OT 511 Quiz 1

What do the keeping of the days of Unleavened Bread and the consecration of the firstborn have in common?

Consecration of the Firstborn 13 The Lord said to Moses, 2 "Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether human or animal." 3 Then Moses said to the people, "Commemorate this day, the day you came out of Egypt, out of the land of slavery, because the Lord brought you out of it with a mighty hand. Eat nothing containing yeast

What bird(s) did Noah send out of the ark?

Raven and a Dove

After Israel feasts with God, what two subjects do the following laws address?

1. Consecration of tabernacle and priestly adornments 2. Sabbath observance

How early is the threefold division of canon found?

132 BC- Law, Prophets, and Writings.

When were the first books of the Septuagint likely translated?

275 BC by Ptolemy II

For how long did Israel eat manna?

40 years

How much did Abram pay for Sarah's burial plot?

400 Shekels of Silver

Why did God say that pharaoh would refuse to listen to Moses?

9 The Lord had said to Moses, "Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt." 10 Moses and Aaron performed all these wonders before Pharaoh, but the Lord hardened Pharaoh's heart, and he would not let the Israelites go out of his country.

What does the Latin of testamentum refer to?

A last will or testament- A covenant ot relationship

What was the first thing that Abraham's servant did when arriving at Nahor? Trying to find wife for Isaac

Abrahams servant prayed for a God to show him who the right girl was for his masters Son. Rebekah is the answer to prayer- Rebekah married Isaac the son of Abraham, by whom she had two sons, Esau and Jacob. You must not get a wife for my son from the daughters of the Canaanites, in whose land I live, 38 but go to my father's family and to my own clan, and get a wife for my son.' Gen 24:10 10 Then the servant left, taking with him ten of his master's camels loaded with all kinds of good things from his master. He set out for Aram Naharaim[b] and made his way to the town of Nahor. 11 He had the camels kneel down near the well outside the town; it was toward evening, the time the women go out to draw water. 12 Then he prayed, "Lord, God of my master Abraham, make me successful today, and show kindness to my master Abraham. 13 See, I am standing beside this spring, and the daughters of the townspeople are coming out to draw water. 14 May it be that when I say to a young woman, 'Please let down your jar that I may have a drink,' and she says, 'Drink, and I'll water your camels too'—let her be the one you have chosen for your servant Isaac. By this I will know that you have shown kindness to my master." 15 Before he had finished praying, Rebekah came out with her jar on her shoulder. She was the daughter of Bethuel son of Milkah, who was the wife of Abraham's brother Nahor. 16 The woman was very beautiful, a virgin; no man had ever slept with her. She went down to the spring, filled her jar and came up again. 17 The servant hurried to meet her and said, "Please give me a little water from your jar." 18 "Drink, my lord," she said, and quickly lowered the jar to her hands and gave him a drink. 19 After she had given him a drink, she said, "I'll draw water for your camels too, until they have had enough to drink." 20 So she quickly emptied her jar into the trough, ran back to the well to draw more water, and drew enough for all his camels. 21 Without saying a word, the man watched her closely to learn whether or not the Lord had made his journey successful. 22 When the camels had finished drinking, the man took out a gold nose ring weighing a beka[c] and two gold bracelets weighing ten shekels.[d] 23 Then he asked, "Whose daughter are you? Please tell me, is there room in your father's house for us to spend the night?" 24 She answered him, "I am the daughter of Bethuel, the son that Milkah bore to Nahor." 25 And she added, "We have plenty of straw and fodder, as well as room for you to spend the night." 26 Then the man bowed down and worshiped the Lord, 27 saying, "Praise be to the Lord, the God of my master Abraham, who has not abandoned his kindness and faithfulness to my master. As for me, the Lord has led me on the journey to the house of my master's relatives." 28 The young woman ran and told her mother's household about these things. 29 Now Rebekah had a brother named Laban, and he hurried out to the man at the spring. 30 As soon as he had seen the nose ring, and the bracelets on his sister's arms, and had heard Rebekah tell what the man said to her, he went out to the man and found him standing by the camels near the spring. 31 "Come, you who are blessed by the Lord," he said. "Why are you standing out here? I have prepared the house and a place for the camels." 32 So the man went to the house, and the camels were unloaded. Straw and fodder were brought for the camels, and water for him and his men to wash their feet. 33 Then food was set before him, but he said, "I will not eat until I have told you what I have to say." "Then tell us," Laban said. 34 So he said, "I am Abraham's servant. 35 The Lord has blessed my master abundantly, and he has become wealthy. He has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 36 My master's wife Sarah has borne him a son in her old age, and he has given him everything he owns. 37 And my master made me swear an oath, and said, 'You must not get a wife for my son from the daughters of the Canaanites, in whose land I live, 38 but go to my father's family and to my own clan, and get a wife for my son.' 39 "Then I asked my master, 'What if the woman will not come back with me?' 40 "He replied, 'The Lord, before whom I have walked faithfully, will send his angel with you and make your journey a success, so that you can get a wife for my son from my own clan and from my father's family. 41 You will be released from my oath if, when you go to my clan, they refuse to give her to you—then you will be released from my oath.' 42 "When I came to the spring today, I said, 'Lord, God of my master Abraham, if you will, please grant success to the journey on which I have come. 43 See, I am standing beside this spring. If a young woman comes out to draw water and I say to her, "Please let me drink a little water from your jar," 44 and if she says to me, "Drink, and I'll draw water for your camels too," let her be the one the Lord has chosen for my master's son.' 45 "Before I finished praying in my heart, Rebekah came out, with her jar on her shoulder. She went down to the spring and drew water, and I said to her, 'Please give me a drink.' 46 "She quickly lowered her jar from her shoulder and said, 'Drink, and I'll water your camels too.' So I drank, and she watered the camels also. 47 "I asked her, 'Whose daughter are you?' "She said, 'The daughter of Bethuel son of Nahor, whom Milkah bore to him.' "Then I put the ring in her nose and the bracelets on her arms, 48 and I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right road to get the granddaughter of my master's brother for his son. 49 Now if you will show kindness and faithfulness to my master, tell me; and if not, tell me, so I may know which way to turn." 50 Laban and Bethuel answered, "This is from the Lord; we can say nothing to you one way or the other. 51 Here is Rebekah; take her and go, and let her become the wife of your master's son, as the Lord has directed."

The Septuagint and what other text tradition represent the two largest general textual traditions?

Apocrypha

From what independent countries are armies threatening in Mari and Gen 14?

Babylon, Sodom, Gomorrah, Admah, Zoar Zeboyim,Elam and Binu Yamina Genesis 14: Abram Rescues Lot 14 At the time when Amraphel was king of Shinar,[a] Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goyim, 2 these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (that is, the Dead Sea Valley). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar. 8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram's nephew Lot and his possessions, since he was living in Sodom. 13 A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother[b] of Eshkol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people. 17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King's Valley). 18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth. 20 And praise be to God Most High, who delivered your enemies into your hand." Then Abram gave him a tenth of everything. 21 The king of Sodom said to Abram, "Give me the people and keep the goods for yourself." 22 But Abram said to the king of Sodom, "With raised hand I have sworn an oath to the Lord, God Most High, Creator of heaven and earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, 'I made Abram rich.' 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre. Let them have their share." Footnotes:

Where does the second major section of Genesis begin?

Ch12- Tower of Babel. The most important point about the structure of Genesis is that it has two major divisions. The first section, up to the end of chapter 11, describes events and people from creation to the Tower of Babel. The second division develops the story of Abram and his family and culminates in the accounts of Jacob (also called Israel) and Joseph (Gen. 12- 50). The book, almost entirely narrative, is written so that the second part continues where the first part leaves off.

Whose death did Joseph predict from a dream?

Chief Baker 9 So the chief cupbearer told Joseph his dream. He said to him, "In my dream I saw a vine in front of me, 10 and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. 11 Pharaoh's cup was in my hand, and I took the grapes, squeezed them into Pharaoh's cup and put the cup in his hand." 12 "This is what it means," Joseph said to him. "The three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh's cup in his hand, just as you used to do when you were his cupbearer. 14 But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15 I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon." 16 When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, "I too had a dream: On my head were three baskets of bread.[a] 17 In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head." 18 "This is what it means," Joseph said. "The three baskets are three days. 19 Within three days Pharaoh will lift off your head and impale your body on a pole. And the birds will eat away your flesh." 20 Now the third day was Pharaoh's birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: 21 He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh's hand— 22 but he impaled the chief baker, just as Joseph had said to them in his interpretation. 23 The chief cupbearer, however, did not remember Joseph; he forgot him.

Why is the Red Sea crossing described alongside commands to celebrate it?

Connects the participation of all the faithful of every generation- both gentile and Jew in an act of redemption. So redemption is celebrated as foundational to what it means to be a people of God.

According to Jewish tradition which books were disputed at Jamnia?

Ecclesiastes and Song of Songs

What was Esau's other name?

Edom- Red- He was born red and hairy

What was Reuben's recommendation?

Dont Kill Joseph- just throw him in the well. 19"Here comes that dreamer!l" they said to each other. 20"Come now, let's kill him and throw him into one of these cisternsm and say that a ferocious animaln devoured him.o Then we'll see what comes of his dreams."p 21When Reubenq heard this, he tried to rescue him from their hands. "Let's not take his life," he said.r 22"Don't shed any blood. Throw him into this cisterns here in the wilderness, but don't lay a hand on him." Reuben said this to rescue him from them and take him back to his father.t 23So when Joseph came to his brothers, they stripped him of his robe—the ornate robeu he was wearing— 24and they took him and threw him into the cistern.v The cistern was empty; there was no water in it. Reuben [Reo̅o̅'ben]— First born of Jacob and Leah Gen 49: "Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it. behold a son or vision of the son. The first-born of Jacob by Leah and founder of a tribal family (Gen. 29:32; 30:14). THE MAN OF FORFEITED PRIVILEGES In Jacob's dying blessing (Gen. 49:3, 4) are three circumstances concerning Reuben that seem to summarize his tragic story. I. The privileges that should have been his. As the eldest son he was entitled to three portions above his brethren, namely, the priesthood, the birthright and the kingdom. But all three were forfeited and given to the others. By right of birth, elevation to priestly eminence should have been Reuben's, but he proved himself unworthy of this "excellence of dignity." Impetuosity and instability totally unfitted him for the priesthood which went to Levi. By right of birth, royal dignity should have been his as the first-born of his tribe, but Judah prevailed and the right of the scepter passed from Reuben to Judah. By right of birth, Reuben should have been the head of the representative tribe. He was the beginning of his father's strength (Deut. 21:17), and though the eldest son, forfeited a double inheritance in the land. This right of the firstborn became Joseph's (Deut. 21:17). Reuben carried little importance in the history of Israel. II. His irresolute and vacillating nature. Reuben revealed characteristics unbefitting one upon whom high responsibilities should have devolved. He lacked the tenacity and courage one expects to find in the eldest son of the family. He had none of his father's transformed nature after he became Israel. Jacob described his son as being "unstable as water" (Gen. 49:4). Water is a suggestive symbol of instability. Think of the waterfall, as it splashes against the ledges of a rock! The rock abides; the fickle stream moves on in never-ceasing restlessness. Jacob saw in his first-born son all the evidences of instability. Although a double excellency was within the reach of Reuben his father had to say of him, "Thou shalt not excel." The reward of unreliability and instability is inferiority. "Thou shalt not excel." The tribe of Reuben never rose to prominence and was among the first to be carried into captivity (1 Chron. 5:26). In the blessing of Moses, Reuben's doom is sealed. Nothing but a depleted remnant would be his. "Let his men be very few" (Deut. 33:6). No judge, no prophet, no hero sprang from Reuben. By his sin Reuben had permanently impoverished his posterity. III. His despicable crime. Reuben lost all the honors that should have been his because of his adulterous act with Bilhah, his father's concubine. Jacob, in his blessing, attributes Reuben's forfeited privileges to this heinous sin—a sin which brought a curse upon him. This evil stream flowed on, for two Reubenites were ringleaders with Korah in assailing God's established order, and perished because of their defiance of God. Deborah, in her patriotic song, Judges 5, rebuked the children of Reuben for characteristic selfishness. Again the innate fickleness appeared. Can it be that in spite of all his sad failures, there is a ray of hope for Reuben in the prophetic benediction of Moses, "Let Reuben live and not die" (Deut. 33:6)? Is this an evidence of divine grace—life for a sinner whose sin merited death? There is a gate of Reuben in the Golden City, and a tribe of Reuben in the Israel of God (Rev. 7:5). Reuben's name is not first, yet through grace it is there. "Let Reuben live and not die." Heaven will be full of Reubens who should have died but who live forevermore to sing the praises of God's redeeming grace.

Exodus 1-20

Exodus 1-20

What was Israel's and God's relation to the Amalekites?

Exodus 16:35 34 As the Lord commanded Moses, Aaron put the manna with the tablets of the covenant law, so that it might be preserved. 35 The Israelites ate manna forty years, until they came to a land that was settled; they ate manna until they reached the border of Canaan.

Why did Judah say, "She is more righteous than I?"

Gen 38:28 24 About three months later Judah was told, "Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant." Judah confessed that Tamar was more righteous than he. She was the one who sought to preserve his line. She bore twins to Judah, and Perez would be the one through whom the Messianic line would be continued, no thanks to Judah (see Genesis 46:12; Ruth 4:12). Judah said, "Bring her out and have her burned to death!" 25 As she was being brought out, she sent a message to her father-in-law. "I am pregnant by the man who owns these," she said. And she added, "See if you recognize whose seal and cord and staff these are." 26 Judah recognized them and said, "She is more righteous than I, since I wouldn't give her to my son Shelah." And he did not sleep with her again. 27 When the time came for her to give birth, there were twin boys in her womb. 28 As she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it on his wrist and said, "This one came out first." 29 But when he drew back his hand, his brother came out, and she said, "So this is how you have broken out!" And he was named Perez.[a] 30 Then his brother, who had the scarlet thread on his wrist, came out. And he was named Zerah.[b] Judah tried to kill Tamar because he thought she was a prostitute. He is evil. Tamar was more righteous because she saw the whole situation and Judah did not. She was "at the end of her rope," in the society in which she lived. She had complied with Judah's wishes as far as she could; she married two of his sons (Er and Onan), but she was at the point where she didn't have any options left. It seems clear that Judah wasn't going to help her of his own volition. Not only was he was running out of sons for Tamar to marry, but she had become an unwelcome burden on him and on her father. Maybe Judah was afraid that Tamar was a harbinger of death and he surely didn't want his third son to die, so he dithered and procrastinated, until Tamar decided to act on her own understanding of the whole situation. She tricked Judah into taking his responsibilities seriously by tempting him to consort with a veiled woman whom he believed to be a prostitute. When he finds out that the prostitute was his daughter-in-law, he realizes what has happened, and we have to admire his honesty when he says (Genesis 38: 26) that she is more righteous than he is. He recognized his own shortcomings and his guilt. Furthermore, by this time, she was also acting on behalf of her unborn children, and, what she did evidently had God's approval or she would have been struck down as her first two husbands were. The society in which Tamar lived was dominated by the rules of a patriarchy and a levirate. Women had few choices in those days, but Tamar brilliantly used the ones she had. She was a strong, clever and astute woman who apparently had God's approval for what she did.

What was the content of God's promise to Noah?

Gen 8:20-22 Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all the living creatures as I have done. As long as the earth endures, seedtime and harvest, cold and heat, summer and winter,day and night will never cease."

What did God promise Jacob at Beersheba?

God Himself positions Himself above Jacob (the word 'Nizav' in Hebrew can also refer to a officer), and affirms once again that Covenant of Blessing. Here God starts by promising the Land to Jacob and His descendants; He then goes on to promise Jacob that his seed would multiply as the dust of the earth, and finally, reveals a great mystery, which we often miss. God said to Jacob, "and in you and in your descendants shall all the families of the earth be blessed." The entire blessing (which was given to Abraham, Isaac, Jacob and their descendants after them) was not given for them alone, but rather that through them, God's blessing would be available to all the families of the earth. God finishes with a beautiful, compassionate promise that He would always be with Jacob - He will watch over Jacob and He will fulfill that which is promised to him. It reminds me of the promise that Yeshua gave to us, His followers, when He charged us with the honor of making disciples of all nations, which is actually very similar to the call of Abraham, Isaac, and Jacob; God's blessing would reach to all nations, as He promised, "and lo, I am with you always, even to the end of the age." Matt 28: 20

What caused the Flood?

God caused the flood to judge the world fro sin. Wickedness.

How does Jacob become Israel?

God named him Israel after he wrestled with God. 9 After Jacob returned from Paddan Aram,[c] God appeared to him again and blessed him. 10 God said to him, "Your name is Jacob,[d] but you will no longer be called Jacob; your name will be Israel.[e]" So he named him Israel.

How do the Hammurabi laws and biblical social laws differ when they begin?

Hammurabi laws begin with matters of false accusations etc. which maintain the status quo and favor the wealthy and powerful. Contrasted to the Biblical social laws- no murder, regardless of class. Priority to the poor and vulnerable.

What does Joseph's rise to second in command of Egypt exemplify?

How Abram's descendants become instruments of international blessing. How God and Abraham's family can reverse the fates of nations to honor God's chosen.

What does the enveloping of civil law within religious law demonstrate?

How all ethical choices of life and relationship with God are related.

What does Abram's life in a foreign land and Jacob at Laban's home teach?

Justice to outsiders.

The Lucianic version is preserved in Greek and what other language?

Latin

Why is Lamech avenged?

Lamech brags of killing a man. God turns vengeance into forgiveness. 70x7 Mt 18:22

What blessing is given by Lamech to Noah?

Lamech is the father of Noah- Gen 5:28 Lamch said of Noah- "will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed."

How does Zoar reckon in the story of Lot's escape from Sodom?

Lot was reluctant to leave. Lots wife looked back and was turned to stone.

If Abraham teaches faith and Jacob hope, what does Joseph teach?

Love and forgiveness.

How did God reveal himself to Israel in an unprecedented manner?

Made himself known- Yahweh- The Lord. Yahweh, the god of the Israelites, whose name was revealed to Moses as four Hebrew consonants (YHWH) called the tetragrammaton. After the Babylonian Exile (6th century BCE), and especially from the 3rd century BCE on, Jews ceased to use the name Yahweh for two reasons. As Judaism became a universal rather than merely local religion, the more common noun Elohim, meaning "God," tended to replace Yahweh to demonstrate the universal sovereignty of Israel's God over all others. At the same time, the divine name was increasingly regarded as too sacred to be uttered; it was thus replaced vocally in the synagogue ritual by the Hebrew word Adonai ("My Lord"), which was translated as Kyrios ("Lord") in the Septuagint, the Greek version of the Hebrew Scriptures. The Masoretes, who from about the 6th to the 10th century worked to reproduce the original text of the Hebrew Bible, replaced the vowels of the name YHWH with the vowel signs of the Hebrew words Adonai or Elohim. Latin-speaking Christian scholars substituted the Y (which does not exist in Latin) with an I or a J (the latter of which exists in Latin as a variant form of I). Thus, the tetragrammaton became the artificial Latinized name Jehovah (JeHoWaH). As the use of the name spread throughout medieval Europe, the initial letter J was pronounced according to the local vernacular language rather than Latin. Although Christian scholars after the Renaissance and Reformation periods used the term Jehovah for YHWH, in the 19th and 20th centuries biblical scholars again began to use the form Yahweh. Early Christian writers, such as St. Clement of Alexandria in the 2nd century, had used a form like Yahweh, and this pronunciation of the tetragrammaton was never really lost. Many Greek transcriptions also indicated that YHWH should be pronounced Yahweh. The meaning of the personal name of the Israelite God has been variously interpreted. Many scholars believe that the most proper meaning may be "He Brings into Existence Whatever Exists" (Yahweh-Asher-Yahweh). In I Samuel, God is known by the name Yahweh Teva-ʿot, or "He Brings the Hosts into Existence," the hosts possibly referring to the heavenly court or to Israel. The personal name of God probably was known long before the time of Moses. The name of Moses' mother was Jochebed (Yokheved), a word based on the name Yahweh. Thus, the tribe of Levi, to which Moses belonged, probably knew the name Yahweh, which originally may have been (in its short form Yo, Yah, or Yahu) a religious invocation of no precise meaning evoked by the mysterious and awesome splendour of the manifestation of the holy. LEARN MORE in these related Britannica articles: Two-page spread from Johannes Gutenberg's 42-line Bible, c. 1450-55. biblical literature: The documentary hypothesis ...Hebrew personal name for God, YHWH (commonly transcribed "Yahweh"), is predominantly used, those in which the Hebrew generic term for God, Elohim, is predominantly used, and those (also Elohist) in which the priestly style or interest is predominant. According to this hypothesis, these documents—along with Deuteronomy (labelled D)—constituted the original... Two-page spread from Johannes Gutenberg's 42-line Bible, c. 1450-55. biblical literature: Ruth ...who becomes a worshipper of Yahweh will be blessed by him, and to illustrate the providence of God in human affairs. The book may have served all these "purposes," but the author's objective cannot be determined with certainty.... Christ as Ruler, with the Apostles and Evangelists (represented by the beasts). The female figures are believed to be either Santa Pudenziana and Santa Práxedes or symbols of the Jewish and Gentile churches. Mosaic in the apse of Santa Pudenziana basilica, Rome, ad 401-417. Christianity: The biblical perspective ...the oneness of God (Yahweh). According to Genesis, God created the world as one cosmos, an ordered unity determined by one single will in which all creatures are responsive to the purposes of the Creator. Yahweh chose Israel from all the nations of the world and entered into covenant... Jerusalem: Western Wall, Second Temple Judaism: The pre-Mosaic period: the religion of the patriarchs ...YHWH (by scholarly convention pronounced Yahweh), the God of Israel, with the creator of the world, who had been known and worshipped from the beginning of time. Abraham did not discover this God but entered into a new covenantal relationship with him, in which Abraham was promised the land of... Jerusalem: Western Wall, Second Temple Judaism: Otherness and nearness ...Lord") for the tetragrammaton (YHWH) in the reading of the Bible itself, suggests an acute awareness of the otherness of God. Yet the belief in the transcendence of God is mirrored by the affirmation of God's immanence. In the biblical narrative it is God himself who is the directly... MORE ABOUT Yahweh 23 REFERENCES FOUND IN BRITANNICA ARTICLES Assorted References basis of monotheism In monotheism: Religion of Israel and Judaism gift of the covenant In covenant: The covenant at Sinai Jehovah In Jehovah religious unity In Christianity: The biblical perspective portrayal in Exodus In Exodus Hebrew prophecy In prophecy: Origins and development of Hebrew prophecy Old Testament In biblical literature: The documentary hypothesis In biblical literature: Ruth Psalms In Psalms revelation of Abraham In Abraham: The Genesis narrative in the light of recent scholarship

What is the reason for the flood in the Atrahasis Epic?

Mesopotamia and is called the Atrahasis Epic. It includes a story of creation but also has a description of the flood and of a succession of kings who ruled on earth. In this manner it represents Genesis 1- 11 more closely than any of the other creation accounts discovered so far. Nevertheless, the differences between Genesis and Atrahasis are profound. For example, the one God of the Bible evaluates and judges according to moral norms, but the Atrahasis pantheon decides on a flood due to overpopulation and perhaps the noise created by so great an abundance of humanity.

Why did Moses leave Egypt?

Moses killed an Egyptian.

What were the circumstances behind Aaron's appointment as Moses' assistant?

Moses pleaded with Lord to send someone else. Moses felt he was not eloquent enough to do the task. God became angry and appointed Aaron as assistant.

What does the Hebrew name for Exodus mean?

Names Hebrew: שמות‎, Šemot, "Names"

To what did Abram respond by giving a tenth of everything?

Question: "Who was Melchizedek?" Answer: Melchizedek, whose name means "king of righteousness," was a king of Salem (Jerusalem) and priest of the Most High God (Genesis 14:18-20; Psalm 110:4; Hebrews 5:6-11; 6:20—7:28). Melchizedek's sudden appearance and disappearance in the book of Genesis is somewhat mysterious. Melchizedek and Abraham first met after Abraham's defeat of Chedorlaomer and his three allies. Melchizedek presented bread and wine to Abraham and his weary men, demonstrating friendship. He bestowed a blessing on Abraham in the name of El Elyon ("God Most High") and praised God for giving Abraham a victory in battle (Genesis 14:18-20). Abraham presented Melchizedek with a tithe (a tenth) of all the items he had gathered. By this act Abraham indicated that he recognized Melchizedek as a priest who ranked higher spiritually than he. In Psalm 110, a messianic psalm written by David (Matthew 22:43), Melchizedek is presented as a type of Christ. This theme is repeated in the book of Hebrews, where both Melchizedek and Christ are considered kings of righteousness and peace. By citing Melchizedek and his unique priesthood as a type, the writer shows that Christ's new priesthood is superior to the old levitical order and the priesthood of Aaron (Hebrews 7:1-10). Some propose that Melchizedek was actually a pre-incarnate appearance of Jesus Christ, or a Christophany. This is a possible theory, given that Abraham had received such a visit before. Consider Genesis 17 where Abraham saw and spoke with the Lord (El Shaddai) in the form of a man. Hebrews 6:20 says, "[Jesus] has become a high priest forever, in the order of Melchizedek." This term order would ordinarily indicate a succession of priests holding the office. None are ever mentioned, however, in the long interval from Melchizedek to Christ, an anomaly that can be solved by assuming that Melchizedek and Christ are really the same person. Thus the "order" is eternally vested in Him and Him alone. Hebrews 7:3 says that Melchizedek was "without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever." The question is whether the author of Hebrews means this actually or figuratively. If the description in Hebrews is literal, then it is indeed difficult to see how it could be properly applied to anyone but the Lord Jesus Christ. No mere earthly king "remains a priest forever," and no mere human is "without father or mother." If Genesis 14 describes a theophany, then God the Son came to give Abraham His blessing (Genesis 14:17-19), appearing as the King of Righteousness (Revelation 19:11,16), the King of Peace (Isaiah 9:6), and the Mediator between God and Man (1 Timothy 2:5). If the description of Melchizedek is figurative, then the details of having no genealogy, no beginning or ending, and a ceaseless ministry are simply statements accentuating the mysterious nature of the person who met Abraham. In this case, the silence in the Genesis account concerning these details is purposeful and better serves to link Melchizedek with Christ. Are Melchizedek and Jesus the same person? A case can be made either way. At the very least, Melchizedek is a type of Christ, prefiguring the Lord's ministry. But it is also possible that Abraham, after his weary battle, met and gave honor to the Lord Jesus Himself.

How did Israel 'plunder' the Egyptians?

Silver and Gold for clothing. Ex 12: 35 The Israelites did as Moses instructed and asked the Egyptians for articles of silver and gold and for clothing. 36 The Lord had made the Egyptians favorably disposed toward the people, and they gave them what they asked for; so they plundered the Egyptians.

TOT Exodus

TOT Exodus

TOT Genesis

TOT Genesis

What does the Garden of Eden anticipate?

Tabernacle of Exodus and Temple of 1 Kings

What does the goodness of God affirm in creation?

That creation is in perfect harmony with God's plan. It is exactly as it is intended.

If pharaoh tries to kill all Israelite male babies, what might he expect?

That his own male babies will die.

In Christianity, what did the Passover lead to?

The Last Supper and Christ's redemptive sacrifice. This is remembered through Holy Communion.

3. Why can the psalmist sleep and awake?

The Lord covers and protects them. Lord, I have so many enemies. So many people have turned against me. 2 They say to themselves, "God will not rescue him!" Selah 3 But you, Lord, protect me. You bring me honor; you give me hope. 4 I will pray to the Lord, and he will answer me from his holy mountain. Selah 5 I can lie down to rest and know that I will wake up, because the Lord covers and protects me. 6 So I will not be afraid of my enemies, even if thousands of them surround me. 7 Lord, get up![a] My God, come rescue me! If you hit my enemies on the cheek, you will break all their teeth. 8 Lord, the victory[b] is yours! You are so good to your people.

What does the picture of the war tent of Ramesses II resemble?

The Tabernacle

What did the angel promise Hagar?

The book of Genesis records that Hagar encounters the Angel of the Lord twice: once in chapter 16 and once in chapter 21. The first time, Hagar runs away from Abraham and Sarah's household because of Sarah's cruel mistreatment of her, sparked by jealousy over the fact that Hagar had been able to conceive a child with Abraham but Sarah (then known as Sarai) hadn't. Ironically, it was Sarai's idea for Abraham to resort to sleeping with Hagar (their enslaved maid) rather than trust God to provide the son he'd promised they would eventually conceive. Showing Compassion Genesis 16:7-10 describes what happens when Hagar first meets the Angel of the Lord: "The angel of the LORD found Hagar near a spring in the desert; it was the spring that is beside the road to Shur. And he said, 'Hagar, slave of Sarai, where have you come from, and where are you going?' 'I'm running away from my mistress Sarai,' she answered. Then the angel of the LORD told her, 'Go back to your mistress and submit to her.' The angel added, 'I will increase your descendants so much that they will be too numerous to count.'

Which Greek codex is likely the earliest (nearly) complete preservation of the Bible?

The earliest of these codices is likely the fourth-century-AD Codex Vaticanus (B), preserved in the Vatican Library from at least as early as the fifteenth century. This codex, originating in either Egypt or Palestine (probably Caesarea), preserves the best complete Septuagint manuscript.

What is the meaning of "Genesis?"

The name Genesis (Heb. bĕrēʾšît; Greek [LXX] most commonly genesis) is the title found in the Septuagint. It carries the meaning "beginnings." The original Hebrew text used the first word of the scroll as the name for the book, following a practice that occurs throughout the Pentateuch and also among other ancient Near Eastern literature. The Masoretic Text of Genesis does not have significant

What does the name of Noah resemble?

The name of Noah sounds like a Hebrew root for "rest, comfort." It appears in the prophecy of his father, Lamech (5: 29).

How does Alexander respond to the view that the Passover and Feast of Unleavened Bread were originally separate?

They are always mentioned together

Instead of liberation from slavery to freedom, Israel experiences what?

They are called to be slaves to God both theologically and politically

What happened to the Egyptians under Joseph's leadership?

They thrived. Avoided death by famine.

How does tradition history understand the origins of 4:24-26?

This is tradition history Used to think it was a demonic attack but was later changed to God in the story. God is angry at Moses for not circumsizing his son. Moses bloodguilt for murder of an Egyptian Lesson about what it is like to have a firstborn child threatened Exodus 4:19 Now the Lord had said to Moses in Midian, "Go back to Egypt, for all those who wanted to kill you are dead." 20 So Moses took his wife and sons, put them on a donkey and started back to Egypt. And he took the staff of God in his hand. 21 The Lord said to Moses, "When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go. 22 Then say to Pharaoh, 'This is what the Lord says: Israel is my firstborn son, 23 and I told you, "Let my son go, so he may worship me." But you refused to let him go; so I will kill your firstborn son.'" 24 At a lodging place on the way, the Lord met Moses[b] and was about to kill him. 25 But Zipporah took a flint knife, cut off her son's foreskin and touched Moses' feet with it.[c] "Surely you are a bridegroom of blood to me," she said. 26 So the Lord let him alone. (At that time she said "bridegroom of blood," referring to circumcision.) 27 The Lord said to Aaron, "Go into the wilderness t

. Why did Jacob's sons slaughter the citizens of Shechem?

They raped Dinah- the daughter of Leah and Jacob. Dinah and the Shechemites Gen 34 Now Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land. 2 When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and raped her. 3 His heart was drawn to Dinah daughter of Jacob; he loved the young woman and spoke tenderly to her. 4 And Shechem said to his father Hamor, "Get me this girl as my wife." 5 When Jacob heard that his daughter Dinah had been defiled, his sons were in the fields with his livestock; so he did nothing about it until they came home. 6 Then Shechem's father Hamor went out to talk with Jacob. 7 Meanwhile, Jacob's sons had come in from the fields as soon as they heard what had happened. They were shocked and furious, because Shechem had done an outrageous thing in[a] Israel by sleeping with Jacob's daughter—a thing that should not be done. 8 But Hamor said to them, "My son Shechem has his heart set on your daughter. Please give her to him as his wife. 9 Intermarry with us; give us your daughters and take our daughters for yourselves. 10 You can settle among us; the land is open to you. Live in it, trade[b] in it, and acquire property in it." 11 Then Shechem said to Dinah's father and brothers, "Let me find favor in your eyes, and I will give you whatever you ask. 12 Make the price for the bride and the gift I am to bring as great as you like, and I'll pay whatever you ask me. Only give me the young woman as my wife." 13 Because their sister Dinah had been defiled, Jacob's sons replied deceitfully as they spoke to Shechem and his father Hamor. 14 They said to them, "We can't do such a thing; we can't give our sister to a man who is not circumcised. That would be a disgrace to us. 15 We will enter into an agreement with you on one condition only: that you become like us by circumcising all your males. 16 Then we will give you our daughters and take your daughters for ourselves. We'll settle among you and become one people with you. 17 But if you will not agree to be circumcised, we'll take our sister and go." 18 Their proposal seemed good to Hamor and his son Shechem. 19 The young man, who was the most honored of all his father's family, lost no time in doing what they said, because he was delighted with Jacob's daughter. 20 So Hamor and his son Shechem went to the gate of their city to speak to the men of their city. 21 "These men are friendly toward us," they said. "Let them live in our land and trade in it; the land has plenty of room for them. We can marry their daughters and they can marry ours. 22 But the men will agree to live with us as one people only on the condition that our males be circumcised, as they themselves are. 23 Won't their livestock, their property and all their other animals become ours? So let us agree to their terms, and they will settle among us." 24 All the men who went out of the city gate agreed with Hamor and his son Shechem, and every male in the city was circumcised. 25 Three days later, while all of them were still in pain, two of Jacob's sons, Simeon and Levi, Dinah's brothers, took their swords and attacked the unsuspecting city, killing every male. 26 They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left. 27 The sons of Jacob came upon the dead bodies and looted the city where[c] their sister had been defiled. 28 They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields. 29 They carried off all their wealth and all their women and children, taking as plunder everything in the houses. 30 Then Jacob said to Simeon and Levi, "You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed." 31 But they replied, "Should he have treated our sister like a prostitute?"

1. Who is like a tree planted by waters?

Those that love the Lord and do not live like sinners. They love the Lords teachings. Great blessings belong to those who don't listen to evil advice, who don't live like sinners, and who don't join those who make fun of God.[a] 2 Instead, they love the Lord's teachings and think about them day and night. 3 So they grow strong, like a tree planted by a stream— a tree that produces fruit when it should and has leaves that never fall. Everything they do is successful.

How did Esau sell his birthright?

When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents. (Genesis 25:27). Genesis 25 records the birth of two boys to Isaac and Rebekka. From the very beginning, God said that their descendants would become two nations. From the start, it seemed as they were struggling against one another in fierce competition. Esau's descendants did develop into the nation of Edom, while Jacob's, who's name was later changed to Israel, became the nation of Israel. The conflict between the brothers continued into adulthood, and ultimately, the nations that came from them were often at war with one another through the centuries (Numbers 20:14-21; 2 Samuel 8:13-14; 2 Kings 8:20-22). Many centuries later, Edom was eventually destroyed by decree of God (Isaiah 34:5,6; 63:1; Obadiah 1-21; Malachi 1:3). It became a symbol of the earthly, non spiritual people of the world. People who care little for God and His will, but instead are carnal, greedy, and even treacherous are as the Edomites were, and as their ancestor, Esau, was. Even in the New Testament, Esau is looked upon as a profane person who foolishly squandered his life and the blessings of God, unable or unwilling to appreciate them or truly be thankful for them. Esau's Birthright In ancient times, the birthright was a very important and sacred thing. It belonged to the firstborn. The family name and titles were to pass along to the eldest son. He would also receive a chief portion of the inheritance. But it was more than just a title to the physical assets of a family. It was also a spiritual position, and in the case of the people of God, God would lead the family through patriarchs, or fathers (Hebrews 1:1-2). Additionally, in the special case of Esau and Jacob, that meant the one to whom belonged the birthright was the one through who the covenant promise made to their grandfather, Abraham, would be realized. Ultimately, the Messiah would come through the holder of the birthright and bless the nations of the earth. Esau was the firstborn, and the birthright was his. But like many, he failed to appreciate its value and sacredness. "...When Jacob had cooked stew, Esau came in from the field and he was famished; and Esau said to Jacob, 'Please let me have a swallow of that red stuff there, for I am famished.' Therefore his name was called Edom. But Jacob said, 'First sell me your birthright.' Esau said, 'Behold, I am about to die; so of what use then is the birthright to me?' And Jacob said, 'First swear to me"; so he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright." (Genesis 25:29-34). There you have it. For a pot of stew, poor, hungry Esau sold his birthright. Such crass behavior would be a little like selling your wedding ring for a hamburger cause you had not eaten all day, only worse. It tells of Esau's attitude toward the things of God; His purpose and His will. It shows a lack of reverence and respect. It shows the same thing we see in too many people today when it comes to how little they regard the Lord. Profanity We do not usually us the word today for what it originally meant. Today, we immediately think of coarse, suggestive, lewd, vulgar language. Well, those things are profanities, but the definition of profane as used in Scripture is much wider than that. It means a lack of holiness. If you take something holy and good, and treat it with contempt, then you have profaned it. To treat the things of God as ordinary is to profane or despise them. It shows a lack of godliness. And that is what the New Testament says about Esau. He was immoral, and lacked concern for pleasing God. His spiritual blessings and responsibilities meant nothing to him. The Lord tells us to be sure we are not like Esau in this, that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. (Hebrews 12:16).

What was the lowest number of righteous that Abraham reached in his bargain with God?

Went from 50 down to 10 22 The men turned away and went toward Sodom, but Abraham remained standing before the Lord.[d] 23 Then Abraham approached him and said: "Will you sweep away the righteous with the wicked? 24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare[e] the place for the sake of the fifty righteous people in it? 25 Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?" 26 The Lord said, "If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake." 27 Then Abraham spoke up again: "Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes, 28 what if the number of the righteous is five less than fifty? Will you destroy the whole city for lack of five people?" "If I find forty-five there," he said, "I will not destroy it." 29 Once again he spoke to him, "What if only forty are found there?" He said, "For the sake of forty, I will not do it." 30 Then he said, "May the Lord not be angry, but let me speak. What if only thirty can be found there?" He answered, "I will not do it if I find thirty there." 31 Abraham said, "Now that I have been so bold as to speak to the Lord, what if only twenty can be found there?" He said, "For the sake of twenty, I will not destroy it." 32 Then he said, "May the Lord not be angry, but let me speak just once more. What if only ten can be found there?" He answered, "For the sake of ten, I will not destroy it." 33 When the Lord had finished speaking with Abraham, he left, and Abraham returned home.

What were the boundaries of God's gift of land?

"Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun will be your territory. "No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them."

Who is described as a fruitful vine?

"Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall.[k]

What did Jacob promise God?

15 Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you." 16 Then Jacob awoke from his sleep and said, "Surely the Lord is in this place, and I did not know it." 17 And he was afraid and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven." 18 So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19 He called the name of that place Bethel,[d] but the name of the city was Luz at the first. 20 Then Jacob made a vow, saying, "If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, 21 so that I come again to my father's house in peace, then the Lord shall be my God, 22 and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you."

How many Books in the Old Testament

39

Why did Joseph forgive his brothers?

4 Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will be no plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.[a] 8 "So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, 'This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. 10 You shall live in the region of Goshen and be near me—you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.'

How did pharaoh respond to Moses' first request to release Israel?

5 Afterward Moses and Aaron went to Pharaoh and said, "This is what the Lord, the God of Israel, says: 'Let my people go, so that they may hold a festival to me in the wilderness.'" 2 Pharaoh said, "Who is the Lord, that I should obey him and let Israel go? I do not know the Lord and I will not let Israel go." 3 Then they said, "The God of the Hebrews has met with us. Now let us take a three-day journey into the wilderness to offer sacrifices to the Lord our God, or he may strike us with plagues or with the sword." 4 But the king of Egypt said, "Moses and Aaron, why are you taking the people away from their labor? Get back to your work!" 5 Then Pharaoh said, "Look, the people of the land are now numerous, and you are stopping them from working."

About what was pharaoh's dream?

7 years of bounty and 7 years of Famine Gen 41:28 "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the land of Egypt, 30 but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. 31 The abundance in the land will not be remembered, because the famine that follows it will be so severe. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon. 33 "And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. 34 Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. 35 They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. 36 This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine." 37 The plan seemed good to Pharaoh and to all his officials. 38 So Pharaoh asked them, "Can we find anyone like this man, one in whom is the spirit of God[a]?" 39 Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you."

What was Moses' first miracle before pharaoh?

Aaron's Staff Becomes a Snake 8 The Lord said to Moses and Aaron, 9 "When Pharaoh says to you, 'Perform a miracle,' then say to Aaron, 'Take your staff and throw it down before Pharaoh,' and it will become a snake." 10 So Moses and Aaron went to Pharaoh and did just as the Lord commanded. Aaron threw his staff down in front of Pharaoh and his officials, and it became a snake. 11 Pharaoh then summoned wise men and sorcerers, and the Egyptian magicians also did the same things by their secret arts: 12 Each one threw down his staff and it became a snake. But Aaron's staff swallowed up their staffs. 13 Yet Pharaoh's heart became hard and he would not listen to them, just as the Lord had said.

How did Abram describe his wife to pharaoh?

Answer: In Genesis 12, Abram and his wife Sarai (their names were later changed to Abraham and Sarah) traveled to Egypt due to a famine in Canaan. Abram instructed his wife to tell people in Egypt that she was his sister instead of his wife. His reason was to protect himself. Because Sarai was so beautiful, Abram feared someone would kill him and take Sarai as his wife. The plan to pass her off as his sister would ensure that Abram would be well received by those he met. In Egypt, Sarai's beauty attracted the attention of Pharaoh, the ruler of that country. Sarai was taken into Pharaoh's house, and many gifts were given to Abram (Genesis 12:16). Genesis 12:17 says, "But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife." This seems puzzling. After all, the king was the victim of Abram and Sarai's deceit. The result of this punishment reveals the reason for it. When Pharaoh realized Sarai was Abram's wife, he summoned Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, 'She is my sister,' so that I took her for my wife? Now then, here is your wife; take her, and go" (Genesis 12:18-19). If God had not caused the plagues to come upon Pharaoh and his household, he may not have known anything was wrong. The affliction led to the discovery that Sarai was Abram's wife. If Pharaoh had kept Sarai, Abram would not have had a son by Sarai in fulfillment of God's promise to him (Genesis 12:2; 17:19). Abram was wrong to lie, but God graciously intervened in order to keep His covenant with Abram. In the end, Pharaoh returned Abram's wife and provided protection for him: "Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had" (Genesis 12:20). Despite Abram's wrongdoing, God worked to fulfill His promise. Abram left Egypt with his wife Sarai, the protection of the king, and added prosperity. This incident is a good example of how God sometimes allows bad things to take place in someone's life as part of a larger situation. God used the affliction of Pharaoh's household to bring about good for Abram. We may not always know why bad things happen, but that does not mean they are without purpose. God has a larger purpose behind everything that takes place in life (Jeremiah 29:11). As Paul taught in Romans 8:28, "We know that for those who love God all things work together for good, for those who are called according to his purpose." Abram unwisely trusted in his own cunning to preserve his life, and he was caught in a lie. God proved His strength is perfect and that He is the only One with the power to save. Further, we see God has a greater purpose in all things, including suffering. His will is sovereign, and His Name will be glorified.

Who was Nimrod?

Answer: Nimrod in the Bible was the great-grandson of Noah through the line of Cush (Genesis 10:8). Nimrod is described as the first of the "mighty men" to appear on the earth after the great flood. Previous to the flood, there had been giants and mighty men on the earth, and "also afterward" (Genesis 6:4). From examination of the biblical texts and other ancient documents, it is clear that Nimrod was one of these mighty men, and there is also evidence that he was much larger than the average man—a giant, so to speak. The Bible calls Nimrod "a mighty hunter before the Lord." Nimrod established a great kingdom that included "Babel, Erech, Accad, and Calneh, in the land of Shinar" (Genesis 10:9-10). He later extended his kingdom into Assyria, where he built the cities of "Ninevah, Rehoboth Ir, Calah and Resen" (verses 11-12). Nimrod was obviously a skilled man and an ambitious leader. Besides being the founder of the infamous Babel and many other cities, Nimrod was a mighty man with great physical strength and great strength of will. If he was also of giant stature, then that would be another reason why the people of his time would follow him—and why so many legends would spring up around him. There are other instances of giants in Scripture, and they appear to be connected to the line of Ham, through Nimrod. When Moses sent the spies into the land of Canaan, they reported seeing the "sons of Anak" there (Numbers 13:28). The sons of Anak were giants, before whom the spies said they felt "like grasshoppers" (Numbers 13:33). The Canaanites were descended from Canaan, son of Ham, and thus related to Nimrod. Other passages refer to the Rephaim, and, of course, David had to face a giant named Goliath, who had four brothers (2 Samuel 21:15-22).

Why did God confuse the languages?

Answer: The Tower of Babel is described in Genesis 11:1-9. After the Flood, God commanded humanity to "increase in number and fill the earth" (Genesis 9:1). Humanity decided to do the exact opposite, "Then they said, 'Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth'" (Genesis 11:4). Humanity decided to build a great city and all congregate there. They decided to build a gigantic tower as a symbol of their power, to make a name for themselves (Genesis 11:4). This tower is remembered as the Tower of Babel. In response, God confused the languages of humanity so that they could no longer communicate with each other (Genesis 11:7). The result was that people congregated with other people who spoke the same language, and then went together and settled in other parts of the world (Genesis 11:8-9). God confused the languages at the Tower of Babel to enforce His command for humanity to spread throughout the entire world. Some Bible teachers also believe that God created the different races of humanity at the Tower of Babel. This is possible, but it is not taught in the biblical text. On the origin of the races, please read our article - https://www.gotquestions.org/different-races.html. It seems more likely that the different races existed prior to the Tower of Babel and that God confused the languages at least partially based on the different races. From the Tower of Babel, humanity divided based on language (and possibly race) and settled in various parts of the world. Genesis 10:5, 20 and 31 describe Noah's descendants spreading out over the earth "by their clans and languages, in their territories and nations." How is this possible since God did not confuse the languages until the Tower of Babel in Genesis chapter 11? Genesis 10 lists the descendants of Noah's three sons: Shem, Ham, and Japheth. It lists their descendants for several generations. With the long life spans of that time (see Genesis 11:10-25), the genealogies in Genesis 10 likely cover several hundreds of years. The Tower of Babel account, told in Genesis 11:1-9, is a "flashback" to the point in Genesis 10 when the languages were confused. Genesis 10 tells us of different languages. Genesis 11 tells us how the different languages originated.

Why did Abram and Lot part?

Answer: The story of Abraham (originally Abram) and Lot begins with Abraham's father, Terah. Terah left Ur of the Chaldeans and traveled west to Haran with Abraham; Abraham's wife, Sarah (originally Sarai); and Lot, Abraham's nephew. Terah died in Haran (Genesis 11:32). In Genesis 12:1-3, Abraham received a calling from the Lord: "Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed." This promise included a land, a nation, and a people. Abraham obeyed, taking Sarah and Lot with him, along with their servants and possessions, and settled at Shechem (Genesis 12:6). After a brief time in Egypt during a famine (Genesis 12:10-20), they returned to Canaan. There, Abraham's and Lot's servants were involved in arguments over grazing areas for their large herds of livestock. Abraham and Lot agreed to part ways, with Abraham giving Lot first choice of land. Lot chose the land of the plain of Jordan, near Sodom and Gomorrah, because of the rich pastureland there. Abraham settled near Hebron (Genesis 13). Lot's choice proved to be a foolish one, as the wickedness of Sodom was very great (verse 13). The grass was greener near Sodom, but greener is not always better.

In 1 Corinthians 10, to what is the deliverance from Egypt compared?

Baptism 10 Brothers and sisters, I want you to know what happened to our ancestors who were with Moses. They were all under the cloud,[a] and they all walked through the sea. 2 They were all baptized[b] into Moses in the cloud and in the sea. 3 They all ate the same spiritual food, 4 and they all drank the same spiritual drink. They drank from that spiritual rock that was with them, and that rock was Christ. 5 But God was not pleased with most of those people, so they were killed in the desert.

Why did Joseph demand Benjamin's life as a slave?

Benjamin was ten years old when his older brother Joseph was kidnapped and sold into slavery (2276 AM, or 1728 BC). (Genesis 37 ) He probably did not participate in it because he was not yet an adult. Twenty years later (2296 AM, or 1708 BC), he was a married man with an incredibly large family of ten sons: Belah, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. (Genesis 46:21 ) When the famine struck, Benjamin probably felt it more acutely than most. At first his other brothers went to Egypt without him, because their father Jacob held him back. But the second time, Judah reported that the viceroy of Egypt insisted, and quite sternly, that Benjamin must accompany them, or they would not be allowed to buy grain again. Judah offered to guarantee Benjamin's personal safety, and subject to that condition, Jacob consented for him to go. The viceroy of Egypt received them grandly, and paid special attention to Benjamin. A few days later, the viceroy loaded them with all the grain they could carry and let them leave. But then they were arrested and brought back before the viceroy, who accused them of stealing a silver cup from his house. The soldiers proceeded to search the eleven men. Not only did they find all the money that the brothers had brought with them, but also—and worse than that—Benjamin's sack held the missing cup! The viceroy announced that Benjamin would remain as his personal slave. But Judah interceded and told an incredible story of family shame and betrayal. This story was, of course, that of the sale of Joseph. Whether Benjamin had ever heard the full particulars of this story, the Bible does not say. The viceroy ordered everyone else out of the room, and broke down and wept in front of them. Then he told them his name. He was none other than Joseph! Moreover, Joseph assured his brothers that he held nothing against them, because he had to come to Egypt in order to become viceroy and save Egypt (and virtually the entire Middle East) from the famine, which then (2298 AM, 1706 BC) had five years to run. Joseph then sent his brothers back to Jacob at the head of a wagon train, with an invitation to move to Egypt with all their households and take up residence in Goshen.

Why did Joseph return to Canaan?

Bury his father Gen 50:4 When the days of mourning had passed, Joseph said to Pharaoh's court, "If I have found favor in your eyes, speak to Pharaoh for me. Tell him, 5 'My father made me swear an oath and said, "I am about to die; bury me in the tomb I dug for myself in the land of Canaan." Now let me go up and bury my father; then I will return.'"

What is the circular reasoning that occurs in the Documentary Hypothesis?

Creating sources to identify sources from the sources. The circular reasoning was in suggesting that the Pentateuch originated from multiple (Wellhausen said 4) distinct sources, and them attempting to distinguish those sources from one another. The texts were Fear of Isaac, Mighty one of Jacob, El Bethel, Pentateuch ???All these texts were originally understood as a series of separate documents that were written and then added to one another. In more than a century since Wellhausen, variations on these sources have been proposed. Some have added more sources. Others have combined J and E, or dated P before the exile. More common has been the tendency to see in source criticism what was actually a series of redactions or theological editings of the text. Many would argue that D took over more and more prominence as the primary redactor that ordered and affected all that had appeared earlier. A popular approach among many critical scholars has been the dating of the Pentateuch's formation in the Persian and Hellenistic periods. 12 Yet this very tendency toward rearrangement affected the monolithic nature of the hypothesis. In addition, many archaeological discoveries have now challenged assumptions about the use of criteria for identifying and dating sources that derive from nineteenth-century ways of looking at the world.

After which plague did Moses and pharaoh speak to one another for the last time?

Darkness The Plague of Darkness 21 Then the Lord said to Moses, "Stretch out your hand toward the sky so that darkness spreads over Egypt—darkness that can be felt." 22 So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. 23 No one could see anyone else or move about for three days. Yet all the Israelites had light in the places where they lived. 24 Then Pharaoh summoned Moses and said, "Go, worship the Lord. Even your women and children may go with you; only leave your flocks and herds behind." 25 But Moses said, "You must allow us to have sacrifices and burnt offerings to present to the Lord our God. 26 Our livestock too must go with us; not a hoof is to be left behind. We have to use some of them in worshiping the Lord our God, and until we get there we will not know what we are to use to worship the Lord." 27 But the Lord hardened Pharaoh's heart, and he was not willing to let them go. 28 Pharaoh said to Moses, "Get out of my sight! Make sure you do not appear before me again! The day you see my face you will die." 29 "Just as you say," Moses replied. "I will never appear before you again."

Which text of the Old Testament appears on silver scrolls from the seventh century BC?

Deuteronomy 7:9 Blessing of Aaron. DT9 Know therefore that the Lord your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments.

Which son of Joseph did Jacob give the preference in his blessing?

Ephriam the younger son. Gen 48:3 After Joseph got up, he brought his two sons over to Jacob again. He led his younger son Ephraim to the left side of Jacob and his older son Manasseh to the right. 14 But before Jacob gave them his blessing, he crossed his arms, putting his right hand on the head of Ephraim and his left hand on the head of Manasseh. 15 Then he gave Joseph his blessing and said: My grandfather Abraham and my father Isaac worshiped the Lord God. He has been with me all my life, 16 and his angel has kept me safe. Now I pray that he will bless these boys and that my name and the names of Abraham and Isaac will live on because of them. I ask God to give them many children and many descendants as well. 17 Joseph did not like it when he saw his father place his right hand on the head of the younger son. So he tried to move his father's right hand from Ephraim's head and place it on Manasseh. 18 Joseph said, "Father, you have made a mistake. This is the older boy. Put your right hand on him." 19 But his father said, "Son, I know what I am doing. It's true that Manasseh's family will someday become a great nation. But Ephraim will be even greater than Manasseh, because his descendants will become many great nations."

What happened the night before the Red Sea was crossed?

Exodus 17 Crossing the Sea 17 When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, "If they face war, they might change their minds and return to Egypt." 18 So God led the people around by the desert road toward the Red Sea.[a] The Israelites went up out of Egypt ready for battle. 19 Moses took the bones of Joseph with him because Joseph had made the Israelites swear an oath. He had said, "God will surely come to your aid, and then you must carry my bones up with you from this place."[b] 20 After leaving Sukkoth they camped at Etham on the edge of the desert. 21 By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. 22 Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people. 19 Then the angel of God, who had been traveling in front of Israel's army, withdrew and went behind them. The pillar of cloud also moved from in front and stood behind them, 20 coming between the armies of Egypt and Israel. Throughout the night the cloud brought darkness to the one side and light to the other side; so neither went near the other all night long. 21 Then Moses stretched out his hand over the sea, and all that night the Lord drove the sea back with a strong east wind and turned it into dry land. The waters were divided, 22 and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left.

What did Moses' father-in-law teach Moses?

Exodus 18:17 But Moses' father-in-law said to him, "This isn't the right way to do this. 18 It is too much work for you to do alone. You cannot do this job by yourself. It wears you out. And it makes the people tired too. 19 Now, listen to me. Let me give you some advice. And I pray God will be with you. You should continue listening to the problems of the people. And you should continue to speak to God about these things. 20 You should explain God's laws and teachings to the people. Warn them not to break the laws. Tell them the right way to live and what they should do. 21 But you should also choose some of the people to be judges and leaders. "Choose good men you can trust—men who respect God. Choose men who will not change their decisions for money. Make these men rulers over the people. There should be rulers over 1000 people, 100 people, 50 people, and even over ten people. 22 Let these rulers judge the people. If there is a very important case, then they can come to you and let you decide what to do. But they can decide the other cases themselves. In this way these men will share your work with you, and it will be easier for you to lead the people. 23 If you do this as God directs you, then you will be able to do your job without tiring yourself out. And the people can still have all their problems solved before they return home."

What was the reason for the songs of Moses and Miriam?

Exodus 19 When Pharaoh's horses, chariots and horsemen[e] went into the sea, the Lord brought the waters of the sea back over them, but the Israelites walked through the sea on dry ground. 20 Then Miriam the prophet, Aaron's sister, took a timbrel in her hand, and all the women followed her, with timbrels and dancing. 21 Miriam sang to them: "Sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea." 2 The song of Miriam, Exodus 15:20-21. Miriam became the leader of the Hebrew women when they and their families escaped from Egypt. On one occasion she and the women sang the Song of Miriam; it is one of the few poems that survive from the ancient world.

Why were the people afraid at Mt. Sinai?

Exodus 19:7 So Moses climbed down the mountain and called the elders of the people together. Moses told the elders everything the Lord had commanded him to tell them. 8 All the people spoke at the same time and said, "We will obey everything the Lord says." Then Moses went back up the mountain and told the Lord that the people would obey him. 9 Then the Lord said to Moses, "I will come to you in the thick cloud. I will speak to you. All the people will hear me talking to you. I will do this so that they will always believe what you tell them." Then Moses told God everything the people had said. 10 And the Lord said to Moses, "Today and tomorrow you must prepare the people for a special meeting. They must wash their clothes 11 and be ready for me on the third day. On the third day, the Lord will come down to Mount Sinai. And all the people will see me. 12-13 But you must tell the people to stay away from the mountain. Make a line and don't let them cross it. Any person or animal that touches the mountain must be killed with stones or shot with arrows. But don't let anyone touch them. The people must wait until the trumpet blows. Only then can they go up the mountain." 14 So Moses climbed down the mountain and went to the people. He got them ready for the special meeting and they washed their clothes. 15 Then Moses said to the people, "Be ready for the meeting with God in three days. Until that time do not have sexual relations." 16 On the morning of the third day, a thick cloud came down onto the mountain. There was thunder and lightning and a very loud sound from a trumpet. All the people in the camp were frightened. 17 Then Moses led the people out of the camp to a place near the mountain to meet God. 18 Mount Sinai was covered with smoke. Smoke rose off the mountain like smoke from a furnace. This happened because the Lord came down to the mountain in fire. Also the whole mountain began to shake. 19 The noise from the trumpet became louder and louder. Every time Moses spoke to God, God answered him with a voice like thunder. 20 So the Lord came down to Mount Sinai. He came from heaven to the top of the mountain. Then he called Moses to come up to the top of the mountain with him. So Moses went up the mountain. 21 The Lord said to Moses, "Go down and warn the people not to come near me and look at me. If they do, many will die. 22 Also tell the priests who come near the Lord that they must prepare themselves for this special meeting. If they don't, I, the Lord, will punish them." 23 Moses said to the Lord, "But the people cannot come up the mountain. You yourself told us to make a line and not allow the people to cross the line to holy ground." 24 The Lord said to him, "Go down to the people. Get Aaron and bring him back with you. But don't let the priests or the people come near me. I will punish them if they come too close." 25 So Moses went down to the people and told them these things.

After which plague did pharaoh first promise to let Israel go?

Exodus 8 New International Version (NIV) 8 1 [a]Then the Lord said to Moses, "Go to Pharaoh and say to him, 'This is what the Lord says: Let my people go, so that they may worship me. 2 If you refuse to let them go, I will send a plague of frogs on your whole country. 3 The Nile will teem with frogs. They will come up into your palace and your bedroom and onto your bed, into the houses of your officials and on your people, and into your ovens and kneading troughs. 4 The frogs will come up on you and your people and all your officials.'" 5 Then the Lord said to Moses, "Tell Aaron, 'Stretch out your hand with your staff over the streams and canals and ponds, and make frogs come up on the land of Egypt.'" 6 So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land. 7 But the magicians did the same things by their secret arts; they also made frogs come up on the land of Egypt. 8 Pharaoh summoned Moses and Aaron and said, "Pray to the Lord to take the frogs away from me and my people, and I will let your people go to offer sacrifices to the Lord." 9 Moses said to Pharaoh, "I leave to you the honor of setting the time for me to pray for you and your officials and your people that you and your houses may be rid of the frogs, except for those that remain in the Nile." 10 "Tomorrow," Pharaoh said. Moses replied, "It will be as you say, so that you may know there is no one like the Lord our God. 11 The frogs will leave you and your houses, your officials and your people; they will remain only in the Nile." 12 After Moses and Aaron left Pharaoh, Moses cried out to the Lord about the frogs he had brought on Pharaoh. 13 And the Lord did what Moses asked. The frogs died in the houses, in the courtyards and in the fields. 14 They were piled into heaps, and the land reeked of them. 15 But when Pharaoh saw that there was relief, he hardened his heart and would not listen to Moses and Aaron, just as the Lord had said.

How many sources to the Pentateuch did Wellhausen hypothesize?

Four Genesis and the Pentateuch. Julius Wellhausen's 1878 Prolegomena to the History of the Religion of Israel gave a definitive form to the theory. He hypothesized four sources, all composed later than the traditional time of the latest events of Genesis or of their author. These were written at various times and reflected various concerns in the history of ancient Israel. The earliest document was "J," after the divine name of God (Yahweh)

How many new wells did Isaac and his servants dig?

Four- 17 So Isaac moved away from there and encamped in the Valley of Gerar, where he settled. 18 Isaac reopened the wells that had been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died, and he gave them the same names his father had given them. 19 Isaac's servants dug in the valley and discovered a well of fresh water there. 20 But the herders of Gerar quarreled with those of Isaac and said, "The water is ours!" So he named the well Esek,[c] because they disputed with him. 21 Then they dug another well, but they quarreled over that one also; so he named it Sitnah.[d] 22 He moved on from there and dug another well, and no one quarreled over it. He named it Rehoboth,[e] saying, "Now the Lord has given us room and we will flourish in the land." 23 From there he went up to Beersheba. 24 That night the Lord appeared to him and said, "I am the God of your father Abraham. Do not be afraid, for I am with you; I will bless you and will increase the number of your descendants for the sake of my servant Abraham." 25 Isaac built an altar there and called on the name of the Lord. There he pitched his tent, and there his servants dug a well. 26 Meanwhile, Abimelek had come to him from Gerar, with Ahuzzath his personal adviser and Phicol the commander of his forces. 27 Isaac asked them, "Why have you come to me, since you were hostile to me and sent me away?" 28 They answered, "We saw clearly that the Lord was with you; so we said, 'There ought to be a sworn agreement between us'—between us and you. Let us make a treaty with you 29 that you will do us no harm, just as we did not harm you but always treated you well and sent you away peacefully. And now you are blessed by the Lord." 30 Isaac then made a feast for them, and they ate and drank. 31 Early the next morning the men swore an oath to each other. Then Isaac sent them on their way, and they went away peacefully. 32 That day Isaac's servants came and told him about the well they had dug. They said, "We've found water!" 33 He called it Shibah,[f] and to this day the name of the town has been Beersheba.

How is creation described?

Gen 1 and 2 First God creates all of life then creates humanity.

What are the man's first words?

Gen 2: 23The man said, "This is now bone of my bones and flesh of my flesh;n she shall be calledo 'woman,' for she was taken out of man.p"

To what does the first biblical mention of "covenant" refer?

Gen 6:18 with Noah. God promises to deliver Noahs family.

The two creation stories parallel what in the early chapters of Genesis?

Genesis 1 and 2 Gen 1 is a very general account and Gen 2 is more specific Moses wrote the book of Genesis while the Israelites were wandering in the desert. The stories gave the Israelites a place in history—an identity—which was important for a people coming out of four hundred years of slavery in a foreign country. Knowing the toledot they came from gave the Israelites context for what God was asking of them when they entered the Promised Land and linked later Israelites to the great men and the mighty deeds of long before. Most of all, the toledot showed them how God had worked in the past and how He was sure to work in the present.

What did Joseph's brothers take for the second visit to Egypt?

Gifts and double the amount of silver. -little balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. Gen 43:15 So the men took the gifts and double the amount of silver, and Benjamin also. They hurried down to Egypt and presented themselves to Joseph. 16 When Joseph saw Benjamin with them, he said to the steward of his house, "Take these men to my house, slaughter an animal and prepare a meal; they are to eat with me at noon." 17 The man did as Joseph told him and took the men to Joseph's house. 18 Now the men were frightened when they were taken to his house. They thought, "We were brought here because of the silver that was put back into our sacks the first time. He wants to attack us and overpower us and seize us as slaves and take our donkeys." 19 So they went up to Joseph's steward and spoke to him at the entrance to the house. 20 "We beg your pardon, our lord," they said, "we came down here the first time to buy food. 21 But at the place where we stopped for the night we opened our sacks and each of us found his silver—the exact weight—in the mouth of his sack. So we have brought it back with us. 22 We have also brought additional silver with us to buy food. We don't know who put our silver in our sacks." 23 "It's all right," he said. "Don't be afraid. Your God, the God of your father, has given you treasure in your sacks; I received your silver." Then he brought Simeon out to them. 24 The steward took the men into Joseph's house, gave them water to wash their feet and provided fodder for their donkeys. 25 They prepared their gifts for Joseph's arrival at noon, because they had heard that they were to eat there.

After which plague did pharaoh first confess his sin?

Hail The Plague of Hail 13 Then the Lord said to Moses, "Get up early in the morning, confront Pharaoh and say to him, 'This is what the Lord, the God of the Hebrews, says: Let my people go, so that they may worship me, 14 or this time I will send the full force of my plagues against you and against your officials and your people, so you may know that there is no one like me in all the earth. 15 For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. 16 But I have raised you up[a] for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth. 17 You still set yourself against my people and will not let them go. 18 Therefore, at this time tomorrow I will send the worst hailstorm that has ever fallen on Egypt, from the day it was founded till now. 19 Give an order now to bring your livestock and everything you have in the field to a place of shelter, because the hail will fall on every person and animal that has not been brought in and is still out in the field, and they will die.'" 20 Those officials of Pharaoh who feared the word of the Lord hurried to bring their slaves and their livestock inside. 21 But those who ignored the word of the Lord left their slaves and livestock in the field. 22 Then the Lord said to Moses, "Stretch out your hand toward the sky so that hail will fall all over Egypt—on people and animals and on everything growing in the fields of Egypt." 23 When Moses stretched out his staff toward the sky, the Lord sent thunder and hail, and lightning flashed down to the ground. So the Lord rained hail on the land of Egypt; 24 hail fell and lightning flashed back and forth. It was the worst storm in all the land of Egypt since it had become a nation. 25 Throughout Egypt hail struck everything in the fields—both people and animals; it beat down everything growing in the fields and stripped every tree. 26 The only place it did not hail was the land of Goshen, where the Israelites were. 27 Then Pharaoh summoned Moses and Aaron. "This time I have sinned," he said to them. "The Lord is in the right, and I and my people are in the wrong. 28 Pray to the Lord, for we have had enough thunder and hail. I will let you go; you don't have to stay any longer." 29 Moses replied, "When I have gone out of the city, I will spread out my hands in prayer to the Lord. The thunder will stop and there will be no more hail, so you may know that the earth is the Lord's. 30 But I know that you and your officials still do not fear the Lord God." 31 (The flax and barley were destroyed, since the barley had headed and the flax was in bloom. 32 The wheat and spelt, however, were not destroyed, because they ripen later.) 33 Then Moses left Pharaoh and went out of the city. He spread out his hands toward the Lord; the thunder and hail stopped, and the rain no longer poured down on the land. 34 When Pharaoh saw that the rain and hail and thunder had stopped, he sinned again: He and his officials hardened their hearts. 35 So Pharaoh's heart was hard and he would not let the Israelites go, just as the Lord had said through Moses.

What did the brothers need to do to convince Joseph that they were honest?

He called them spies- but really it was a ruse to get Benjamin the oldest brother to come also who stayed back with his father. Gen 42:29 When they came to their father Jacob in the land of Canaan, they told him all that had happened to them. They said, 30 "The man who is lord over the land spoke harshly to us and treated us as though we were spying on the land. 31 But we said to him, 'We are honest men; we are not spies. 32 We were twelve brothers, sons of one father. One is no more, and the youngest is now with our father in Canaan.' 33 "Then the man who is lord over the land said to us, 'This is how I will know whether you are honest men: Leave one of your brothers here with me, and take food for your starving households and go. 34 But bring your youngest brother to me so I will know that you are not spies but honest men. Then I will give your brother back to you, and you can trade[a] in the land.'"

Where was Esau when Isaac blessed Jacob?

He was hunting 30 As soon as Isaac had finished blessing Jacob, when Jacob had scarcely gone out from the presence of Isaac his father, Esau his brother came in from his hunting. 31 He also prepared delicious food and brought it to his father. And he said to his father, "Let my father arise and eat of his son's game, that you may bless me." 32 His father Isaac said to him, "Who are you?" He answered, "I am your son, your firstborn, Esau." 33 Then Isaac trembled very violently and said, "Who was it then that hunted game and brought it to me, and I ate it all before you came, and I have blessed him? Yes, and he shall be blessed." 34 As soon as Esau heard the words of his father, he cried out with an exceedingly great and bitter cry and said to his father, "Bless me, even me also, O my father!" 35 But he said, "Your brother came deceitfully, and he has taken away your blessing." 36 Esau said, "Is he not rightly named Jacob?[a] For he has cheated me these two times. He took away my birthright, and behold, now he has taken away my blessing." Then he said, "Have you not reserved a blessing for me?" 37 Isaac answered and said to Esau, "Behold, I have made him lord over you, and all his brothers I have given to him for servants, and with grain and wine I have sustained him. What then can I do for you, my son?" 38 Esau said to his father, "Have you but one blessing, my father? Bless me, even me also, O my father." And Esau lifted up his voice and wept.

What answer did the two midwives give to pharaoh's question?

Hebrew women were tough and did not need midwives

With what did Sarah associate the name of Isaac?

Isaac- Means "He will laugh- because both Sarah and Abraham laughed when God told them they will have a son" Sarah (originally named Sarai) was one of several women in the Bible who were unable to have children. That proved doubly distressing for her because God had promised Abraham and Sarah that they would have a son. God appeared to Abraham, Sarah's husband, when he was 99 years old and made a covenant with him. He told Abraham that he would be the father of the Jewish nation, with descendants more numerous than the stars in the sky: God also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her." Genesis 17:15-16, NIV) After waiting many years, Sarah convinced Abraham to sleep with her handmaiden, Hagar, to produce an heir. That was an accepted practice in ancient times. The child born of that encounter was named Ishmael. But God had not forgotten his promise. Three heavenly beings, disguised as travelers, appeared to Abraham. God repeated his promise to Abraham that his wife would bear a son. Even though Sarah was very old, she did conceive and deliver a son. They named him Isaac. Isaac would father Esau and Jacob. Jacob would father 12 sons who would become heads of the 12 tribes of Israel. From the tribe of Judah would come David, and finally Jesus of Nazareth, God's promised Savior.

Which Egyptian god does the last plague challenge?

It challenges Pharoah as god and giver of life. Plague of the Death of the Firstborn - Exodus 11:1-12:36 The tenth and final plague was the death of the firstborn of all the people and animals. This was a plague on the Israelites and the Egyptians. The plague consisted of the firstborn being killed on a certain night. To avoid the punishment the people would kill a sacrificial lamb (sheep or goat) and paint the door posts of the house with the blood of the lamb. When the Lord passed through the land, He would not kill the firstborn of the houses that had shown their trust in His provision of salvation. Pharaoh's son was killed as well as many children of the Egyptians. They feared themselves to be the next to be killed and gave all they could to get the Israelites out of their land. Results of the Ten Plagues The Israelites were not only allowed to leave the land of Egypt, but were commanded by Pharaoh to do so (Exodus 12:31). The Bible says that there were 600,000 men, besides children, who left that night (Exodus 12:37). They left enriched by the Egyptians (Exodus 12:33, 36). This ended 430 years of the Children of Israel living in the land of Egypt (Exodus 12:40, 41).

Which person in Genesis appears most frequently in the rest of the Bible?

Jacob "Israeal"

Which of Laban's daughters was Jacob married to first?

Leah is first ugly wife/ then hot Rachel Jacob Agrees to Work in Order to Marry Rachel 29:15 Later, Laban asked Jacob, "Should you serve me for free, just because you're my nephew? Let's talk about what your wages should be." 16 Now Laban happened to have two daughters. The older one was named Leah and the younger was named Rachel. 17 Leah looked rather plain, but Rachel was lovely in form and appearance. 18 Jacob loved Rachel, so he made this offer to Laban: "I'll serve you for seven years for Rachel, your younger daughter." 19 "It's better that I give her to you than to another man," Laban replied, "so stay with me." 20 Jacob served seven years for Rachel, but it seemed like only a few days because of his love for her. 21 Eventually, Jacob told Laban, "Bring me my wife, now that my time of service has been completed, so I can go be with her." 22 So Laban gathered all the men who lived in that place and held a wedding festival.

8. How are people created?

Lord our Lord, your name is the most wonderful in all the earth! It brings you praise everywhere in heaven. 2 From the mouths of children and babies come songs of praise to you. They sing of your power to silence your enemies who were seeking revenge. 3 I look at the heavens you made with your hands. I see the moon and the stars you created. 4 And I wonder, "Why are people so important to you? Why do you even think about them? Why do you care so much about humans[a]? Why do you even notice them?" 5 But you made them almost like gods and crowned them with glory and honor. 6 You put them in charge of everything you made. You put everything under their control. 7 People rule over the sheep and cattle and all the wild animals. 8 They rule over the birds in the sky and the fish that swim in the sea. 9 Lord our Lord, your name is the most wonderful name in all the earth!

How deeply did the waters cover the earth?

More than 15 Cubits- A Cubit about 20"- so 15x20=300" or 25 feet

Following Alt's theory, in the God's of the Fathers, name some tribal "gods."

Of special interest for Genesis was the manner in which Alt studied the religion of the ancestors in Genesis 12- 36 (and the old poem of Gen. 49). He hypothesized that originally multiple deities were worshiped by the ancestors of the tribes of Israel. 16 The tribes themselves may not originally have been related but may have constituted different entities whose founders— such as Abraham, Isaac, Esau, and Jacob— were not originally in the same family. Only late in the history of the traditions was there a need to bring together these tribal leaders. Instead, terms such as "the Fear of Isaac" (Gen. 31: 42) and "the Mighty One of Jacob" (49: 24) were the names of tribal gods, originally perhaps human ancestors of each of the tribes. When the nation of Israel became unified, it brought together these names, as well as those of local Canaanite deities (forms of names of the god El, such as El Elyon in Jerusalem, El Bethel at Bethel, El Berit at Shechem, etc.), and subsumed them under the one God, who was given these names and titles.

Which manuscript forms the standard for all United Bible Societies Hebrew editions?

One of the most important and accurate exemplars in the Masoretic tradition is Codex Leningradensis (L), which dates from AD 1008 and is preserved in the Hermitage Museum in St. Petersburg. It is the standard for all United Bible Societies editions of the Hebrew Bible (e.g., BHK, BHS, and BHQ [first published in fascicles, 2004-]). While many of the earlier manuscripts in the proto-Masoretic tradition attest to the high degree of accuracy in the Masoretic copying of manuscripts,

What happened in Potiphar's house?

Potihars Wife tried to get with Joseph 11 One day he went into the house to attend to his duties, and none of the household servants was inside. 12 She caught him by his cloak and said, "Come to bed with me!" But he left his cloak in her hand and ran out of the house. 13 When she saw that he had left his cloak in her hand and had run out of the house, 14 she called her household servants. "Look," she said to them, "this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. 15 When he heard me scream for help, he left his cloak beside me and ran out of the house." 16 She kept his cloak beside her until his master came home. 17 Then she told him this story: "That Hebrew slave you brought us came to me to make sport of me. 18 But as soon as I screamed for help, he left his cloak beside me and ran out of the house." 19 When his master heard the story his wife told him, saying, "This is how your slave treated me," he burned with anger. 20 Joseph's master took him and put him in prison, the place where the king's prisoners were confined. But while Joseph was there in the prison, 21 the Lord was with him; he showed him kindness and granted him favor in the eyes of the prison warden. 22 So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. 23 The warden paid no attention to anything under Joseph's care, because the Lord was with Joseph and gave him success in whatever he did.

10. How is the wicked like a lion?

Psalm 10 Lord, why do you stay so far away? Why do you hide from people in times of trouble? 2 The wicked are proud and make evil plans to hurt the poor, who are caught in their traps and made to suffer. 3 Those greedy people brag about the things they want to get. They curse the Lord and show that they hate him. 4 The wicked are too proud to ask God for help. He does not fit into their plans. 5 They succeed in everything they do. They don't understand how you can judge them. They make fun of all their enemies. 6 They say to themselves, "Nothing bad will ever happen to us. We will have our fun and never be punished." 7 They are always cursing, lying, and planning evil things to do. 8 They hide just outside the villages, waiting to kill innocent people, always looking for any helpless person they can hurt. 9 They are like lions hiding in the bushes to catch weak and helpless animals. They lay their traps for the poor, who are caught in their nets. 10 Again and again they hurt people who are already weak and suffering. 11 They say to themselves, "God has forgotten about us. He is not watching. He will never see what we are doing." 12 Lord, get up and do something. Punish those who are wicked, God. Don't forget those who are poor and helpless. 13 The wicked turn against God because they think he will not punish them. 14 But, Lord, you do see the pain and suffering they cause. You see it, so punish them. Those who were left helpless put their trust in you. After all, you are the one who cares for orphans. 15 Break the arms of those who are wicked and evil. Punish them for the evil they have done, and stop them from doing any more. 16 Lord, you are King forever and ever, so I know you will remove the wicked nations from your land. 17 Lord, you have heard what the poor want. Listen to their prayers, and do what they ask. 18 Protect the orphans and those who have been hurt. Don't let powerful people drive us from our land!

11. What does the Lord do in his holy temple?

Psalm 11 I trust in the Lord, so why did you tell me to run and hide? Why did you say, "Fly like a bird to your mountain?" 2 Like hunters, the wicked hide in the dark. They get their bows ready and aim their arrows. They shoot at good, honest people. 3 What would good people do if the wicked destroyed all that is good?[a] 4 The Lord is in his holy temple. The Lord sits on his throne in heaven. He sees everything that happens. He watches people closely. 5 The Lord examines those who are good and those who are wicked; he hates those who enjoy hurting others. 6 He will make hot coals and burning sulfur fall like rain on the wicked. They will get nothing but a hot, burning wind. 7 The Lord always does what is right, and he loves seeing people do right. Those who live good lives will be with him.[b]

12. What resembles silver and gold?

Psalm 12 Save me, Lord! We can no longer trust anyone! All the good, loyal people are gone. 2 People lie to their neighbors. They say whatever they think people want to hear. 3 The Lord should cut off their lying lips and cut out their bragging tongues. 4 Those people think they can win any argument. They say, "We are so good with words, no one will be our master." 5 They took advantage of the poor and stole what little they had. But the Lord knows what they did, and he says, "I will rescue those who are poor and helpless, and I will punish those who hurt them."[a] 6 The Lord's words are true and pure, like silver purified by fire, like silver melted seven times to make it perfectly pure. 7 Lord, take care of the helpless. Protect them forever from the wicked people in this world. 8 The wicked are all around us, and everyone thinks evil is something to be praised!

13. If the Lord does not give light to the eyes of the psalmist, what will happen?

Psalm 13 How long will you forget me, Lord? Will you forget me forever? How long will you refuse to accept me?[a] 2 How long must I wonder if you have forgotten me? How long must I feel this sadness in my heart? How long will my enemy win against me? 3 Lord my God, look at me and give me an answer. Make me feel strong again, or I will die. 4 If that happens, my enemy will say, "I beat him!" He will be so happy that he won. 5 But I trust in your faithful love, Lord. I will be happy when you save me. 6 Then I will sing to the Lord because he was so good to me.

14. What is likened to eating bread?

Psalm 14 Only fools think there is no God. People like that are evil and do terrible things. They never do what is right. 2 The Lord looks down from heaven to see if there is anyone who is wise, anyone who looks to him for help. 3 But everyone has gone the wrong way. Everyone has turned bad. No one does anything good. No, not one person! 4 Those who are evil treat my people like bread to be eaten. And they never ask for the Lord's help. Don't they know what they are doing? 5 They will have plenty to fear, because God is with those who do what is right. 6 You wicked people want to spoil the hopes of the poor, but the Lord will protect them. 7 I wish the one who lives on Mount Zion would bring victory to Israel! When the Lord makes his people successful again, the people of Jacob will be happy; the people of Israel will be glad.

15. Who may live on the Lord's sacred mountain?

Psalm 15 Lord, who may dwell in your sacred tent? Who may live on your holy mountain? 2 The one whose walk is blameless, who does what is righteous, who speaks the truth from their heart; 3 whose tongue utters no slander, who does no wrong to a neighbor, and casts no slur on others; 4 who despises a vile person but honors those who fear the Lord; who keeps an oath even when it hurts, and does not change their mind; 5 who lends money to the poor without interest; who does not accept a bribe against the innocent. Whoever does these things will never be shaken.

2. How is God's king installed?

Psalm 2 He says, "I have chosen this man to be king, and he will rule on Zion, my holy mountain." 7 Let me tell you about the Lord's agreement: He said to me, "Today I have become your father,[b] and you are my son. 8 If you ask, I will give you the nations. Everyone on earth will be yours. 9 You will rule over them with great power. You will scatter your enemies like broken pieces of pottery!" 10 So, kings and rulers, be smart and learn this lesson. 11 Serve the Lord with fear and trembling. 12 Show that you are loyal to his son,[c] or the Lord will be angry and destroy you. He is almost angry enough to do that now, but those who go to him for protection will be blessed.

5. What should the Lord do with the psalmist's enemies?

Psalm 5 Lord, listen to me and understand what I am trying to say. 2 My God and King, listen to my prayer. 3 Every morning, Lord, I lay my gifts before you and look to you for help. And every morning you hear my prayers. 4 God, you don't want evil people near you. They cannot stay in your presence.[b] 5 Fools[c] cannot come near you. You hate those who do evil. 6 You destroy those who tell lies. Lord, you hate those who make secret plans to hurt others. 7 But by your great mercy, I can enter your house. I can worship in your holy Temple with fear and respect for you. 8 Lord, show me your right way of living, and make it easy for me to follow. People are looking for my weaknesses, so show me how you want me to live. 9 My enemies never tell the truth. They only want to destroy people. Their words come from mouths that are like open graves. They use their lying tongues to deceive others.[d] 10 Punish them, God! Let them be caught in their own traps. They have turned against you, so punish them for their many crimes. 11 But let those who trust in you be happy forever. Protect and strengthen those who love your name. 12 Lord, when you bless good people, you surround them with your love, like a large shield that protects them.

6. Why does the psalmist weep all night long?

Psalm 6 Lord, don't punish me. Don't correct me when you are so angry. 2 Lord, be kind to me. I am sick and weak. Heal me, Lord! My bones are shaking. 3 I am trembling all over. Lord, how long until you heal me?[a] 4 Lord, come back and make me strong again. Save me because you are so loyal and kind. 5 If I am dead, I cannot sing about you. Those in the grave don't praise you. 6 Lord, I am so weak. I cried to you all night. My pillow is soaked; my bed is dripping wet from my tears. 7 My enemies have caused me such sorrow that my eyes are worn out from crying. 8 Go away, you wicked people, because the Lord has heard my cries. 9 The Lord has heard my request for mercy. The Lord has accepted my prayer. 10 All my enemies will be filled with fear and shame. They will be sorry when disgrace suddenly comes upon them.

7. What weapons does the psalmist refer to?

Psalm 7 Lord my God, I come to you for protection. Save me from those who are chasing me. 2 If you don't help me, I will be torn apart like an animal caught by a lion. I will be carried away with no one to save me. 3 Lord my God, I have done nothing wrong. 4 I have done nothing to hurt a friend[b] or to help his enemies. 5 If that is not the truth, then punish me. Let an enemy chase me, catch me, and kill me. Let him grind me into the dirt and put me in my grave. Selah 6 Lord, get up[c] and show your anger! My enemy is angry, so stand and fight against him. Get me the justice that you demand. 7 Gather the nations around you, and take your place as judge. 8 Lord, judge the people. Lord, judge me. Prove that I am right and that I am innocent. 9 Stop those who do evil. Support those who do good. God, you are fair. You know what people are thinking. 10 God helps people who want to do right, so he will protect me. 11 God is a good judge. He always condemns evil. 12-13 If the wicked will not change, then God is ready to punish them. He has prepared his deadly weapons. His sword is sharp. His bow is strung, drawn back, and ready to shoot its flaming arrow. 14 The minds of the wicked are full of evil; they are pregnant with wicked plans, which give birth to lies. 15 They dig a pit to trap others, but they are the ones who will fall into it. 16 The trouble they cause will come back on them. They plan harm for others, but they are the ones who will be hurt. 17 I praise the Lord because he is good. I praise the name of the Lord Most High.

9. Why does the psalmist want to be rescued from the gates of death?

Psalm 9 I will praise you, Lord, with all my heart. I will tell about the wonderful things you have done. 2 You make me happy, so I will rejoice in you. God Most High, I praise your name. 3 My enemies turned to run from you, but they fell and were destroyed. 4 You listened to me from your throne like a good judge, and you decided that I was right. 5 You told the nations how wrong they were. You destroyed those evil people. You erased their names from our memory forever and ever. 6 The enemy is finished! You destroyed their cities. There is nothing left to remind us of them. 7 The Lord set up his throne to bring justice, and he will rule forever. 8 He judges everyone on earth fairly. He judges all nations honestly. 9 Many people are suffering— crushed by the weight of their troubles. But the Lord is a refuge for them, a safe place they can run to. 10 Lord, those who know your name come to you for protection. And when they come, you do not leave them without help. 11 Sing praises to the Lord, who sits as King in Zion.[c] Tell the nations about the great things he has done. 12 He punishes murderers and remembers those who are in need. When suffering people cry for help, he does not ignore them. 13 I said this prayer: "Lord, be kind to me. See how my enemies are hurting me. Save me from the 'gates of death.' 14 Then, at the gates of Jerusalem,[d] I can sing praises to you. I will be so happy because you saved me." 15 Those other nations have fallen into the pit they dug to catch others. They have been caught in their own trap. 16 The Lord showed that he judges fairly. The wicked were caught by what they did to hurt others. Higgayon[e] Selah 17 The wicked will go to the place of death, as will all the nations that forget God. 18 It may seem that those who are poor and needy have been forgotten, but God will not forget them. He will not leave them without hope. 19 Lord, get up[f] and judge the nations. Don't let anyone think they can win against you. 20 Teach them a lesson, Lord. Let them know they are only human. Selah

How does God provide for the burnt offering?

Question: "What is a burnt offering?" Answer: The burnt offering is one of the oldest and most common offerings in history. It's entirely possible that Abel's offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites' delivery (Exodus 10:24-29). The Hebrew word for "burnt offering" actually means to "ascend," literally to "go up in smoke." The smoke from the sacrifice ascended to God, "a soothing aroma to the LORD" (Leviticus 1:9). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized. Leviticus 1 and 6:8-13 describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal's blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren't skinned. A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied: Every morning and evening (Exodus 29:38-42; Numbers 28:2) Each Sabbath (Numbers 28:9-10) The beginning of each month (Numbers 28:11) At Passover (Numbers 28:19) With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27) At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1) At the new moon (Numbers 29:6) The ultimate fulfillment of the burnt offering is in Jesus' sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God.

What part of Genesis identifies all peoples of the known world as equal before God?

Questions of the order of the creation of the man followed by the woman, of the apparent submission of the woman in 3: 16, and of the man's naming (and therefore exerting authority over) the woman in 3: 20— these issues represent only peaks of the iceberg in the frigid waters of hierarchy that dominate many schools of thought in evangelicalism and other perspectives. 25 Even 1: 26- 28 is read as "whispering" male headship because the word for "humanity," ʾādām, can mean "man," as it does in chapter 2. However, none of these arguments are irrefutable. First, with reference to the order of creation, ancient Near Eastern examples from patriarchal cultures describe the first human couple by mentioning the woman before the man (see the sidebar "The Atrahasis Epic"). However, this says nothing about the authority of the woman over the man (or vice versa) in those cultures. The same may be assumed in Genesis, so that the burden of proof lies with those who wish to demonstrate a hierarchy on the basis of creation order. Second, the rulership of the man over the woman in Genesis 3: 16 is at best a prophecy of the dominant patriarchalism that would come to exist at times in Israel and elsewhere in the world. It is no more a statement of the divine will than is the use of weed killer a means of thwarting the divine will because weeds are "prophesied" in the next three verses. Third, the naming of someone is no more an exertion of power over them than is the West Semitic naming of gods and goddesses an exertion of authority over these beings (whom the Canaanites and other neighbors of Israel worshiped). Naming is rather an insight into the nature and role of a person or thing in the world. Finally, because a word such as ʾādām can be defined as A (" man") or B (" humanity, Homo sapiens") does not mean that where context requires it to be defined as B (as in 1: 26- 28), it must also carry the "baggage" of the meaning A (as in Gen. 2- 3). Other ideological concerns appear in Genesis 1- 11.

What happened at Benjamin's birth?

Rachel Died at childbirth. The Deaths of Rachel and Isaac 16 Then they moved on from Bethel. While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty. 17 And as she was having great difficulty in childbirth, the midwife said to her, "Don't despair, for you have another son." 18 As she breathed her last—for she was dying—she named her son Ben-Oni.[h] But his father named him Benjamin.[i

Who/what is cursed?

Satan is cursed and so is the ground (earth). Man shall "toil" to produce crop from the ground.

What did Rachel take from her father when Jacob fled?

Small idols. The time had come for Laban and Jacob to part. While Laban had learned by experience that he had been blessed for Jacob's sake the patriarch likewise had been blessed, and with his wives, children and rich possessions found he could no longer live at Haran. So he set out for his old home, and took with him all that God had given him. Laban was loathe to lose the diligent partner who had worked with him so faithfully for twenty years. While Laban was absent for a few days caring for his many sheep, Jacob gathered all his family, cattle and possessions and secretly left. Returning home and finding Jacob gone, Laban set out to overtake the travelers. Catching up with them Laban took Jacob to task not only for leaving so secretly but also for stealing some of his household goods and gods. It was this accusation that revealed Rachel, lovely as she was, in an unlovely light. Although the wife of the heir to God's promises, she evidently was a secret believer in old heathen superstitions. She stole the household goods, and when Laban sought for them among the goods of Jacob, she had them hid beneath her person. In her cunning in hiding the small images in human form used for divination and which had a religious significance (Judges 17:5; 18:14, 17, 18, 20, etc.), Rachel manifested something of her father's duplicity. It was not until Jacob reached memorable Bethel that he buried those strange idols under the oak at Shechem. Those lifeless deities, the size of a miniature doll, were regarded as "indispensable evidence as to the rights and privileges of family ownership. Hence, Laban's query, 'Wherefore hast thou stolen my gods?'" (Genesis 31:30). Because of his superstitious beliefs, Rachel likely stole the gods to insure a prosperous journey. Such relics from the old home would guarantee all continuance of the old good fortune. Jacob's trust was in the great God at the top of a ladder with its ascending and descending angels, but Rachel wanted humbler gods that she could see. Further, those household divinities suggest the laxity of true worship in the home.

What sign of the covenant is instituted in Genesis 17?

The Covenant of Circumcision 17 When Abram was ninety-nine years old, the Lord appeared to him and said, "I am God Almighty[a]; walk before me faithfully and be blameless. 2 Then I will make my covenant between me and you and will greatly increase your numbers." 3 Abram fell facedown, and God said to him, 4 "As for me, this is my covenant with you: You will be the father of many nations. 5 No longer will you be called Abram[b]; your name will be Abraham,[c] for I have made you a father of many nations. 6 I will make you very fruitful; I will make nations of you, and kings will come from you. 7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. 8 The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God." 9 Then God said to Abraham, "As for you, you must keep my covenant, you and your descendants after you for the generations to come. 10 This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. 11 You are to undergo circumcision, and it will be the sign of the covenant between me and you. 12 For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring. 13 Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. 14 Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people; he has broken my covenant." 15 God also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. 16 I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her." 17 Abraham fell facedown; he laughed and said to himself, "Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?" 18 And Abraham said to God, "If only Ishmael might live under your blessing!" 19 Then God said, "Yes, but your wife Sarah will bear you a son, and you will call him Isaac.[d] I will establish my covenant with him as an everlasting covenant for his descendants after him. 20 And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. 21 But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year." 22 When he had finished speaking with Abraham, God went up from him. 23 On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him. 24 Abraham was ninety-nine years old when he was circumcised, 25 and his son Ishmael was thirteen; 26 Abraham and his son Ishmael were both circumcised on that very day. 27 And every male in Abraham's household, including those born in his household or bought from a foreigner, was circumcised with him.

The altar and slave laws that begin the Book of the Covenant imply what?

These are two areas of law where the Israelites are most likely to go astray. The Law concerning the Altar Exodus 20:22 The Lord said to Moses: Thus you shall say to the Israelites: "You have seen for yourselves that I spoke with you from heaven. 23 You shall not make gods of silver alongside me, nor shall you make for yourselves gods of gold. 24 You need make for me only an altar of earth and sacrifice on it your burnt offerings and your offerings of well-being, your sheep and your oxen; in every place where I cause my name to be remembered I will come to you and bless you. 25 But if you make for me an altar of stone, do not build it of hewn stones; for if you use a chisel upon it you profane it. 26 You shall not go up by steps to my altar, so that your nakedness may not be exposed on it." The Law concerning Slaves 21 These are the ordinances that you shall set before them: 2 When you buy a male Hebrew slave, he shall serve six years, but in the seventh he shall go out a free person, without debt. 3 If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's and he shall go out alone. 5 But if the slave declares, "I love my master, my wife, and my children; I will not go out a free person," 6 then his master shall bring him before God.[a] He shall be brought to the door or the doorpost; and his master shall pierce his ear with an awl; and he shall serve him for life. 7 When a man sells his daughter as a slave, she shall not go out as the male slaves do. 8 If she does not please her master, who designated her for himself, then he shall let her be redeemed; he shall have no right to sell her to a foreign people, since he has dealt unfairly with her. 9 If he designates her for his son, he shall deal with her as with a daughter. 10 If he takes another wife to himself, he shall not diminish the food, clothing, or marital rights of the first wife.[b] 11 And if he does not do these three things for her, she shall go out without debt, without payment of money.

About what did Jacob and Esau discuss?

They embrace and forgive each other. Jacob Meets Esau 33 Jacob looked up and there was Esau, coming with his four hundred men; so he divided the children among Leah, Rachel and the two female servants. 2 He put the female servants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. 3 He himself went on ahead and bowed down to the ground seven times as he approached his brother. 4 But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept. 5 Then Esau looked up and saw the women and children. "Who are these with you?" he asked. Jacob answered, "They are the children God has graciously given your servant." 6 Then the female servants and their children approached and bowed down. 7 Next, Leah and her children came and bowed down. Last of all came Joseph and Rachel, and they too bowed down. 8 Esau asked, "What's the meaning of all these flocks and herds I met?" "To find favor in your eyes, my lord," he said. 9 But Esau said, "I already have plenty, my brother. Keep what you have for yourself." 10 "No, please!" said Jacob. "If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God, now that you have received me favorably. 11 Please accept the present that was brought to you, for God has been gracious to me and I have all I need." And because Jacob insisted, Esau accepted it. 12 Then Esau said, "Let us be on our way; I'll accompany you." 13 But Jacob said to him, "My lord knows that the children are tender and that I must care for the ewes and cows that are nursing their young. If they are driven hard just one day, all the animals will die. 14 So let my lord go on ahead of his servant, while I move along slowly at the pace of the flocks and herds before me and the pace of the children, until I come to my lord in Seir." 15 Esau said, "Then let me leave some of my men with you." "But why do that?" Jacob asked. "Just let me find favor in the eyes of my lord." 16 So that day Esau started on his way back to Seir. 17 Jacob, however, went to Sukkoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Sukkoth.[a] 18 After Jacob came from Paddan Aram,[b] he arrived safely at the city of Shechem in Canaan and camped within sight of the city. 19 For a hundred pieces of silver,[c] he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent. 20 There he set up an altar and called it El Elohe Israel.[d]

How does the Sumerian King List compare the long-lived antediluvians?

Thus the picture is more complex than one of simply sharing traditions with neighboring cultures. Just as the religious portrayal of a single God is unique to the Bible, the biblical creation account, genealogies and king lists, flood stories, and even a story about the Tower of Babel and the creation of many languages have no precise parallel with those found elsewhere in the ancient Near East; rather, they share some elements but then go their own ways. For example, the preflood part of the Sumerian King List also provides long lives for its rulers, comparable to the long-lived members of the line of Seth in Genesis 5. However, the Sumerian King List gives the royal reigns of each ruler in terms of tens of thousands of years, rather than the hundreds of years ascribed to figures in the Bible. Other king lists associate a cultural hero or sage with each of the antediluvian kings, and they ascribe a specific achievement to each of these. 31 The Bible provides a separate list of such cultural achievements that it connects with the line of Cain (Gen. 4: 17- 24). As already observed, the Bible also places that line under divine judgment for the proliferation of violence. Some have tried to connect biblical figures such as Nimrod (10: 8- 12) with historical Mesopotamian kings such as Sargon of Akkad or Tulkulti-Ninurta, or architecture such as the Tower of Babel (11: 1- 9) with ancient Mesopotamian monuments; yet this enterprise remains speculative, and there are no historical anchors before the time of Abram. 32

What was Moses instructed to do after bringing the people out of Egypt?

To worship God on this mountain.

How did God first describe Israel to Moses at Sinai?

Treasured possession, a kingdom of priest, a holy nation. Exodus 19: 5 So now I tell you to obey my commands and keep my agreement. So if you do this, you will be my own special people. The whole world belongs to me, but I am choosing you to be my own special people. 6 You will be a special nation—a kingdom of priests.' Moses, you must tell the Israelites what I have said."

4. What should we do on our beds?

Tremble with fear, and stop sinning.[b] Think about this when you go to bed, and calm down. Psalm 4 God, you showed that I was innocent. You gave me relief from all my troubles. So listen to me now when I call to you for help. Be kind to me and hear my prayer. 2 Men,[a] how long will you try to dishonor me? Do you enjoy wasting your time searching for new lies against me? Selah 3 You can be sure that anyone who serves the Lord faithfully is special to him. The Lord listens when I pray to him. 4 Tremble with fear, and stop sinning.[b] Think about this when you go to bed, and calm down. Selah 5 Give the right sacrifices to the Lord, and put your trust in him! 6 Many people say, "I wish I could enjoy the good life. Lord, give us some of those blessings."[c] 7 But you have made me happier than they will ever be with all their wine and grain. 8 When I go to bed, I sleep in peace, because, Lord, you keep me safe.

What sort of a figure is Joseph?

Very fine person. This final chapter also defines the life of Joseph as characterized by a mature and loving attitude toward his brothers. With their father dead, Joseph's brothers worry that Joseph will take vengeance for what they did to him so long ago. Instead, Joseph forgives them. Again, his role as a sage enables Joseph to understand the greater significance of how God could use the brothers' evil intention for good (50: 19- 20 RSH): "Don't be afraid. Am I in God's place? You planned evil for me, but God planned good so that this day he might preserve alive many people." Through this confession believers are reminded of the ongoing work of God's covenant with Abraham, that through him and his offspring the many nations of the world would be blessed (12: 1- 3).

What did God say to Abimelech in a dream?

You are a dead man because you slept with a married woman. Gen 20: Abraham and Abimelek 20 Now Abraham moved on from there into the region of the Negev and lived between Kadesh and Shur. For a while he stayed in Gerar, 2 and there Abraham said of his wife Sarah, "She is my sister." Then Abimelek king of Gerar sent for Sarah and took her. 3 But God came to Abimelek in a dream one night and said to him, "You are as good as dead because of the woman you have taken; she is a married woman." 4 Now Abimelek had not gone near her, so he said, "Lord, will you destroy an innocent nation? 5 Did he not say to me, 'She is my sister,' and didn't she also say, 'He is my brother'? I have done this with a clear conscience and clean hands." 6 Then God said to him in the dream, "Yes, I know you did this with a clear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her. 7 Now return the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, you may be sure that you and all who belong to you will die." 8 Early the next morning Abimelek summoned all his officials, and when he told them all that had happened, they were very much afraid. 9 Then Abimelek called Abraham in and said, "What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom? You have done things to me that should never be done." 10 And Abimelek asked Abraham, "What was your reason for doing this?" 11 Abraham replied, "I said to myself, 'There is surely no fear of God in this place, and they will kill me because of my wife.' 12 Besides, she really is my sister, the daughter of my father though not of my mother; and she became my wife. 13 And when God had me wander from my father's household, I said to her, 'This is how you can show your love to me: Everywhere we go, say of me, "He is my brother."'" 14 Then Abimelek brought sheep and cattle and male and female slaves and gave them to Abraham, and he returned Sarah his wife to him. 15 And Abimelek said, "My land is before you; live wherever you like." 16 To Sarah he said, "I am giving your brother a thousand shekels[a] of silver. This is to cover the offense against you before all who are with you; you are completely vindicated." 17 Then Abraham prayed to God, and God healed Abimelek, his wife and his female slaves so they could have children again, 18 for the Lord had kept all the women in Abimelek's household from conceiving because of Abraham's wife Sarah.

Why were the Qumran manuscripts preserved and not others from the land of Israel?

found in the caves near Khirbet Qumran, were copied between about 250 BC and AD 70. The collection represents more than nine hundred scrolls, many preserved only in fragmentary form. Very dry and in a Cav

. What is the definition of the biblical canon?

the canon (i.e., the authoritative list of books) of the OT was closed well before the time of Jesus. The term "canon" has come to include the sense of any official body of media or literature. With reference to the Bible it indicates those books or portions of Scripture that are regarded as inspired and thus carry an authority as God's Word.

Why did God call the name of a place Peniel?

ut Jacob replied, "I will not let you go unless you bless me." 27 The man asked him, "What is your name?" "Jacob," he answered. 28 Then the man said, "Your name will no longer be Jacob, but Israel,[f] because you have struggled with God and with humans and have overcome." 29 Jacob said, "Please tell me your name." But he replied, "Why do you ask my name?" Then he blessed him there. 30 So Jacob called the place Peniel,[g] saying, "It is because I saw God face to face, and yet my life was spared." 31 The sun rose above him as he passed Peniel,[h] and he was limping because of his hip. 32 Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob's hip was touched near the tendon. Peniel [N] [H] (face of God ) the name which Jacob gave to the place in which he had wrestled with God: "He called the name of the place face of El, for I have seen Elohim face to face." ( Genesis 32:30 ) In ( Genesis 32:31 ) and the other passages in which the name occurs, its form is changed to PENUEL. From the narrative it is evident that Peniel lay somewhere on the north bank of the Jabbok, and between that torrent and the fords of the Jordan at Succoth, a few miles north of the glen where the Jabbok falls into the Jordan.