Teks -- Genesis 46:20 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
buka semuaPendahuluan / Garis Besar
JFB: Genesis (Pendahuluan Kitab) GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gi...
GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).
JFB: Genesis (Garis Besar)
THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
THE FIRST DAY. (Gen 1:3-5)
SECOND DAY. (Gen 1:6-8)
THIRD DAY. (Gen 1:9-13)
FOURTH DAY. (Gen 1:14-19)
- THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
- THE FIRST DAY. (Gen 1:3-5)
- SECOND DAY. (Gen 1:6-8)
- THIRD DAY. (Gen 1:9-13)
- FOURTH DAY. (Gen 1:14-19)
- FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
- SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
- THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
- THE FIRST SABBATH. (Gen 2:2-7)
- THE GARDEN OF EDEN. ( Gen 8-17)
- THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
- THE TEMPTATION. (Gen 3:1-5)
- THE FALL. (Gen 3:6-9)
- THE EXAMINATION. (Gen 3:10-13)
- THE SENTENCE. (Gen 3:14-24)
- BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
- GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
- WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
- ENTRANCE INTO THE ARK. (Gen. 7:1-24)
- ASSUAGING OF THE WATERS. (Gen 8:1-14)
- DEPARTURE FROM THE ARK. (Gen 8:15-22)
- COVENANT. (Gen 9:1-7)
- RAINBOW. (Gen. 9:8-29)
- GENEALOGIES. (Gen. 10:1-32)
- CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
- CALL TO ABRAM. (Gen. 12:1-20)
- RETURN FROM EGYPT. (Gen. 13:1-18)
- WAR. (Gen. 14:1-24)
- DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
- BESTOWMENT OF HAGAR. (Gen. 16:1-16)
- RENEWAL OF THE COVENANT. (Gen. 17:1-27)
- ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
- REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
- DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
- ABRAHAM'S INTERCESSION. (Gen 18:23-33)
- LOT'S ENTERTAINMENT. (Gen. 19:1-38)
- ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
- BIRTH OF ISAAC. (Gen 21:1-13)
- EXPULSION OF ISHMAEL. (Gen 21:14-21)
- COVENANT. (Gen 21:22-34)
- OFFERING ISAAC. (Gen. 22:1-19)
- AGE AND DEATH OF SARAH. (Gen 23:1-2)
- PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
- A MARRIAGE COMMISSION. (Gen 24:1-9)
- THE JOURNEY. (Gen. 24:10-67)
- SONS OF ABRAHAM. (Gen 25:1-6)
- DEATH OF ABRAHAM. (Gen 25:7-11)
- DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
- HISTORY OF ISAAC. (Gen 25:19-34)
- SOJOURN IN GERAR. (Gen. 26:1-35)
- INFIRMITY OF ISAAC. (Gen. 27:1-27)
- THE BLESSING. (Gen. 27:28-46)
- JACOB'S DEPARTURE. (Gen. 28:1-19)
- JACOB'S VOW. (Gen 28:20-22)
- THE WELL OF HARAN. (Gen. 29:1-35)
- DOMESTIC JEALOUSIES. (Gen. 30:1-24)
- JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
- ENVY OF LABAN AND SONS. (Gen. 31:1-21)
- LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
- VISION OF ANGELS. (Gen 32:1-2)
- MISSION TO ESAU. (Gen 32:3-32)
- KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
- THE PARTING. (Gen 33:12-20)
- THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
- REMOVAL TO BETHEL. (Gen 35:1-15)
- BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
- DEATH OF ISAAC. (Gen 35:28-29)
- POSTERITY OF ESAU. (Gen. 36:1-43)
- PARENTAL PARTIALITY. (Gen 37:1-4)
- THE DREAMS OF JOSEPH. (Gen. 37:5-36)
- JUDAH AND FAMILY. (Gen. 38:1-30)
- JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
- TWO STATE PRISONERS. (Gen 40:1-8)
- THE BUTLER'S DREAM. (Gen 40:9-15)
- THE BAKER'S DREAM. (Gen 40:16-23)
- PHARAOH'S DREAM. (Gen. 41:1-24)
- JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
- JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
- JOURNEY INTO EGYPT. (Gen. 42:1-38)
- PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
- ARRIVAL IN EGYPT. (Gen. 43:15-30)
- THE DINNER. (Gen 43:31-34)
- POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
- JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
- SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
- IMMIGRATION TO EGYPT. (Gen. 46:5-27)
- ARRIVAL IN EGYPT. (Gen 46:28-34)
- JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
- JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
- PATRIARCHAL BLESSING. (Gen. 49:1-33)
- MOURNING FOR JACOB. (Gen. 50:1-26)
TSK: Genesis (Pendahuluan Kitab) The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of e...
The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)
TSK: Genesis 46 (Pendahuluan Pasal) Overview
Gen 46:1, Jacob is comforted by God at Beer-sheba; Gen 46:5, Thence he with his company goes into Egypt; Gen 46:8, The number of his fami...
Poole: Genesis 46 (Pendahuluan Pasal) CHAPTER 46
Jacob sets out towards Egypt with his family and substance; offers saerifices at Beer-sheba; God appears to him in a vision, renewing hi...
Jacob sets out towards Egypt with his family and substance; offers saerifices at Beer-sheba; God appears to him in a vision, renewing his promises and blessing, Gen 46:1-4 . He goes to Egypt, Gen 46:5,6 . The names of the children of Israel, Gen 46:8-27 . Jacob sends Judah before him; Joseph goes to meet his father; their joy, Gen 46:28-30 . Joseph instructs his brethren what to say to Pharaoh, to declare themselves shepherds, and desire to dwell in Goshen; the reason, Gen 46:31-34 .
1706 Both in thankfulness to God for former favours, and especially for Joseph’ s preservation and happiness; and by way of supplication to God for his direction in this great case, whether he might leave the promised land of Canaan, and go into the idolatrous and impious land of Egypt; and for his protection and blessing, as well in his journey as in Egypt.
MHCC: Genesis (Pendahuluan Kitab) Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of ...
Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.
MHCC: Genesis 46 (Pendahuluan Pasal) (Gen 46:1-4) God's promises to Jacob.
(v. 5-27) Jacob and his family go to Egypt.
(Gen 46:28-34) Joseph meets his father and his brethren.
Matthew Henry: Genesis (Pendahuluan Kitab) An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis
We have now before us the holy Bible, or book, for so bible ...
An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis
We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.
We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant (
We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or
We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1),
Matthew Henry: Genesis 46 (Pendahuluan Pasal) Jacob is here removing to Egypt in his old age, forced thither by a famine, and invited thither by a son. Here, I. God sends him thither (Gen 46:1...
Constable: Genesis (Pendahuluan Kitab) Introduction
Each book of the Pentateuch (the first five books of the Old Testam...
Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.1 The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).
The events recorded date back to the creation of the world.
Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.
Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.
A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.2
Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.
If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.3 Moses may have written it earlier to prepare them for the Exodus,4 but this seems less likely.
The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.5
The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.6
The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.
The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.7
Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.
"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."8
Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.
"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.9 The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."10
"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.
"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.
"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."11
The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.
The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).
Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.
Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.
1. God made man as a special creation (2:7).
2. He made man with special care (2:7).
3. He made man in His own image (1:26-27).
4. He regarded man as His son (1:28-30).
5. He consistently demonstrated concern for man's welfare (3:9).
God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.
1. He failed to trust God's goodness with his mind.
2. He rebelled against God's government with his will (3:6).
God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.
Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).
Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.
On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).
On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.
In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.
Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.
Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.
Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.
Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.
Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.
Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.
The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.
Constable: Genesis (Garis Besar) Outline
The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad m...
The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.13 The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.
1. Introduction 1:1-2:3
2. The generations of heaven and earth 2:4-4:26
3. The generations of Adam 5:1-6:8
4. The generations of Noah 6:9-9:29
5. The generations of the sons of Noah 10:1-11:9
6. The generations of Shem 11:10-26
7. The generations of Terah 11:27-25:11
8. The generations of Ishmael 25:12-18
9. The generations of Isaac 25:19-35:29
10. The generations of Esau 36:1-43
11. The generations of Jacob 37:1-50:26
A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.
I. Primeval events 1:1-11:26
A. The story of creation 1:1-2:3
1. An initial statement of creation 1:1
2. Conditions at the time of creation 1:2
3. The six days of creation 1:3-31
4. The seventh day 2:1-3
B. What became of the creation 2:4-4:26
1. The garden of Eden 2:4-3:24
2. The murder of Abel 4:1-16
3. The spread of civilization and sin 4:17-26
C. What became of Adam 5:1-6:8
1. The effects of the curse on humanity ch. 5
2. God's sorrow over man's wickedness 6:1-8
D. What became of Noah 6:9-9:29
1. The Flood 6:9-8:22
2. The Noahic Covenant 9:1-17
3. The curse on Canaan 9:18-29
E. What became of Noah's sons 10:1-11:9
1. The table of nations ch. 10
2. The dispersion at Babel 11:1-9
F. What became of Shem 11:10-26
II. Patriarchal narratives 11:27-50:26
A. What became of Terah 11:27-25:11
1. Terah and Abraham's obedience 11:27-12:9
2. Abram in Egypt 12:10-20
3. Abram's separation from Lot ch. 13
4. Abram's military victory ch. 14
5. The Abrahamic covenant ch. 15
6. The birth of Ishmael ch. 16
7. The sign of circumcision ch. 17
8. Yahweh's visit to Abraham 18:1-15
9. Abraham's intercession for Lot 18:16-33
10. The destruction of Sodom ch. 19
11. Abraham's sojourn at Gerar ch. 20
12. The birth of Isaac 21:1-21
13. Abimelech's treaty with Abraham 21:22-34
14. The sacrifice of Isaac 22:1-19
15. The descendants of Nahor 22:20-24
16. The purchase of Sarah's tomb ch. 23
17. The choice of a bride for Isaac ch. 24
18. Abraham's death 25:1-11
B. What became of Ishmael 25:12-18
C. What became of Isaac 25:19-35:29
1. Isaac's twin sons 25:19-26
2. The sale of the birthright 25:27-34
3. Isaac and Abimelech 26:1-11
4. Isaac's wells 26:12-33
5. Jacob's deception for Isaac's blessing 26:34-28:9
6. Jacob's vision at Bethel 28:10-22
7. Jacob's marriages and Laban's deception 29:1-30
8. Jacob's mishandling of God's blessings 29:31-30:24
9. Jacob's new contract with Laban 30:25-43
10. Jacob's flight from Haran ch. 31
11. Jacob's attempt to appease Esau 32:1-21
12. Jacob at the Jabbok 32:22-32
13. Jacob's meeting with Esau and his return to Canaan ch. 33
14. The rape of Dinah and the revenge of Simeon and Levi ch. 34
15. Jacob's return to Bethel ch. 35
D. What became of Esau 36:1-37:1
E. What became of Jacob 37:2-50:26
1. God's choice of Joseph 37:2-11
2. The sale of Joseph into Egypt 37:12-36
3. Judah and Tamar ch. 38
4. Joseph in Potiphar's house ch. 39
5. The prisoners' dreams and Joseph's interpretations ch. 40
6. Pharaoh's dreams and Joseph's interpretation ch. 41
7. Joseph's brothers' first journey into Egypt ch. 42
8. Joseph's brothers' second journey into Egypt ch. 43
9. Joseph's last test and its results ch. 44
10. Joseph's reconciliation with his brothers 45:1-15
11. Israel's move to Egypt 45:16-46:30
12. Joseph's wise leadership 46:31-47:27
13. Jacob's worship in Egypt 47:28-48:22
14. Jacob's blessing of his sons 49:1-28
Constable: Genesis Bibliography
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de Chardin, Pierre Teilhard. The Phenomenon of Man. New York: Harper and Row, 1959.
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_____. A System of Biblical Psychology. Edinburgh: T. & T. Clark, 1988; reprint ed. Grand Rapids: Baker Book House, 1977.
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_____. Text and Texture. New York: Schocken, 1979.
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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.
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_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.
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_____. "Put Your Hand Under My Thigh'--The Patriarchal Oath." Biblical Archaeology Review 2:2 (June 1976):3-4, 42.
_____. "Woman, A Power Equal to Man." Biblical Archaeology Review 9:1 (January-February 1983):56-58.
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_____. Genesis and the Decay of the Nations. Florence, Ky.: Answers in Genesis, 1991.
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_____. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.
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_____. Until the Sun Dies. New York: W. W. Norton and Co., 1977.
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_____. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.
_____. "The Promised Land: A Biblical-Historical View." Bibliotheca Sacra 138:552 (October-December 1981):302-12.
_____. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.
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_____. "The Old Testament in its Context 6." Theological Students' Fellowship Bulletin 64 (1972):2-10.
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Copyright 2003 by Thomas L. Constable
Haydock: Genesis (Pendahuluan Kitab) THE BOOK OF GENESIS.
The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written li...
THE BOOK OF GENESIS.
The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)
This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.
Gill: Genesis (Pendahuluan Kitab) INTRODUCTION TO GENESIS
This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in...
INTRODUCTION TO GENESIS
This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is
Gill: Genesis 46 (Pendahuluan Pasal) INTRODUCTION TO GENESIS 46
In this chapter we are told, that Jacob with all his family and substance took a journey to Egypt to see his son Joseph,...
INTRODUCTION TO GENESIS 46
In this chapter we are told, that Jacob with all his family and substance took a journey to Egypt to see his son Joseph, as he determined, in which he was encouraged to proceed by a vision from God, Gen 46:1; and an account is given of all his sons, his sons' sons and daughters that went thither with him, Gen 46:8; when he came near to Egypt he sent Judah before him to Joseph, to acquaint him of his coming, who met him at Goshen, where there was a most affectionate interview between them, Gen 46:28; and when he gave directions and instructions what answers to give to Pharaoh's questions, when they should appear before him, to whom he proposed to go and inform him of their being come into Egypt, Gen 46:31.