Text -- Genesis 23:7 (NET)

23:7 Abraham got up and bowed down to the local people, the sons of Heth.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 23:7

Abraham returns them thanks for their kind offer, with all possible decency and respect. Religion teaches good manners, and those abuse it that place it in rudeness and clownishness.

Calvin: Gen 23:7

7.And Abraham stood up. He declines the favor offered by the Hittites, as, some suppose, with this design, that he might not lay himself under obligation to them in so small a matter. But he rather wished to show, in this way, that he would receive no gratuitous possession from those inhabitants who were to be ejected by the hand of Gods in order that he might succeed in their place: for he always kept all his thoughts fixed on God, so that he far preferred His bare promise, to present dominion over the land. Moses also commends the modesty of the holy man, when he says that he ‘rose up to do reverence to the people of the land.’ ⁴⁵⁴ As to the use of the word signifying ‘to adore,’ it is simply taken for the reverence, which any one declares, either by bowing the knee, or any other gesture of the body. This may be paid to men, as well as to God, but for a different end; men mutually either bend the knee, or bow the head, before each other, for the sake of civil honor; but if the same thing be done to them, for the sake of religion, it is profanation. For religion allows of no other worship them that of the true God. And they childishly trifle who make a pretext for their idolatry, in the words dulia and latria , ⁴⁵⁵ since the Scripture, in general terms, forbids adoration to be transferred to men. But lest any one should be surprised that Abraham acted so suppliantly, and so submissively, we must be aware that it was done from common custom and use. For it is well known that the Orientals were immoderate in their use of ceremonies. If we compare the Greeks or Italians with ourselves, we are more sparing in the use of them than they. But Aristotle, in speaking of the Asiatics and other barbarians notes this fault, that they abound too much in adorations. Wherefore we must not measure the honor which Abraham paid to the princes of the land by our customs.

TSK: Gen 23:7

Gen 18:2, Gen 19:1; Pro 18:24; Rom 12:17, Rom 12:18; Heb 12:14; 1Pe 3:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 23:1-20

- The Death of Sarah

2. ארבע קרית qı̂ryat - 'arba‛ , "Qirjath-arba‘ , city of Arba." ארבע 'arba‛ , "Arba‘ , four."

8. עפרון ‛eprôn , "‘ Ephron, of the dust, or resembling a calf." צחר tshochar , "Tsochar, whiteness."

9. מכפלה makpêlâh , "Makpelah, doubled."

The death and burial of Sarah are here recorded. This occasions the purchase of the field of Makpelah, in the cave of which is her sepulchre.

Gen 23:1-2

Sarah is the only woman whose age is recorded in Scripture. She meets with this distinction as the wife of Abraham and the mother of the promised seed. "A hundred and twenty and seven years,"and therefore thirty-seven years after the birth of her son. "In Kiriatharba."Arba is called the father of Anak Jos 15:13; Jos 21:11; that is, of the Anakim or Bene Anak, a tall or gigantic tribe Num 13:22; 28; 33, who were subsequently dispossessed by Kaleb. The Anakim were probably Hittites. Abraham had been absent from Hebron, which is also called Mamre in this very chapter Gen 23:17, Gen 23:19, not far from forty years, though he appears to have still kept up a connection with it, and had at present a residence in it. During this interval the sway of Arba may have commenced. "In the land of Kenaan,"in contradistinction to Beer-sheba in the land of the Philistines, where we last left Abraham. "Abraham went to mourn for Sarah,"either from Beer-sheba or some out-field where he had cattle pasturing.

Gen 23:3-16

Abraham purchases a burying-ground in the land. "The sons of Heth."These are the lords of the soil. "A stranger and a sojourner."He is a stranger, not a Hittite; a sojourner, a dweller in the land, not a mere visitor or traveller. The former explains why he has no burial-ground; the latter, why he asks to purchase one. "Bury my dead out of my sight."The bodies of those most dear to us decay, and must be removed from our sight. Abraham makes his request in the most general terms. In the somewhat exaggerated style of Eastern courtesy, the sons of Heth reply, "Hear us, my lord."One speaks for all; hence, the change of number. "My lord"is simply equivalent to our "Sir,"or the German "mein Herr.""A prince of God"in those times of simple faith was a chief notably favored of God, as Abraham had been in his call, his deliverance in Egypt, his victory over the kings, his intercession for the cities of the vale, and his protection the court of Abimelek. Some of these events were well known to the Hittites, as they had occurred while he was residing among them.

Gen 23:7-9

Abraham now makes a specific offer to purchase the field of Makpelah from Ephron the son of Zohar. "Treat for me"- deal, use your influence with him. Abraham approaches in the most cautious manner to the individual with whom he wishes to treat. "The cave of Makpelah."The burial of the dead in caves, natural and artificial, was customary in this Eastern land. The field seems to have been called Makpelah (doubled) from the double form of the cave, or the two caves perhaps communicating with each other, which it contained. "For the full silver."Silver seems to have been the current medium of commerce at this time. God was known, and mentioned at an earlier period Gen 2:11; Gen 13:2. "A possession of a burying-ground."We learn from this passage that property in land had been established at this time. Much of the country, however, must have been a common, or unappropriated pasture ground.

Gen 23:10-16

The transaction now comes to be between Abraham and Ephron. "Was sitting."The sons of Heth were seated in council, and Ephron among them. Abraham seems to have been seated also; for he stood up to make his obeisance and request Gen 23:7. "Before all that went in at the gate of his city."The conference was public. The place of session for judicial and other public business was the gate of the city, which was common ground, and where men were constantly going in and out. "His city."This implies not that he was the king or chief, but simply that he was a respectable citizen. If Hebron was the city of the Hittites here intended, its chief at the time seems to have been Arba. "The field give I thee."Literally, have I given thee - what was resolved upon was regarded as done. "In the sight of the sons of my people."This was a public declaration or deed before many witnesses.

He offers the field as a gift, with the Eastern understanding that the receiver would make an ample recompense. This mode of dealing had its origin in a genuine good-will, that was prepared to gratify the wish of another as soon as it was made known, and as far as it was reasonable or practicable. The feeling seems to have been still somewhat fresh and unaffected in the time of Abraham, though it has degenerated into a mere form of courtesy. "If thou wilt, hear me."The language is abrupt, being spoken in the haste of excitement. "I give silver.""I have given"in the original; that is, I have determined to pay the full price. If the Eastern giver was liberal, the receiver was penetrated with an equal sense of the obligation conferred, and a like determination to make an equivalent return. "The land is four hundred shekels."This is the familiar style for "the land is worth so much."The shekel is here mentioned for the first time. It was originally a weight, not a coin. The weight at least was in common use before Abraham. If the shekel be nine pennyweights and three grains, the price of the field was about forty-five pounds sterling. "And Abraham weighed."It appears that the money was uncoined silver, as it was weighed. "Current with the merchant."The Kenaanites, of whom the Hittites were a tribe, were among the earliest traders in the world. The merchant, as the original imports, is the traveller who brings the wares to the purchasers in their own dwellings or towns. To him a fixed weight and measure were necessary.

Gen 23:17-20

The completion of the sale is stated with great formality. No mention is made of any written deed of sale. Yet Abraham, Isaac, and Jacob remained in undisturbed possession of this burial-ground. Undisputed tenure seems to have been acknowledged as a title. The burial of Sarah is then simply noted. The validity of Abraham’ s title is practically evinced by the actual burial of Sarah, and is recited again on account of the importance of the fact.

This chapter is interesting as containing the first record of mourning for the dead, of burial, of property in land, of purchase of land, of silver as a medium of purchase, and of a standard of weight. Mourning for the dead was, no doubt, natural on the first death. Burial was a matter of necessity, in order, as Abraham says, to remove the body out of sight, as soon as it was learned by experience that it would be devoured by beasts of prey, or become offensive by putrefaction. To bury or cover it with earth was a more easy and natural process than burning, and was therefore earlier and more general. Property in land was introduced where tribes became settled, formed towns, and began to practise tillage. Barter was the early mode of accommodating each party with the articles he needed or valued. This led gradually to the use of the precious metals as a "current"medium of exchange - first by weight, and then by coins of a fixed weight and known stamp.

The burial of Sarah is noted because she was the wife of Abraham and the mother of the promised seed. The purchase of the field is worthy of note, as it is the first property of the chosen race in the promised land. Hence, these two events are interwoven with the sacred narrative of the ways of God with man.

Poole: Gen 23:7

i.e. Showed a civil respect to them in testimony of his thankfulness. Religion allows and requires civility, and those gestures which express it.

To the people of the land to the governors of the people, who managed all public affairs in the people’ s name and stead, and for their good.

The children of Heth so called from Heth the son of Canaan, Gen 10:15 .

Haydock: Gen 23:7

Bowed down to the people. Adoravit, literally, adored. But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body.

Gill: Gen 23:7

And Abraham stood up,.... For, having made his speech to the children of Heth, he sat down waiting for an answer; or rather perhaps they obliged him to sit down, out of reverence to so great a personage; and when they had done speaking, he rose up:

and bowed himself to the people of the land; the principal of them, in token of the grateful sense he had of the honour they had done him, and of the great civility with which they had used him:

even to the children of Heth; this seems to be added to distinguish them from the common people, and as an explanation of the preceding clause; See Gill on Gen 23:3.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 23:7

¹ tn Heb “to the people of the land” (also in v. 12).

Commentary -- Verse Range Notes

TSK Synopsis: Gen 23:1-20

1 The age and death of Sarah.

3 The purchase of the field and cave of Machpelah;

19 where Sarah is buried.

MHCC: Gen 23:1-13

The longest life must shortly come to a close. Blessed be God that there is a world where sin, death, vanity, and vexation cannot enter. Blessed be his name, that even death cannot part believers from union with Christ. Those whom we most love, yea, even our own bodies, which we so care for, must soon become loathsome lumps of clays, and be buried out of sight. How loose then should we be to all earthly attachments and adornments! Let us seek rather that our souls be adorned with heavenly graces. Abraham rendered honour and respect to the princes of Heth, although of the ungodly Canaanites. The religion of the Bible enjoins to pay due respect to all in authority, without flattering their persons, or countenancing their crimes if they are unworthy characters. And the noble generosity of these Canaanites shames and condemns the closeness, selfishness, and ill-humour of many that call themselves Israelites. It was not in pride that Abraham refused the gift, because he scorned to be beholden to Ephron; but in justice and in prudence. Abraham was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Honesty, as well as honour, forbids us to take advantage of our neighbour's liberality, and to impose, upon those who give freely.

Matthew Henry: Gen 23:3-15

Here is, I. The humble request which Abraham made to his neighbours, the Hittites, for a burying-place among them, Gen 23:3, Gen 23:4. It was strange he had this to do now; but we are to impute it rather to God's providence than to his improvidence, as appears Act 7:5, where it is said, God gave him no inheritance in Canaan. It were well if all those who take care to provide burying-places for their bodies after death were as careful to provide a resting-place for their souls. Observe here, 1. The convenient diversion which this affair gave, for the present, to Abraham's grief: He stood up from before his dead. Those that find themselves in danger of over-grieving for their dead relations, and are entering into that temptation, must take heed of poring upon their loss and sitting alone and melancholy. There must be a time of standing up from before their dead, and ceasing to mourn. For, thanks be to God, our happiness is not bound up in the life of any creature. Care of the funeral may, as here, be improved to divert grief for the death at first, when it is most in danger of tyrannizing. Weeping must not hinder sowing. 2. The argument he used with the children of Heth, which was this: " I am a stranger and a sojourner with you, therefore I am unprovided, and must become a humble suitor to you for a burying-place."This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to own it thus publicly, Heb 11:13. Note, The death of our relations should effectually remind us that we are not at home in this world. When they are gone, say, "We are going."3. His uneasiness till this affair was settled, intimated in that word, that I may bury my dead out of my sight. Note, Death will make those unpleasant to our sight who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. While she was in his sight, it renewed his grief, which he would prevent.

II. The generous offer which the children of Heth made to him, Gen 23:5, Gen 23:6. They compliment him, 1. With a title of respect: Thou art a prince of God among us, so the word is; not only great, but good. He called himself a stranger and a sojourner; they call him a great prince; for those that humble themselves shall be exalted. God had promised to make Abraham's name great. 2. With a tender of the best of their burying-places. Note, Even the light of nature teaches us to be civil and respectful towards all, though they be strangers and sojourners. The noble generosity of these Canaanites shames and condemns the closeness, and selfishness, and ill-humour, of many that call themselves Israelites. Observe, These Canaanites would be glad to mingle their dust with Abraham's and to have their last end like his.

III. The particular proposal which Abraham made to them, Gen 23:7-9. He returns them his thanks for their kind offer with all possible decency and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them, Gen 23:7. Note, Religion teaches good manners; and those abuse it that place it in rudeness and clownishness. He then pitches upon the place he thinks most convenient, namely, the cave of Machpelah, which probably lay near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to any interest in him, but he desires that they would improve theirs with him to get the purchase of that cave, and the field in which it was. Note, A moderate desire to obtain that which is convenient for us, by fair and honest means, is not such a coveting of that which is our neighbour's as is forbidden in the tenth commandment.

IV. The present which Ephron made to Abraham of his field: The field give I thee, Gen 23:10, Gen 23:11. Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbours, and do them any service that lay in his power; and now they return his kindness: for he that watereth shall be watered also himself. Note, If those that profess religion adorn their profession by eminent civility and serviceableness to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of God.

V. Abraham's modest and sincere refusal of Ephron's kind offer, Gen 23:12, Gen 23:13. Abundance of thanks he returns him for it (Gen 23:12), makes his obeisance to him before the people of the land, that they might respect Ephron the more for the respect they saw Abraham give him (1Sa 15:30), but resolves to give him money for the field, even the full value of it. It was not in pride that Abraham refused the gift, or because he scorned to be beholden to Ephron; but, 1. In justice. Abraham was rich in silver and gold (Gen 13:2) and was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Note, Honesty, as well as honour, forbids us to sponge upon our neighbours and to impose upon those that are free. Job reflected upon it with comfort, when he was poor, that he had not eaten the fruits of his land without money, Job 31:39. 2. In prudence. He would pay for it lest Ephron, when this good humour was over, should upbraid him with it, and say, I have made Abraham rich (Gen 14:23), or lest the next heir should question Abraham's title (because that grant was made without any consideration), and claim back the field. Thus David afterwards refused Araunah's offer, 2Sa 24:24. We know not what affronts we may hereafter receive from those that are now most kind and generous.

VI. The price of the land fixed by Ephron but not insisted on: The land is worth four hundred shekels of silver (about fifty pounds of our money), but what is that between me and thee? Gen 23:14, Gen 23:15. He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers, 1. A great contempt of worldly wealth. "What is that between me and thee? It is a small matter, not worth speaking of."Many a one would have said, "It is a deal of money; it will go far in a child's portion."But Ephron says, "What is that?"Note, It is an excellent thing for people to have low and mean thoughts of all the wealth of this world; it is that which is not, and in the abundance of which a man's life does not consist, Luk 12:15. 2. Great courtesy, and obligingness to his friend and neighbour. Ephron was not jealous of Abraham as a resident foreigner, nor envious at him as a man likely to thrive and grow rich. He bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers: What is that between me and thee? Note, No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question: "What is that between me and my friend?"

Keil-Delitzsch: Gen 23:3-16

He then went to the Hittites, the lords and possessors of the city and its vicinity at that time, to procure from them "a possession of a burying-place."The negotiations were carried on in the most formal style, in a public assembly "of the people of the land,"i.e., of natives (Gen 23:7), in the gate of the city (Gen 23:10). As a foreigner and sojourner, Abraham presented his request in the most courteous manner to all the citizens ("all that went in at the gate,"Gen 23:10, Gen 23:18; a phrase interchangeable with "all that went out at the gate,"Gen 34:24, and those who "go out and in,"Jer 17:19). The citizens with the greatest readiness and respect offered "the prince of God,"i.e., the man exalted by God to the rank of a prince, "the choice"( מבחר , i.e., the most select) of their graves for his use (Gen 23:6). But Abraham asked them to request Ephron, who, to judge from the expression "his city"in Gen 23:10, was then ruler of the city, to give him for a possession the cave of Machpelah , at the end of his field, of which he was the owner, "for full silver,"i.e., for its full worth. Ephron thereupon offered to make him a present of both field and cave. This was a turn in the affair which is still customary in the East; the design, so far as it is seriously meant at all, being either to obtain a present in return which will abundantly compensate for the value of the gift, or, what is still more frequently the case, to preclude any abatement in the price to be asked. The same design is evident in the peculiar form in which Ephron stated the price, in reply to Abraham's repeated declaration that he was determined to buy the piece of land: "a piece of land of 400 shekels of silver, what is that between me and thee"(Gen 23:15)? Abraham understood it so ( ישׁמע Gen 23:16), and weighed him the price demanded. The shekel of silver "current with the merchant,"i.e., the shekel which passed in trade as of standard weight, was 274 Parisian grains, so that the price of the piece of land was £52, 10s.; a very considerable amount for that time.

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 11:27--25:12

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

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 23:1-20

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

Abraham's purchase of a burial site in the Promised Land demonstrated his intention to remain in Canaan rather than going back to his native homeland. Since he was a sojourner in Canaan his friends probably expected him to bury Sarah back in their home area, namely, Mesopotamia.

The two major events contained in this chapter continue Moses' emphasis on God's faithfulness. They do so by recording the death of Abraham's wife, the mother of his heir, and by showing the beginning of the fulfillment of the land promise that God had given to Abraham.

Sarah is the only woman whose age at death the Scriptures record (v. 1). This fact illustrates her importance. Isaac was 37 years old when his mother died. Abraham died at the age of 175 (25:8), 38 years after Sarah.

Abraham and Sarah had moved back near Hebron after having lived at Beersheba for some time (v. 2; cf. 22:19).

"It should be stressed here that the world of the patriarchs was that of a developed and organized society and not what is usually regarded as a simple pastoral-bedouin existence. Throughout Genesis 12-50 there are connections to Mesopotamia and to Egypt as well as negotiations with local political centers (Shechem, Salem and Hebron) as well as Gerar in the Western Negev on a branch of the Coastal Highway.

"Much of the theological relevance of the patriarchs is based upon the fact that there were other more attractive lifestyles available to these early Biblical figures. The option they chose gave them few of the advantages they could have enjoyed elsewhere, especially in Mesopotamia where their family was established. In light of this fact and the great promises made to Abraham during his lifetime, his remark to the leaders of Hebron after the death of his wife, Sarah, takes on new meaning."⁵⁹¹

Typically ancient Near Easterners buried family members in their native land.⁵⁹² Abraham's desire to bury Sarah in the Promised Land shows that he had turned his back on Mesopotamia forever (v. 4). Canaan was his adopted homeland.

God had made Abraham a powerful person, which his neighbors acknowledged (v. 6).⁵⁹³

"Their warm and generous reply apparently gave Abraham all he wanted, but permission to bury Sarah was only part of what he had requested. He had asked for a burial plot, not simply for the use of one of their graves. Despite the warmth of their reply, the Hittites, by omitting any mention of this point, probably indicate their reluctance to transfer land to Abraham, for then he would no longer be a landless sojourner."⁵⁹⁴

Why did Ephron want to sell Abraham the entire plot of ground in which the cave lay rather than just the cave as Abraham requested (vv. 8-11)? Hittite law specified that when a landowner sold only part of his property to someone else the original owner had to continue to pay all taxes on the land. However if he sold the entire tract the new owner was responsible to pay the taxes (cf. 1 Chron. 21:24). Consequently Ephron held out for the entire tract knowing that Abraham needed to make his purchase quickly so he could bury Sarah.⁵⁹⁵

Abraham's willingness to pay what appears to have been an unusually large price for the land further demonstrates his faith (vv. 15-16). An average field cost four shekels per acre, and garden land cost 40 shekels per acre.⁵⁹⁶ Abraham was willing to pay 400 shekels. Of course, the text does not give the exact area of the property, but it appears to have been relatively small.

"The piece of property was no bargain for Abraham; 400 shekels would be more than a hundred pounds of silver. David paid only one-eighth that amount--50 shekels of silver--for the purchase of the temple site from Araunah (2 Sam. 24:24)."⁵⁹⁷

Ephron's responses to Abraham's requests sound very generous, but he was really making it difficult for Abraham to pay less than his asking price. Ephron's object may have been to get a present from Abraham for having given him the field and cave that would compensate for the value of the land. Such a gift was customary. On the other hand he may have wanted to preclude Abraham's offering to pay him less than his asking price (v. 15).⁵⁹⁸

"Did the patriarchs who forsook everything for the sake of the promises go unrewarded? No, answers our narrative. In death they were heirs and no longer strangers.' A very small part of the Promised Land--the grave--belonged to them; therefore they did not have to rest in Hittite earth' or in the grave of a Hittite (cf. v. 6), which Israel would have considered a hardship difficult to bear."⁵⁹⁹

"At a time when the children of Israel were on their way to take possession of the land, Moses did well to remind them how in faith their forefathers had secured at least a grave which was his own property,' and thus to arouse in them the desire to finish the work of taking into full possession what had so long ago been promised to them."⁶⁰⁰

Abraham's purchase of the cave of Machpelah indicates his continuing faith in God's promise to give the land of Canaan to him and his descendants. Similarly Jeremiah purchased property in the Promised Land on the eve of the Babylonian captivity to express his belief that God would bring the Israelites back there eventually (cf. Jer. 32:6-15). One does not usually bury his family in a place unless he considers it his home and plans to be there a long time.

The writer noted twice that Hebron was within the land of Canaan (vv. 2, 19) and stressed repeatedly that the negotiations for the land were official (vv. 10, 13, 16, 18). There was not doubt that this part of the land now justly belonged to Abraham and his heirs.

"This verse [v. 20] is a conclusion to vv. 2-19. It seems strange appearing after v. 19--which would have been a reasonable note on which to conclude. Its placement here points out that the crucial element in this chapter is not Sarah's death, but Abraham's acquisition of land from outsiders. As such, it is a harbinger of things to come."⁶⁰¹

"The very fact that Abraham buried Sarah in the land of Canaan is proof of his unwavering faith. Knowing that his descendants would have to endure four hundred years of bitter bondage in a foreign country (15:13), he looked beyond that to the ultimate fulfillment of God's promises."⁶⁰²

Isaac and Jacob as well as Abraham used this burial site. Abraham, Sarah, Isaac, Rebekah, Jacob, and Leah were all buried here. Rachel's tomb was near Bethlehem.

The time of death should be the time when the godly proclaim their faith most loudly in view of our hope in God's promises.

Guzik: Gen 23:1-20

Genesis 23 - Sarah Dies and Is Buried

A. The death of Sarah.

1. (1) The death of Sarah.

Sarah lived one hundred and twenty-seven years; these were the years of the life of Sarah.

a. Sarah lived one hundred and twenty-seven years: Sarah is the only woman in the Bible whose age at death is recorded; it gives us some measure of understanding how great a woman she is in the Bible.

b. The life of Sarah: Nowhere in in the Bible are we told to look to Mary as an example of a godly woman. Twice we are told to look to Sarah as such an example (Isaiah 51:1-2 and 1 Peter 3:3-6).

2. (2) Abraham's mourning.

So Sarah died in Kirjath Arba (that is, Hebron) in the land of Canaan, and Abraham came to mourn for Sarah and to weep for her.

a. Abraham came to mourn for Sarah: "That is, he set himself deliberately to all the functions of a mourner." (Boice) Abraham wasn't afraid to mourn, though he did not sorrow as those without hope (1 Thessalonians 4:13).

b. And to weep for her: "To weep for a loved one is to show that we have been close, that the loss is keenly felt, that death is an enemy, and that sin has brought this sad punishment upon the human race." (Boice)

B. Abraham buys land for Sarah's burial.

1. (3-16) Abraham haggles with the Philistines for the land of Sarah's tomb.

Then Abraham stood up from before his dead, and spoke to the sons of Heth, saying, "I am a foreigner and a visitor among you. Give me property for a burial place among you, that I may bury my dead out of my sight." And the sons of Heth answered Abraham, saying to him, "Hear us, my lord: You are a mighty prince among us; bury your dead in the choicest of our burial places. None of us will withhold from you his burial place, that you may bury your dead." Then Abraham stood up and bowed himself to the people of the land, the sons of Heth. And he spoke with them, saying, "If it is your wish that I bury my dead out of my sight, hear me, and meet with Ephron the son of Zohar for me, that he may give me the cave of Machpelah which he has, which is at the end of his field. Let him give it to me at the full price, as property for a burial place among you." Now Ephron dwelt among the sons of Heth; and Ephron the Hittite answered Abraham in the presence of the sons of Heth, all who entered at the gate of his city, saying, "No, my lord, hear me: I give you the field and the cave that is in it; I give it to you in the presence of the sons of my people. I give it to you. Bury your dead!" Then Abraham bowed himself down before the people of the land; and he spoke to Ephron in the hearing of the people of the land, saying, "If you will give it, please hear me. I will give you money for the field; take it from me and I will bury my dead there." And Ephron answered Abraham, saying to him, "My lord, listen to me; the land is worth four hundred shekels of silver. What is that between you and me? So bury your dead." And Abraham listened to Ephron; and Abraham weighed out the silver for Ephron which he had named in the hearing of the sons of Heth, four hundred shekels of silver, currency of the merchants.

a. I am a foreigner and a sojourner among you: Abraham did not feel this way because he came from Ur of the Chaldeans. It was because he recognized his real home was heaven. Moses knew the same, and commanded Israel to know it (Leviticus 25:23). David also knew this truth (1 Chronicles 29:14 and Psalm 39:12).

b. Give me property for a burial place among you: This way of negotiating the price is typical of ancient and modern practices in that culture. As a gesture of kindness, the selling party may offer to give the property in question to the buyer, until the buyer insists on paying a price.

i. The Canaanite, Ephron, follows the cultural customs of bargaining. First, the seller offers to give the item. Then, when that is refused, the seller suggests a price, which he claims is modest but is really very high. This is understood to be the starting point, and from there the bargaining begins.

c. Abraham stood up and bowed himself to the people of the land: Abraham shows how a Christian should do business with the world: courteously, fairly, prudently.

i. "They who, under the sanction of religion, trample under foot the decent forms of civil respect, supposing that because they are religious, they have a right to be rude, totally mistake the spirit of Christianity" (Clarke).

2. (17-20) Abraham buys the field and buries Sarah.

So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre (that is, Hebron) in the land of Canaan. So the field and the cave that is in it were deeded to Abraham by the sons of Heth as property for a burial place.

a. Were deeded to Abraham as a possession: The text emphasizes this property was Abraham's land by deed, not only by the promise of God. If this was the only piece of land Abraham ever owned in the land promised to him, it shows he was a real man of faith.

b. Abraham buried Sarah his wife in the cave of the field of Machpelah: This is where Isaac and Ishmael buried Abraham. Isaac and Rebekah were both buried here. Jacob buried Leah here, and Joseph buried Jacob here. And this was the place Joseph told his descendants to bury him, taking his bones with them when they came into the Promised Land.

© 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 23 (Chapter Introduction)

Overview

Gen 23:1, The age and death of Sarah; Gen 23:3, The purchase of the field and cave of Machpelah; Gen 23:19, where Sarah is buried.

Poole: Genesis 23 (Chapter Introduction)

CHAPTER 23

Sarah’ s age and death; Abraham mourns, Gen 23:1,2 . He speaks to the sons of Heth for a burying-place, Gen 23:3,4 . They offer him the choice of their sepulchres, Gen 23:5,6 . Abraham desires to purchase a field of Ephron, Gen 23:8,9 . Ephron would give it him, Gen 23:10-15 . Abraham purchases it, and weighs the silver, Gen 23:16 . The field made sure to Abraham for a possession before witnesses, Gen 23:17-20 .

1860

This is the peculiar honour of Sarah the mother of the faithful, 1Pe 3:6 , to have the years of her life numbered in Scripture.

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 23 (Chapter Introduction)

(Gen 23:1-13) The death of Sarah, Abraham applies for a burying-place.

(Gen 23:14-20) Sarah's burying-place.

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 23 (Chapter Introduction)

Here is, I. Abraham a mourner for the death of Sarah (Gen 23:1, Gen 23:2). II. Abraham a purchaser of a burying-place for Sarah. 1. The purchase humbly proposed by Abraham (Gen 23:3, Gen 23:4). 2. Fairly treated of, and agreed to, with a great deal of mutual civility and respect (Gen 23:5-16). 3. The purchase-money paid (Gen 23:16). 4. The premises conveyed and secured to Abraham (Gen 23:17, Gen 23:18, Gen 23:20). 5. Sarah's funeral (Gen 23:19).

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 23 (Chapter Introduction)

INTRODUCTION TO GENESIS 23

This chapter treats of the age, death, and funeral of Sarah, and the place of her interment: of her age, Gen 23:1; of her death, Gen 23:2; of the motion Abraham made to the sons of Heth, to obtain a burial place among them, Gen 23:3; of the answer of them to him, giving him leave to bury in any of their sepulchres, Gen 23:5; of a second motion of his to them, to use their interest with Ephron the Hittite, to let him have the cave of Machpelah for the above purpose, Gen 23:7; of Ephron's consent unto it, Gen 23:10; of the purchase Abraham made of it for four hundred shekels of silver, Gen 23:12; and of its being secured unto him, which he interred Sarah his wife, Gen 23:17.