laban, "What is this you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?"

a. Give me my wife, for my days are fulfilled, that I may go in to her: These words are clear enough. Even though Jacob waited and the time went quickly because of love, when the time was done he was done waiting.

b. He took Leah his daughter and brought her to Jacob; and he went in to her: It was possible for Jacob to be fooled because of the wedding customs of the day. According to those customs the wife was veiled until she was finally alone with her husband in the "honeymoon suite." If it was dark by the time Jacob and his new bride were alone together (something Laban would not have difficulty arranging), it helps explain how Jacob was fooled.

c. He took Leah his daughter and brought her to Jacob: We assume that Leah was in agreement with this. "She may have loved Jacob secretly. She may have considered this her one chance to get a husband. She may have thought this an unsought, and therefore justifiable, opportunity to steal a march on her sister." (Leupold) Yet even it she was not in agreement, she was under the absolute authority of her father.

i. The absolute authority of the father in the home in that culture also explains why Rachel "agreed" to this.

d. So it came to pass in the morning, that behold, it was Leah: We can Imagine how Jacob felt - and how Leah felt, and of course how poor Rachel felt. All this was because of Laban's sin. Or, perhaps one should say it was because of Jacob's sin - now the deceiver is deceived.

e. Why then have you deceived me? Significantly, Laban's deception towards Jacob is similar to the deception Jacob put upon his father Isaac and his brother Esau. This is an example of Jacob reaping what he had sown. Jacob exchanged the younger for the older; Laban exchanged the older for the younger.

i. When Jacob deceived his father and cheated his brother, God did not change His plan to choose Jacob to receive the birthright. Instead, God took Jacob to the school of hard knocks to discipline him. This shows that our disobedience may not derail God's plan for our life, but it will greatly affect how we end up experiencing it. You may spend 20 years working for someone like Laban while God teaches you a few things.

ii. Though we can see this is God's correction upon Jacob, it in no way justifies Laban's deception. The fact God does work all things together for good never excuses the evil acts God works for good.

3. (26-30) Laban agrees to give Rachel to Jacob in return for another seven years worth of work.

And Laban said, "It must not be done so in our country, to give the younger before the firstborn. Fulfill her week, and we will give you this one also for the service which you will serve with me still another seven years." Then Jacob did so and fulfilled her week. So he gave him his daughter Rachel as wife also. And Laban gave his maid Bilhah to his daughter Rachel as a maid. Then Jacob also went in to Rachel, and he also loved Rachel more than Leah. And he served with Laban still another seven years.

a. It must not be done so in our country: This excuse by Laban basically says, "Well, didn't we tell you? We don't do it this way around here. Thought you knew." The only reason Jacob submits to this clever trick of Laban's is because he had no other option. But Laban's "reason" was really nothing more than an excuse.

b. Serve with me still another seven years: The second seven years made up Jacob's post-graduate work in the school of hard knocks. Jacob's "major" in the school of hard knocks was "You Reap What You Sow."

c. And he served with Laban still another seven years: Laban is a perfect picture of a deceptive manipulator. He ends up getting exactly what he wanted (both his daughters married). Yet, this will turn out badly for both himself and his daughters. Oftentimes, God judges manipulators by giving them what they in their sinful desires and methods want and allowing it to be loss for them.

i. The problems in this family can be seen immediately. Not only has Jacob married two sisters, but he also lets everyone know one is favored and loved more than the other. Ultimately, all these problems stem from Laban's manipulative deception, and the prior sin of Jacob that brought it upon himself.

ii. Well, then, what should Jacob have done? Some say Jacob should have gone to Laban and told him to correct the whole mess, and simply be married to Rachel and let Leah be Laban's problem. Others believe that according to the standards of the culture, he could not have put Leah aside, because she was unable to marry another after having been given to Jacob. Perhaps, he should have done the best he could in the situation, which would have been to love his two wives equally. What a mess!

d. He gave him his daughter Rachel as wife also: We don't practice polygamy, but we do practice "serial marriage." We can think of polygamy as "mass marriage" in the sense we speak about "mass murder": someone who marries more than one at the same time. But there is also "serial murder": where a murderer kills many, but one at a time. In our modern culture we multiply wives to ourselves; we just do it one at a time.

i. We can't do anything about our marriages that have broken up in the past, but we can do all we can before God to make sure that from now on, it is one partner for all time.

C. Jacob's first four sons born through Leah.

1. (31) God's gracious love for Leah.

When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.

a. When the LORD saw that Leah was unloved: God's compassion on Leah is touching. She is truly the innocent party in all of this mess. God can minister to a wife and meet her needs even when the husband acts in an ungodly manner.

i. "Wretched Leah sits sadly in her tent with her maid and spends her time spinning and weeping. For the rest of the household, and especially Rachel, despises her because she has been scorned by her husband, who prefers Rachel and is desperately in love with Rachel alone. She is not beautiful, not pleasing. No, she is odious and hated . . .. There the poor girl sits; no one pays any attention to her. Rachel gives herself airs before; she does not deign to look at her. 'I am the lady of the house,' she thinks, 'Leah is a slave.' These are truly carnal things in the saintly fathers and mothers, like the things that usually happen in our houses." (Luther, cited in Boice)

b. When the LORD saw that Leah was unloved, He opened her womb: Isaiah 54:5 says, For your Maker is your husband, the LORD of hosts is His name. God can meet the needs a hurting wife has, needs that are neglected by the husband.

2. (32) The birth of Reuben.

So Leah conceived and bore a son, and she called his name Reuben; for she said, "The LORD has surely looked on my affliction. Now therefore, my husband will love me."

a. She called his name Rueben: The first child born to Jacob, through Leah, is named Reuben by Leah, meaning "behold, a son." This is her statement to Jacob and all others that the LORD had looked upon my affliction.

i. Reuben is the firstborn son of Jacob; he is the logical one to inherit the promise God had made to Abraham and passed on to Isaac and then to Jacob.

b. Now therefore, my husband will love me: Jacob, even though he did not love Leah, still would have sex with her. Unfortunately, men are much more able to detach sex from love than women are. Worse yet, Leah was painfully aware of the fact Jacob did not love her, even though he was obviously having sex with her.

3. (33) The birth of Simeon.

Then she conceived again and bore a son, and said, "Because the LORD has heard that I am unloved, He has therefore given me this son also." And she called his name Simeon.

a. She called his name Simeon: The second child born to Jacob, through Leah again, is named by Leah Simeon, meaning "hearing." Leah hopes all will notice the LORD has heard her.

b. Because the LORD has heard that I am unloved: Apparently, the birth of Reuben did not turn the heart of Jacob towards Leah. She is still aware he does not love her, though he is still having sex with her.

i. Of course, Jacob and Leah were married, so there was nothing sinful in sexual relationship. But this plainly shows that Jacob, like most any man in the flesh, was able and willing to have sex with someone he did not love.

ii. Women should never think a man loves them just because they have sex. A 1993 Los Angeles Times article interviewed young men to find out their views on sex. One man named Christian (17 years old) explained how things work between men and women: "We're just not sentimental. That's why we're men . . .. We like girls, we don't love them . . . You see a girl and you just think, yeah, she's really pretty and the first thing that comes to mind is you want to have sex." He then explained how he seduced a girl: "You start kissing her and hugging her and little by little you start touching her." After sex, he explained many boys dump the girls. "Girls get mad, but they don't take it hard. They get over it."

iii. This is the kind of man a woman might have sex with in the misguided effort to keep him as her boyfriend, because he has deceived her into thinking he loves her. How dangerous can this be? Consider the words of a woman who caught AIDS from a Ventura man who knew he was infected but never told her: "All I wanted is someone to love me, and now I'm going to die for that. I don't think I should have to die for that."

iv. A 1995 survey asked the following question: "Have you ever had sex with a woman you have actively disliked?" 58% of men answered "yes."

4. (34) The birth of Levi.

She conceived again and bore a son, and said, "Now this time my husband will become attached to me, because I have borne him three sons." Therefore his name was called Levi.

a. Therefore his name was called Levi: The third child born to Jacob, again through Leah, is named Levi, meaning "attachment." Leah still lives in the hope her husband Jacob will love her and become attached to her through the birth of these sons.

b. Now this time my husband will become attached to me: The pain in the heart of Leah is as evident as the hardness of Jacob's heart, and as evident as his fleshly attitude towards his wife Leah.

5. (35) The birth of Judah.

And she conceived again and bore a son, and said, "Now I will praise the LORD." Therefore she called his name Judah. Then she stopped bearing.

a. She called his name Judah: The fourth son born to Jacob, again through Leah, is named Judah meaning, "praise." Apparently, Leah has stopped naming her children to reflect the pain and longing in her heart. Now she focuses on God and can praise Him.

b. Now I will praise the LORD: To some extent, and for some period of time, Leah has allowed the LORD to meet her need, and she can now praise God! Leah knew the LORD better, driven to Him by the neglect of her husband.

i. Leah, though she was neglected by Jacob and despised by Rachel, had a great purpose in God's plan. The two greatest tribes came from Leah, not Rachel: Levi (the priestly tribe) and Judah (the royal tribe). And most importantly, the Messiah came from Leah, the uglier sister, who was neglected and despised, but learned to look to the LORD and praise Him.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 29 (Chapter Introduction)

Overview

Gen 29:1, Jacob comes to the well of Haran; Gen 29:9, He becomes acquainted with Rachel; Gen 29:13, Laban entertains him; Gen 29:18, Jacob covenants for Rachel; Gen 29:23, He is deceived by Laban with Leah; Gen 29:28, He marries also Rachel, and serves for her seven years more; Gen 29:32, Leah bears Reuben; Gen 29:33, Simeon; Gen 29:34, Levi; Gen 29:35, and Judah.

Poole: Genesis 29 (Chapter Introduction)

CHAPTER 29

Jacob comes to the well of Haran, Gen 29:1-3 ; inquires of the shepherds concerning Laban, Gen 29:4-8 . They show him Rachel, Laban’ s daughter, coming with the sheep, Gen 29:9 . Jacob goeth near to her; waters the flock, Gen 29:10 ; tells her who he was, Gen 29:12 . She tells it her father, who brings him to his house, hears what had happened to him, Gen 29:12-14 . They bargain that Jacob should serve seven years for Rachel, Gen 29:15-19 . He performs his service, and desires her to be given him, Gen 29:20,21 . Laban makes a feast, and invites all the men of the place, Gen 29:22 ; and puts Leah, his eldest daughter, in the room of Rachel, Gen 29:23-26 . Jacob obtains Rachel, promising other seven years’ service, Gen 29:27-30 . Rachel is beloved and barren; Leah hated, and bears Reuben, Simeon, Levi, Judah, Gen 29:31-35 .

Heb. Jacob lift up his feet; which may note either the gesture of his body, that he went on foot; or the temper of his mind, that he went not sadly and unwillingly, drawing his legs after him, as we use to say, but readily and cheerfully, being encouraged by God’ s word.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 29 (Chapter Introduction)

(Gen 29:1-8) Jacob comes to the well of Haran.

(Gen 29:9-14) His interview with Rachel, Laban entertains him.

(v. 15-30) Jacob's covenant for Rachel, Laban's deceit.

(Gen 29:31-35) Leah's sons.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 29 (Chapter Introduction)

This chapter gives us an account of God's providences concerning Jacob, pursuant to the promises made to him in the foregoing chapter. I. How he was brought in safety to his journey's end, and directed to his relations there, who bade him welcome (Gen 29:1-14). II. How he was comfortably disposed of in marriage (v. 15-30). III. How his family was built up in the birth of four sons (Gen 29:31-35). The affairs of princes and mighty nations that were then in being are not recorded in the book of God, but are left to be buried in oblivion; while these small domestic concerns of holy Jacob are particularly recorded with their minute circumstances, that they may be in everlasting remembrance. For " the memory of the just is blessed."

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Heynen. Grand Rapids: Zondervan Publishing House, 1981.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. "Abram the Hebrew: A New Archaeological Interpretation." Bulletin of the American Schools of Oriental Research 163 (October 1961):36-54.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. The Biblical Period from Abraham to Ezra. New York: Harper Torchbooks, 1963.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Alexander, T. Desmond. "Genesis 22 and the Covenant of Circumcision." Journal for the Study of the Old Testament 25 (1983):17-22.

_____. "Lot's Hospitality: A Clue to His Righteousness." Journal of Biblical Literature 104:2 (June 1985):289-91.

Allis, Oswald T. The Five Books of Moses. 2nd ed. Philadelphia: Presbyterian and Reformed Publishing Co., 1949.

_____. God Spake by Moses. Philadelphia: Presbyterian and Reformed Publishing Co., 1951.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Ancil, Ralph E. "Is Creation More than a Model of Origins?" Creation Social Science and Humanities Quarterly 5:2 (Winter 1982):3-13.

Anderson, Bernhard W. "Creation and Ecology." American Journal of Theology and Philosophy 4:1 (January 1983):14-30.

Anderson, Don. Abraham: Delay Is Not Denial. Neptune, N.J.: Loizeaux Brothers, Kingfisher Books, 1987.

Anderson, Gary. "The Interpretation of Genesis l:1 in the Targums." Catholic Biblical Quarterly 52:1 (January 1990):21-29.

Anderson, J. Kerby and Harold G Coffin. Fossils in Focus. Grand Rapids: Zondervan Publishing House, 1977.

Andrews, Gini. Your Half of the Apple. Grand Rapids: Zondervan Publishing House, 1972.

Aufenson-Vance, Deborah. "Lot's Wife Remembers." Adventist Review 163:8 (February 20, 1986):5.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology from Abraham to Moses." Bibliotheca Sacra 127:505 (January-March 1970):3-25.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism. 17:2 (December 1986):153-76.

Baldwin, Joyce G. The Message of Genesis 12-50. Downers Grove, Ill.: InterVarsity Press, 1986.

Ballard, Bruce W. "The Death Penalty: God's Timeless Standard for the Nations?" Journal of the Evangelical Theological Society 43:3 (September 2000):471-87.

Bar-Deroma, H. "The River of Egypt (Nahal Mizraim)." Palestinian Exploration Quarterly 92 (1960):37-56.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp. 131-39. Edited by Walter C. Kaiser, Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Barr, James. "Why the World Was Created in 4004 B.C.: Archbishop Ussher and Biblical Chronology." Bulletin of John Rylands University Library of Manchester 67:2 (Spring 1985):575-608.

Barre, Lloyd M. "The Riddle of the Flood Chronology." Journal for the Study of the Old Testament 41 (June 1988):3-20.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1951.

Baylis, Charles P. "The Author of Hebrews' use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Beit-Arieh, Itzhaq. "New Evidence on the Relations between Canaan and Egypt during the Proto-Dynastic Period." Israel Exploration Journal 34:1 (1984):20-23.

_____. "New Light on the Edomites." Biblical Archaeological Review. 14:2 (March-April 1988):28-41.

Ben-Tor, Amnon. "The Trade Relations of Palestine in the Early Bronze Age." Journal of the Economic and Social History of the Orient 29:1 (February 1986):1-27.

Berg, S. B. The Book of Esther: Motifs, Themes, and Structure. Society of Biblical Literature Dissertation series, 44. Missoula, Mont.: Scholars Press, 1979.

Blenkinsopp, Joseph. "Abraham and the Righteous of Sodom." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):119-32.

Blosser, Oliver R. "Was Nimrod-Sargon of Agade, the First King of Babylon?" It's About Time, June 1987, pp. 10-13.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Boice, James M. Genesis. 2 vols. Ministry Resources Library series. Grand Rapids: Zondervan Publishing House, 1982, 1985.

Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." A paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Broshi, Magen. "The Credibility of Josephus." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):379-84.

Brotzman, Ellis R. "Man and the Meaning of Nephesh." Bibliotheca Sacra 145:580 (October-December 1988):400-9.

Brueggemann, W. "From Dust to Kingship." Zeitschrift für die Alttestamentliche Wissenschaft 84 (1972):1-18.

_____. Genesis. Interpretation series. Atlanta: John Knox Press, 1982.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge: University Press, 1928.

Busenitz, Irvin A. "Woman's Desire for Man: Genesis 3:16 Reconsidered." Grace Theological Journal 7:2 (Fall 1986):203-12.

Bush, George. Notes on Genesis. New York: Ivison, Phinney & Co., 1860; reprint ed., 2 vols., Minneapolis: James and Klock Publishing Co., 1976.

Calvin, John. Commentaries on the First Book of Moses Called Genesis. Translated by John King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

_____. Genesis. Reprint ed. Grand Rapids: Baker Book House, 1979.

Campbell, Donald K. "Passing the Test." Kindred Spirit 9:2 (Summer 1985):9-10.

Cardona, Dwardu. "Jupiter--God of Abraham (Part III)." Kronos 8:1 (Fall 1982):63-77.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carnell, Edward John. An Introduction to Christian Apologetics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

Cassuto, Umberto. A Commentary on the Book of Genesis. Part II. From Noah to Abraham, Genesis VI:9--XI:32. Translated by Israel Abrahams. Jerusalem: Magnes Press, 1964.

Caylor, Duane K. "Capital Punishment, a different Christian perspective." Reformed Journal 36:7 (July 1986):10-12.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

Chalmers, Thomas. Posthumous Works of the Rev. Thomas Chalmers. Vol. 1: Daily Scripture Readings. Edinburgh: Sutherland and Knox, 1851.

Chisholm, Robert B., Jr. "Evidence from Genesis." In A Case for Premillennialism: A New Consensus, pp. 35-54. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

"Cities of the Dead Sea Plain." Buried History. 18:3 (September 1982):35-48.

Clifford, Richard J. "Cosmogonies in the Ugaritic Texts and in the Bible." Orientalia 53:2 (1984):183-201.

Clines, David J. A. The Theme of the Pentateuch. Journal for the Study of the Old Testament supplement series, no. 10. Sheffield, England: Journal for the Study of the Old Testament, 1978.

Coats, George W. Genesis, with an Introduction to Narrative Literature. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Cooper, Robert M. "Capital Punishment: Helplessness and Power." Encounter 46:2 (Spring 1985):163-75.

Cottrell, Jack. "The Doctrine of Creation from Nothing." Seminary Review 29:4 (December 1983):157-74.

Cox, Raymond L. "What Made Abraham Laugh?" Eternity, November 1975, pp. 19-20.

Cryer, Frederick H. "The Interrelationships of Gen. 5, 32; 11, 10-11 and the Chronology of the Flood." Biblica 66:2 (1985):241-61.

Cummings, Violet M. Has Anybody Really Seen Noah's Ark? San Diego: Creation-Life Publishers, 1982.

Curtis, Edward M. "Structure, Style and Context as a Key to Interpreting Jacob's Encounter at Peniel." Journal of the Evangelical Theological Society 30:2 (June 1987):129-37.

Custance, Arthur C. Without Form and Void. Brockville, Ont.: By the author, or Doorway Papers, 1970.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. Studies in Biblical Law. Cambridge: Cambridge University Press, 1947.

Davis, John J. "The Camel in Biblical Narratives." In A Tribute to Gleason Archer, pp. 141-52. Edited by Walter C. Kaiser, Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. Paradise to Prison. Grand Rapids: Baker Book House, 1975.

Davis, M. Stephen. "Polygamy in the Ancient World." Biblical Illustrator 14:1 (Fall 1987):34-36.

_____. "Stories of the Fall in the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):37-40.

de Chardin, Pierre Teilhard. The Phenomenon of Man. New York: Harper and Row, 1959.

DeHaan, Martin Ralph. 508 Answers to Bible Questions. 2nd ed. Grand Rapids: Zondervan Publishing Co., 1952.

Delitzsch, Franz. A New Commentary on Genesis. 6th ed. 2 vols. Translated by Sophia Taylor. Edinburgh: T. & T. Clark, 1888-89.

_____. A System of Biblical Psychology. Edinburgh: T. & T. Clark, 1988; reprint ed. Grand Rapids: Baker Book House, 1977.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dever, William G. "Beersheba." Biblical Illustrator, Spring 1983, pp. 56-62.

Diakonoff, I. M. "Women in Old Babylonia Not Under Patriarchal Authority." Journal of the Economic and Social History of the Orient 29:3 (October 1984):225-38.

Diamond, J. A. "The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem." Vetus Testamentum 34:2 (1984):211-13.

Dickason, C. Fred. Angels, Elect and Evil. Chicago: Moody Press, 1975.

Dillow, Joseph C. The Waters Above: Earth's Pre-Flood Vapor Canopy. Chicago: Moody Press, 1981.

Dods, Marcus. The Book of Genesis. The Expositor's Bible series. New York: George H. Coran Co., n.d.

Dresner, Samuel. "Rachel and Leah: Sibling Tragedy or the Triumph of Piety and Compassion?" Bible Review 6:2 (April 1990):22-27, 40-42.

Driver, G. R. and John C. Miles, eds. and trans. The Babylonian Laws. 2 vols. Oxford: Clarendon Press, 1952-55.

Driver, S. R. Book of Genesis. Westminster Commentaries series. London: Methuen, 1904.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson Publishers, 1984.

Ellis, Peter F. The Yahwist: the Bible's First Theologian. London: G. Chapman, 1969.

Ellul, J. The Meaning of the City. Translated by D. Pardee. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

England, Donald. A Christian View of Origins. Grand Rapids: Baker Book House, 1972.

Erdman, Charles R. The Book of Genesis. New York: Fleming H. Revell, 1950.

Erlandsson, Seth. "Faith in the Old and New Testaments: Harmony or Disagreement?" Concordia Theological Quarterly 47:1 (January-March 1983):1-14.

Eslinger, L. "A Contextual Identification of the bene ha'elohim and benoth ha'adam in Genesis 6:1-4." Journal for the Study of the Old Testament 13 (1979):65-73.

Evans, Carl D. "The Patriarch Jacob--An Innocent Man.'" Bible Review 2:1 (Spring 1985):32-37.

Exum, J. Cheryl. "The Mothers of Israel: The Patriarchal Narratives from a Feminist Perspective." Bible Review 2:1 (Spring 1986):60-67.

Exum, J. Cheryl and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1884):5-40.

Family Life Conference. Little Rock, Ark.: Family Ministry, 1990.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Feinberg, Charles Lee. "The Image of God." Bibliotheca Sacra 129:515 (July-September 1972):235-46.

Figart, Thomas O. A Biblical Perspective on the Race Problem. Grand Rapids: Baker Book House, 1973.

Filby, Frederick A. Creation Revealed. Westwood, N.J.: Fleming H. Revell, 1963.

Finley, Thomas J. "Dimensions of the Hebrew Word for Create' (bara)." Bibliotheca Sacra 148:592 (October-December 1991):409-23.

Fishbane, Michael. "Composition and Structure in the Jacob Cycle (Gen. 25:19-35:22)." Journal of Jewish Studies 26:1-2 (Spring-Autumn 1975):15-38.

_____. Text and Texture. New York: Schocken, 1979.

Fisher, Loren R. "Abraham and His Priest-King." Journal of Biblical Literature 81 (1962):264-70.

_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

Foh, Susan T. "What Is the Woman's Desire?" Westminster Theological Journal 37:3 (Spring 1975):376-83.

_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.

Fokkelman, J. P. Narrative Art in Genesis. Assen, Amsterdam: Van Gorcum, 1975.

Foster, Harry. "Jacob. Walking with a Limp." Toward the Mark, September-October 1982, pp. 97-100.

Fouts, David M. "Peleg in Gen 10:25." Journal of the Evangelical Theological Society 41:1 (March 1998):17-21.

Frame, Randy. "The Strange Case of Steven Linscott." Christianity Today, February 4, 1983, pp. 42-45, 47.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed. New York: Harper & Row Publishers, Harper Torchbooks, 1961.

Freedman, R. David. "A New Approach to the Nuzi Sistership Contract." Journal of the Ancient Near Eastern Society of Columbia University 2:2 (Summer 1970):77-85.

_____. "Put Your Hand Under My Thigh'--The Patriarchal Oath." Biblical Archaeology Review 2:2 (June 1976):3-4, 42.

_____. "Woman, A Power Equal to Man." Biblical Archaeology Review 9:1 (January-February 1983):56-58.

Friedman, Richard Elliott. "Deception for Deception." Bible Review 2:1 (Spring 1986):22-31, 68.

Gage, Warren. "The Eschatological Structure of Genesis." Paper written in Tubingen, W. Germany, November 18, 1979.

Gardener, R. F. R. Abortion: The Personal Dilemma. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Geisler, Normal L. "Beware of Philosophy: A Warning to Biblical Scholars." Journal of the Evangelical Theological Society 42:1 (March 1999):3-19.

Geller, Stephen A. "The Struggle at the Jabbok: the Uses of Enigma in a Biblical Narrative." Journal of the Ancient Near Eastern Society 14 (1982):37-60.

Gish, Duane T. "Evolution--A Philosophy, Not a Science." Good News Broadcaster, March 1984, pp. 34-37.

Golka, Friedemann. "The Aetiologies in the Old Testament." Vetus Testamentum 26:4 (October 1976):410-28; and 27:1 (January 1977):36-47.

Gordon, Cyrus H. "Biblical Customs and the Nuzu Tablets." Biblical Archaeologist 3:1 (February 1940):1-12.

Grassi, Joseph A. "Abba, Father (Mark 14:36): Another Approach." Journal of the American Academy of Religion 50:3 (September 1982):449-58.

Gray, Elmer L. "Capital Punishment in the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):65-67.

Grayson, A. K., and J. Van Seters. "The Childless Wife in Assyria and the Stories of Genesis." Orientalia 44:4 (1975):485-86.

Green, William Henry. "Primeval Chronology." In Classical Evangelical Essays in Old Testament Interpretation, pp. 13-28. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Greenberg, Blu. "Marriage in the Jewish Tradition." Journal of Ecumenical Studies 22:1 (Winter 1985):3-20.

Greenberg, M. "Another Look at Rachel's Theft of the Teraphim." Journal of Biblical Literature 81 (1962):239-48.

Greengus, Samuel. "Sisterhood Adoption at Nuzi and the Wife- Sister' in Genesis." Hebrew Union College Annual 46 (1975):5-31.

Gronbock, Jakob H. "Baal's Battle with Yam--A Canaanite Creation Fight." Journal for the Study of the Old Testament 33 (October 1985):27-44.

Guinness, Oz. The Dust of Death. Downers Grove, Ill.: InterVarsity Press, 1973.

Ham, Kenneth A. The Lie: Evolution. Green Forest, Ark.: Master Books, 1987.

_____. Genesis and the Decay of the Nations. Florence, Ky.: Answers in Genesis, 1991.

Ham, Ken; Andrew Snelling; and Carl Wieland. The Answers Book. Revised ed. Green Forest, Ark.: Master Books, 1990.

Hamilton, Victor P. The Book of Genesis: Chapters 1-17. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

_____. The Book of Genesis: Chapters 18-50. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Harbach, Robert C. Studies in the Book of Genesis. Grand Rapids: Grandville Protestant Reformed Church, 1986.

Harrison, R. K. "From Adam to Noah: A Reconsideration of the Antediluvian Patriarchs' Ages." Journal of the Evangelical Theological Society 37:2 (June 1994):161-68.

Harrison, William K. "The Origin of Sin." Bibliotheca Sacra 130:517 (January-March 1973):58-61.

Hasel, Gerhard F. "The Meaning of the Animal Rite in Genesis 15." Journal for the Study of the Old Testament 19 (1981):61-78.

_____. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hawkins, Kerry L. "The Theology of the Flood." Seminary Review 34:2 (December 1988):69-88.

Hays, J. Daniel. "The Cushites: A Black Nation in Ancient History." Bibliotheca Sacra 153:611 (July-September 1996):270-80.

_____. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hayward, James L. and Donald E Casebolt. "The Genealogies of Genesis 5 and 11: A Statistical Study." Origins 9:2 (1982):75-81.

Heck, Joel D. "A History of Interpretation of Genesis 49 and Deuteronomy 33." Bibliotheca Sacra 147:585 (January-March 1990):16-31.

_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

Heidel, Alexander. The Gilgamesh Epic and Old Testament Parallels. Chicago: University of Chicago Press, 1946.

Helyer, Larry R. "The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives." Journal for the Study of the Old Testament 26 (June 1983):77-88.

Hendel, Ronald S. "When the Sons of God Cavorted with the Daughters of Men." Bible Review 3:2 (Summer 1987):8-13, 37.

Hengstenberg, Ernst Wilhelm. Dissertations on the Genuineness of the Pentateuch. 2 vols. Translated by J. E. Ryland. Edinburgh: John B. Lowe and T. & T. Clark, 1847.

_____. Egypt and the Books of Moses. Translated by R. D. C. Robbins. Andover, Mass.: Allen, Morrill and Wardwell, 1843.

Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Revised ed. 6 vols. New York: Fleming H. Revell Co., 1935.

Hens-Piazza, Gina. "A Theology of Ecology: God's Image and the Natural World." Biblical Theology Bulletin 13:4 (October 1983):107-10.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Hodges, Zane C. The Gospel Under Siege. Dallas: By the Author, Redencion Viva, P.O. Box 141167, 1981.

Hoehner, Harold W. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Hoffner, Harry A., Jr. "The Linguistic Origins of Teraphim." Bibliotheca Sacra 124:495 (July-September 1967):230-38.

Holt, L., Jr. and R McIntosh. Holt Pediatrics. 12th ed. New York: Appleton-Century-Crofts, 1953.

Horbury, W. "Extirpation and excommunication." Vetus Testamentum 35 (1985):13-38.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Houtman, C. "What Did Jacob See In His Dream At Bethel?" Vetus Testamentum 27:3 (July 1977):337-51.

Howard, David M., Jr. "Sodom and Gomorrah Revisited." Journal of the Evangelical Theological Society 27:4 (December 1984):385-400.

Howe, Frederic R. "The Age of the Earth: An Appraisal of Some Current Evangelical Positions." Bibliotheca Sacra 142:565 (January-March 1985):23-37; 566 (April-June 1985):114-29.

Howe, George. "Carbon-14 and Other Radioactive Dating Methods." Caldwell, Idaho: Bible-Science Association, 1970.

Humphreys, D. Russell. Starlight and Time. Green Forest, Ark.: Master Books, 1994.

Humphreys, W. L. Joseph and His Family: A Literary Study. Columbia, S.C.: University of South Carolina, 1988.

Hunter, Alastair G. "Father Abraham: A Structural and Theological Study of the Yahwist's Presentation of the Abraham Material." Journal for the Study of the Old Testament 35 (June 1986):3-27.

Hutchison, John C. "Darwin's Evolutionary Theory and 19th-Century Natural Theology." Bibliotheca Sacra 152:607 (July-September 1995):334-54.

Hyman, Ronald T. "Questions in the Joseph Story: The Effects and Their Implications for Teaching." Religious Education 79:3 (Summer 1984):437-55.

International Standard Bible Encyclopedia, 1939 ed. S.v. "Antedeluvian Patriarchs," by John D. Davis.

_____. S.v. "Raamses," by C. R. Conder.

Jackson, Thomas A. "Creation Stories of the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):20-25.

Jastrow, Robert. God and the Astronomers. New York: W. W. Norton and Co., 1978.

_____. Until the Sun Dies. New York: W. W. Norton and Co., 1977.

Jay, Nancy. "Sacrifice, Descent and the Patriarchs." Vetus Testamentum 38:1 (1988):52-70.

Jeske, John C. "The Gospel Adam and Eve Heard: Genesis 3:15." Wisconsin Lutheran Quarterly 81:3 (Summer 1984):182-84.

Johns, Warren H. "Strategies for Origins." Ministry, May 1981, pp. 26-28.

Johnson, Elliott E. "Premillennialism Introduced: Hermeneutics." In A Case for Premillennialism: A New Consensus, pp. 15-34. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Jones, Peter. "Androgyny: The Pagan Sexual Ideal." Journal of the Evangelical Theological Society 43:3 (September 2000):443-69.

Jordan, James B. "Rebellion, Tyranny, and Dominion in the Book of Genesis." Christianity and Civilization 3 (Summer 1983):38-80.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Literary Form of Genesis 1-11." In New Perspectives on the Old Testament, pp. 48-65. Waco: Word Books, 1970.

_____. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

_____. "The Promised Land: A Biblical-Historical View." Bibliotheca Sacra 138:552 (October-December 1981):302-12.

_____. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Karageorghis, Vassos. "Exploring Philistine Origins on the Island of Cyprus." Biblical Archaeology Review 10:2 (March-April 1984):16-28.

Kardimon, Samson. "Adoption As a Remedy For Infertility in the Period of the Patriarchs." Journal of Semitic Studies 3:2 (April 1958):123-26.

Keil, C. F. and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Key, Thomas. "Does the Canopy Theory Hold Water?" Journal of the American Scientific Affiliation 37:4 (December 1985):223-25.

Kidner, Derek. Genesis: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1967.

Kitchen, K. A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 1 From the Origins to the Event of the Exodus." Theological Students' Fellowship Bulletin 59 (1971):2-10.

_____. "The Old Testament in its Context 6." Theological Students' Fellowship Bulletin 64 (1972):2-10.

Klotz, John W. "A Creationist Environmental Ethic." Creation Research Society Quarterly 21:1 (June 1984):6-8.

_____. Genes, Genesis, and Evolution. St. Louis: Concordia Publishing House, 1970.

_____. Modern Science in the Christian Life. St. Louis: Concordia Publishing House, 1961.

Kofahl, Robert E. and Kelly L Segraves. The Creation Explanation. Wheaton: Harold Shaw Publishers, 1975.

Labuschagne, Casper J. "The Pattern of the Divine Speech Formulas in the Pentateuch." Vetus Testamentum 32:3 (1982):268-96.

LaHaye, Tim F. and John D Morris. The Ark on Ararat. Nashville: Thomas Nelson, 1976.

Lane, David H. "Special Creation or Evolution: No Middle Ground." Bibliotheca Sacra 151:601 (January-March 1994):11-31.

_____. "Theological Problems with Theistic Evolution." Bibliotheca Sacra 151:602 (April-June 1994):155-74.

Lang, Bernhard. "Afterlife: Ancient Israel's Changing Vision of the World Beyond." Bible Review 4:1 (February 1988):12-23.

Lange, John Peter, ed. Lange's Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Larkin, Clarence. The Spirit World. Philadelphia: By the Author, 1921.

Larsson, Gerhard. "The Chronology of the Pentateuch: A Comparison of the MT and LXX." Journal of Biblical Literature 102:3 (September 1983):401-9.

LaSor, William Sanford. "Biblical Creationism." Asbury Theological Journal 42:2 (1987):7-20.

Lawlor, John I. "The Test of Abraham: Genesis 22:1-19." Grace Theological Journal 1:1 (Spring 1980):19-35.

Lazenby, Henry F. "The Image of God: Masculine, Feminine, or Neuter?" Journal of the Evangelical Theological Society 30:1 (March 1987):63-70.

Leupold, H. C. Exposition of Genesis. 2 vols. Grand Rapids: Baker Book House, 1942.

Lewis, Clive Staples. Mere Christianity. New York: Macmillan, 1958.

Lewis, Jack P. "Noah and the Flood in Jewish, Christian, and Muslim Tradition." Biblical Archaeologist 47:4 (December 1984):224-39.

_____. "The Offering of Abel (Gen 4:4): A History of Interpretation." Journal of the Evangelical Theological Society 37:4 (December 1994):481-96.

L'Heureux, Conrad. "The Ugaritic and Biblical Rephaim." Harvard Theological Review 67 (1974):265-74.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Loewen, Jacob A. "The Names of God in the Old Testament." The Bible Translator 35:2 (April 1984):201-7.

Longacre, R. E. Joseph: A Story of Divine Providence. Winona Lake, Ind.: Eisenbrauns, 1989.

Love, Vicky. Childless Is Not Less. Minneapolis: Bethany House Publishers, 1984.

Lowenthal, E. I. The Joseph Narrative in Genesis. New York: Ktav, 1973.

Lucas, Ernest. "Miracles and natural laws." Christian ARENA 38:3 (September 1985):7-10.

Luke, K. "Esau's Marriage." Indian Theological Studies 25:2 (June 1988):171-90.

_____. "Two Birth Narratives in Genesis." Indian Theological Studies 17:2 (June 1980):154-80.

Luther, Martin. Luther's Commentary on Genesis. 2 vols. Translated by J. Theodore Mueller. Grand Rapids: Zondervan Publishing House, 1958.

_____. Luther's Works. Edited by Jaroslav Pelikan and Helmut T. Lehmann. Vol. 7: Lectures on Genesis Chapters 38-44. St. Louis: Concordia Publishing House, 1965.

MacKenzie, Roderick A. F. "The Divine Soliloquies in Genesis." Catholic Biblical Quarterly 17 (1955):277-86.

Mafico, T. J. "The Crucial Question Concerning the Justice of God." Journal of Theology for Southern Africa 42 (March 1983):11-16.

Malcolm, David. "The Seven-Day Cycle." Creation Ex Nihilo 9:2 (March 1987):32-35.

Mann, Thomas. "Jacob Takes a Bride." Bible Review 2:1 (Spring 1986):52-59.

_____. Joseph and His Brothers. New York: Knopf, 1948.

March, Frank Lewis. Studies in Creationism. Washington: Review and Herald, 1950.

Martin, Jobe. The Evolution of a Creationist. Revised ed. Rockwall, Tex.: Biblical Discipleship Publishers, 1996.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mattingly, Gerald L. "The Early Bronze Age Sites of Central and Southern Moab." Near Eastern Archaeological Society Bulletin 23 (Spring 1984):69-98.

Mayor, Joseph B. The Epistle of St. James. Revised 3rd ed. New York: Macmillan and Co., 1913; reprint ed. Minneapolis: Klock & Klock Christian Publishers, 1977.

McGee, J. Vernon. Ruth: The Romance of Redemption. 1943. Reprint ed. Nashville: Thomas Nelson Publishers, 1981.

McIlwain, William J., Jr. "My Ways Are Not Your Ways." Exegesis and Exposition 3:1 (Fall 1988):92-100.

McKenzie, Brian Alexander. "Jacob's Blessing of Pharaoh: An Interpretation of Gen 46:31-47:26." Westminster Theological Journal 45 (1983):386-99.

Mehlman, Bernard. "Genesis 31:19-39: An Interpretation." Journal of Reform Judaism 29:3 (Summer 1982):33-36.

Mendelsohn, I. "On the Preferential Status of the Eldest Son." Bulletin of the American Schools of Oriental Research 156 (December 1959):38-40.

Mennen, Doug. "How the Wise Man Overcomes Temptation." Exegesis and Exposition 3:1 (Fall 1988):83-91.

Merrill, Eugene H. "Ebla and Biblical Historical Inerrancy." Bibliotheca Sacra 140:550 (October-December 1983):302-21.

_____. "Fixed Dates in Patriarchal Chronology." Bibliotheca Sacra 137:547 (July-September 1980):241-51.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Peoples of the Old Testament according to Genesis 10." Bibliotheca Sacra 154:613 (January-March 1997):3-22.

_____. "Rashi, Nicholas de Lyra, and Christian Exegesis." Westminster Theological Journal 38:1 (Fall 1975):66-79.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. Numbers. JPS Torah Commentary series. Philadelphia: Jewish Publication Society, 1990.

_____. "Religious Conversion and the Revolt Model for the Formation of Israel." Journal of Biblical Literature 101 (1982):169-76.

Millikin, Jimmy A. "The Origin of Death." Mid-America Theological Journal 7:2 (Winter 1983):17-22.

Mills, M. S. "A Comparison of the Genesis and Lukan Genealogies (The Case for Cainan)." Th.M. thesis, Dallas Theological Seminary, 1978.

Mills, Watson E. "Sons of God: The Roman View." Biblical Illustrator, Fall 1983, pp. 37-39.

Miscall, Peter D. "The Jacob and Joseph Stories as Analogies." Journal for the Study of the Old Testament 6 (February 1978):28-40.

_____. The Workings of Old Testament Narrative. Philadelphia: Fortress Press; Chico, Ca: Scholars Press, 1983.

Mixter, Russell Lowell, ed. Evolution and Christian Thought Today. 1st ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

_____. "A Letter to President Edman, March 26, 1962." Bulletin of Wheaton College, May 1962, pp. 4-5.

Monson, James M. The Land Between. Jerusalem: By the Author: P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, J. "The Book of the Covenant, Part III--The Huqqim." Hebrew Union College Annual 8-9 (1931-32):1-150.

Morris, Henry M. "Biblical Catastrophism and Modern Science." Bibliotheca Sacra 125:498 (April-June 1968):107-15.

_____. "Biblical Creationism and Modern Science." Bibliotheca Sacra 125:497 (January-March 1968):20-28.

_____. "The Gap Theory." Creation Ex Nihilo. 10:1 (December 1987-February 1988):35-37.

_____. The Genesis Record. Grand Rapids: Baker Book House, 1976.

_____. "Looking At the Original Kinds." Creation Ex Nihilo 10:4 (November 1988):15-16.

_____. Science, Scripture and the Young Earth. El Cajon, Calif.: Institute for Creation Research, 1983.

Morris, John D. The Young Earth. Green Forest, Ark.: Master Books, 1994.

Morris, Leon. The Wages of Sin. London: Tyndale Press, 1954.

Morrison, Martha A. "The Jacob and Laban Narrative in Light of Near Eastern Sources." Biblical Archaeologist 46:3 (Summer 1983):155-62.

Morrow, Lance. "In the Beginning: God and Science." Time 113 (Feb. 5, 1979), 149-50.

Morton, Glenn R. "The Carbon Problem." Creation Research Society Quarterly 20:4 (March 1984):212-19.

Muffs, Yochanan. "Abraham the Noble Warrior: Patriarchal Politics and Laws of War in Ancient Israel." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):81-107.

Muilenburg, James. "The Birth of Benjamin." Journal of Biblical Literature 75 (1956):194-201.

Mulzac, Kenneth. "Genesis 9:1-7: Its Theological Connections with the Creation Motif." Journal of the Adventist Theological Society 12:1 (Spring 2001):65-77.

Myers, Ellen. "God's Sabbath Rest--Man's Created Destiny." Creation Social Science and Humanities Quarterly 7:3 (Spring 1985):11-14.

New Bible Dictionary, 1962 ed. S.v. "Amorites," by A. R. Millard.

_____. S.v. "Mining and Metals," by A. Stuart.

_____. S.v. "Rephaim," by T. C. Mitchell.

New Westminster Dictionary of the Bible, 1970 ed. S.v. "Chronology."

Newman, Robert C. and Herman J Eckelmann. Genesis One and the Origin of the Earth. Downers Grove, Ill.: InterVarsity Press, 1977.

Nichol, Francis David, ed. The Seventh-Day Adventist Bible Commentary. 7 vols. Washington: Review and Herald Publishing Assoc., 1953-57.

Nicol, George G. "Genesis XXIX. 32 and XXXV. 22a: Reuben's Reversal." Journal of Theological Studies 31:2 (October 1980):536-39.

Noble, C. S. and J. J Naughton. "Deep-Ocean Basalts: Inert Gas Content and Uncertainties in Age Dating." Science 162 (Oct. 11, 1968):265-67.

O'Brien, J. Randall. "Flood Stories of the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):60-65.

Olson, Everett C. "The Role of Paleontology in the Formulation of Evolutionary Thought." Bioscience 16:1 (January 1966):37-40.

Pappas, Harry S. "Deception as Patriarchal Self-Defense in a Foreign Land: A Form Critical Study of the Wife-Sister Stories in Genesis." Greek Orthodox Theological Review 29:1 (Spring 1984):35-50.

Parker, Gary. Creation Facts of Life. Green Forest, Ark.: Master Books, 1994.

Parker, Joseph. The People's Bible. Vol. 1: The Book of Genesis. New York: Funk & Wagnalls Publishers, 1890.

"The Patriarchs' Wives as Sisters--Is the Anchor Bible Wrong?" Biblical Archaeology Review 1:3 (September 1975):22-26.

Patten, Donald W. "The Biblical Flood: A Geographical Perspective." Bibliotheca Sacra 128:509 (January-March 1971):36-49.

Patterson, Richard D. "The Old Testament Use of an Archetype: The Trickster." Journal of the Evangelical Theological Society 42:3 (September 1999):385-94

Pember, George Hawkins. Earth's Earliest Ages and Their Connection with Modern Spiritualism and Theosophy. New York: Fleming H. Revell Co., n.d.

Pentecost, J. Dwight. Prophecy for Today. Grand Rapids: Zondervan Publishing House, 1961.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, Everett H. "Prehistory and the Tower of Babel." Creation Research Society Quarterly 19:2 (September 1982):87-90.

Pettinato, Giovanni. "The Royal Archives of Tell Mardekh-Ebla." Biblical Archaeologist 39 (May 1976):44-52.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Phillips, Anthony. Ancient Israel's Criminal Law. Oxford: Blackwell, 1970.

_____. "Some Aspects of Family Law in Pre-Exilic Israel." Vetus Testamentum 23:3 (July 1973):349-61.

Pieters, Albertus. Old Testament History. Vol. 1: Notes on Genesis. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Pink, Arthur W. Gleanings in Genesis. 1922; reprint ed. Chicago: Moody Press, 1950.

Polzin, Robert. "The Ancestress of Israel in Danger' in Danger." Semeia 3 (1975):81-98.

Poverello, Robert M. "The Angels at Sodom and Genesis Rabbah: A Study in Midrash." Exegesis and Exposition. 3:1 (Fall 1988):61-62.

Pritchard, James B., ed., Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton, N.J.: Princeton University Press, 1969.

"The Problem of Childlessness in Near Eastern Law." Buried History 5:4 (December 1969):106-14.

Pun, Pattle P. T. "A Theology of Progressive Creationism." Journal of the American Scientific Affiliation 39:1 (March 1987):9-19.

Rabinowitz, Isaac. "Sarah's Wish (Gen. XXI 6-7)." Vetus Testamentum 29 (July 1979):362-63.

Ramm, Bernard. The Christian View of Science and Scripture. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954.

Ramsey, George W. "Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?" Catholic Biblical Quarterly. 50:1 (January 1988):24-35.

Ray, J. D. "Two Etymologies: Ziklag and Phicol." Vetus Testamentum 36:3 (July 1986):355-61.

Rendall, Ted S. "Using the Creation Account for Maximum Spiritual Profit." Prairie Overcomer 60:8 (September 1987):3-5, 22.

Rendsburg, Gary A. "Notes on Genesis XXXV." Vetus Testamentum 34:3 (July 1984):361-65.

Rice, Stanley. "Botanical and Ecological Objections to a Preflood Water Canopy." Journal of the American Scientific Affiliation 37:4 (December 1985):225-29.

Rimmer, Harry. Modern Science and the Genesis Record. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Robertson, O. Palmer. "Current Critical Questions Concerning the Curse of Ham' (Gen 9:20-27)." Journal of the Evangelical Theological Society 41:2 (June 1998):177-88.

Robinson, Haddon. Leadership 3:1 (Winter 1982), p. 104.

Robinson, Robert B. "Literary Functions of the Genealogies of Genesis." Catholic Biblical Quarterly 48 (October 1986):595-608.

Roehrs, Walter R. "Divine Covenants: Their Structure and Function." Concordia Journal 14:1 (January 1988):7-27.

Rogers, Cleon L., Jr. "The Covenant with Abraham and Its Historical Setting." Bibliotheca Sacra 127:507 (July-September 1970):241-56.

Rooker, Mark F. "Genesis 1:1-3: Creation or Re-Creation?" Bibliotheca Sacra 149:595 (July-September 1992):316-23; and 596 (October-December 1992):411-27.

Ross, Allan P. Creation and Blessing. Grand Rapids: Baker Book House, 1988.

_____. "The Curse of Canaan." Bibliotheca Sacra 137:547 (July-September 1980):223-40.

_____. "The Daughters of Lot and the Daughter-in-Law of Judah: Hubris or Faith in the Struggle for Women's Rights." Exegesis and Exposition. 2:1 (Summer 1987):71-82.

_____. "The Dispersion of the Nations in Genesis 11:1-9." Bibliotheca Sacra 138:550 (April-June 1981):119-38.

_____. "Genesis." In The Bible Knowledge Commentary: Old Testament, pp. 15-101. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "Jacob at the Jabbok, Israel at Peniel." Bibliotheca Sacra 142:568 (October-December 1985):338-54.

_____. "Jacob's Vision: The Founding of Bethel." Bibliotheca Sacra 142:567 (July-September 1985):224-37.

_____. "Noah--'This One Shall Comfort Us.'" Exegesis and Exposition. 3:1 (Fall 1988):71-82.

_____. "The Table of Nations in Genesis 10--Its Content." Bibliotheca Sacra 138:549 (January-March 1981):22-34.

_____. "The Table of Nations in Genesis 10--Its Structure." Bibliotheca Sacra 137:548 (October-December 1980):340-53.

Ross, Hugh N. Creation and Time: A Biblical and Scientific Perspective on the Creation-Date Controversy. Colorado Springs: NavPress, 1994.

Roth, Ariel A. "Evidences for a Worldwide Flood." Ministry, May 1984, pp. 12-13.

Roth, Wolfgang M. W. "The Wooing of Rebekah: A Tradition-Critical Study of Genesis 24." Catholic Biblical Quarterly 34 (1972):177-87.

Rowley, Harold H. "Recent Discovery and the Patriarchal Age." In The Servant of the Lord and Other Essays on the Old Testament. 2nd ed. Revised. Oxford: Basil Blackwell, 1965.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Ryrie, Charles C. "The Bible and Evolution." Bibliotheca Sacra 124:493 (January-March 1967):66-78.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . . Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS:1 (Spring 1984):73-82.

_____. "Genesis." In Genesis-Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Messiah and the Hebrew Bible." Journal of the Evangelical Theological Society 44:1 (March 2001):5-23.

_____. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Salkin, Jeffrey K. "Dinah, The Torah's Forgotten Woman," Judaism 35:3 (Summer 1986):284-89.

Samuel, Maurice. Certain People of the Book. New York: Knopf, 1955.

_____. "Joseph--The Brilliant Failure." Bible Review 2:1 (Summer 1986):38-51, 68.

Sarna, Nahum M. "Abraham in History." Biblical Archaeology Review 3 (December 1977):5-9.

_____. Understanding Genesis. 1st ed. Heritage of Biblical Israel series, no. 1. New York: Jewish Theological Seminary of America, 1966.

Sasson, J. "The Tower of Babel' As a Clue to the Redactional Structuring of the Primeval History [Gen 1-11:9]." In The Bible World: Essays in Honor of Cyrus H. Gordon, pp. 211-19. Edited by Gary Rendsburg, et al. New York: Ktav, 1980.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Sauer, Erich E. The King of the Earth. Translated by Michael Bolister. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schaeffer, Edith. "What Is My Mess of Pottage?" Christianity Today 19:12 (March 14, 1975):50-51.

Schaeffer, Francis A. Genesis in Time and Space. Downers Grove, Ill.: InterVarsity Press, 1972.

Schaub, R. Thomas and Walter E Rast. "Preliminary Report of the 1981 Expedition to the Dead Sea Plain, Jordan." Bulletin of the American Schools of Oriental Research 254 (Spring 1984):35-60.

Schneider, Hermann. "Did the Universe Start Out Structured?" Creation Research Society Quarterly 21:3 (December 1984):119-23.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seaver, William L. "A Statistical Analysis of the Genesis Life- Spans." Creation Research Society Quarterly 20:2 (September 1983):80-87.

Seebass, Horst. "The Joseph Story, Genesis 48 and the Canonical Process." Journal for the Study of the Old Testament 35 (June 1986):29-43.

Segal, Moses Hirsch. The Pentateuch: Its Composition and Its Authorship and Other Biblical Studies. Jerusalem: Magnes Press, 1967.

Selman, M. J. "The Social Environment of the Patriarchs." Tyndale Bulletin 27 (1976):114-36.

Shapiro, Marc. "The Silence of Joseph." Journal of Reform Judaism 36:1 (Winter 1989):13-17.

Sharp, Donald B. "In Defense of Rebecca." Biblical Theology Bulletin 10:4 (October 1980):164-68.

Shea, William H. "Literary Structural Parallels between Genesis 1 and 2." Origins 16:2(1989):49-68.

Shehadeh, Imad N. "Contrasts between Eastern and Western Culture." Exegesis and Exposition 2:1 (Summer 1987):3-12.

Shelley, Marshall. "The Death Penalty: Two Sides of a Growing Issue." Christianity Today, March 2, 1984, pp. 14-17.

Shepperson, Vance L. "Jacob's Journey: From Narcissism toward Wholeness." Journal of Psychology and Theology 12:3 (1984):178-87.

Sherlock, Charles. "Creationism, Creation and Scripture." Interchange 35 (1984):17-32.

Simons, J. The Geographical and Topographical Texts of the Old Testament. Leiden, Netherlands: E. J. Brill, 1959.

Skinner, John. A Critical and Exegetical Commentary on Genesis. International Critical Commentary series. Edinburgh: T. & T. Clark, 1930.

Slusher, Harold S. Critique of Radiometric Dating. San Diego: Creation-Life Publishers, 1973.

Smith, Gary V. "The Concept of God/the Gods as King in the Ancient Near East and the Bible." Trinity Journal 3:NS (1982):18-38.

Smith, William Robertson. Lectures on the Religion of the Semites. 3rd ed. New York: Ktav Publishing House, 1969.

Speiser, Ephraim A., ed. Genesis. 1st ed. Translated by E. A. Speiser. Anchor Bible series, no. 1. Garden City, N.Y.: Doubleday, 1964.

_____. "I Know Not the Day of My Death.'" Journal of Biblical Literature 74 (1955):252-65.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stahr, James A. "The Death Penalty." Interest, March 1984, pp. 2-3.

Sterchi, David A. "Does Genesis 1 Provide a Chronological Sequence?" Journal of the Evangelical Theological Society 39:4 (December 1996):529-36.

Sternberg, Meir. The Poetics of Biblical Narrative. Bloomington, Ind.: Indiana University Press, 1985.

Stevens, R. Paul. "Family Feud." His 42:3 (December 1981):18-20.

Stigers, Harold G. A Commentary on Genesis. Grand Rapids: Zondervan Publishing House, 1976.

Strickling, James E. "The Tower of Babel and the Confusion of Tongues." Kronos 8:1 (Fall 1982):53-62.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sutherland, Dixon. "The Organization of the Abraham Promise Narratives." Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):337-43.

Tabick, Jacqueline. "The Snake in the Grass: The Problems of Interpreting a Symbol in the Hebrew Bible and Rabbinic Writings." Religion 16 (April 1986):155-67.

Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke. 1980. S.v. "dor," by Robert D. Culver, 1:186-87.

Thiselton, A. C. "The Supposed Power of Words in the Biblical Writings." Journal of Theological Studies NS25:2 (October 1972):283-99.

Thomas, W. H. Griffith. Genesis. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Thompson, Henry. O. "The Biblical Ammonites." Bible and Spade 11:1 (Winter 1982):1-14.

Throntveit, Mark. "Are the Events in the Genesis Account Set Forth in Chronological Order? No." In The Genesis Debate, pp. 36-55. Edited by Ronald F. Youngblood. Nashville: Thomas Nelson, 1986.

Thurman, L. Duane. How to Think About Evolution & Other Bible-Science Controversies. 2nd ed. Downers Grove, Ill.: InterVarsity Press, 1978.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Tsevat, Matitiahu. "Studies in the Book of Samuel" Hebrew Union College Annual 32 (1961):191-216.

_____. "Two Old Testament Stories (Gen. 32:23-32 and Judg. 10:1-5; 12:7-15) and their Hittite Analogies." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Ukleja, P. Michael. "Homosexuality and the Old Testament." Bibliotheca Sacra 140:559 (July-September 1983):259-66.

Van Bebber, Mark; and Paul S Taylor. Creation and Time: A Report on the Progressive Creationist Book by Hugh Ross. Second ed. Mesa, Ariz.: Eden Communications, 1995.

Van Seters, John. "Jacob's Marriages and Ancient Near East Customs: A Reexamination." Harvard Theological Review 62:4 (October 1969):377-95.

_____. "The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel." Journal of Biblical Literature 87 (1968):401-408.

Vawter, Bruce. On Genesis: A New Reading. Garden City, N.Y.: Doubleday, 1977.

von Rad, Gerhard. Genesis. Translated by John H. Marks. Revised ed. The Old Testament Library series. Philadelphia: Westminster Press, 1972.

Vos, Gerhardus. Biblical Theology, Old and New Testaments. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954.

Vos, Howard F. Genesis. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Walsh, J. T. "Genesis 2:4b-3:24: A Synchronic Approach." Journal of Biblical Literature 96 (1977):161-77.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

_____. "The Creation Account in Genesis 1:1-3." Bibliotheca Sacra 132:525 (January-March 1975):25-36; 526 (April-June 1975):136-144; 527 (July-September 1975):216-228; 528 (October-December 1975):327-342; 133:529 (January-March 1976):28-41.

_____. Creation and Chaos. Portland, Oreg.: Western Conservative Baptist Seminary, 1974.

_____. "Reflections from the Old Testament on Abortion." Journal of the Evangelical Theological Society 19:1 (Winter 1976):3-13.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Warfield, B. B. "On the Antiquity and the Unity of the Human Race." Princeton Theological Review 9:1 (January 1911):1-25.

Wcela, Emil A. "The Abraham Stories, History and Faith." Biblical Theology Bulletin 10 (October 1970):176-81.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Weir, C. J. Mullo, "The Alleged Hurrian Wife-Sister Motif in Genesis." Transactions of the Glasgow University Oriental Society 2:22 (1967-68):14-25.

Weisman, Z. "National Consciousness in the Patriarchal Promises." Journal for the Study of the Old Testament 31 (February 1985):55-73.

Wenham, Gordon J. "The Coherence of the Flood Narrative." Vetus Testamentum 28:3 (1978):336-48.

_____. Genesis 1-15. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. Genesis 15-50. Word Biblical Commentary series. Waco: Word Books, 1994.

_____. "The Symbolism of the Animal Rite in Genesis 15: A Response to G. F. Hasel, JSOT 19 (1981):61-78." Journal for the Study of the Old Testament 22 (1982):134-37.

Wenham, John W. "Christ's View of Scripture." In Inerrancy, pp. 3-36. Edited by Norman L. Geisler. Grand Rapids: Zondervan Publishing House, 1980.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):65-73.

Westermann, Claus. Genesis 1-11: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1984.

_____. Genesis 12-36: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1985.

_____. Genesis 37-50: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1986.

_____. "Promises to the Patriarchs." In The Interpreter's Dictionary of the Bible Supplement Volume, pp. 690-93. Edited by George Arthur Buttrick. New York: Abingdon, 1962.

Whitcomb, John C., Jr. The Early Earth. Grand Rapids: Baker Book House, 1972.

_____. Esther: The Triumph of God's Sovereignty. Everyman's Bible Commentary series; Chicago: Moody Press, 1979.

Whitcomb, John C., and Donald B DeYoung. Review of The Waters Above: Earth's Pre-Flood Vapor Canopy, by Joseph C. Dillow. Grace Theological Journal 3:1 (Spring 1982):123-32.

Whitcomb, John C. and Henry M Morris. The Genesis Flood. Philadelphia: Presbyterian and Reformed Publishing Co., 1968.

White, Hugh C. "The Divine Oath in Genesis." Journal of Biblical Literature 92:2 (June 1973):165-79.

_____. "The Joseph Story: A Narrative that Consumes' Its Content." Semeia 31 (1985):49-69.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Williams, John. "Joseph's Wardrobe." Harvester 64:7 (July 1985):19, 21.

Willis, David L. "Creation and/or Evolution." Journal of the American Scientific Affiliation 29:2 (June 1977):68-72.

Wilson, R. R. Genealogy and History in the Biblical World. New Haven, Conn.: Yale University Press, 1977.

Wiseman, Donald J. "Abraham in History and Tradition. Part I: Abraham the Hebrew." Bibliotheca Sacra 134:534 (April-June 1977):123-30.

_____. "Abraham in History and Tradition. Part II: Abraham the Prince." Bibliotheca Sacra 134-535 (July-September 1977):228-37.

Witmer, John A. "The Doctrine of Miracles." Bibliotheca Sacra 130:518 (April-June 1973):126-34.

Wonderly, Daniel E. God's Time-Records in Ancient Sediments. Flint, Mich.: Crystal Press, 1977.

Wood, Bryant G. "Journey Down the Jabbok." Bible and Spade, Spring 1978, pp. 57-64.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woodmorappe, John. "A Diluviological Treatise on the Stratigraphic Separation of Fossils." Creation Research Society Quarterly 20:3 (December 1983):133-85.

Woudstra, Martin H. "The Toledot of the Book of Genesis and Their Redemptive-Historical Significance." Calvin Theological Journal 5:2 (1970):184-89.

Wright, Chris. "Corruption and Dishonesty: An Old Testament Perspective." TRACI Journal 29 (April-September 1985):4-20.

_____. "Intercession or Irritation?" Third Way, February 1983, pp. 18-19.

Wright, David F. "Woman Before and After the Fall: a comparison of Luther's and Calvin's interpretation of Genesis 1-3." Churchman 98:2 (1984):126-35.

Yamauchi, Edwin M. "Anthropomorphism in Ancient Religion." Bibliotheca Sacra 125:497 (January-March 1968):29-44.

_____. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):24-152.

Young, Davis A. Christianity and the Age of the Earth. Grand Rapids: Zondervan Publishing House, 1982.

_____. Creation and the Flood. Grand Rapids: Baker Book House, 1977.

Young, Edward J. Genesis 3. London: Banner of Truth, 1966.

_____. In the Beginning. Edinburgh: Banner of Truth Trust, 1976.

_____. Studies in Genesis One. International Library of Philosophy and Theology series in Biblical and Theological Studies. Philadelphia: Presbyterian and Reformed Publishing Co., 1973.

Youngblood, Clark. "Wells." Biblical Illustrator 13:1 (Fall 1986):41-49.

Zimmerli, Walther. "Abraham." Journal of Northwest Semitic Languages 6 (1978):49-60.

Zondervan Pictorial Encyclopedia of the Bible, 1975 ed. S.v. "River of Egypt," by Bruce K. Waltke.

Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

----------------------------------------

This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 29 (Chapter Introduction)

INTRODUCTION TO GENESIS 29

This chapter informs us of Jacob's coming to a well near Haran, where meeting with some shepherds he inquires after Laban, Gen 29:1; and there also with Rachel his daughter, the shepherds made known to him, and acquainted her who he was, Gen 29:9; upon which she ran to her father, and told him who was at the well, who went forth and brought him to his house, and kindly entertained him, Gen 29:13; with whom he agreed to stay and serve seven years for Rachel his daughter, Gen 29:15; at the end of which Jacob demands his wife, but instead of Rachel, Leah was brought to him as his wife, Gen 29:21; which being discovered, and complained of, it was proposed he should have Rachel also, provided he would serve yet seven years more, to which he agreed, Gen 29:26; and the chapter is concluded with an account of four sons being born to Jacob of Leah, Gen 29:31.