The Pentateuch (Gk. “five-volumed”) consists of the first five books of the Bible, i.e., Genesis through Deuteronomy. The Hebrew term for it is torah (“law” or “instruction”), so this is how the NT refers to it (Gk. nomos, “law”). In the Hebrew Bible, the law is the first of the three major sections, and sometimesnomos may refer to the whole OT (e.g., John 10:34). Although the Pentateuch contains many laws, it is essentially narrative with episodes of law-giving, but in the broader sense of torah all the Pentateuch can be seen as instruction, for it teaches as much through the history it records as by the law it gives. Another name for the Pentateuch found in some translations is “the five books of Moses.” This is also an apt description in that the books of Exodus to Deuteronomy provide a biography of Moses, and traditionally he has been seen as their main author.


The Pentateuch is not simply the beginning of the Bible; it is also the foundation of the Bible. It serves to orient the reader for reading the rest of the biblical story line. It introduces the key promises that show God’s purposes in history and that lay the groundwork for the coming of Christ. Its theological ideas and ethical principles inform the rest of the Bible so that the subsequent books assume its authority and appeal to it as they evaluate people’s deeds and character. These points are illustrated briefly here:

1. Orientation. The beginning of a book sets its tone and gives clues to the author’s perspective. Genesis did this for the ancient world of polytheism by explaining that the world is created and controlled by only one God, not by a crowd of competing gods and goddesses. Similarly it speaks to today’s readers, who often are essentially atheists (whether consciously or unconsciously): it shows them what it means to believe that behind all the phenomena of nature and the laws of science there is an all-powerful, loving God who controls all that happens.

2. Divine purposes. The Pentateuch shows God’s intentions for his creation by describing what the world was like when he first created man and woman in the garden of Eden. Their sin sets back the divine program but does not defeat it, for God later calls Abraham and promises him descendants, land, and most important of all, blessing through his descendants to all the nations. These promises are more fully developed in the later books of the Pentateuch.

3. Theology and ethics. The Pentateuch gives insight into God’s character and his ethical standards. It illustrates both his benevolence and his righteousness. He cares for mankind, creating man in his own image, providing him with food, and protecting human life from violent assault. Yet at the same time he demands moral behavior, from keeping the Sabbath to refusing adultery or theft. Tales of punishment, from the flood (Genesis 6–9) to the golden calf (Exodus 32), demonstrate the danger of disregarding divine standards.


A review of the contents of the Pentateuch shows that its center of gravity is the law-giving at Sinai. All of Exodus 19 to Numbers 10 is devoted to the events that occurred in the vicinity of Sinai: the declaration of the Ten Commandments, the building of the tabernacle, the laws governing sacrifice, entry to the tabernacle, and the celebration of the festivals. Closer examination of this central section suggests that its climax is God’s glory filling the newly built tabernacle (Ex. 40:34–38) as a visible demonstration of his choice of and intimacy with Israel—a restoration of the situation in the garden of Eden, where God walked with Adam and Eve (Gen. 3:8).

But the outer frame of the books of Exodus to Deuteronomy is constituted by the life of Moses. Exodus 2 tells of his birth and providential upbringing in the Egyptian court, while Deuteronomy 34 describes his death. Exodus 3–15 describes his call to lead his people and the establishment of his authority over Pharaoh in the eyes of the Israelites (Ex. 14:31). Moses’ approaching death colors all the final chapters of the Pentateuch. He is told to prepare for his death in Numbers 27, and the whole of Deuteronomy consists of his last appeals to the nation to serve the Lord faithfully. To this end he preaches three sermons and recites two poems (Deuteronomy 32; 33) before he is granted a vision of the Promised Land and dies (Deuteronomy 34).

The book of Genesis serves as an introduction to the rest of the Pentateuch. It explains the context for Moses’ life and ministry. It gives the origin of the nation of Israel and its tribes, and explains how they came to be living in Egypt though their ancestors had been promised the land of Canaan. The people of Israel are to bring blessing to the nations, and the opening chapters of Genesis show the desperate need of the nations for blessing. The first avalanche of sin led to the universal judgment of the flood. The new start with Noah and his sons was again derailed, first by the sin of Ham (Gen. 9:20–29) and then by the Tower of Babel (Gen. 11:1–9). In this general way Genesis explains the situation that Moses confronted, and various episodes in the lives of the patriarchs also show parallels to Moses’ experience, e.g., Abraham’s exodus from Egypt (Gen. 12:10–20).


It is striking that the earliest events in the Bible are dated more precisely than the later ones. For example, the different stages of the flood are dated to the exact day of the year (Gen. 7:11; 8:4, 5; seechart). The ages of the pre-flood heroes at the fathering of their firstborn and at their death are carefully noted in Genesis 5. Taking these figures at face value, Archbishop Usher (1581–1656) calculated that the creation of the world occurred in 4004 b.c. Using similar principles, Orthodox Jews hold that the year 2000 was the year 5760 (i.e., 5,760 years since creation).

Such a venerable interpretative approach cannot be glibly dismissed, but most conservative interpreters today believe that it does not account well enough for the literary conventions of Moses’ day. For example, the genealogies do not claim to include every generation, and may skip any number of them (see note on Gen. 5:1–32; also Introduction to Genesis: Genesis and Science). With respect to the long lives of the antediluvians (those who lived before the flood), some scholars think these numbers should be understood as their actual ages in years, while others think their ages expressed in multiple centuries may have a symbolic significance, in line with the practices of other ancient peoples (see note on Gen. 5:1–32). It is best to admit one’s ignorance here; yet at least it can be said that Moses used these numbers to make a point about the antiquity and reality of his audience’s forbears.

However, the dating of the Israelite patriarchs by the internal numbering system of the OT is not so problematic. Conservative biblical scholars think it is likely that Abraham, Isaac, and Jacob lived in the late third and early second millennium b.c., and that the Israelites entered Egypt either in the early nineteenth century b.c. (consistent with an early date for the exodus; see Ex. 12:40) or else in the seventeenth or sixteenth century b.c., during the Egyptian second Intermediate Period (1640–1532 b.c.). The Hyksos Dynasty that ruled during this time came from outside Egypt and therefore could have welcomed Hebrews like Joseph and his family to play a prominent part in Egyptian life.

The date of the exodus from Egypt is likewise controversial. Combining the biblical and extrabiblical evidence points to Solomon’s temple being built in 967 or 966 b.c. According to 1 Kings 6:1, Solomon began to build the temple 480 years after the exodus. If the author intended “480 years” as a literal designation, then working backward suggests the exodus would have been in 1447 or 1446 b.c., which is the date preferred by many conservative OT scholars today. However, on the basis of the description of the events surrounding the exodus (such as building the cities of Pithom and Raamses), most Egyptologists prefer a date in the 1200s—preferably after 1279 b.c. but certainly before 1209, when an Egyptian monument mentions that Israel was established as a people in the land of Canaan. If there is symbolism in the designation “480 years,” then it is possible that the exodus took place in the early 1200s b.c. rather than in the mid-1400s. (For arguments on both sides of this debate, see The Date of the Exodus.)


For more than 2,000 years, readers of the Pentateuch assumed that Moses was its author (cf. Mark 7:10). This was a natural conclusion to draw from its contents, for most of the laws are said to have been given to Moses by God (e.g., Lev. 1:1), and indeed some passages are explicitly said to have been written down by Moses (see Deut. 31:9, 24). The account of his death could have been recorded by someone else, though some held it was a prophetic account by Moses himself (Deuteronomy 34).

But in the late eighteenth century, critical scholars began challenging the assumption of Mosaic authorship. They argued that several authors were responsible for writing the Pentateuch. These authors supposedly wrote many centuries after Moses, and were separated from each other in time and location. Complicated theories were developed to explain how the Pentateuch grew as different authors’ accounts were spliced and adjusted by a series of editors. According to these critical scholars, it was likely that the Pentateuch reached its final form in the fifth century b.c., nearly a millennium after Moses.

In the late twentieth century this type of critical theory was strongly attacked, not just by conservative scholars but also by those brought up on such theories. They argue that the theories are too complicated, self-contradictory, and ultimately unprovable. It is much more rewarding and less speculative to focus interpretative effort on the final form of the text. So there is a strong move to abandon the compositional theories of the nineteenth and early twentieth centuries for simpler hypotheses. Thus some critical scholars would see the Pentateuch being an essentially fifth-century b.c.creation. Others suggest earlier dates. But none of these suggestions can really be proven.

The Pentateuch does undoubtedly claim to be divine in origin, mediated through Moses. Thus Moses should be looked to as the original human author. Indeed, as stated above, the Pentateuch looks like a life of Moses, with an introduction. But this need not mean that he wrote every word of the present Pentateuch. It seems likely that the spelling and the grammar of the Pentateuch were revised to keep it intelligible for later readers. Also, a number of features in the text look like clarifications for a later age. But this is quite different from supposing that the Pentateuch was essentially composed in a later age. Rather, it should be seen as originating in Moses’ time but undergoing some slight revision in later eras so later readers could understand its message and apply it to their own situations.


The theme of the Pentateuch is announced in Genesis 12:1–3, the call of Abraham: “Go from your country … to the land that I will show you. And I will make of you a great nation, and I will bless you … and in you all the families of the earth shall be blessed.” Here God promises Abraham four things: (1) a land to live in; (2) numerous descendants (“a great nation”); (3) blessing (divinely granted success) for himself; and (4) blessing through him for all the nations of the world. God’s benefit for the nations is the climax or goal of the promises: the preceding promises of land, descendants, and personal blessing are steps on the way to the final goal of universal blessing.

Each time God appears to the patriarchs, the promises are elaborated and made more specific. For example, the promise of an unidentified “land” in Genesis 12:1 becomes “this land” in Genesis 12:7 and “all the land of Canaan, for an everlasting possession” in Genesis 17:8.

The fulfillment of these promises to Abraham constitutes the story line of the Pentateuch. It is a story of gradual and often difficult fulfillment. The birth of children to produce a great nation is no easy matter: the patriarchs’ wives—Sarah, Rebekah, and Rachel—all have great trouble conceiving (Gen. 17:17; 25:21; 30:1). But by the time they enter Egypt, Jacob’s family numbers 70 (Gen. 46:27; Ex. 1:5). After many years in Egypt they have become so numerous that the Egyptians perceive them as a threat (Ex. 1:7–10), and when the first census is taken, they total 603,550 fighting men (Num. 1:46).

Similarly the promise of land is very slow in being fulfilled. Abraham acquires a well at Beersheba, and a burial plot for Sarah at Hebron (Gen. 21:30–31; 23:1–20). Jacob bought some land near Shechem (Gen. 33:19), but then late in life he and the rest of the family emigrated to Egypt (Genesis 46–50). The book of Exodus begins with the hope of a quick return to Canaan, but the stubbornness of Pharaoh delays Israel’s departure. Their journey through the Sinai wilderness is eventful, and after about a year they reach Kadesh on the very borders of Canaan. There, scared by the report of some of the spies, the people rebel against Moses and the God-given promises, so they are condemned to wander in the wilderness for 40 years (Numbers 13–14). And of course the Pentateuch ends with Moses dying outside the Promised Land and the people hoping to enter it.

For these reasons the theme of the Pentateuch has been described as “the partial fulfillment of the promises to the patriarchs.” Such a description certainly fits the climactic promise that through Abraham and his descendants all the families of the earth would be blessed. The closest fulfillment of this in the Pentateuch is Joseph saving Egypt and the surrounding lands from starvation in the seven-year famine. But later on, Israel is seen as a threat by other peoples in the region such as the Moabites, Midianites, and Amorites. It is not apparent how or when all the peoples of the world will be blessed. At the end of the Pentateuch that, like the promise of land, still awaits fulfillment.

But the promise of blessing to the patriarchs and their descendants is abundantly fulfilled within the Pentateuch—despite their frequent lack of faith and their willful rebellion. For example, after Abraham has lied about his wife and allowed her to be taken by a foreign king, the pair escape, greatly enriched (Genesis 12; 20). Jacob, forced to flee from home after cheating his father, eventually returns with great flocks and herds to meet a forgiving brother (Genesis 27–33). The nation of Israel breaks the first two commandments by making the golden calf, yet enjoys the privilege of God dwelling among them in the tabernacle (Exodus 32–40). The Pentateuch is thus a story of divine mercy to a wayward people.

However, alongside this account of God’s grace must be set the importance of the law and right behavior. The opening chapters of Genesis set out the pattern of life that everyone should follow: monogamy, Sabbath observance, rejection of personal vengeance and violence—principles that even foreigners living in ancient Israel were expected to observe. But Israel was chosen to mediate between God and the nations and to demonstrate in finer detail what God expected of human society, so that other peoples would exclaim, “What great nation has a god so near to it … ? And what great nation is there, that has statutes and rules so righteous as all this law … ?” (Deut. 4:7–8).

To encourage Israel’s compliance with all the law revealed at Sinai, it was embedded in a covenant. This involved Israel giving its assent to the Ten Commandments and the other laws on worship, personal behavior, crime, and so on. Obedience to these laws guaranteed Israel’s future blessing and prosperity, whereas disobedience would be punished by crop failure, infertility, loss of God’s presence, defeat by enemies, and eventually exile to a foreign land (see Leviticus 26; Deuteronomy 28).

These covenantal principles—that God will bless Israel when she keeps the law and punish her when she does not—pervade the rest of the OT. The book of Joshua demonstrates that fidelity to the law led to the successful conquest of the land, while the books of Judges and Kings show that Israel’s apostasy to other gods led to defeat by her enemies. The argument of the prophets is essentially that Israel’s failure to keep the law puts her at risk of experiencing the divine punishments set out in Leviticus 26 and Deuteronomy 28.

From NT times, Christians have seen the promises in the Pentateuch as finding their ultimate fulfillment in Christ. Jesus is the offspring of the woman who bruises the serpent’s head (Gen. 3:15). He is the one through whom “all the families of the earth shall be blessed” (Gen. 12:3). He is the star and scepter who shall rise out of Israel (Num. 24:17). More than this, many heroes of the OT have been seen as types of Christ. Jesus is the second Adam. He is the true Israel (Jacob), whose life sums up the experience of the nation.

But preeminently Jesus is seen as the new and greater Moses. As Moses declared God’s law for Israel, so Jesus declares and embodies God’s word to the nations. As Moses suffered and died outside the land so that his people could enter it, so the Son of God died on earth so that his people might enter heaven. It was observed that the filling of the tabernacle with the glory of God was the climax of the Pentateuch (Ex. 40:34–38). So too “the Word became flesh and dwelt among us, and we have seen his glory” (John 1:14). The goal of the entire Bible is that humans everywhere should glorify the God whose glory has confronted them. Lost sight of in Eden, this goal reappears through Moses, on its way to final fulfillment through Christ.


The English title “Genesis” comes from the Greek translation of the Pentateuch and means “origin,” a very apt title because Genesis is all about origins—of the world, of the human race, of sin, and of the Jewish people. The Hebrew title is translated “In the Beginning,” using the first phrase in the book.

Traditionally Genesis, like the rest of the Pentateuch, has been ascribed to Moses. The other books of the Pentateuch relate Moses’ life and his role in bringing Israel to the borders of Canaan, and parts of these books are expressly said to have been written by Moses (e.g., Num. 33:2; Deut. 31:24). Genesis is clearly an introduction to the books that follow, so it is natural to suppose that if Moses was responsible for their composition, he must also have been the author of Genesis (cf. John 5:46). This understanding of the Pentateuch’s origin was the view of Jews and Christians from pre-Christian times until the nineteenth century.

But as explained in the Introduction to the Pentateuch, this traditional view came to be rejected in the nineteenth and twentieth centuries by most critical scholars, who believed that Genesis and the other books had been composed over a long period of time and reached their final form in the fifth century b.c.In recent decades, however, scholars have become increasingly uncertain about these ideas. It has been recognized that the arguments for the late composition of the Pentateuch out of a variety of sources are flimsy and far from being cast-iron proofs. This is not to deny that the book of Genesis contains post-Mosaic elements, such as the place names “Dan” and “Ur of the Chaldeans” (Gen. 14:14; 15:7), or that the Hebrew of Genesis has been modernized somewhat, but this is to be expected in a sacred text preserved for the instruction of later generations. If they were to understand the text, place names and archaic language would have had to be revised.

Throughout the OT period, the stories of Genesis would have been a great encouragement to faith. Readers must envisage these stories being read to the people at the great festivals in Jerusalem, or recited by visiting Levites in the villages throughout the land. Hearing them, the people of David’s time could rejoice that the promises to Abraham about inheriting the land from the border of Egypt to the Euphrates River (15:18) had more or less been fulfilled in their day. On the other hand, in exile in Babylon, the Jews could have drawn comfort from the fact that the land of Canaan was promised to them forever (17:8). And when the exiles started to return, they felt that those promises were being fulfilled (Nehemiah 9). So it is possible that the stories were slightly updated as they were retold, but there is no evidence of substantial changes being made.

In fact, Genesis seems to reflect very well its origin in the second millennium b.c. (Moses lived in the 1500s or 1300s). For example, the flood story finds its best parallels in the Atrahasis and Gilgamesh epics and in the Sumerian flood story, which were composed c. 1600 b.c., while the genealogies ofGenesis 5 and 11 find a parallel in the Sumerian King List, dated about 1900 b.c. As far as the patriarchal stories are concerned, many features show that they are at home in the early second millennium. Their names are typical of that period, and many family customs correspond to what is known from that era. The rise of Joseph to be vizier (chief adviser) of Egypt, though not mentioned in Egyptian texts, is quite feasible in the era of the Hyksos (Semitic rulers of Egypt, c. 1600 b.c.). Whatever date is preferred for Moses and the composition of the Pentateuch, several centuries must have separated him from the patriarchs, during which the stories about them were presumably passed on by word of mouth, or perhaps by some kind of early written record that is now lost. In any case, these parallels confirm that the history recorded in Genesis is quite reliable.


The first five books of the Bible are called by the Jews “the Law,” and by Christians “the Pentateuch” or “the Five Books of Moses.” The overall theme of the Pentateuch is God’s covenant with Israel through Moses, which established Israel as a theocracy (a nation where God’s directives rule the civil, social, and religious spheres) for the sake of the whole world. In view of the authorship discussion above, it is reasonable to consider the first audience of the Pentateuch to be Israel in the wilderness (either the generation that left Egypt or their children). Genesis, as the first volume of this first section of the Bible, orients the reader to the rest of the Pentateuch, and thus to the rest of the Bible. It explains in story form the nature and character of God, and the place of man in God’s creation. It offers an analysis of sin and its consequences, and describes God’s reaction to it (and thus shows why the true religion must be redemptive). It records the call of Abraham, through whom all the nations of the world will be blessed, and traces the birth and careers of the forefathers of the nation of Israel, leading to Israel in Egypt. The fact that Yahweh is the universal Creator shows why Israel can have a message for all mankind. At the same time Genesis sets out models of behavior, both in its opening chapters and in the examples of the patriarchs’ faithful obedience.

Genesis is therefore a book of instruction, and this is why Jews include it in the Law, for the Hebrew word torah, usually translated “law,” has the broader sense of “instruction.” It can rightly be considered the “First Book of Moses” because of its role as the prelude to the following four books, Exodus to Deuteronomy, which are structured around the life of Moses. As explained in the Introduction to the Pentateuch, the first five books of the Bible are foundational to the rest, and Genesis is the foundation of the Pentateuch.


Genesis divides into two major sections: (1) the primeval history of the world before Abraham (chs. 1–11); (2) the history of the patriarchs (chs. 12–50). The proportions of the two sections are significant: essentially chapters 1–11 are setting the stage for the main drama, namely, God’s dealings with Abraham, Isaac, Jacob, and his sons—the subject of chapters 12–50.

Genesis is about beginnings and generations. Starting with the divine ordering of creation, it follows for many generations a family line that takes the reader from Adam to Jacob and his sons (see diagram). This family line forms the backbone of Genesis, links its disparate elements into a cohesive whole, and explains the distinctive literary features that set it apart from other OT narrative books.

One of the hallmarks of Genesis is the heading or title “These are the generations of …” (2:4; 5:1 with slight variant; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2; see chart). Each heading functions like a zoom lens by focusing attention on a smaller part of the total picture that has been shown in the preceding section, and the heading thus serves as an introduction to the following section. As Genesis describes how the earth’s population increases over many generations, the reader’s attention is constantly being directed toward one particular person in each generation and his descendants.


Primeval History (1:1–11:26)
IntroductionGeneral headingSpecific headingSection introduced
2:4These are the generations ofthe heavens and the earth2:4–4:26
5:1These are the generations ofAdam5:1–6:8
6:9These are the generations ofNoah6:9–9:29
10:1These are the generations ofthe sons of Noah10:1–11:9
11:10These are the generations ofShem11:10–26
Patriarchal History (11:27–50:26)
11:27These are the generations ofTerah11:27–25:11
25:12These are the generations ofIshmael25:12–18
25:19These are the generations ofIsaac25:19–35:29
36:1, 9These are the generations ofEsau36:1–37:1
37:2These are the generations ofJacob37:2–50:26

Another important feature of Genesis is its particular interest in genealogies. Although these can be off-putting for modern readers, lacking the dramatic tension of the narrative episodes, they contribute in a special way to the structure of Genesis (as well as to its sense of history; see Genesis and History). Different types of genealogy are used: linear and segmented. Genesis has two linear genealogies that cover 10 generations, naming only one ancestor in each generation. These play an important role in linking major narrative sections. The period of Adam and Eve is linked to Noah by the genealogy inchapter 5. A similar genealogy in 11:10–26 connects Noah’s son Shem with Abraham. While the linear genealogies are integral to the central family line, Genesis has a number of segmented genealogies that perform a subsidiary function within the book. Giving limited information about characters of secondary interest, the segmented genealogies provide branched family trees that usually cover only a few generations (see 10:1–32; 25:12–18; 36:1–8; 36:9–43). Whereas the linear genealogies take readers swiftly from “A” to “B” as part of a longer journey, the segmented genealogies are cul-de-sacs (see diagram).


The Genealogies of Genesis


The theme of Genesis is creation, sin, and re-creation. It tells how God created the world as very good, but that it was destroyed in the flood as a result of man’s disobedience. The new world after the flood was also spoiled by human sin (ch. 11). The call of Abraham, through whom all the nations would be blessed, gives hope that God’s purpose will eventually be realized through Abraham’s descendants (ch. 49).


  1. The Lord God, being both transcendent and immanent, having created the earth to be his dwelling place, commissions human beings as his priestly vice-regents or representatives so that they might fill the earth and caringly govern the other creatures (1:1–2:25).
  2. Abandoning their priestly and royal duties, the human couple rebel against God and betray him by acting on the serpent’s suggestions; their willful disobedience radically affects human nature and the harmonious order of creation (3:1–24; 6:5–6).
  3. God graciously announces that the woman’s offspring will redeem humanity from the serpent’s tyranny. Genesis then traces a unique family line, highlighting how its members enjoy a special relationship with God and are a source of blessing to a world that lies under the curse of God (3:15; 4:25; 5:2; 6:8–9; 11:10–26; 12:1–3; 17:4–6; 22:16–18; 26:3–4, 24; 27:27–29; 28:14; 30:27–30; 39:5; 49:22–26).
  4. As a result of the man’s disobedience, his unique relationship with the ground degenerates, resulting in hard toil and even famine. While Genesis graphically illustrates the effects of this broken relationship, it also portrays the special family line as bringing relief from such hardship (3:17–19; 5:29; 9:20; 26:12–33; 41:1–57; 47:13–26; 50:19–21).
  5. While the woman’s punishment centers on pain in bearing children (3:16), women play an essential role in continuing the unique family line; with God’s help even barrenness is overcome (11:30; 21:1–7; 25:21; 29:31–30:24; 38:1–30).
  6. The corruption of human nature causes families to be torn apart as brotherly affection is replaced by resentment and hatred (4:1–16; 13:5–8; 25:22–23, 29–34; 27:41–45; 37:2–35). Although Genesis highlights the reality of family strife, the members of the family line have the potential to be agents of reconciliation (13:8–11; 33:1–11; 45:1–28; 50:15–21).
  7. Whereas exile from Eden and dispersion throughout the earth are used by God to punish the wicked (3:22–24; 4:12–16; 11:9), the promise of land is a sign of divine favor (12:1–2, 7; 13:14–17; 15:7–21; 26:2–3; 28:13–14; 50:24).
  8. Although God is prepared to destroy almost the whole of humanity because of its corruption (6:7, 11–12; 18:17–33), he still desires that the earth should be populated by persons who are righteous (1:28; 8:17; 9:1, 7; 15:1–5; 17:2; 22:17; 26:4; 28:3; 35:11; 48:4).


Modern readers are likely to be familiar with selected parts of Genesis. Most, however, struggle to comprehend how the disparate elements of the book combine to form a unified account. Consequently, individual episodes are often read in isolation, with an inadequate appreciation of how the larger literary context shapes the passage in question. Grasping the big picture of Genesis is very important.

Central to this picture is the family line that forms the backbone of the entire book. The importance of this lineage cannot be overstated, for beginning in 3:15 the offspring of the woman becomes the source of hope for the defeat of the serpent and the restoration of the earth and everything in it. In due course the woman’s offspring is traced through Seth to Noah, a “righteous man” (6:9) who found favor with God, so that God saved him and his family from being destroyed in the flood. From Noah the family line moves to Abraham, in whom all the families of the earth will be blessed (12:1–3). When God establishes the covenant of circumcision with Abraham, the divine promise of blessing is linked to a future royal descendant traced through Abraham’s son Isaac.

As Genesis proceeds, the promise of blessing becomes intimately connected with the firstborn son. Yet this coincides with an unusual motif within the book. The status of firstborn does not always go to the son born first. When twins are born to Isaac, a long struggle takes place between Esau and his younger brother Jacob. After Esau sells his birthright to Jacob for a bowl of stew (25:29–34), Jacob deceptively gets from Isaac the firstborn blessing (27:27–29). Expressed in terms that echo God’s promise to Abraham, this blessing affirms Jacob as the one through whom the royal line will continue.

Joseph’s promotion over Reuben to the status of firstborn, along with his dreams, initially indicates that the potential royal line will continue through him. Although he is sold into slavery by his brothers, his subsequent governorship of Egypt confirms that God is with him. Later, when the family is reunited and Jacob pronounces the blessing of the firstborn on Joseph’s younger son, Ephraim, the future royal line is linked to the descendants of Ephraim (48:13–19). Genesis, however, contains an interesting twist. In spite of Joseph’s importance, his older brother Judah undergoes a remarkable transformation, and kingship is also associated with his descendants (49:8–12).

Beyond Genesis, the line of Ephraim assumes leadership of Israel when Joshua leads the people into the land of Canaan. In the time of Samuel, however, the Ephraimites are rejected when God chooses David to establish the first dynasty in Israel (see Ps. 78:67–72). Eventually, the divine promises linked to the family line in Genesis come to fulfillment in Jesus Christ, the incarnate Son of God who becomes by adoption “the son of David, the son of Abraham” (Matt. 1:1; see Acts 3:25–26; Gal. 3:16). By looking forward to a special King who will mediate God’s blessing to humanity, Genesis provides the foundation on which the rest of the Bible stands.

In saying that Genesis points forward to Jesus Christ, one must be careful because Genesis does not provide a full-grown Christology. What begins in Genesis as a divine promise of salvation linked to the woman’s offspring is expanded throughout the rest of the OT. Nevertheless, the ideas that are introduced in Genesis are fully consistent with the final reality.

While the concept of the nations’ being blessed through a future King is at the heart of Genesis, other related themes are also developed. One of the most important of these is the divine promise to Abraham that he will become a great nation (Gen. 12:2). Central to this are the twin concepts of land anddescendants, both being essential components of nationhood.

This emphasis on a nation has to be understood in the light of God’s purpose for the earth. It is to be his dwelling place, where he will live surrounded by a human population of royal priests. When Adam and Eve betray God, however, they forfeit their special status. Later, when God comes to dwell among the Israelites, they as a nation are given the opportunity to be a royal priesthood (Ex. 19:6). Unfortunately, they never fully realize all that God wants them to be. Yet even through failure, they provide an indication of how the earth should be under God’s rule.

With the coming of Jesus Christ, the national theocracy of Israel is replaced by an international royal priesthood that includes Jews, Samaritans, and Gentiles (1 Pet. 2:9). Although the church becomes the dwelling place of God on earth, evil still remains. Only after the return of Christ and the final judgment will all things be restored and a new earth be created. At that time the new Jerusalem will mark the completion of the divine project that began in Genesis. John’s vision of the new earth in Revelation 21–22 has close affinities with Genesis 1–2.

(For an explanation of the “History of Salvation,” see the Overview of the Bible. See also History of Salvation in the Old Testament: Preparing the Way for Christ.)


Clearly all the events in Genesis long predate the time of Moses—this is so with the patriarchs (chs. 12–50) and much more so with the primeval period (chs. 1–11). Further, there are important parallels between chapters 1–11 and stories of ancient times from Mesopotamia (e.g., creation and flood). Since these stories are generally called “myths,” some suggest that this is the right category for the stories inchapters 1–11. Some even argue that the stories of the patriarchs are legends, with only a loose connection to actual people and events. In order to sort through these issues, the first question is whether Genesis claims to record “history.”

In order to address this issue, it is crucial to have a good, clear, and precise definition of “history.” In ordinary language, the word simply refers to an account of events that the author believes to have happened; in and of itself, the label “history” makes no comment about whether the account is complete, unbiased, free from divine activity, in strict chronological sequence, or with or without figurative and imaginative (sometimes called mythological) elements.

With this definition, it is easy to see that Genesis aims to record actual events rather than mythical events. The book explains to its Jewish audience how their ancestors came to be in Egypt; the genealogies connect Jacob and his children with the ancient generations, going back to Adam and Eve, the original pair of humans. Further, the book is narrative prose, whose main function in the Bible is to recount history. The creation account, 1:1–2:3, is stylistically different from the rest of the book; it isexalted prose, and its historicity is assumed elsewhere in the Bible (e.g., Ps. 136:4–9). (See Genesis and Science.)

The similarities of Genesis 1–11 to the Mesopotamian stories actually support the conclusion that these chapters intend to record history. The Mesopotamian stories clearly aim to celebrate actual historical events, but they do so in “mythological” terms. The Genesis stories are fundamentally different, however, in that they recount the activities of the one true God. Genesis, like the Mesopotamian stories, provides the opening act of a grand narrative that conveys a particular worldview. In order to provide the necessary grounding for this worldview, the author needed to use real events (albeit theologically interpreted). In this way Genesis aims to provide a true record of these events, in harmony with the biblical worldview. That worldview includes the notions that Yahweh, the deity of Israel, is the universal Creator of heaven and earth, who made mankind to know and love him; that all mankind fell through the disobedience of Adam and Eve; and that God chose Israel to be the vehicle by which all mankind would receive the blessing of knowing the true God. Clearly, that worldview requires the events of Genesis to be historical.

At the same time, it is not possible to answer all questions arising from Genesis. For example, faithful interpreters of the book disagree on just how long Adam lived before Abraham, or even how long the creation period lasted (see Genesis and Science). There is not enough material here for a complete life of Abraham. Even the name of the pharaoh that Joseph served is not mentioned. It is possible through archaeological research to locate some of the Genesis events in ancient Near Eastern history, at least in order to offer a plausible scenario for them. But it remains true that Moses has not sought to provide a comprehensive retelling of ancient days; his purpose lay elsewhere.


The relation of Genesis to science is primarily a question of how one reads the accounts of creation and fall (chs. 1–3) and of the flood (chs. 6–9). What kind of “days” does Genesis 1 describe? How long ago is this supposed to have happened? Were all species created as they are now? Were Adam and Eve real people? Are all people descended from them? How much of the earth did Noah’s flood cover? How much impact did it have on geological formations?

Faithful interpreters have offered arguments for taking the creation week of Genesis 1 as a regular week with ordinary days (the “calendar day” reading); or as a sequence of geological ages (the “day-age” reading); or as God’s “workdays,” analogous to a human workweek (the “analogical days” view); or as a literary device to portray the creation week as if it were a workweek, but without concern for temporal sequence (the “literary framework” view). Some have suggested that Genesis 1:2, “the earth was without form and void,” describes a condition that resulted from Satan’s primeval rebellion, which preceded the creation week (the “gap theory”). There have been other readings as well, but these five are the most common.

None of these views requires denying that Genesis 1 is historical, so long as the discussion in the section on Genesis and History is kept in mind. Each of these readings can be squared with other biblical passages that reflect on creation. The most important of these is Exodus 20:11, “in six days the Lordmade heaven and earth, the sea, and all that is in them, and rested on the seventh day”: since this passage echoes Genesis 1:1–2:3, the word “day” here need mean only what it means in Genesis 1. Therefore, it does not require an ordinary-day interpretation, nor does it preclude an ordinary-day interpretation. The arguments for and against these different views involve detailed treatment of the Hebrew (going far beyond the question of the meaning of “day”), and assessing these arguments would go beyond the goal of this discussion.

A further question involves the genealogies: do they describe direct father-to-son descent, or do they allow for gaps? The Hebrew term “father” can be used of a distant ancestor, and “son” can refer to a distant descendant. Likewise, “to father” can mean “to become the ancestor of.” In other words, the conventions for Hebrew genealogies allow for gaps; genealogies are not given to indicate a length of time.

These issues become less pressing when it is recalled that no biblical passage ever actually purports to count up the length of the creation week (outside of Ex. 20:11) and that no biblical author adds up the life spans in the genealogies to compute absolute time.

Should Genesis 1 be called a “scientific account”? Again, it is crucial to have a careful definition. DoesGenesis 1 record a true account of the origin of the material universe? To that question, the answer must be yes. On the other hand, does Genesis 1 provide information in a way that corresponds to the purposes of modern science? To this question the answer is no. Consider some of the challenges. For example, the term “kind” does not correspond to the notion of “species”; it simply means “category,” and could refer to a species, or a family, or an even more general taxonomic group. Indeed, the plants are put into two general categories, small seed-bearing plants and larger woody plants. The land animals are classified as domesticable stock animals (“livestock”); small things such as mice, lizards, and spiders (“creeping things”); and larger game and predatory animals (“beasts of the earth”). Indeed, no species, other than man, gets its proper Hebrew name. Not even the sun and moon get their ordinary Hebrew names (1:16). The text says nothing about the process by which “the earth brought forth vegetation” (1:12), or by which the various kinds of animals appeared—although the fact that it was in response to God’s command indicates that it was not due to any natural powers inherent in the material universe itself.

This account is well cast for its main purpose, which was to enable a community of nomadic shepherds in the Sinai desert to celebrate the boundless creative goodness of the Creator; it does not say why, e.g., a spider is different from a snake, nor does it comment on what genetic relationship there might be between various creatures. At the same time, when the passage is received according to its purpose, it shapes a worldview in which science is at home (probably the only worldview that really makes science possible). This is a concept of a world that a good and wise God made, perfectly suited for humans to enjoy and to rule. The things in the world have natures that people can know, at least in part. Human senses and intelligence are the right tools for discerning and saying true things about the world. (The effects of sin, of course, can interfere with this process.)

It is clear that Adam and Eve are presented as real people. Their role in the story, as the channel by which sin came into the world, implies that they are seen as the headwaters of the human race. The image of God distinguishes them from all the animals, and is a special bestowal of God (i.e., not a purely “natural” development). It is no wonder that all human beings share capacities for language, moral judgment, rationality, and appreciation for beauty, unlike and beyond the powers observed in the animals; any science that ignores this fact does not faithfully describe reality. The biblical worldview leads one to expect as well that all humans now share a need for God and a bent toward sin, as well as a possibility for faith in the true God.

One must take similar care in reading the flood story. The notes will discuss the extent to which Moses intended to describe the flood’s coverage of the globe. Certainly the description of the flood implies that it was widespread and catastrophic, but there are difficulties in making confident claims that the account is geared to answering the question of just how widespread. Thus, it would be incautious to attribute to the flood all the geological formations observed today—the strata, the fossils, the deformations, and so on. Geologists agree that catastrophic events, such as volcanic eruptions and large-scale floods, have had great impact on the landscape; it is questionable, though, whether these events can in fact achieve all that might be claimed for them. Again, such matters do not come within the author’s own scope, which is to stress the interest that God has in all mankind.

Thus, even though it is wrong to use Genesis as if it were directly furnishing information in modern scientific form, it is nonetheless crucial to affirm its historical account and its God-centered worldview in order to provide a proper foundation for doing good science.


The book of Genesis originated thousands of years ago—a fact easily forgotten when it is read in a modern English translation. It was composed in an age and culture far removed from the experiences of most modern readers. Due allowance must be made for this distance between text and reader. While modern English translations attempt to bridge this gap, it is not always possible to replicate the nuances and wordplays of the Hebrew original. Moreover, Genesis employs literary techniques not commonly used today. Woven into stories set in an ancient Near Eastern culture, these features present obstacles that can be overcome only through patient study of the text.

Interpreting Genesis is further complicated by the fact that it is also the inspired Word of God. This leads some readers to suppose that this infallible text will be omniscient, like its divine author. They then look for answers to questions that Genesis is not trying to answer. Yet like any other part of the Bible, Genesis is limited and selective in the information that it conveys; it does not tell readers everything that they could possibly want to know. Frequently, readers may ask questions, legitimate in themselves, that are not answered by the text. Genesis does not tell, for instance, how the serpent came to be God’s enemy or where Cain found a wife. Such questions could be multiplied many times. Consequently, one’s natural curiosity must be correctly channeled, for the inspired author of Genesis intentionally communicates only certain things. Yet the text does not cease to be the Word of God simply because it is limited in what it tells the reader; it need not be exhaustive in order to be true.

These observations regarding the limitations of Genesis as a literary text are especially important when one turns to its opening chapters. The sections on Genesis and History and Genesis and Science show why it is right to say that these chapters are meant to convey history, and that they present a worldview that gives science its proper home. At the same time, this is not the same as saying that they offer their message in a form that modern readers are accustomed to reading. To read Genesis well, it is helpful to have some understanding of ancient literary forms. Thus, it would be hasty to conclude that Genesis conflicts with a proper understanding of either science or historiography (whose standard conclusions at any given time are also liable to revision). Put simply, the author of Genesis writes to celebrate the fact that God made the world, not to explain the details of how he made it.

This difference in approach means that Genesis 1 does not address the mechanics of creation. Rather, it simply says that God brought the heavens and the earth into being by means of his spoken word (“And God said”); and it explains that God ordered the earth in terms of time and space, revealing that people were originally created by God and appointed by God to be his representatives on earth, to rule it for his glory and the benefit of all creation. To the extent that scientists deny that God is the Creator of all things, a fundamental conflict will exist between the foundation and conclusions of such scientific work and the Bible. At the same time, to the extent that the focus of science is on understanding and describing the world that God created, no conflict between the Bible and scientific work needs to exist. Understood in terms of what the author of Genesis seeks to communicate, science as well as the Bible have a valuable and legitimate place. But as divine revelation, Genesis provides knowledge that cannot be discovered by human investigation. Were it otherwise, there would be no need for Genesis to be a part of the Bible.

The modern reader receives Genesis best, then, when he or she cooperates with Moses’ own purpose in writing the book. It is the front end of the grand narrative of creation, fall, and redemption—a narrative that has reached a glorious point in the resurrection of Jesus, the down payment of its even more glorious consummation. The story is of a good world made by a good God and man’s role in that world, the story of how the stain of sin affects everything, the story of how God intends to reverse those effects. Thus, the life that one lives in the body, one’s connection to all mankind, one’s connection to and responsibility for the created world, one’s dependence on God’s grace—all are founded on the story that begins in Genesis. The Christian economy, like the covenant made at Sinai, involves a need for moral purity, lived in the body; physical ordinances by which God communicates his grace; a community to which the faithful are bound—all affirming God’s original creation intent. Further, Genesis offers a paradigm for God’s dealings with his creation, namely, the representative: Adam represented mankind and the world, and the consequences of his fall pass to all those whom he represented. This provides the framework for the Christian understanding of how Jesus does his representative work, which will have consequences both for the people he represents and for the rest of creation.


As already mentioned, Genesis is a history book, with its history packaged in literary forms.

Genesis is an anthology of diverse forms. It is more highly unified than most anthologies, however, because all of the material falls into the overall genre of historical narrative. But in turn, the history is not packaged as it is in the history books with which modern readers are familiar. Instead, the book of Genesis is primarily a collection of what may be called hero stories—episodic tales focused on a central character with whom the reader is to sympathize—with interspersed genealogies. The first three chapters belong to a genre known as the story of origins. Genesis also has affinities with the epic genre because the story is one of universal history (chs. 1–11) and the origins of the nation of Israel (chs. 12–50).

A literary approach to the book of Genesis requires that the reader think correctly about the currently recognized concept of a literary “hero.” This approach has three crucial principles: (1) real life provides the materials for a hero, but the image of the hero is always achieved by a selection and distillation of items drawn from a larger body of information about a person; (2) cultures celebrate heroes as a way of codifying their own ideals, values, and virtues; and (3) literary heroes are representative of the culture producing them and, in some ways, of people universally. The heroes in these stories are not always “heroic”: they are simply the human center of attention in the story; their actions are brave or cowardly or noble or base, or (more often) a complex mixture of all these characteristics. As the narrative proceeds, the reader should be struck with the contingencies—that is, the episodes could have turned out differently, perhaps even should have turned out differently. God’s providential care for his people uses their imperfections to achieve his purposes for them. The original audience would then see their own situations as permeated with God’s purpose, and would thus learn to embrace their lives as a gift from God, to be lived as he directs. An example is the servant’s finding Rebekah to be Isaac’s wife (ch. 24). Any of these events could have turned out differently, and then Isaac and Rebekah would never have married—perhaps, in view of 24:3–8, Isaac would not have married at all, and then where would the promises to Abraham be? But God kept his promise (one is not obligated to think that everything the servant did was right), and the first readers could learn to see themselves under God’s care as the result of reflection on what took place. The modern Christian reader is likewise the heir and beneficiary of this story.

Unifying literary motifs include: (1) The characterization of God and the story of his dealings with people. (2) The sinfulness of the human race and individuals within it. (3) The story of the unfolding plan of God to redeem a people for himself despite human waywardness. (4) The “ hero story” as the nearly constant genre. (5) Characters, characters, characters: as one reads Genesis, one is continually drawn into encounters with unforgettable characters and their stories, and lessons about wisdom and folly that can be learned from them.


c. 2000 b.c.

The book of Genesis describes events in the ancient Near East from the beginnings of civilization to the relocation of Jacob’s (Israel’s) family in Egypt. The stories of Genesis are set among some of the oldest nations in the world, including Egypt, Assyria, Babylonia, and Elam.

The Near East at the Time of Genesis


  1. Primeval History (1:1–11:26)
  2. God’s creation and ordering of heaven and earth (1:1–2:3)
  3. Earth’s first people (2:4–4:26)
  4. The man and woman in the sanctuary of Eden (2:4–25)
  5. The couple rebels against God (3:1–24)
  6. Adam and Eve’s sons (4:1–26)
  7. Adam’s descendants (5:1–6:8)
  8. The family line from Adam to Noah (5:1–32)
  9. The wickedness of humanity (6:1–8)
  10. Noah’s descendants (6:9–9:29)
  11. Noah and the flood (6:9–9:19)
  12. The cursing of Canaan (9:20–29)
  13. The descendants of Noah’s sons (10:1–11:9)
  14. The clans, languages, lands, and nations (10:1–32)
  15. The Tower of Babel (11:1–9)
  16. Shem’s descendants (11:10–26)
  17. Patriarchal History (11:27–50:26)
  18. Terah’s descendants (11:27–25:18)
  19. A brief introduction to Terah’s family (11:27–32)
  20. Abram’s migration to Canaan (12:1–9)
  21. Abram in Egypt (12:10–20)
  22. Abram and Lot separate (13:1–18)
  23. Abram’s rescue of Lot (14:1–24)
  24. God’s covenant with Abram (15:1–21)
  25. The birth of Ishmael (16:1–16)
  26. The covenant of circumcision (17:1–27)
  27. The destruction of Sodom (18:1–19:29)
  28. Lot’s relationship with his daughters (19:30–38)
  29. Abimelech takes Sarah into his harem (20:1–18)
  30. The birth of Isaac (21:1–21)
  31. Abimelech makes a treaty with Abraham (21:22–34)
  32. The testing of Abraham (22:1–19)
  33. Nahor’s children (22:20–24)
  34. The death and burial of Sarah (23:1–20)
  35. A wife for Isaac (24:1–67)
  36. The death of Abraham (25:1–11)
  37. The genealogy of Ishmael (25:12–18)
  38. Isaac’s descendants (25:19–37:1)
  39. The birth of Esau and Jacob (25:19–26)
  40. Esau sells his birthright (25:27–34)
  41. Isaac in Gerar (26:1–35)
  42. Isaac blesses Jacob (27:1–45)
  43. Jacob is sent to find a wife (27:46–28:9)
  44. Jacob at Bethel (28:10–22)
  45. Jacob meets Rachel and Laban (29:1–14)
  46. Jacob marries Leah and Rachel (29:15–30)
  47. Jacob’s children (29:31–30:24)
  48. Jacob prepares to return to Canaan (30:25–31:18)
  49. Laban accuses Jacob in Gilead (31:19–55)
  50. Jacob prepares to meet Esau again (32:1–21)
  51. Jacob encounters God at Peniel (32:22–32)
  52. Jacob is reconciled with Esau (33:1–20)
  53. The rape of Dinah (34:1–31)
  54. Jacob’s onward journey to Hebron (35:1–29)
  55. Esau’s descendants in Edom (36:1–37:1)
  56. Jacob’s descendants (37:2–50:26)
  57. Joseph is sold into slavery (37:2–36)
  58. Judah and Tamar (38:1–30)
  59. Joseph in Egypt (39:1–23)
  60. Joseph and the king’s prisoners (40:1–23)
  61. Joseph interprets Pharaoh’s dreams (41:1–57)
  62. The brothers’ first journey to Egypt (42:1–38)
  63. Joseph’s brothers return to Egypt (43:1–34)
  64. Benjamin is accused of stealing (44:1–34)
  65. Joseph discloses his identity (45:1–28)
  66. Jacob’s family relocates to Egypt (46:1–27)
  67. Jacob’s family settles in Egypt (46:28–47:12)
  68. Joseph oversees the famine response in Egypt (47:13–26)
  69. Jacob requests to be buried in Canaan (47:27–31)
  70. Jacob’s blessing of Joseph, Ephraim, and Manasseh (48:1–22)
  71. Jacob blesses his 12 sons (49:1–28)
  72. The death and burial of Jacob (49:29–50:14)
  73. Joseph reassures his brothers (50:15–21)
  74. The death of Joseph (50:22–26)


A troubled jailer in the first century once asked two Christian leaders, “what must I do to be saved?” (Acts 16:30). This in fact is the most important question that anyone can ask. We are troubled not only by the evils of our world but also by our own faults. We often feel guilty for those words and deeds that our own consciences tell us are wrong. We probably sense that we deserve God’s judgment, not his favor. What can be done—or what has been done—to rescue us from our helpless situation? We begin our answer by offering an overview of God’s plan and his work to bring salvation, followed by a more detailed unpacking of these truths.



God made this world and all that is in it: “In the beginning God created the heavens and the earth. … God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:1, 27). He created human beings to be like him and to have unhindered fellowship with him, and when his work of creation was finished he saw that it was “very good” (Gen. 1:31).


Although the first people God created, Adam and Eve, had complete freedom to live in friendship and trust with him, they chose to rebel (Gen. 3:1–7). Because God designed that Adam would represent the entire human race, his sin was catastrophic not only for him but for us: “one trespass led to condemnation for all men” (Rom. 5:18). Our fellowship with God was broken. Instead of enjoying his holy pleasure, we instead face his righteous wrath. Through this sin, we all died spiritually (see Rom. 3:1–20; Eph. 2:1–10) and the entire world was affected. God also cursed the world over which humanity had been set to reign as his lieutenants (see Gen. 3:17–19). “The creation was subjected to futility, not willingly, but because of him who subjected it” (Rom. 8:20). And we all individually sin against God in our own lives: “for all have sinned and fall short of the glory of God” (Rom. 3:23).


God would have been perfectly just to leave matters there, with all human beings under his holy judgment, but he didn’t. God instead set in motion his plan to save his people from sin and judgment and set free the entire creation from its subjugation to sin and the curse. How? By sending his Son as a true man who would bear the penalty for our sin and die in our place: “Christ died for our sins in accordance with the Scriptures” (1 Cor. 15:3).

The best-known verse in the Bible summarizes the required response to this good news: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). To “believe in” Jesus includes both a wholehearted trust in him for forgiveness of sins and a decision to forsake one’s sin or to “repent”: All who truly “repent [or turn from their sins] and believe [in Jesus for the forgiveness of their sins]” will be redeemed (Mark 1:15) and restored to a right relationship with God. To “believe in” Jesus also requires relating to, and putting trust in, Jesus as he truly is—not just a man in ancient history but also a living Savior today who knows our hearts and hears our prayers.


God not only rescues lost sinners but he restores all of creation. We read in Romans 8:21: “the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.” The heavens and the earth will “pass away” and be radically transformed (2 Pet. 3:7–13; Rev. 21:1). We read of the glorious culmination of this in the book of Revelation, where God’s people, the redeemed, are brought into the presence of God to live forever (Rev. 21:1–22:6). This is life as it should be, literally as it was meant to be.


Let’s now stop and review this more carefully and specifically, addressing the questions of God, man, Christ, the response, and the result.


The God of the Bible is the one and only true God. He is the greatest of all beings. He depends on no other being for his existence. He exists eternally as one God in three persons—Father, Son, and Holy Spirit—a mystery beyond our understanding, but not a contradiction. He plans and acts according to his own good pleasure. He “works all things according to the counsel of his will” (Eph. 1:11). God created the world and acts in it today in accordance with his own perfect, holy, good, and loving plan.

In the same way that this perfectly good God created everything according to his own purposes, so he has acted to save people who have rebelled against him. This action, too, is not because of anything external compelling him, but it is “according to his great mercy” that “he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3).


People are made in the image of God (Gen. 1:27–28). What does that mean? In part it means that we are privileged to act as God’s representatives, as sub-rulers over God’s creation, subduing the creatures of the earth, reflecting God’s good rule over us. Our authority is derived from God’s (Eph. 3:14–15) and is meant to reflect his own. But beyond function, being in God’s image also means that we are like God in many ways. Like God, we are spiritual and rational beings. Like God, we communicate and establish relationships. Like God, our souls endure eternally.

However, the Bible also teaches that there has been an enduring effect of the sin of Adam and Eve recorded in Genesis 3. Because of that sin, we are born morally fallen. We are naturally turned away from God and toward sin in every area of life. We are not as bad as we possibly could be, but we are at no point as good as we ought to be. We are now all sinners, and we sin in all areas of life (Rom. 3:23). We are corrupted and make the wrong choices. We are not holy, and are in fact inclined to evil; we do not love God, and therefore we are under just condemnation to eternal ruin, without defense or excuse. We are guilty of sinning against God, fallen from his favor, and under the curse of Genesis 3, and the promise of his right and just judgment of us in the future and forever is guaranteed to us (“the wages of sin is death,” Rom. 6:23). This is the state from which we need to be saved.


It was, then, when all human beings were desperate and helpless, that God “loved us and sent his Son to be the propitiation for our sins” (1 John 4:10).

Fully God. The Son of God, who has eternally existed with the Father and the Holy Spirit, and who has eternally possessed all the attributes of God, became a man. He was born as Jesus, son of the virgin Mary. The Son entered this world with a purpose: he came “to give his life as a ransom for many” (Mark 10:45), which means he came to redeem us from sin and guilt. He was not an unwitting or unwilling sacrifice. He, following his Father, chose to love the world in this way. Though now fully human, he was also fully God throughout the time of his life on earth (and remains fully God to this day). Jesus himself clearly taught his deity in the way He fulfilled prophecy, which was associated with the coming of God himself (Mark 14:61–62). Jesus forgave sins (Mark 2:5), he accepted worship (John 20:28; Revelation 5), and he taught, “I and the Father are one” (John 10:30).

Fully man. Jesus Christ was also fully man. He was not a deity pretending to be human when he was not. Jesus was fully human (and remains fully human to this day). He was born and lived in submission to his earthly parents. He had a fully human body. He “grew and became strong, filled with wisdom” (Luke 2:40). He learned the carpentry trade (Mark 6:3). He experienced hunger, felt thirst and tiredness, faced temptation, and eventually suffered even death itself. Jesus Christ was, and is, fully God and fully man. The eternal Son of God became a man in order to save sinners.

Perfect life. Jesus Christ lived a perfect life. Indeed, all his actions were as they should be. His words were perfect. He said only what the Father commanded. “What I say, therefore, I say as the Father has told me” (John 12:50). He did only what the Father willed (John 5:19; e.g., Luke 22:42). So, the writer to the Hebrews concludes, “we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Heb. 4:15). Jesus lived the life of consistent, wholehearted love to the Father that Adam and Eve and Israel—and all of us—should have lived. He deserved no punishment from God because he was never disobedient.

Teaching. Jesus came to teach God’s truth, especially about himself (Mark 1:38; 10:45; Luke 20:42; 24:44). He taught the truth about God, about his relationship with God the Father (John 14), about our sin, about what he had come to do, and about what we must do in response. He explained that the Scriptures of the OT were about him (Luke 24:44).

Crucifixion. But God sent his Son especially to die for us (Mark 10:45; John 3:16–18). This is how God has shown his love for us (Rom. 5:8; 1 John 4:9–10). Christ gave his life as a ransom for us (Mark 10:45; 1 Tim. 2:6). By his death he paid the penalty for our sin. Jesus Christ’s crucifixion was a horrible act of violence by the people who rejected, sentenced, mocked, tortured, and crucified him. And yet it was also a display of the self-giving love of God, as the Son of God bore the penalty of God’s wrath against us for our sin (Deut. 21:23; Isa. 53:5; Rom. 3:25–26; 4:25; 5:19; 8:3; 2 Cor. 5:21; Phil. 2:8; Heb. 9:28).

Resurrection, ascension, return. On the third day after his crucifixion, Jesus was raised from the dead by God. This demonstrated an acceptance of Christ’s service in his ministry and specifically showed God’s acceptance of his sacrifice for all those who would repent and believe (Rom. 1:4; 4:25). He ascended to heaven and “will come in the same way as you saw him go into heaven” (Acts 1:11). Christ’s return will bring God’s plan of salvation to completion.


So if God has done this in Christ, what are we to do to be saved? We must turn to God in Christ, which entails turning back from sin. If we repent of (decide to forsake and turn from) our sin (as best we understand it) and trust in Christ as a living person, we will be saved from God’s righteous wrath against our sins. This response of repentance and faith (or trust) can be explained in more detail as follows:

Turn to God. In the OT, God commands people to turn or return to him, and so be saved (e.g., Isa. 6:10;Jer. 18:8). In the NT, Christ preached that people should turn to God, and Paul summarized his account of his preaching with that phrase: “that they [everyone] should repent and turn to God, performing deeds in keeping with their repentance” (Acts 26:20; cf. Acts 26:18). Thus, as Paul said earlier, he preached “testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:21). To repent means to turn. And the turning that we are called to do in order to be saved is fundamentally a turning to God. James could refer to the Gentiles who “turn to God” (Acts 15:19). To “turn to,” in this sense in the Bible, is to orient your life toward someone. As God’s people—those who are being saved—we are to play the part of the Prodigal Son who, though conscious of sin, guilt, and folly, flees to the Father (Luke 15:20). Paul at Lystra calls the people to turn to the living God (Acts 14:15). Paul refers to the Galatian Christians as those who had come to “know God” (Gal. 4:9); this is what we do in repentance: we repent to, we turn to God, and henceforth know him as the God who forgives our sins and accepts us for Christ’s sake.

Turn away from sin. Turning to God necessarily implies our turning away from sin. The whole Bible—OT and NT—clearly teaches that to repent is to “acknowledge [God’s] name and turn from [our] sins” (1 Kings 8:35; cf. 2 Chron. 7:14; Jer. 36:3; Ezek. 14:6; 18:30; Acts 3:19; 8:22; 26:18; Rev. 2:21–22; 9:20–21; 16:11). We cannot start to pursue God and sin at the same time. First John makes it clear that our basic way of life will either be oriented toward God and his light, or toward the darkness of sin. Christians in this life still sin, but against our deepest desires and better judgment; our lives are not guided and directed by sin as before. We are no longer enslaved to sin. Though we still struggle with it (Gal. 5:17), God has given us the gift of repentance (Acts 11:18), and we have been freed from sin’s dominating power.

Believe and trust. Put another way, our response is to believe and trust God’s promises in Christ, and to commit ourselves to Christ, the living Lord, as his disciples. Among Jesus’ first words in Mark’s Gospel are “repent and believe in the gospel” (Mark 1:15). The obedience that typifies God’s people, beginning with repentance, is to result from the faith and trust we have in him and his word (e.g., Josh. 22:16; Acts 27:25). Thus sins are sometimes called “breaking faith with God” (e.g., Ezra 10:2, 10). Having faith in Christ, which seals our union with him through the Holy Spirit, is the means by which God accounts Christ’s righteousness as our own (Rom. 3:21–26; 5:17–21; Gal. 2:16; Eph. 2:8–9; Phil. 3:9). Paul could refer to “salvation through faith in Christ” (2 Tim. 3:15). Frequently this initial repentance and faith can be simply expressed to God himself in prayer.

Grow in godliness and battle for holiness. Such saving faith is something that we exercise, but even so it is a gift from God. Paul writes, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph. 2:8–9). At the same time, Paul explained that Christians know an internal battle: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (Gal. 5:17). God’s gift of salvation has been given to Christians, but the evidence of that salvation is lived out in the continual work of God’s Spirit. We can deceive ourselves, and so Paul encourages his readers to “Examine yourselves, to see whether you are in the faith. Test yourselves” (2 Cor. 13:5). Peter encourages Christians to grow in godliness and so become more confident of their election (2 Peter 1). We don’t create our own salvation by our actions, but we reflect and express it and so grow in our certainty of it. Because we Christians are liable to deceive ourselves, we should give ourselves to the study of God’s Word to be instructed and encouraged in our salvation, and to learn what is inconsistent with it. Jesus’ descriptions of his followers (see Matthew 5–7), or Paul’s list of the fruit of the Spirit’s work in us (see Gal. 5:22–23), act as spiritual maps that help us locate ourselves to see if we are on the path of salvation.


God’s plan is to save his people from their sins—and to bring his people fully and finally to himself (Matt. 1:21; 2 Tim. 2:10). Christians experience salvation in this life in both a past and present sense, and we anticipate salvation in a future sense. Christians have been saved from the penalty of our sins; we are currently being saved from the power of sin; and one day, when God’s plan of salvation is completed and we are with Christ, we shall be like him, and we shall be saved even from the very presence of sin. This is God’s plan of salvation.


God’s providence. When Joseph’s brothers sold him into slavery, the outcome could have been tragic. But God in his providence brought good out of their evil actions (50:20). This was a foreshadowing of God’s bringing the ultimate good—eternal salvation for anyone who will receive it, whatever their ethnic or cultural background—out of the wicked actions of the men who crucified Jesus (Acts 2:22–24).
“Do not bury me in Egypt.” Once a family burial plot had been established, it was customary for future generations to be buried there as well (47:29‑30). This helped to tie the family closer together and also to secure their property rights.
The Land of Goshen probably covered a small area. But it was very fertile and was a good place to raise sheep and cattle (46:28–34).
Joseph’s words “God sent me” reveal his faith in the providence of God who used his brothers’ evil act for great good—the preservation of Joseph and all his family (45:7). That same preserving providence of God is at work today all around the world to govern the lives of God’s people.
Money in the form of coins did not come into use until around the sixth century b.c. In Joseph’s time, in the nineteenth century b.c., items such as spices, gems, or precious metals were used as money.
Signets were seals that bore a unique mark representing their owner. Some signets were worn around the neck; others were worn as rings (41:42). The signet was pressed into soft clay to leave an impression of its mark. Signet impressions were used to certify important documents.
Cupbearers (40:1) were high-ranking officials who served the kings of the ancient Near East. Their job was dangerous: before bringing any drink to the king, they tasted it to make sure that it had not been poisoned.
Levirate marriage is the practice of a man marrying the widow of his deceased brother, if she had no children (38:8). A child of this second marriage would provide security for the widow and would carry on the name of the deceased brother.
A costly demonstration of grief. The Hebrew custom of tearing one’s garments (37:29, 34) was an expression of grief, often after learning of the death of a loved one. It would surely have had great significance in a day when most people owned very few items of clothing.
A long walk! Jacob sent Joseph to see how his brothers were doing, as they tended their sheep (37:14). Joseph headed northward, probably walking, and didn’t find his brothers until he came to Dothan (v. 17). The journey would have been more than 50 miles (80 km)!
Terebinths are huge, spreading trees that grow to a height of 20–26 feet (6–8 m). They have reddish-green leaves and red berries that grow in clusters. A perfumed, oily resin flows out of the bark when it is cut. Terebinths grow in hot, dry places, and were thus a source of welcome shade to the people of the Bible (35:4; Hos. 4:13).
The name Succoth (33:17) means “booths.” A booth was a temporary dwelling resembling a tent or a hut. Most of the people around Succoth were nomads, and they probably lived in tents or booths.
The Jabbok River. The Hebrew word for “wrestle” is abbaq. This has led many scholars to believe that the Jabbok River (32:22) was named after Jacob’s famous wrestling match with God.
Why was Laban so upset when his household gods were stolen? Household gods (31:30) had a more practical use than just idol worship. They served as titles of ownership to one’s property and inheritance.
Giving servants as gifts to the bride (29:24) was very common in OT times. Doing so provided the newly married woman the help she would need in running a household. Having servants also gave the wife a position of status within her community.
A father’s blessing (ch. 27) was not just a symbolic gesture. It established the identity of the heir, granting him all the privileges of that position. The father’s blessing was even seen as in some way shaping his future.
Tents were temporary shelters made of cloth and were often woven from black goat’s hair. The tent was held up by ropes and poles. Most tents were rectangular in shape. Because nomadic families moved often, they had little furniture. Tents still provide housing for nomadic peoples living in the Middle East today.
Family ties. Laban took responsibility for his sister Rebekah (24:29-51). Apparently their father, who was still alive, was unable to do so.
Two biblical firsts. The burial of Sarah (23:19) is the first biblical record of a burial. Abraham’s purchase of the burial plot is also the first biblical record of a business transaction.
Why fight over a well? Wells are of great importance in the hot, dry climates around the world. Because lack of water was a constant threat, both military generals and civilian travelers would often plan their routes according to the location of wells. (See 21:25–31.)
What is the Negeb? The Negeb (20:1) is a dry area of rolling hills in southern Israel. Abraham, Isaac, and Jacob lived there. Hagar sought refuge in the Negeb. Later, it provided refuge for Israelites fleeing from invading armies.
The city gate was a place where leaders made key decisions (Prov. 31:23; Lam. 5:14). Lot’s presence at the city gate (Gen. 19:1) shows that he had a position of importance in Sodom.
Isaac means “he laughs.” When Abraham and Sarah heard that they were going to have a son in their old age, they both laughed (17:17; 18:12). When Isaac was born, however, they and all their friends laughed with joy (21:6)!
Taking servants as wives. It was common in ancient cultures for a married man to take a servant as a wife (16:2). But this was contrary to God’s original design for marriage (2:24).
Non-Levite Priests? Melchizedek (14:17–21) and Jesus Christ are the only approved priests in the Bible who were not Levites. The NT book of Hebrews explains why this is important.
Abram believed the Lord, and that was the basis for God counting him as righteous. Such faith remains the basis for God’s justification of Christians in the NT (Gal. 2:16).
Altars were tables or platforms used for presenting sacrifices to God. They could be built of stone, mud-brick, or dirt mounds. The first altar mentioned in the Bible is the one Noah built after the flood (8:20; see also 12:8).
What did the Tower of Babel look like? The Tower of Babel (11:1–9) probably resembled the ziggurats of ancient Mesopotamia. The most famous of these is the Great Ziggurat of Ur. Its remains can be seen today in southeastern Iraq.
Sinful pride and rebellion against God brought negative consequences to the builders of the Tower of Babel, introducing the many languages that now exist around the world.
Extending an olive branch. The universal symbol for peace—a dove with an olive branch—is based on the Bible story of the flood (8:11).
Why did Noah take seven pairs of each clean animal but only one pair of each unclean animal? After the flood, some clean animals were needed for making sacrifices and for food. To ensure their survival, it was necessary to have more than one pair of each kind in the ark.
Favor in the eyes of the Lord. “Favor” (6:8) is another word for God’s grace. Of all the people living at the time of the flood, only Noah and his family found favor in God’s sight.
Two men who never died. Enoch and Elijah are the only people in the Bible who did not die a natural death. Instead, they were “taken by God.”
Cherubim (3:24) are angels who guard holy places. They appear in various places in the Bible. “Cherubim” is the Hebrew plural form of “cherub.”
The Euphrates (2:14) is the longest and most important river in southwest Asia. Early settlers depended on the river for commerce and agriculture. The Euphrates and Tigris rivers form what is today the Shatt-al-Arab, a waterway that flows into the Persian Gulf.
Father, Son, and Holy Spirit. God said, “Let us make man” (1:26). This phrase could be the Bible’s earliest indication that God exists as three persons in one: Father, Son, and Holy Spirit. Christians around the world refer to this as the doctrine of the Trinity.
In the Hebrew Bible, the title of Genesis is In the Beginning, the book’s first words. The English title is related to the Greek word genesis, which means “beginning.”



1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness.

5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

6 ¶ And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

8 And God called the firmament Heaven. And the evening and the morning were the second day.

9 ¶ And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

13 And the evening and the morning were the third day.

14 ¶ And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

17 And God set them in the firmament of the heaven to give light upon the earth,

18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

19 And the evening and the morning were the fourth day.

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

23 And the evening and the morning were the fifth day.

24 ¶ And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

26 ¶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

29 ¶ And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.


1 Thus the heavens and the earth were finished, and all the host of them.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4 ¶ These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 ¶ And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12 And the gold of that land is good: there is bdellium and the onyx stone.

13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

18 ¶ And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and were not ashamed.


1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

4 And the serpent said unto the woman, Ye shall not surely die:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

9 And the LORD God called unto Adam, and said unto him, Where art thou?

10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

20 And Adam called his wife’s name Eve; because she was the mother of all living.

21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

22 ¶ And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.


1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

9 ¶ And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

13 And Cain said unto the LORD, My punishment is greater than I can bear.

14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

16 ¶ And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

19 ¶ And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.

22 And Zillah, she also bare Tubal-cain, an instructer of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.

23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

25 ¶ And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.


1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

3 ¶ And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:

5 And all the days that Adam lived were nine hundred and thirty years: and he died.

6 And Seth lived an hundred and five years, and begat Enos:

7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:

8 And all the days of Seth were nine hundred and twelve years: and he died.

9 ¶ And Enos lived ninety years, and begat Cainan:

10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

11 And all the days of Enos were nine hundred and five years: and he died.

12 ¶ And Cainan lived seventy years, and begat Mahalaleel:

13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:

14 And all the days of Cainan were nine hundred and ten years: and he died.

15 ¶ And Mahalaleel lived sixty and five years, and begat Jared:

16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:

17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

18 ¶ And Jared lived an hundred sixty and two years, and he begat Enoch:

19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

20 And all the days of Jared were nine hundred sixty and two years: and he died.

21 ¶ And Enoch lived sixty and five years, and begat Methuselah:

22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

23 And all the days of Enoch were three hundred sixty and five years:

24 And Enoch walked with God: and he was not; for God took him.

25 And Methuselah lived an hundred eighty and seven years, and begat Lamech:

26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.

28 ¶ And Lamech lived an hundred eighty and two years, and begat a son:

29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

31 And all the days of Lamech were seven hundred seventy and seven years: and he died.

32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.


1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

5 ¶ And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

8 But Noah found grace in the eyes of the LORD.

9 ¶ These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

10 And Noah begat three sons, Shem, Ham, and Japheth.

11 The earth also was corrupt before God, and the earth was filled with violence.

12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

14 ¶ Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.

16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.

17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.

18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.

19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.

20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.

21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.

22 Thus did Noah; according to all that God commanded him, so did he.


1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.

3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

5 And Noah did according unto all that the LORD commanded him.

6 And Noah was six hundred years old when the flood of waters was upon the earth.

7 ¶ And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, because of the waters of the flood.

8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth,

9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

10 And it came to pass after seven days, that the waters of the flood were upon the earth.

11 ¶ In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

12 And the rain was upon the earth forty days and forty nights.

13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;

14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.

15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.

16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.

18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters.

19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered.

20 Fifteen cubits upward did the waters prevail; and the mountains were covered.

21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man:

22 All in whose nostrils was the breath of life, of all that was in the dry land, died.

23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

24 And the waters prevailed upon the earth an hundred and fifty days.


1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;

2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;

3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.

4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

6 ¶ And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:

7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.

8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;

9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark.

10 And he stayed yet other seven days; and again he sent forth the dove out of the ark;

11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.

12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

13 ¶ And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.

14 And in the second month, on the seven and twentieth day of the month, was the earth dried.

15 ¶ And God spake unto Noah, saying,

16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee.

17 Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.

18 And Noah went forth, and his sons, and his wife, and his sons’ wives with him:

19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

20 ¶ And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.


1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.

5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.

6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

8 ¶ And God spake unto Noah, and to his sons with him, saying,

9 And I, behold, I establish my covenant with you, and with your seed after you;

10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.

11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

12 And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:

13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:

15 And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.

16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.

17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.

18 ¶ And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

19 These are the three sons of Noah: and of them was the whole earth overspread.

20 And Noah began to be an husbandman, and he planted a vineyard:

21 And he drank of the wine, and was drunken; and he was uncovered within his tent.

22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.

24 And Noah awoke from his wine, and knew what his younger son had done unto him.

25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

28 ¶ And Noah lived after the flood three hundred and fifty years.

29 And all the days of Noah were nine hundred and fifty years: and he died.


1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

6 ¶ And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.

8 And Cush begat Nimrod: he began to be a mighty one in the earth.

9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

12 And Resen between Nineveh and Calah: the same is a great city.

13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

15 ¶ And Canaan begat Sidon his firstborn, and Heth,

16 And the Jebusite, and the Amorite, and the Girgasite,

17 And the Hivite, and the Arkite, and the Sinite,

18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.

19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

21 ¶ Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.

23 And the children of Aram; Uz, and Hul, and Gether, and Mash.

24 And Arphaxad begat Salah; and Salah begat Eber.

25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.

26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

27 And Hadoram, and Uzal, and Diklah,

28 And Obal, and Abimael, and Sheba,

29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

30 And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.

31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.


1 And the whole earth was of one language, and of one speech.

2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.

4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

5 And the LORD came down to see the city and the tower, which the children of men builded.

6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

7 Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

10 ¶ These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

12 And Arphaxad lived five and thirty years, and begat Salah:

13 And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

14 And Salah lived thirty years, and begat Eber:

15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

16 And Eber lived four and thirty years, and begat Peleg:

17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

18 And Peleg lived thirty years, and begat Reu:

19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

20 And Reu lived two and thirty years, and begat Serug:

21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

22 And Serug lived thirty years, and begat Nahor:

23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

24 And Nahor lived nine and twenty years, and begat Terah:

25 And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.

27 ¶ Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

29 And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

30 But Sarai was barren; she had no child.

31 And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

32 And the days of Terah were two hundred and five years: and Terah died in Haran.


1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:

2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

6 ¶ And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.

7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

8 And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.

9 And Abram journeyed, going on still toward the south.

10 ¶ And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.

11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:

12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.

13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.

14 ¶ And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.

15 The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house.

16 And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.

17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.

18 And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?

19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.

20 And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.


1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.

2 And Abram was very rich in cattle, in silver, and in gold.

3 And he went on his journeys from the south even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai;

4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

5 ¶ And Lot also, which went with Abram, had flocks, and herds, and tents.

6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

7 And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land.

8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.

9 Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.

11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

13 But the men of Sodom were wicked and sinners before the LORD exceedingly.

14 ¶ And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:

15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.

16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.


1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;

2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

3 All these were joined together in the vale of Siddim, which is the salt sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

6 And the Horites in their mount Seir, unto El-paran, which is by the wilderness.

7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon-tamar.

8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim;

9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.

12 And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.

15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

17 ¶ And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.


1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

6 And he believed in the LORD; and he counted it to him for righteousness.

7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

8 And he said, Lord GOD, whereby shall I know that I shall inherit it?

9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

11 And when the fowls came down upon the carcases, Abram drove them away.

12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not their’s, and shall serve them; and they shall afflict them four hundred years;

14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.

18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

19 The Kenites, and the Kenizzites, and the Kadmonites,

20 And the Hittites, and the Perizzites, and the Rephaims,

21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.


1 Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.

2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

3 And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

4 ¶ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

7 ¶ And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

8 And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

12 And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.

13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?

14 Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.

15 ¶ And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.

16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.


1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2 And I will make my covenant between me and thee, and will multiply thee exceedingly.

3 And Abram fell on his face: and God talked with him, saying,

4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

9 ¶ And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

15 ¶ And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

18 And Abraham said unto God, O that Ishmael might live before thee!

19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

22 And he left off talking with him, and God went up from Abraham.

23 ¶ And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

26 In the selfsame day was Abraham circumcised, and Ishmael his son.

27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.


1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

9 ¶ And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.

11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

16 ¶ And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

17 And the LORD said, Shall I hide from Abraham that thing which I do;

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

23 ¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake.

30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.

33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.


1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

2 And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

4 ¶ But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

6 And Lot went out at the door unto them, and shut the door after him,

7 And said, I pray you, brethren, do not so wickedly.

8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

12 ¶ And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:

13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.

15 ¶ And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

16 And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.

17 ¶ And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

18 And Lot said unto them, Oh, not so, my Lord:

19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.

21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.

22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.

23 ¶ The sun was risen upon the earth when Lot entered into Zoar.

24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;

25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

26 ¶ But his wife looked back from behind him, and she became a pillar of salt.

27 ¶ And Abraham gat up early in the morning to the place where he stood before the LORD:

28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

29 ¶ And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

30 ¶ And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

36 Thus were both the daughters of Lot with child by their father.

37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

38 And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.


1 And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.

2 And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.

3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.

4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

5 Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.

6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.

7 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.

8 Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.

9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.

12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

13 And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.

14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.

15 And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.

16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.

17 ¶ So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.

18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.


1 And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

4 And Abraham circumcised his son Isaac being eight days old, as God had commanded him.

5 And Abraham was an hundred years old, when his son Isaac was born unto him.

6 ¶ And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

9 ¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

11 And the thing was very grievous in Abraham’s sight because of his son.

12 ¶ And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

13 And also of the son of the bondwoman will I make a nation, because he is thy seed.

14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba.

15 And the water was spent in the bottle, and she cast the child under one of the shrubs.

16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

22 ¶ And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

24 And Abraham said, I will swear.

25 And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away.

26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

27 And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

28 And Abraham set seven ewe lambs of the flock by themselves.

29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

30 And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

31 Wherefore he called that place Beer-sheba; because there they sware both of them.

32 Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

33 ¶ And Abraham planted a grove in Beer-sheba, and called there on the name of the LORD, the everlasting God.

34 And Abraham sojourned in the Philistines’ land many days.


1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.

2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.

5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

14 And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.

15 ¶ And the angel of the LORD called unto Abraham out of heaven the second time,

16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

19 So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.

20 ¶ And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.

24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.


1 And Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah.

2 And Sarah died in Kirjath-arba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

3 ¶ And Abraham stood up from before his dead, and spake unto the sons of Heth, saying,

4 I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight.

5 And the children of Heth answered Abraham, saying unto him,

6 Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

7 And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.

8 And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar,

9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you.

10 And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying,

11 Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead.

12 And Abraham bowed down himself before the people of the land.

13 And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there.

14 And Ephron answered Abraham, saying unto him,

15 My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant.

17 ¶ And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure

18 Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.

19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan.

20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth.


1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.

2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:

3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?

6 And Abraham said unto him, Beware thou that thou bring not my son thither again.

7 ¶ The LORD God of heaven, which took me from my father’s house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.

9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

10 ¶ And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.

12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.

13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:

14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.

15 ¶ And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.

18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.

19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.

20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.

21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;

23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father’s house for us to lodge in?

24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.

25 She said moreover unto him, We have both straw and provender enough, and room to lodge in.

26 And the man bowed down his head, and worshipped the LORD.

27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master’s brethren.

28 And the damsel ran, and told them of her mother’s house these things.

29 ¶ And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.

30 And it came to pass, when he saw the earring and bracelets upon his sister’s hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.

31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.

32 ¶ And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men’s feet that were with him.

33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.

34 And he said, I am Abraham’s servant.

35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.

36 And Sarah my master’s wife bare a son to my master when she was old: and unto him hath he given all that he hath.

37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go unto my father’s house, and to my kindred, and take a wife unto my son.

39 And I said unto my master, Peradventure the woman will not follow me.

40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house:

41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:

43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son.

45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor’s son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.

48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master’s brother’s daughter unto his son.

49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.

50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

51 Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken.

52 And it came to pass, that, when Abraham’s servant heard their words, he worshipped the LORD, bowing himself to the earth.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.

54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.

55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.

56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.

57 And they said, We will call the damsel, and enquire at her mouth.

58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.

59 And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.

60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.

61 ¶ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.

63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.

64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.

65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.

66 And the servant told Isaac all things that he had done.

67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death.


1 Then again Abraham took a wife, and her name was Keturah.

2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.

5 ¶ And Abraham gave all that he had unto Isaac.

6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

7 And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.

8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

11 ¶ And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi.

12 ¶ Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

14 And Mishma, and Dumah, and Massa,

15 Hadar, and Tema, Jetur, Naphish, and Kedemah:

16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

19 ¶ And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:

20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.

21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.

22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.

23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

24 ¶ And when her days to be delivered were fulfilled, behold, there were twins in her womb.

25 And the first came out red, all over like an hairy garment; and they called his name Esau.

26 And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

29 And Jacob sod pottage: and Esau came from the field, and he was faint:

30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

31 And Jacob said, Sell me this day thy birthright.

32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.


1 And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.

2 And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;

4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;

5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

6 ¶ And Isaac dwelt in Gerar:

7 And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.

8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

10 And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

11 And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

12 Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.

13 And the man waxed great, and went forward, and grew until he became very great:

14 For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.

15 For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.

16 And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.

17 ¶ And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.

18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.

19 And Isaac’s servants digged in the valley, and found there a well of springing water.

20 And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is our’s: and he called the name of the well Esek; because they strove with him.

21 And they digged another well, and strove for that also: and he called the name of it Sitnah.

22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.

23 And he went up from thence to Beer-sheba.

24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.

25 And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.

26 ¶ Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

27 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;

29 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

30 And he made them a feast, and they did eat and drink.

31 And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

32 And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

33 And he called it Shebah: therefore the name of the city is Beer-sheba unto this day.

34 ¶ And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

35 Which were a grief of mind unto Isaac and to Rebekah.


1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

2 And he said, Behold now, I am old, I know not the day of my death:

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

4 And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

6 ¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.

8 Now therefore, my son, obey my voice according to that which I command thee.

9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:

10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.

13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:

16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

18 ¶ And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

19 And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.

23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.

24 And he said, Art thou my very son Esau? And he said, I am.

25 And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.

26 And his father Isaac said unto him, Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

30 ¶ And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.

33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?

38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

41 ¶ And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.

43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;

44 And tarry with him a few days, until thy brother’s fury turn away;

45 Until thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?


1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

2 Arise, go to Padan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.

3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

5 And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.

6 ¶ When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

7 And that Jacob obeyed his father and his mother, and was gone to Padan-aram;

8 And Esau seeing that the daughters of Canaan pleased not Isaac his father;

9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.

10 ¶ And Jacob went out from Beer-sheba, and went toward Haran.

11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.

12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

16 ¶ And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.

17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.

19 And he called the name of that place Beth-el: but the name of that city was called Luz at the first.

20 And Jacob vowed 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 raiment to put on,

21 So that I come again to my father’s house in peace; then shall the LORD be my God:

22 And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.


1 Then Jacob went on his journey, and came into the land of the people of the east.

2 And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well’s mouth.

3 And thither were all the flocks gathered: and they rolled the stone from the well’s mouth, and watered the sheep, and put the stone again upon the well’s mouth in his place.

4 And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.

5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.

6 And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.

7 And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.

8 And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.

9 ¶ And while he yet spake with them, Rachel came with her father’s sheep: for she kept them.

10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.

11 And Jacob kissed Rachel, and lifted up his voice, and wept.

12 And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son: and she ran and told her father.

13 And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

15 ¶ And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17 Leah was tender eyed; but Rachel was beautiful and well favoured.

18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

21 ¶ And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

22 And Laban gathered together all the men of the place, and made a feast.

23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

24 And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.

25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

26 And Laban said, It must not be so done in our country, to give the younger before the firstborn.

27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.

30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

31 ¶ And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

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

33 And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

34 And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.

35 And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.


1 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

2 And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?

3 And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.

4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

5 And Bilhah conceived, and bare Jacob a son.

6 And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

7 And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.

8 And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.

9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

10 And Zilpah Leah’s maid bare Jacob a son.

11 And Leah said, A troop cometh: and she called his name Gad.

12 And Zilpah Leah’s maid bare Jacob a second son.

13 And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

14 ¶ And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes.

15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son’s mandrakes.

16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son’s mandrakes. And he lay with her that night.

17 And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.

18 And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.

19 And Leah conceived again, and bare Jacob the sixth son.

20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

21 And afterwards she bare a daughter, and called her name Dinah.

22 ¶ And God remembered Rachel, and God hearkened to her, and opened her womb.

23 And she conceived, and bare a son; and said, God hath taken away my reproach:

24 And she called his name Joseph; and said, The LORD shall add to me another son.

25 ¶ And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

26 Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake.

28 And he said, Appoint me thy wages, and I will give it.

29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.

30 For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?

31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock:

32 I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

33 So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

34 And Laban said, Behold, I would it might be according to thy word.

35 And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

36 And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.

37 ¶ And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

39 And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

40 And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle.

41 And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

42 But when the cattle were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.

43 And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.


1 And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory.

2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah to the field unto his flock,

5 And said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me.

6 And ye know that with all my power I have served your father.

7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.

9 Thus God hath taken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.

11 And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.

12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

13 I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house?

15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

16 For all the riches which God hath taken from our father, that is our’s, and our children’s: now then, whatsoever God hath said unto thee, do.

17 ¶ Then Jacob rose up, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padan-aram, for to go to Isaac his father in the land of Canaan.

19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

22 And it was told Laban on the third day that Jacob was fled.

23 And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead.

24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

25 ¶ Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents; but he found them not. Then went he out of Leah’s tent, and entered into Rachel’s tent.

34 Now Rachel had taken the images, and put them in the camel’s furniture, and sat upon them. And Laban searched all the tent, but found them not.

35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

36 ¶ And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.

39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.

43 ¶ And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

45 And Jacob took a stone, and set it up for a pillar.

46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

47 And Laban called it Jegarsahadutha: but Jacob called it Galeed.

48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.


1 And Jacob went on his way, and the angels of God met him.

2 And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.

3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.

6 ¶ And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.

7 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;

8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

9 ¶ And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:

10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.

11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

13 ¶ And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,

15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.

16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.

17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?

18 Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.

19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.

20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

21 So went the present over before him: and himself lodged that night in the company.

22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.

23 And he took them, and sent them over the brook, and sent over that he had.

24 ¶ And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.

26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

27 And he said unto him, What is thy name? And he said, Jacob.

28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.

30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.


1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.

6 Then the handmaidens came near, they and their children, and they bowed themselves.

7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.

9 And Esau said, I have enough, my brother; keep that thou hast unto thyself.

10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.

12 And he said, Let us take our journey, and let us go, and I will go before thee.

13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.

16 ¶ So Esau returned that day on his way unto Seir.

17 And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.

18 ¶ And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city.

19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.

20 And he erected there an altar, and called it El-elohe-Israel.


1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.

6 ¶ And Hamor the father of Shechem went out unto Jacob to commune with him.

7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob’s daughter; which thing ought not to be done.

8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

18 And their words pleased Hamor, and Shechem Hamor’s son.

19 And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he was more honourable than all the house of his father.

20 ¶ And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

23 Shall not their cattle and their substance and every beast of their’s be our’s? only let us consent unto them, and they will dwell with us.

24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

25 ¶ And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.

26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.

27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

31 And they said, Should he deal with our sister as with an harlot?


1 And God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.

2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

3 And let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

6 ¶ So Jacob came to Luz, which is in the land of Canaan, that is, Beth-el, he and all the people that were with him.

7 And he built there an altar, and called the place El-beth-el: because there God appeared unto him, when he fled from the face of his brother.

8 But Deborah Rebekah’s nurse died, and she was buried beneath Beth-el under an oak: and the name of it was called Allon-bachuth.

9 ¶ And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him.

10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.

11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

13 And God went up from him in the place where he talked with him.

14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.

15 And Jacob called the name of the place where God spake with him, Beth-el.

16 ¶ And they journeyed from Beth-el; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.

18 And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin.

19 And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem.

20 And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.

21 ¶ And Israel journeyed, and spread his tent beyond the tower of Edar.

22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:

23 The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

24 The sons of Rachel; Joseph, and Benjamin:

25 And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:

26 And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padan-aram.

27 ¶ And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

28 And the days of Isaac were an hundred and fourscore years.

29 And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.


1 Now these are the generations of Esau, who is Edom.

2 Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

3 And Bashemath Ishmael’s daughter, sister of Nebajoth.

4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

5 And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

6 And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob.

7 For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle.

8 Thus dwelt Esau in mount Seir: Esau is Edom.

9 ¶ And these are the generations of Esau the father of the Edomites in mount Seir:

10 These are the names of Esau’s sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau.

11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

12 And Timna was concubine to Eliphaz Esau’s son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau’s wife.

13 And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau’s wife.

14 ¶ And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau’s wife: and she bare to Esau Jeush, and Jaalam, and Korah.

15 ¶ These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,

16 Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah.

17 ¶ And these are the sons of Reuel Esau’s son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau’s wife.

18 ¶ And these are the sons of Aholibamah Esau’s wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau’s wife.

19 These are the sons of Esau, who is Edom, and these are their dukes.

20 ¶ These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

22 And the children of Lotan were Hori and Hemam; and Lotan’s sister was Timna.

23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

24 And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.

26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

27 The children of Ezer are these; Bilhan, and Zaavan, and Akan.

28 The children of Dishan are these; Uz, and Aran.

29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,

30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

31 ¶ And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

34 And Jobab died, and Husham of the land of Temani reigned in his stead.

35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead.

39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

40 And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

41 Duke Aholibamah, duke Elah, duke Pinon,

42 Duke Kenaz, duke Teman, duke Mibzar,

43 Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.


1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.

2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

5 ¶ And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

6 And he said unto them, Hear, I pray you, this dream which I have dreamed:

7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

9 ¶ And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

11 And his brethren envied him; but his father observed the saying.

12 ¶ And his brethren went to feed their father’s flock in Shechem.

13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.

14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

15 ¶ And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.

17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

19 And they said one to another, Behold, this dreamer cometh.

20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.

23 ¶ And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;

24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

29 ¶ And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

31 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;

32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.

33 And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.


1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.

3 And she conceived, and bare a son; and he called his name Er.

4 And she conceived again, and bare a son; and she called his name Onan.

5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

6 And Judah took a wife for Er his firstborn, whose name was Tamar.

7 And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.

8 And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.

9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.

10 And the thing which he did displeased the LORD: wherefore he slew him also.

11 Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father’s house.

12 ¶ And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.

13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

14 And she put her widow’s garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

15 When Judah saw her, he thought her to be an harlot; because she had covered her face.

16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?

17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

19 And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.

20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand: but he found her not.

21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.

22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.

23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

24 ¶ And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.

26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

27 ¶ And it came to pass in the time of her travail, that, behold, twins were in her womb.

28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.

30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.


1 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

2 And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

3 And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

6 And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

7 ¶ And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.

8 But he refused, and said unto his master’s wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

16 And she laid up his garment by her, until his lord came home.

17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

18 And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

20 And Joseph’s master took him, and put him into the prison, a place where the king’s prisoners were bound: and he was there in the prison.

21 ¶ But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

22 And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

23 The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.


1 And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

5 ¶ And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

7 And he asked Pharaoh’s officers that were with him in the ward of his lord’s house, saying, Wherefore look ye so sadly to day?

8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

11 And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.

12 And Joseph said unto him, This is the interpretation of it: The three branches are three days:

13 Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh’s cup into his hand, after the former manner when thou wast his butler.

14 But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

15 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.

18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:

19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

20 ¶ And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:

22 But he hanged the chief baker: as Joseph had interpreted to them.

23 Yet did not the chief butler remember Joseph, but forgat him.


1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

6 And, behold, seven thin ears and blasted with the east wind sprung up after them.

7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

9 ¶ Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker:

11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

14 ¶ Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.

16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

20 And the lean and the ill favoured kine did eat up the first seven fat kine:

21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

29 Behold, there come seven years of great plenty throughout all the land of Egypt:

30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

37 ¶ And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:

40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

42 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

45 And Pharaoh called Joseph’s name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt.

46 ¶ And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47 And in the seven plenteous years the earth brought forth by handfuls.

48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him.

51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house.

52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

53 ¶ And the seven years of plenteousness, that was in the land of Egypt, were ended.

54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.

55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

56 And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.

57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.


1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?

2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.

3 ¶ And Joseph’s ten brethren went down to buy corn in Egypt.

4 But Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.

5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.

6 And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth.

7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.

8 And Joseph knew his brethren, but they knew not him.

9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.

10 And they said unto him, Nay, my lord, but to buy food are thy servants come.

11 We are all one man’s sons; we are true men, thy servants are no spies.

12 And he said unto them, Nay, but to see the nakedness of the land ye are come.

13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.

14 And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:

15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.

16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.

17 And he put them all together into ward three days.

18 And Joseph said unto them the third day, This do, and live; for I fear God:

19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:

20 But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.

21 ¶ And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.

22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.

23 And they knew not that Joseph understood them; for he spake unto them by an interpreter.

24 And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.

25 ¶ Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them.

26 And they laded their asses with the corn, and departed thence.

27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth.

28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?

29 ¶ And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,

30 The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.

31 And we said unto him, We are true men; we are no spies:

32 We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.

33 And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:

34 And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land.

35 ¶ And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.

36 And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.

37 And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

38 And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.


1 And the famine was sore in the land.

2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

4 If thou wilt send our brother with us, we will go down and buy thee food:

5 But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.

6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

7 And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down?

8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

10 For except we had lingered, surely now we had returned this second time.

11 And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

12 And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

13 Take also your brother, and arise, go again unto the man:

14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.

15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon.

17 And the man did as Joseph bade; and the man brought the men into Joseph’s house.

18 And the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

19 And they came near to the steward of Joseph’s house, and they communed with him at the door of the house,

20 And said, O sir, we came indeed down at the first time to buy food:

21 And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

24 And the man brought the men into Joseph’s house, and gave them water, and they washed their feet; and he gave their asses provender.

25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

26 ¶ And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth.

27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

28 And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance.

29 And he lifted up his eyes, and saw his brother Benjamin, his mother’s son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.

31 And he washed his face, and went out, and refrained himself, and said, Set on bread.

32 And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.

34 And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of their’s. And they drank, and were merry with him.


1 And he commanded the steward of his house, saying, Fill the men’s sacks with food, as much as they can carry, and put every man’s money in his sack’s mouth.

2 And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men were sent away, they and their asses.

4 And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

5 Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.

6 ¶ And he overtook them, and he spake unto them these same words.

7 And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:

8 Behold, the money, which we found in our sacks’ mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord’s house silver or gold?

9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen.

10 And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.

11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack.

13 Then they rent their clothes, and laded every man his ass, and returned to the city.

14 ¶ And Judah and his brethren came to Joseph’s house; for he was yet there: and they fell before him on the ground.

15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?

16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord’s servants, both we, and he also with whom the cup is found.

17 And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

18 ¶ Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

19 My lord asked his servants, saying, Have ye a father, or a brother?

20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.

22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.

24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

25 And our father said, Go again, and buy us a little food.

26 And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man’s face, except our youngest brother be with us.

27 And thy servant my father said unto us, Ye know that my wife bare me two sons:

28 And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:

29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

30 Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad’s life;

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.

32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.

33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.

34 For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.


1 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

2 And he wept aloud: and the Egyptians and the house of Pharaoh heard.

3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.

4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.

7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast:

11 And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.

12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.

14 And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck.

15 Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

16 ¶ And the fame thereof was heard in Pharaoh’s house, saying, Joseph’s brethren are come: and it pleased Pharaoh well, and his servants.

17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;

18 And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

19 Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

20 Also regard not your stuff; for the good of all the land of Egypt is your’s.

21 And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.

22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

23 And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.

24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

25 ¶ And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,

26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not.

27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.


1 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

7 His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.

8 ¶ And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

10 ¶ And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

11 ¶ And the sons of Levi; Gershon, Kohath, and Merari.

12 ¶ And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

13 ¶ And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

14 ¶ And the sons of Zebulun; Sered, and Elon, and Jahleel.

15 These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

16 ¶ And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

17 ¶ And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

19 The sons of Rachel Jacob’s wife; Joseph, and Benjamin.

20 ¶ And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti-pherah priest of On bare unto him.

21 ¶ And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

23 ¶ And the sons of Dan; Hushim.

24 ¶ And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.

26 All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

28 ¶ And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.

30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.

31 And Joseph said unto his brethren, and unto his father’s house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me;

32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

34 That ye shall say, Thy servants’ trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.


1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.

2 And he took some of his brethren, even five men, and presented them unto Pharaoh.

3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers.

4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

8 And Pharaoh said unto Jacob, How old art thou?

9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

10 And Jacob blessed Pharaoh, and went out from before Pharaoh.

11 ¶ And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

12 And Joseph nourished his father, and his brethren, and all his father’s household, with bread, according to their families.

13 ¶ And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh’s house.

15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.

18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:

19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh’s.

21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.

22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh’s servants.

26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh’s.

27 ¶ And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.

28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

30 But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.

31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.


1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.

2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.

3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,

4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.

5 ¶ And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth-lehem.

8 And Israel beheld Joseph’s sons, and said, Who are these?

9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.

10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.

11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.

12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

13 And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.

14 And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.

15 ¶ And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.

18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.

21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.

22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.


1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

3 ¶ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

4 Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch.

5 ¶ Simeon and Levi are brethren; instruments of cruelty are in their habitations.

6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

8 ¶ Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee.

9 Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?

10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

11 Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

12 His eyes shall be red with wine, and his teeth white with milk.

13 ¶ Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.

14 ¶ Issachar is a strong ass couching down between two burdens:

15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

16 ¶ Dan shall judge his people, as one of the tribes of Israel.

17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

18 I have waited for thy salvation, O LORD.

19 ¶ Gad, a troop shall overcome him: but he shall overcome at the last.

20 ¶ Out of Asher his bread shall be fat, and he shall yield royal dainties.

21 ¶ Naphtali is a hind let loose: he giveth goodly words.

22 ¶ Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

23 The archers have sorely grieved him, and shot at him, and hated him:

24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)

25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

27 ¶ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

28 ¶ All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.

29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,

30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace.

31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.

32 The purchase of the field and of the cave that is therein was from the children of Heth.

33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.


1 And Joseph fell upon his father’s face, and wept upon him, and kissed him.

2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.

3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.

4 And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,

5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.

6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

7 ¶ And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,

8 And all the house of Joseph, and his brethren, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.

9 And there went up with him both chariots and horsemen: and it was a very great company.

10 And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.

11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, which is beyond Jordan.

12 And his sons did unto him according as he commanded them:

13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.

14 ¶ And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

15 ¶ And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.

16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,

17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.

18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

19 And Joseph said unto them, Fear not: for am I in the place of God?

20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

22 ¶ And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.

23 And Joseph saw Ephraim’s children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph’s knees.

24 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.

26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.


Ge 1:1-25
Genesis is the book of origins and developments. It supplies its own outline or plan of treatment in twelve sections:
In one sublime sentence it gives the origin of the universe. Ge 1:1.
In a few other equally sublime sentences it gives the origin of this earth — that part of the universe which is to become the arena of the Bible story, culminating with a general statement of the origin of man, as a race, appointed to occupy and subdue the earth. Ge 1:2-31; 2:1-3. A certain oft-recurring formula introduces every important stage of subsequent development, serving as a bond of unity between the several parts, and as a title to the ten other sections of the book:
“These are the generations of the heavens and of the earth” (Ge 2:4). “This is the book of the generations of Adam” (Ge 5:1). “These are the generations of Noah” (Ge 6:9). “These are the generations of the sons of Noah” (Ge 10:1). By whom the nations were divided after the flood (Ge 10:32). “These are the generations of Shem” (Ge 11:10). “These are the generations of Terah” (Ge 11:27). “These are the generations of Ishmael” (Ge 25:12). “These are the generations of Isaac” (Ge 25:19). “These are the generations of Esau” (Ge 36:1). “These are the generations of Jacob” (Ge 37:2). This framework of twelve sections is the designed skeleton of the whole book. We commence, therefore, with,

“In the beginning God created the heavens and the earth” (Ge 1:1). “Beginning” here means the commencement of time; and shows that the matter of the universe had a definite origin. Matter is not eternal.
“God” is the explanation of this origin. Matter did not start itself. God alone is eternal.
“Created” means brought into being without the use of preexisting material. This verb, having God for its subject, is generally used in the Bible when something, not before existing, is brought into existence by divine power, and is distinguished in this chapter and elsewhere from other verbs signifying to make, shape, or to form out of pre-existing material.
As there could be no human witness when the original foundations were laid, and as human science deals only with preexisting material, our knowledge of this origin of things cannot come by science, history, or tradition, but by revelation, and must be received by faith. Hence a subsequent scriptural statement: “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear” (Heb 11:3; Ps 103:7). “Heavens and earth” means the whole universe.

ORIGIN OF THE EARTH ( Ge 1:2-31; 2:1-3)
Quickening of inert, matter. “And the earth [i.e., the already created matter out of which the earth was to be formed] was waste and void, and darkness was upon the face of the deep; and the Spirit of God brooded upon the face of the waters” (Ge 1:2).
The story passes abruptly from the universe to that part of it which becomes the scene of the Bible history. The description of the earth matter is very vivid: waste, void, dark. The classical student cannot help recalling Ovid’s description of Chaos, here freely rendered into English:
Before the sea and land, and the heavens which cover all, Nature had one appearance in all the world Which men called Chaos a rude and unassimilated mass … because in one body Cold things fought with hot, wet things with dry, Soft things with hard, imponderable things with heavy.
The doctrine is that matter is inert of itself. It had no inherent potentiality. In itself has no capacity to become a world of order and beauty. The quickening of matter by the Holy Spirit was therefore the second creative activity. Given matter alone, and we have chaos alone; but given also an extraneous power, intelligent, beneficent, and omnipotent, to impart capacity to matter and to direct its movements, we will have a well-ordered and beautiful world.

Origin of Light
“And God said, Let there be light: and there was light.” Light is the first product of the Spirit’s breeding power exercised on matter. As a primal subagent in the formation of other things its introduction was essential at this point. Well does it deserve Milton’s apostrophe: “Hail, holy Light, offspring of heaven, first-born.” It is the emblem of the divinity which created it: “God is light, and in him is no darkness at all.” Jesus Christ is “the true light that lighteth every man that cometh into the world.” His people, reflecting his image, are “the light of the world.”
The creation, by the simple fiat of God, serves to illustrate a mightier creation, the conversion of the soul by the same Spirit: “God who commanded the light to shine out ofdarkness hath shined into our hearts, giving the light of the knowledge of the glory of God in the face of Jesus Christ” (2Co 4:6).
Atheistic philosophers vainly attempt to solve the mystery of light. Apart from Revelation, the Almighty’s questions propounded to Job remain unanswered: “Where is the way to the dwelling of light? … By what way is the light parted?” (Job 38:19-24). The eye is made for it, and truly light is sweet; but what unaided wisdom can comprehend its mystery? Mysterious in origin, exquisitely beautiful in combination of colors, immaculate and incorruptible. It cannot be defiled by contact with impurity as can earth, air, or water.
This was not solar or stellar light, for there was yet no atmospheric medium through which the light of any previously formed part of the universe could reach and influence the inert mass of the earth. To call it cosmical light is to name it and not explain it. The only ultimate explanation is that it was a creative product resulting from the moving, brooding, quickening Spirit of God.
Some object to regarding earth light as a creative product because it now reaches us from second causes — the sun, moon, and stars. The objection perishes by pushing back the inquiry far enough. Some one of the existing words of the universe must have been fashioned first out of the originally created matter. In the case of this first one the origin of its light must be referred to the first cause, i.e., creative fiat, since there was no other world from which, as a second cause, its light could come. In the case of the earth, the only one whose history is revealed, external light at the beginning had no medium of approach.

Origin of Atmosphere
“And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” Firmament or expanse, i.e., what is outspread, is the visible result of the formation of the earth’s atmosphere. This formation is the effect of supernatural power. The psalmist declares: “The firmament showeth his handiwork.” Milton, in Paradise Lost, expresses the Bible thought:
The firmament, expanse of liquid, pure, Transparent, elemental air, diffused In circuit to the uttermost convex Of this great round.
The atmosphere is the outer sphere of air fluid enveloping the earth as the rind of an orange encloses the pulp. Its depth is supposed to be about forty-five miles. It would be out of place here to discuss in detail its manifold uses. We merely state in a general way that without it there could be no vegetable or animal life, nor transmission of sound, nor the conveyance, refraction, or decomposition of light. Its particular use specified in the text is to separate waters from waters. The power to do this lies in its specific gravity or weight. This weight, greatest at the sea level, gradually diminishes as it ascends, until, by extreme rarity, its upper boundary is lost in the higher enveloping sphere of ether. All waters expanded by heat into vapor or cloud rise above the air; all vapors condensed until heavier than atmosphere fall below it. You see clouds above clouds. The highest ones are the lightest. Whatever condenses them brings them lower until their weight, exceeding that of the atmosphere, precipitates them in the form of snow, sleet, hail, or rain.
The cloud, while seemingly only the natural result of light (or heat) and atmosphere, is really the product of divine power. “Hath the rain a father? Or whom hath begotten the drops of dew? Out of whose womb came the ice? And the hoary frost of heaven, who gendered it?” (Job 38:28-29).
He giveth snow like wool; He scatterest the hoar frost like ashes; He casteth forth his ice like morsels. Who can stand before his cold? He sendeth out his word and melteth them. — Ps 147:16-18
“For he draweth up the drops of water, which distill in rain from his vapour, which the skies pour down and drop upon man abundantly. Yea, can any understand the spreading of the clouds, the thunderings of his pavilion?” (Job 36:27-29). “Dost thou know the balancings of the clouds, the wondrous works of him who is perfect in knowledge?” (Job 37:16).

Origin of the Dry Land
“And God said, Let the waters under the heavens be gathered unto one place, and let the dry land appear; and it was so” (Ge 1:9). Chaos, meaning a commingling of elements, is now eliminated. There was first a separation of light from darkness; then a separation of waters by the intervening atmosphere; finally a separation of land and sea. This may have been brought about either by upheaval of some parts of the land through the action of subterranean fires, or by subsidence of the submerged crest of the land in other places through cooling and shrinking of the interior mass, or by the convulsions of mighty electric storms. It matters little what second causes were employed. The omnipotent energy of the brooding spirit was the first cause. “Who layeth the beams of his chambers in the waters, who maketh the clouds his chariot; who walketh upon the wings of the wind; who maketh winds his messengers; flames of fire his ministers; who laid the foundations of the earth, that it should not be moved forever. Thou coveredst it with the deep as with a vesture; the waters stood above the mountains. At thy rebuke they fled; at the voice of thy thunder they hastened away. [The mountains rose, the valleys sank down] unto the place which thou hadst founded for them. Thou hast set a bound that they may not pass over; that they turn not again to cover the earth” (Ps 104:3-9). “Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who determined the measures thereof, if thou knowest? Whereupon were the foundations thereof fastened? Or who laid the cornerstone thereof, when the morning stars sang together, and all the sons of God shouted for joy? Or who shut up the sea with doors when it brake forth, as if it had issued out of the womb; when I made clouds the garments thereof, and the thick darkness a swaddling band for it, and marked out for it my bound, and set bars and doors, and said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed” (Job 38:4-11).

Origin of Vegetable Life
“And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so.” We now come to consider the origin of life in its lowest form. Matter is organized and vitalized into vegetation. Three distinct classes of vegetable life are specified: the grass, the herb, and the fruit tree. The first is a simple organism, all blade, and propagated by division of its part; the second, complex, having a pithy stalk, and propagated by its seed; the third, more complex, having a stem of wood, so being able to rise above the ground, and bearing fruit which encloses the seed for propagation.
At this first appearance of life, human science must acknowledge God. All the research of the ages has never been able to prove even one case of spontaneous generation or a biogenesis; that is, an origination of living organisms from lifeless matter. Every living organism known to science proceeded from a parental living organism. Professor Huxley concedes that science sees no reason for believing that the evolution of living protoplasm from nonliving matter has yet been performed.
Between nothing and matter was an infinite chasm which omnipotent creative energy alone could span. Between the chaos of matter and order there was another infinite chasm which God alone can span. Between matter and life of the lowest order is yet another infinite chasm which God alone can span. We here consider also for the, first time the great law of reproduction and multiplication within the limit of species. Each divided root of grass produces grass only. Each herb, through its own seed, reproduces only its own kind. Each fruit tree, through its own seed, reproduces only its own kind. This law of reproduction of species applies, as will be seen later, to the higher animal life (Ge 1:21,25,28), and is equally applicable to the highest order of animal life, man himself (Ge 1:28— 5:3).
There is indeed a scriptural law of evolution following from a previous involution. That is, there is development in everything according to its nature. All potentiality in the germ may be developed, but wholly along the lines of its own nature. “The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear” (Mr 4:28). “By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?” (Mt 7:16.) “Doth the fountain send forth from the same opening sweet water and bitter? Can a fig-tree, my brethren, yield olives, or a vine figs? Neither can salt water yield sweet” (Jas 3:11-12).
The plan of God’s creation shows an ascending grade of life in all organisms. While one kind never produces another kind, it may produce indefinite varieties of its own kind. The margin between the several kinds is so slight that you may compare it to the morning twilight, in which it is difficult to say when night ceases and day begins. This narrowness of margin continues until we reach man, the highest organism, and in his case, as will be shown, the chasm is infinite.

Origin of Light Holders
“And God said, Let there be lights in the firmament of heaven.” The reader will observe that. in the first verse of Genesis we have a statement of the creation of the heavens. The reference, here, therefore, is not to the bringing into being of the heavenly bodies, for the verb to create is not used, but the appointment of them for offices or usefulness to the earth. The whole statement is from an earth viewpoint, and in reference to their relations to the earth. The earth atmosphere having been established, and chaos eliminated by the separation of the elements, to one on earth the heavenly bodies would seem to begin to be. Their service to the earth is threefold: first to divide the day from the night. That is, to continue and render permanent the separation and distinction which was effected on the first day. Second, for signs, seasons, days, and years. Third, as a permanent arrangement for the distribution of light upon the earth.
In many places in the Bible it is made clear that God is the maker of the heavenly bodies. Some of the references are unspeakably sublime and instructive. “That maketh the Bear, Orion, and Pleiades, and the chambers of the south” (Job 9:9). “Canst thou bind the cluster of the Pleiades, or loose the bands of Orion? Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her train? Knowest thou the ordinances of the heavens? Canst thou establish the dominion thereof in the earth?” (Job 38:31-33). “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him, and the son of man that thou visitest him?” (Ps 8:3-4). “The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language; their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a. tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens, and his circuit unto the ends of it, and there is nothing hid from the heat thereof” (Ps 19:1-6). “He appointed the moon for the seasons; the sun knoweth his the forest creep forth. The young lions roar after their prey and seek their food from God. The sun ariseth, they get them away, and lay them down in their dens. Man goeth forth unto his work and to labour until the evening. O, Jehovah, how manifold are thy works I In wisdom hast thou made them all; the earth is full of thy riches” (Ps 104:19-24). “That ye may be the sons of your Father who is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and unjust” (Mt 5:45). “And yet he left himself not without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness” (Ac 14:17). “Because that which is known of God is manifest in them; for God manifested it unto them. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made even his everlasting power and divinity; that they may be without excuse” (Ro 1:19-20).
The object of these lengthy quotations from the Word of God with reference to the creation and usefulness of the heavenly bodies is to show how clearly God’s revelation establishes the fact of his creation and guards against the tendency in Man to worship the creature more than the Creator. The earliest and most persistent form of idolatry was the worship of the heavenly bodies; or of nature considered apart from God. The history of idolatries upon this point is full of interest, and all through the Bible story we see a conflict between the worship of the one true God and the creatures which he made. Paul, in his letter to the Romans, gives the grounds and process of idolatry. “Because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things” (Ro 1:21-23). The Hebrew prophets were very earnest in their exhortations against these idolatries. “Hear ye the word which Jehovah speaketh unto you, O house of Israel: thus sayeth Jehovah, Learn not the ways of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jer 10:1-2). “Thou art wearied in the multitude of thy counsels: let not the astrologers, the star-gazers, the monthly prognosticators, stand up, and save thee from the things that shall come upon thee” (Isa 47:13).
In all literature there is nothing to compare in sublimity of thought and expression with Ge 1; Ps 104, which is a hymn of creation, and the address of the Almighty to Job (Job 38-41). There can be no sound theology, no true conception of the material universe, of vegetable and animal life, of the nature, dignity and relations of man, without a revealed groundwork of creation. On this account so much attention, relatively, is given to the first chapter of Genesis.

Origin of Marine Animals and Fowls
“And God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the open firmament of heaven” (Ge 1:20). As in the case of vegetable life, animal life commences with the lowest forms: those developed from water. In his apostrophe to the ocean, Byron well says:
Even from out of thy slime the monsters of the deep arc made.
Again let the reader note that life comes from God’s fiat, and not from any inherent power in water and air.. Both sea and sky are thick-peopled at his word:
Yonder is the sea, great and wide, Wherein are creeping things innumerable, Both small and great beasts. There go the ships: There is leviathan, whom thou hast formed to play therein. These wait all for thee, That thou mayest give them their food in due season. Thou givest unto them, they gather;
Thou openest thy hand, they are satisfied with good. Thou hidest thy face, they are troubled; Thou takest away their breath, they die, And return to the dust. Thou sendest forth thy Spirit, they are created. — Ps 104:25-30

“And God said, Let the earth bring forth living creatures after their kind, cattle and creeping things, and beasts of the earth after their kind: and it was so” (Ge 1:24). This language means: Let there be live beings of the substance of the earth. And now land, air, and sea are populous. The organs of movement are adapted to the element — fins for the sea, wings for the air and feet for the land. Some are amphibious — at home on land or sea, and some in air, or land, or sea. In wisdom God made them all.


Origin of Man
“And God said, Let us make man in our image, after our likeness” (Ge 1:26). The creation of man is the last and highest stage in the production of organic life. Every step in creation so far is a prophecy of his coming and a preparation see it. This wonderful world is purposed for a higher being than fish or fowl or beast. Not for them were accumulated the inexhaustible treasures of mineral and vegetable stores. What use have they for lignite, stone, coal, peat, iron, copper, oil, gas, gold, silver, pearls, and diamonds? They have no capacity to enjoy the beauty of the landscape, the glorious colorings of sea and sky. They cannot measure the distances to the stars nor read the signs of the sky. They cannot perceive the wisdom nor adore the goodness of the Creator. The earth as constituted and stored prophesied man, demanded man, and God said, “Let us make man.” When he wanted vegetable life, he said, “Let the earth put forth shoots.” When he wanted sea animals, he said, “Let the sea swarm.” When he wanted land animals, he said, “Let the earth bring forth.” But when the earth was prepared for its true lord and master, he said, “Let us make man in our image, after our likeness.” “Thou hast made him but little lower than God” (Ps 8:5). (The Hebrew word here is Elohim, the same as in Ge 1:1.)
When we contrast the language which introduces the being of man with that which introduces the beast, and consider the import of “image and likeness,” and the dominion conferred on man, we are forced to the conviction than between man and the highest order of the beast there is an infinite and impassable chasm. And this view in confirmed by the divine demonstration that no beast could be man’s consort (Ge 2:18-20) ; and the divine law (Ex 22:19).

“God is a spirit.” (Joh 4:24). “The father of spirits” (Heb 12:9). “The Lord formeth the spirit of man within him” (Zec 12:1). “The spirit of a man is the candle of the Lord” (Pr 20:7). “And Jehovah God breathed into man’s nostrils the breath of life: and man became a living soul” (Ge 22:24). “The spirit returneth to God who gave it” (Ec 12:7). We may say, then, in one word that the spirituality of man’s nature is the image of God. Man is a rational, moral, spiritual being.
But this image of God involves and implies much more:
(a) Intuitive knowledge and reason. Col 3:10; Ge 2:19-20.
(b) Uprightness and holiness. Ec 7:29; Eph 4:24.
(c) Conscience. Ro 2:15.
(d) Will, or determinate choice, free moral agency.
(e) Worship of and communion with God.
(f) Dignity of presence. 1Co 11:7; Ge 9:2.
(g) Immortality of soul, and provision for immortality of body by access to the tree of life. Ge 3:22.
(h) Capacity for marriage, not like the consorting of beasts.
(i) Capacity for labor apart from the necessary struggle for existence.
(j) Speech, itself an infinite chasm between man and beast.
The dual nature of man will be considered in the next chapter on the second chapter of Genesis, which supplies details of man’s creation not given in this general statement.

“Male and female made he them.” Multiply and fill the earth. There is one, and only one human race. The earth’s population came from one pair. There was no pre-Adamite man. There has been no post-Adamite man, unless we except Jesus of Nazareth. The unity of the race is a vital and fundamental Bible doctrine. Its witness on this point is manifold, explicit, and unambiguous. (Ge 9:19; 10:32; Ac 17:26.) The whole scheme of redemption is based on the unity of the race (Ro 5:211). When we speak of the Caucasian, Mongolian, Malay, African, and North American Indian as different races, we employ both unscientific and unbiblical terms if we mean to imply different origins. There was no need for another race. This one pair could fill the earth by multiplication. There was no room for another race, for all authority of rule was vested in this one.

Multiply. Fill the earth. Subdue it. Man was to range over all zones and inhabit all zones. The sea was to be his home as well as the land. The habitat of each beast or bird or fish was of narrow limit.
Man was endowed with wisdom to adapt himself to all climates, protect himself from all dangers and surpass all barriers. There was given to him the spirit of intervention and exploration. He would climb mountains, descend into caves, navigate oceans, bridge rivers, cut canals through isthmuses. To subdue the earth was a vast commission which called out all of his reserve powers. Upon this point we cannot do better than quote the great Baptist scholar, Dr. Conant:
“If we look at the earth, as prepared for the occupancy of man, we find little that is made ready for use but boundless material which his own labour and skill can fit for it. “The spontaneous fruits of the earth furnish a scanty and precarious subsistence, even to a few; but with skilful labour it is made to yield an abundant supply for the wants of every living thing.”
On its surface, many natural obstacles are to be overcome. Forests must be levelled, rivers bridged over, roads and canals constructed, mountains graded and tunnelled and seas and oceans navigated.
Its treasures of mineral wealth lie hidden beneath its surface; when discovered and brought to light they are valueless to man till his own labor subdues and fits them for his service. The various useful metals lie in the crude ore and must be passed through difficult and laborious processes before they can be applied to any valuable purpose. Iron, for example, the most necessary of all, how many protracted and delicate processes are required to separate it from impurities in the ore, to refine its texture, to convert it into steel before it can be wrought into the useful ax or knife, with the well-tempered edge!
What an education for the race has been this labor of subduing the earth! How it has developed reflection, stimulated invention and quickened the powers of combination, which would otherwise have lain dormant!
Nor are the collateral and remote less important than the direct and immediate results. He who takes a piece of timber from the common forest and forms it into a useful implement thereby makes it his own and it cannot rightfully be taken from him, since no one can justly appropriate to himself the product of another’s skill and labor. So he who originally takes possession of an unappropriated field and by his labor prepares it for use thereby makes it his own and it cannot rightfully be taken from him. Hence arises the right of property, the origin and bond of civil society; and thus all the blessings of society, and of civilization and government, are due to the divinely implanted impulse, “fill the earth, and subdue it.” Every institution of learning is but a means to this one great end.

The dominion of man is as broad as his commission: “Have dominion over the fish of the sea and over the birds of the heavens, and over every living thing that moveth upon the earth” (Ge 1:28).
For thou hast made him but little lower than God, And crownest him with glory and honour. Thou makest him to have dominion over the works of thy hands; Thou hast put all things under his feet; All sheep and oxen, Yea, and the beasts of the field, The birds of the heavens, and the fish of the sea, Whatsoever passeth through the paths of the seas. O, Jehovah, Our Lord, How excellent is thy name in all the earth. — Ps 8:5-9
The exceeding great sweep of our dominion cannot be estimated until in the New Testament we study its exercise by the Second Adam, our Lord Jesus Christ (Heb 2:5-11). The fulness of it is even yet future.

And herein is man’s title to the earth:
(a) He must populate it.
(b) He must develop its resources to support that population.
In God’s law neither man nor nation can hold title to land or sea and let them remain undeveloped. This explains God’s dealings with nations. The ignorant savage cannot hold large territories of fertile land merely for a hunting ground. When the developer comes he must retire. Spain’s title to Cuba perished by 400 years of nondevelopment. Mere priority of occupancy on a given territory cannot be a barrier to the progress of civilization. Wealth has no right to buy a county, or state, or continent and turn it into a deer park. The earth is man’s. Wealth has no right to add house to house and land to land until there is no room for the people. “Woe unto them that join house to house, that lay field to field, till there be no room, and ye be made to dwell in the midst of the land” (Isa 5:8).

The discussion of the days of creation has been designedly reserved until now, on account of their relation to the last creative institution. When the text says: “There was evening and there was morning, one day,” or a second day, the language is that of the natural day as we now have it. But this does not necessarily mean that the earth was only 144 hours older than man. But it does imply:
That God chose to conduct his processes of earth formation by alternatings of activity and rest.
That he intended these periods of alternative activity and rest to constitute a prototype of time division for man not suggested by the revolution of the earth or any heavenly body. And that this division of time into a week should punctuate the institution of the sabbath, which was made for man, not for God, and that through it man’s allegiance to God might be perpetuated.
We thus come to the crowning act of creation:

“And the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day and hallowed it; because that in it he rested from all his work which God had created and made” (Ge 2:1-3). It has already been observed that the seven periods of creation called days, whatever their duration, were designed to be a prototype of a division of time not suggested by nature. Our natural day results from one revolution of the earth on its own axis; our month from the moon’s revolution around the earth; our year from the earth’s revolution around the sun. But the week is of divine appointment. A New Testament scripture goes to the root of the matter: “And he said unto them, The sabbath was made for man, and not man for the sabbath; so that the Son of man is Lord even of the sabbath” (Mr 2:27-28).
God condescends to represent himself as man’s archetype and exemplar. The sabbath was not made for God: “The Almighty fainteth not, neither is weary.”
Among the reasons for the institution of the sabbath we may safely emphasize these: Man’s Mind Is Finite and His Memory Imperfect. Some means must be provided to stir up the finite mind of man to remember the significance of the mighty acts of creation. And what is the significance of creation? It is a declaration of these great truths: (1) That the material universe and all it contains had an origin. (2) That it was brought into being by the creative act of an intelligent, almighty, beneficent being. (3) That this being is God.
(4) That he is the only rightful proprietor and sovereign of the universe. (5) That his will is the supreme law of its occupants. (6) That the knowledge of his will is by his revelation.
It is a negation of these great untruths: (1) It denies atheism by assuming the being of God. (2) It denies polytheism by the assertion of his unity. (3) It denies deism by making a revelation. (4) It denies materialism in distinguishing between matter and spirit, and in showing that matter is neither self-existent nor eternal. (5) It denies pantheism by placing God before matter and unconditioned by it. (6) It denies chance by showing that the universe in its present order is not, in whole or in part, the result of “a fortuitous concourse of atoms,” or of the action of elementary principles of matter, but of an extraneous intelligent purpose. (7) It denies fatalism by asserting God’s freedom to create when he would and to control how he would. (8) It denies blind force by its revelation of beneficence intelligently directing and adapting all things to good ends. (9) As a revelation it denies that man by searching can find out God, and denies that all the myths of the heathen, or the speculations of philosophy, or the observations of naturalists, can dissipate the profound darkness concerning the origin and nature and end of the world and of man.
Man’s Body Is Mortal. Some means must be provided to guard its health and preserve its powers. His powers of endurance and of persistent application are limited. He cannot work unceasingly. He will need regular periods of rest for his body and mind. He must also have stated periods of enjoyment and worshiping God, that his soul may be fed and nourished. Man has a marvelous commission of labor, progress and development in subduing the earth. But five things must never be forgotten:
(1) Labor that is continuous will destroy both mind and body. Hence the necessity of regular periods of rest.
(2) The higher nature must not be subordinate to the lower. The soul must not wander too far from God. Communion with him is its nourishment and health. Man must not live by bread alone. God must be loved and adored.
(3) God is earth’s proprietor and man’s sovereign. His supreme jurisdiction must ever be acknowledged and accepted with complete submission.
(4) Man is social by the very constitution of his being. The unit of the family must not be broken. But there can be no permanent circle unless God is its center. And no tie will permanently bind unless it is sacred.
In subduing the earth, man has authority not only to lay under tribute the forces of nature which are without feeling, but to use the strength of the lower animals. These get weary. They cannot labor continuously. For their faithful service they need not only good food and shelter, but regular periods of rest.
(5) Not only animals need certain regular off-days, when they are to do no work, but all mechanical and scientific implements need it in order to reach maximum usefulness. It has been demonstrated that a steam engine, an ax, a hand-saw, will do more and better work in the long run with regular days of absolute rest.
Man’s Spirit Finds Its Health in Communion with God. Some means must be provided that will keep up this communion regularly and thereby prevent alienation from God. All man’s springs of joy are in God. Moreover, the creative week is a type of the earth’s history and presupposes the fall and redemption of man. Therefore as one day is with the Lord as a thousand years, we may say:
The Sabbath Foreshadows the Millennium; of the thousand years of gospel triumph on the earth before the final judgment, and the final rest and glory of a completed redemption of both earth and man, greater than the original creation. The question then becomes momentous: What provision can a Heavenly Father make that will effectually secure these great ends? That will secure adequate rest for mind and body and soul? That will nourish and heal the spirit? That will tend to recognition of and submission to the divine sovereignty and proprietorship? That will make communities and nations cohere? That will provide mercy and rest for overtaxed machinery and beasts and children and women and slaves? That will prevent total departure from God? That will be a barrier against greed and avarice and tyranny?
O Lord God, our Redeemer, Maker, our Preserver, Thou hast answered in the text: “The sabbath was made for man.” In the beginning thou didst ordain it, thou didst bless it and hallow it. It is one of the three holy things that man, though fallen and accursed, was permitted in mercy to bring with him from the lost bowers of Eden; majestic labor, the holy institution of marriage and the blessed and hallowed sabbath. Inestimable jewels! Time has never dimmed your luster, nor change nor circumstance depreciated your value. The experience of six thousand years bears witness to your divine origin. As types you have illumined time; as antitypes you will glorify eternity.
And throughout the world, wherever the sabbath in its purity has been disregarded, there marriage, in its true and holy sense) has been disregarded, and there idleness and cheating and fraud and gambling have taken the place of honest toil. There avarice and greed and tyranny have oppressed the poor, and there immorality and vice and polytheism and pantheism and deism and chance and fatalism and materialism and atheism have erected their standards. Yes, it is true in its ultimate and logical outcome: no sabbath, no God.
The sabbath or atheism, which? Why try to narrow this question to Jewish boundaries? The sabbath was made for man; for man, as man; for all men. Was Adam a Jew? Was he a son of Judah, or of Heber, or of Abraham, or of Shem? The sabbath was made for the first man, the progenitor of all the nations, and for him even in paradise as a primal law of man’s primal, normal nature.
Why talk of Mount Sinai and the tables of stone? The sabbath marked the fall of the manna, that type of Jesus, the bread from heaven, before Sinai ever smoked or trembled or thundered. Why talk of Moses? The sabbath was twenty-five centuries old when Moses was born. It is older than any record or monument of man. Before the flood it was more than an institution. It was a promise of redemption from the curse pronounced in Eden. Pious hearts looked daily for the coming of the rest that remaineth for the people of God. Hence Lamech named his son “Noah,” which means rest, saying: “This same shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed.”
The sabbath was here before sin ever mantled man’s face with the flush of shame. The sabbath antedates all arts and sciences. It was here before Enoch built a city, or Jabal stretched a tent, or Jubal invented instruments of music, or Tubal-Cain became an artificer in brass and iron. It is older than murder. Cain walked away from its altars of worship to murder his brother Abel. Its sunlight flashed into the face of the first baby that ever cooed in its mother’s arms. It was a companion in Eden of that tree of life whose fruit gave immortality to the body. And its glory enswathes the antitypical tree of life in the Paradise of God, as seen in the apocalyptic visions of John the revelator. Yes, it will survive the deluge of fire as it survived the deluge of water. When the heavens are rolled together as a scroll, and the material world shall be dissolved, the sabbath will remain. The thunders of the final judgment shall not shake its everlasting pillars. It came before death, and when death is dead it will be alive. The devil found it on his first visit to earth, and its sweet and everlasting rest will be shoreless and bottomless after he is cast, with other sabbath-breakers, into the lake of fire. Yea, as it commenced before man needed a mediator between himself and God, so it will be an eternal heritage of God’s people when the mediatorial kingdom of Jesus Christ is surrendered to the Father, and God shall be all in all. Thou venerable and luminous institution of God!
Time writes no wrinkle on thy sunlit brow, Such as creation’s dawn beheld, thou shinest now.
It was made for man; man on earth, and man in heaven. And mark you: The sabbath was made for man, so that the Son of man is lord even of the sabbath. Mark the force of that “so.” It is equivalent to therefore or wherefore. That is, since it was made for man, the Son of man, not of Abraham, the Son of man is its Lord. Because Jesus was more than a Jew, because of his touch with all humanity, Luke, writing not for Jews but for Greeks, never stops, like Matthew, at Abraham, but traces his descent from Adam, the first man.
And as, in his humanity, he was the ideal man who should be the ensign of rallying for all nations, Paul applies to him the glorious, prophetic p~alm:: “But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownest him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” As the God-man he is the Lord of the sabbath. To his cross may be nailed a seventh day. But from his resurrection may come a first day. One in seven is essential — which one. is as the Lord of the sabbath may direct.

The reader will observe the formula expressing the divine fiat which introduces each successive step in the progress of the earth’s formation:
“And God said” — Ge 1:3. “And God said” — Ge 1:6. “And God said” — Ge 1:9. “And God said’ — Ge 1:11. “And God said” — Ge 1:14. “And God said” — Ge 1:20. “And God said” — Ge 1:24. “And God said” — Ge 1:26. “And God said” — Ge 1:28. “And God said” — Ge 1:29.
In simple and sublime language his will or decree is expressed and the result follows like an echo. He created the world by the word of his power. He spake and it stood fast. To the first word, light responds; to the second, atmosphere; to the third, dry land; to the fourth, vegetable life; to the fifth, light holders; to the sixth, animal life in sea and air; to the seventh, animal life on earth; to the eighth, human life; to the ninth, provision for life. Though the formula does not recur, the sabbath decree (Ge 2:1-3) completes the ten words.
Primal institutions, (a) Marriage. “And he answered and said, Have ye no? read, that he who made them from the beginning made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife, and the two shall become one flesh? So that they are no more two but one flesh. What therefore God hath joined together, let no man put asunder. They say unto him, why then did Moses command to give a bill of divorcement, and to put her away? He saith unto them, Moses for your hardness of heart suffered you to put away your wives; but from the beginning it hath not been so. And I say unto you, whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery; and be that marrieth her when she is put away, committeth adultery” (Mt 19:4-9).
(b) Labor. “Subdue the earth.”
(c) Sabbath for rest and worship.
(d) Dominion.
(e) Man’s title to the earth on condition that he populate and subdue it.
There is no evidence that matter has received addition or loss since its original creation. Nor that any additions have been made to the species of life organisms, vegetable or animal.
There is no necessary discord between the Mosaic order of creation and the best settled teachings of natural science. In his Manual of Geology, Dana thus summarizes his understanding of the Mosaic account:
I. Inorganic era: First Day — Light cosmical. Second Day — The earth divided from the fluid around, or individualized. Third Day — (1) Outlining of the land and water. (2) Creation of vegetation.
II. Organic era: Fourth Day — Light from the sun. Fifth Day — Creation of the lower order of animals. Sixth Day — (1) Creation of mammals. (2) Creation of man.
Yet the Bible was given to teach religion, and not science.
Trinity in creation, (a) The Father. Ge 1:1; Ac 17:24. (b) Holy Spirit. Quickening matter with the several results of light, order, life. Job 26:13; Ps 10-30; Ge 2:7; Zec 12:1; Heb 12:9; Pr 20:27; Ec 12:7. (c) The Son. Pr 8:22-31; Joh 1:1-3; 1Co 8:6; Eph 3:9; Col 1:16; Heb 1:8.
Theological definition of creation: “By creation we mean that free act of the Triune God by which in the beginning for his own glory he made, without the use of pre-existing materials, the whole visible and invisible universe.” — A. H. Strong.
For whom was creation? Col 1:16.
For what? The divine glory.
Creation reveals what? Order, correlation, benevolent design: Ge 1:14; 8:22; Job 38:1-33; Ps 19; Mt 5:45; Ac 14:17; Ro 1:19-20.
Addison’s paraphrase of Ps 19.
By: B.H. Carol


Ge 2:4-25
We commence with the fourth verse which begins the new division of the analysis, to wit: “These are the generations of the heavens and of the earth,” and that division extends to the close of Ge 4, but our present chapter will discuss so much of it only as is found in the second chapter.
In reading this chapter one is impressed, even in the translation, by a marked difference in style between it and the first chapter of Genesis. How, then, do we account for this great difference in style? A sufficient and simple answer is that in every chapter the style corresponds to the subject matter. Some of you will recall a paragraph from Alexander Pope with this couplet:
When Ajax strives some rock’s vast weight to throw, The line too labours, and the words move slow.
This essayist on style then goes on to show that in describing the nimble-footed Camilla there is no labor in the line, and no slow motion in the words. The first chapter of Genesis consists of terse, abrupt, sententious sentences, each as rugged as a granite mountain. The nature of the subject calls for that style. The second chapter, following the usual method of Genesis, takes up certain items tersely stated in the first chapter and enlarges or expounds the statement. This calls for a smoother and more flowing style.
A thinking reader will also note another change in the second chapter. The first chapter uniformly uses the word, “God,” but the second chapter, “Jehovah God,” and this change from the name of “God” to “Jehovah God” appears a number of times, not merely in Genesis, but in many succeeding books, and is just as marked in the psalms as it is in Genesis. The word “God” is employed when the Deity is spoken of in the abstract. The words, “Jehovah God,” are employed when there is a revelation of the Deity spoken of in covenant relation. The name, “Jehovah,” is always used when you want to show God’s covenant relation with man, and you find both of these names, or titles, of God oftentimes in the same verse (see Ge 7:16; 1Sa 17:46-47; 2Ch 18:31). God in the abstract is Elohim, or just “God,” but God in covenant relation is “Jehovah Elohim,” or “Jehovah God.”
As we look over this second chapter at first glance, there seems to be on the face of it another diversity from the first chapter in the order of creation. In the first chapter the chronological order is strictly followed, man coming last; in the second chapter the mind is fastened on the man who came last in the first chapter, first in dignity, and the other things and beings are discussed in their relation to him without intending to convey the idea that this is the chronological order of their creation. The radical critics have been accustomed to claim that these three marked changes between the first and second chapters indicate different authors and different documents. There is no convincing reason for accepting this explanation. The book of Genesis is not a patchwork of different documents by different authors crudely and artificially joined together; one purpose runs through the book. Whoever wrote one part of it wrote all the parts of it, from whatever source his materials were derived.
Just here it is important to call your attention to the uniform method of historic treatment in the book of Genesis. From the first sentence to the end of the book there is a designed descent from the general and comprehensive to the particular. For example, the first verse, in a few words, states that in the beginning God created the universe. The second verse descends to this particular: the condition of the created earth matter as being without form and void, and darkness over the face of the deep. The author does not attempt to state how much interval of time passed from the creation of the matter of the universe to this particular state of the chaos of the earth matter. Having thus shown what the chaotic state was he then shows the several steps by which this chaos, under the mighty energy of the Holy Spirit, is changed into order.
The first eleven chapters are a race history. Then there is a descent to a particular man and a family and a nation. Another uniform method of the book of Genesis is, that in tracing the kingdom of God all of the families of whom the elect line does not come are first given and then sidetracked. It gives the generations of Ishmael before it gives the generations of Isaac, and the generations of Esau before it gives the generations of Jacob.
In this second chapter, as has been said, following the methods of a descent from the general to the particular, the author takes up certain brief statements of the first chapter and supplies details that are not given in the first. Among the examples are these: In the first chapter, following a chronological; order, there is the bare statement that God commanded the earth to bring forth grass and the herb yielding seed, and the fruit tree yielding fruit. But the second chapter supplies a detail that at first there was no rain but only a mist that went up from the earth and watered the face of the ground, and caused the seeds of things which had been created to germinate; then the first chapter states in general terms that God made man, male and female, without detail. This second chapter tells us how man’s body was made from the dust of the ground, and how the spirit of man was communicated, and then it shows how the female was derived from the man. This is a detailed elaboration, or explanation, of the brief statement in the first chapter.
The second chapter then goes on to supply the detail of how God provided a garden for the man, and how he came under covenant law to God, and the stipulations of that covenant. This detailed information of the second chapter is very important as showing the dual nature of man, how that his body was formed from the dust of the earth. Here it is clear that the teaching is that man’s body was not evolved from any lower form of animal life. There is an evolution clearly taught in the Bible, but it is an evolution of each seed according to its kind, and not the transformation of one kind into another kind. Whatever potentiality has been previously involved in any seed may be evolved out of that seed. From a seed of wheat there is first the blade and then the stalk and then the ear, and then the full or ripened ear, but barley is not evolved from a wheat seed. Each one is according to its own kind. No research of man has ever found an example of one kind being evolved from a different kind. It would destroy all law and take away from man the value of his reason in observing nature’s course, or the course of the God of nature so as to profit by it. This second chapter is equally clear as to the origin of man’s spirit. The spirit of the first man was not by any process of evolution derived from any spirit of beast or demon, but a direct creation of God, an impartation from God. Marcus Dods, in his book on Genesis, exceedingly lucid and brilliant, though many times tending to the theory of the radical critic, asks a question: “Was the first man a rude and ignorant savage or a highly civilized man?” You may rest assured that the first man was the highest and noblest of his kind, fresh from the hands of his Creator, created upright, in righteousness, knowledge and true holiness, wonderfully dowered and commissioned. He was superior not only to the rude and ignorant savage, but to the highest type of present civilization.
This leads to another thought, viz.: that the savage tribes to today are not merely ascending from a primeval degradation in the scale of beings, but are examples of a degeneration from a previous higher type. On this point the whole theory of Darwinian evolution is hopelessly at war with revelation and common sense, and also with all of the clearly proved facts gathered by man’s research. This thought is further carried out by the fact that race memory has embodied in tribal and I national myths proofs that man has not ascended from a primeval cave dweller or a remote stone age to the present golden age of civilization, but that there has been, according to the teachings of history time and again, a descent from the primeval golden age to a silver, then a brazen, and then an iron and then a stone age. As an instance, take Ovid’s “Metamorphoses” as embodying the classical idea of first a golden, then a silver, then a brazen and then an iron age, and this is in harmony with the myths and legends preserved among all people. By a kind of race memory they all look back to & higher and nobler position than that now occupied. This erroneous evolution theory goes a long way back and finds first, cave dwellers, or troglodytes, and an evolution from the cave dweller of the stone age to the present civilized time. But the Bible itself, as well as present history, shows that troglodytas or cave dwellers existed contemporaneously with higher types. The Horites mentioned in Genesis were troglodytes living in caves. This evolution theory begs the question and contradicts the facts as well, in demanding almost infinite periods of time between these several generations. Not long ago the phosphate beds of Ashley, South Carolina, were discovered, and in excavating for these phosphates there were found all mingled together the bones, skeletons of animals including man, that, under this theory, must have been separated in countless ages of time from each other.
We have in this second chapter a description of a garden, or paradise, in the district of Eden. I need not cite the words of this description, for you have the book before you. Captain Mayne Reid, in the Desert Home, describes a fertile, wellwatered valley, mountain locked on every side, full of flowers and fruits, that may convey to you some idea of paradise in a valley of the mountains. Or you may get some idea of paradise in a valley of the mountains from Johnson’s Happy Valley of Rasselas. The record says that this park was fertilized by a river system, which, in leaving the garden, parted into fear beads that became mighty rivers. Two of these rivers — the Euphrates and the Tigris — are easy to locate, and the other two may be easily inferred. In the Armenian mountains is yet to be seen a beautiful valley in which, from the same water system, four famous rivers rise, not far from each other. The springs of these rivers are not many miles apart. The Euphrates, leaving this valley, flows, in general terms, south, reaching the Indian Ocean through the Persian Gulf. The Tigris flows east and then south until it unites with the Euphrates before it reaches the sea.
The Halys and the Araxes also rise in the same valley, one of them flowing northwest into the Black Sea, and the other, east into the Caspian Sea.
There were two remarkable trees in this garden, the tree of life and the tree of death. From what is said in the third chapter, and indicated by its own name, the object of the tree of life was to furnish the fruit that would ultimately eliminate the mortality of man’s body so that long continuance in the use of this fruit would make his body as immortal as his soul. On the other hand, the tree of the knowledge of good and evil fruited unto death. Many of the commentaries have found in this story of the garden of Eden a mere allegory. All subsequent references to it in the Bible clearly prove that this account is strictly historical. By following out your marginal references abundant proof texts are to be found in both Testaments that the memory of this famous garden lingered long lathe minds of the race. In the New Testament, at the very close of it, paradise regained, with its water of life and the tree of life, is set forth as the antitype of the earthly garden of Eden. It is quite important to note that the man had duties in this garden. He was to tend the garden and, as in the commission stated in the first chapter of Genesis, he must subdue the earth. This shows that labor preceded sin and has in it a natural dignity not to be despised.
It is well to note that this man in this garden, without being at all startled, had direct communication with God; without fear or shame he met and communed with his Creator. The biblical account clearly shows that this man stood in covenant relations with his God. The very fact that some things are prescribed and other things proscribed is an evidence of a covenant relation, the Creator freely permitting some things, sharply prohibiting other things with severe penalties attached to disobedience. The prohibition not to eat of the tree of the fruit of knowledge of good and evil, except on a penalty of death, is a stipulation of this covenant. Some have questioned the propriety of such a moral test. But a test in this form is more excellent than one like an ordinary law of nature demonstrating its own consequences.
Men have had some difficulty in locating the garden of Eden from the description given in this second chapter, but their difficulties arise from supposing there has been no change since primeval times. For example, the Hiddekel, or Tigris, is said to compass all the land of Cush, and commentators, keeping in mind the territory of Cush in Africa, experience a difficulty in locating this river. They should notice that the descendants of Cush first occupied the very territory which the Tigris compasses, and later some of them settled in Arabia and others of them in Africa. A passage in Ezekiel, which the reader must find, tells us that the garden of Eden was destroyed. By which is meant not the annihilation of its mountains and its rivers, but such a change as, were you now to see the location, you could not identify it from the description given in Genesis. Several curious theories of the location of the garden of Eden have been inflicted upon the people. A Methodist bishop is quite sure that it was near where Charleston, South Carolina, now is. Another says that it was at the North Pole and that the aurora borealis is still a reflection of its pristine glory, and that there is an opening into the hollow of the earth at the North Pole and paradise went down into that hole, and only the aurora borealis outshines and that God had hedged it about with impassable ice. The discovery of the North Pole, if it was a discovery, clearly disproves the existence of such a stake as the north pole.
One of the most suggestive thoughts in this chapter is the way in which God made the man sensible of his need of a companion, and of the kind of a companion that he must have. The animals in pairs passed before the man and he noticing that they were all in pairs — a lion and a lioness, a tiger and a tigress, and so on — thus suggesting the thought to him that these lower creatures had mates, and he had none, but further suggesting that because of his difference in nature, he being in God’s image and infinitely above any lower animal, he could not find a mate among them. Having thus prepared man’s mind to see the necessity of a companion, God, by a spiritual anesthetic, brings man’s body into a state of painless insensibility, and while in that state takes from him a part of himself near his heart, and out of that fashions man’s companion.
Here arises an important question: “Was the spirit of Eve a direct creation like Adam’s, or was her spirit derived from him as well as her body?” This brings up two theological theories, one called the theory of direct creation of spirits, and the other the theory of derivation by traduction. It has always seemed to the author that the common theory, that the souls of men are all of them, each in its turn, a direct creation of God, is utterly incompatible with biblical facts. It would disprove hereditary depravity or the necessity of regeneration. Education only would be needed. When the companion was presented to man, Adam said, Isha, which means woman, and woman means derived from man. When she was presented to him she was presented to him in her entirety —body and soul — and he called her woman — i.e., derived from man. So that Eve was as much a descendant of Adam as you are. In other words the man, when created was the whole race in potentiality, and every other human being, including Eve, was derived from him. A very important doctrine will be seen to be dependent upon this when we come to the next chapter, when we come to the fall of man. If Eve was a descendant of Adam, race responsibility did not rest upon her. Her sin might bring death to her but only to herself, but Adam’s sin would bring it to all to be derived from him.
God himself married this first pair, and our Lord, in the nineteenth chapter of Matthew, indicated the ceremony by the words which he quotes. In looking upon this first pair, we come upon a somewhat startling statement prefaced by “therefore”: “Therefore shall a man leave his father and mother, and shall cleave unto his wife.” The usual idea seems to be that the right of the matter is that a man shall take her to his father’s and mother’s house, but the Bible says that a man shall leave his folk, and all the wives can understand why this is so. They cannot go to the father-in-law and mother-in-law and feel at home under the dominion of those who are practically strangers. She wants her home. She is willing enough to receive counsel in the homelife from her mother, but not so well from his mother. So he should not always be telling her how well his mother could make biscuits and pies and coffee and desserts. Let her tell him how her mother used to do it. The truth is, when they marry, they had better go off to themselves.
In two of the finest passages of Milton’s Paradise Lost is the poet’s conception of the man’s first consciousness after his creation and how Eve awoke and found herself. I once took the passage about Eve waking and finding herself, and made it the theme of an address before a college of young ladies. I suggest that every reader read these two passages.
When we come to the New Testament we find proof corroborating the Genesis account of the origin of the woman. It distinctly affirms that Adam was first formed, then Eve, and that the woman was made for the man and not the man for the woman, and that the man is the head of the family, from which are also derived some beautiful lessons about Christ the Second Adam, and the church derived from him; that as the first Adam slept while the woman was taken from his side so Christ died that from his death might come his companion, his spouse, his church; that Christ also loved the church and gave himself for it.
By: B.H. Carol


Genesis 3 Now we come to the third chapter of Genesis, which gives us an account of the first man on earth, the fall of man, his expulsion from the garden, and all of the fearful consequences that followed that sin. We must regard this third chapter of Genesis as history in every particular. It is true that the tree of life and the tree of knowledge of good and evil, while actually trees in that garden, do symbolize things, but everything in this chapter is literal history and not allegory. The other books of the Bible, both Old and New Testament, are rooted in this third chapter of Genesis and built upon it. This chapter explains the necessity for redemption, and gives the first promise of redemption.
Some years ago in San Angelo I was the guest of a cultivated gentleman who, by the way, was an avowed infidel. He evidently wanted to involve me in a discussion of infidel points. I saw on his mantle Tom Paine’s Age of Reason. I picked up the book and said, “Sir, this is the book that first led me to distrust infidelity.” I showed him in the first volume of that book, which was written in a French prison when he had no Bible before him, and then in the second volume of the book, which was written after he escaped from the prison and had a Bible before him, the same declaration to this effect: “If the account of Genesis about the Garden of Eden, and the talking serpent, and Adam and Eve, and the flood are to be regarded as history, why is it no other Old Testament book even so much as alludes to these things as facts?” I read that statement to my host. He said, “How did that cause you to distrust infidelity?” I said, “I would not have distrusted it so much if I had found it in the first volume only, when he had no Bible, but when I found it in the second book, which was written when he had a Bible, it made me know that there was no accuracy or reliability in any statement that he might make.” My host said, “Do you question that statement?” I said, “I can find four hundred allusions in the Old Testament books to what Tom Paine says there is no shadow of an allusion.”
In analyzing the. third chapter and making an elaborate outline, this would be our outline:
The tempter
The tempted
The temptation
The woman’s sin
The man’s sin
The threefold immediate results:
(1) The awakening of conscience;
(2) Shame;
(3) Hiding.

  • The trial
  • The judgment
  • The woman’s new name

The expulsion and the intervention of grace:
(a) The promise, protevangelium, that the seed of the woman shall bruise the serpent’s head; (b) The clothing of Adam and Eve in skins; (c) The establishment of the throne of grace at the east of the garden.

Let us take up that analysis in order.

So far as Genesis shows, except by implication, the tempter was an actual serpent. Dr. Adam Clarke, in his commentary on Genesis, says the tempter was an ape. But I have never found even a Methodist that followed him. He has an immense discussion on it. As a curious thing in commentaries, just read what he says about an ape being the tempter. While the New Testament refers to the tempter — Paul says the serpent beguiled Eve — yet in other places in the New Testament and particularly in John’s Gospel, letters and Revelation, the agent back of the instrument is given as Satan, the devil, that old serpent.
This instrument employed in tempting man, as I have already told you, was before the temptation a flying serpent. If you read the book of Isaiah you will see a reference to fiery, flying serpents. This is to be inferred from the penalty put on the serpent, that after he committed this offense he was to crawl, implying that before that time he had not been reduced to that necessity, and to eat dirt with his food. The agent of this temptation is thus referred to in the eighth chapter of John. The promise says that enmity shall be put between the woman’s seed and the serpent’s seed. Christ says to wicked men, “Ye are of your father, the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth because there is no truth in him. When he speaketh a lie he speaketh of his own, for he is a liar and the father of lies.”
When death came to Adam and Eve, so far as Satan was concerned, it was a murder that he had committed. Just as in the next chapter he incites Cain to murder. Cain was of the wicked one. You must look on the downfall of Adam and Eve as a murder committed by the devil. They sinned, but when Satan is put on judgment, he is put on judgment as a murderer. He brought about their ruin by lies.
The next question is: What credentials did the serpent bring to accredit him to Eve and thereby deceive her? He is represented as coming as an angel of light. Eve certainly did not suppose that she was listening to the devil. She thought in her heart that the one who was telling her these things had given evidence that he was from God. What were the credentials? There was one miracle, and that was, talk. A serpent talked. Eve knew that no beast or reptile had ever talked before. Here comes this beautiful, flying, shining serpent, and talking. Just like one miracle was a sign to the Ninevites and accredited Jonah to them, so this one miracle accredited the serpent to Eve. So when we come to the New Testament we find that in the last great attempt to seduce the human race, when that man of sin comes that we read about in 2 Thessalonians, he will come with signs and wonders so as to almost deceive the very elect. You must then look upon this woman’s case as a case of deception. In the New Testament it is expressly stated that the woman was deceived. I know of but one other instance in the Bible of a brute talking, and that was the ass that Balaam rode which, under the power of God’s Spirit, talked, and that was a sign to Balaam that the angel of the Lord was there. The next thing is
Whom did he tempt? He did not tempt Adam. He tempted the woman. He is trying to get Adam, but he is too sharp to approach the man himself. He does not believe that he can impose on Adam. But the woman being the weaker vessel, he believes that he can deceive her, and that through her he will get the man. That is the plot. It is expressly stated that Adam was not deceived. The tempted, then, was the woman.
Suppose we commence reading the chapter and as we find a point on the temptation, you notice. “And he said unto the woman, Yea, hath God said, Ye shall not eat of any tree of the garden?” There is a reflection upon the word of God. So at the present time, I come before a man with the Bible and I say, “You ought to do this.” He says, “Yea, hath God said that? How do I know that God said that?” And he suggests and injects into my head a doubt as to whether we have any word of God. This particular temptation Satan could never have brought before Adam because Adam knew God said it. God gave that law to Adam before Eve was made. Eve gets her version of it from Adam. You now see why Satan goes to the woman. Satan comes the same way to you and me. He would not go to Paul and say, “Did the Lord Jesus Christ give that gospel to you that you might preach?” But he will come to you and me and say, “Did the Lord Jesus Christ give that gospel to Paul?” You see we get our evidence of it secondhand. The first element of the temptation, then, is to suggest a doubt as to whether God had issued a law.
The second suggestion to Eve: He calls her attention to the only limitation in the law and not to the broad permission in the law. “Yea, hath God said, Thou shall not eat of any of these trees?” He did not say, “O woman, how good God is! He gave you permission to eat of the ten thousand trees.” But he points out just one tree forbidden. You recall the old “Bluebeard” story. He has married a woman and brings her to his castle with its three hundred rooms and gives her the keys to every room in the castle. And over the door of one room he writes, “Thou shalt not unlock this door and enter.” A friend coming, would say, “Are you, a wife, shut out from a room here? Now why? He gave you this key to hold you and you are perfectly free to open it.” You see how subtle that suggestion is. Just so, Satan comes to a boy at the present time to whom his father has given a wide margin: “Now, my son, all the woods pasture you may range over; and all that prairie land you may range over, and you may get all the hickory nuts in the woods, and the berries and the fruits in the garden, everything that you need. But there is one hole down yonder in the creek. Don’t you go swimming in that hole.” The boy will go and look at that place and say, “Why can’t I go swimming in here? It doesn’t look very different from the holes below here and above here. What on earth did my father mean by telling me not to go swimming in this place?” You can see how the tempter can make that boy feel very bad; can make him take no pleasure in the broad permission all around, if there is just one forbidden place.
That suggestion has another evil in it: “In limiting you this way is God good? Now if he loved you, why did he not say, You can eat the fruit of any of these trees?” That is very subtle, and would catch the women and boys and the men and the girls now, and does it all along.
Notice the second part of the temptation. When the woman answers the question by defending God she says, “He has given us permission to eat of every tree in this garden but one, and that one he has commanded us not to eat of lest we die.” There is a penalty attached. Now comes the temptation: “Ye shall not die” — that is just a scarecrow, just a make-believe, a bugaboo. There is where Satan commenced his big lying. He is the father of lies. He knew if they took of that tree death would ensue, and yet he boldly affirms they would not die. At the present day he does that way. Men are seduced to sin in the hope that they will escape its penalties, and because sentence against an evil deed is not speedily executed; says God’s prophet, “The hearts of the children of men are fully set in them to do evil.” If the sinners down on the streets of our cities in their hearts believed in the certainty and awfulness of the entirety of hell, it would have a tremendous influence by way of restraint, but they have heard the devil say, “You shall not die.”
He enlarges that temptation. He said, “God knows that if you eat of that. tree your eyes shall be opened. God knows that ye shall be as gods, discerning good and evil.” You see that suggestion is twofold. First, it is an appeal to the desire for knowledge, and an appeal to the ambition, “Ye shall be as gods.” You now know why I quoted those three passages about the king of Babylon and the prince of Tyre, and the man of sin who exalted himself above everything that is called God, setting forth himself as God (Isa 14; Eze 28; 2Th 2). There was an element of both truth and falsehood. Unmixed falsehood never makes a good tempting bait. “In vain is the snare spread in the sight of the bird.” You have to fool the bird. Here is the element of truth: The record distinctly says that when they ate that fruit their eyes were opened, so that what the devil said was true, and yet it was false. While knowledge came to them of good, it was of good lost. While knowledge came to them of evil, it was knowledge of evil by experience and without the power to shun it. As an old writer has said, “Their eyes were opened to know good without the power to do it, and to know evil without the power to shun it.” While on the surface it was a truth, in the heart of it, it was a lie, and Eve was deceived.
In a certain sense they did become as God, and God admits it in the close of the chapter: “And Jehovah God said, Behold, the man has become as one of us, to know good and evil.” But he did not know good and evil like God knows good and evil. God does not know evil experimentally. “Their eyes were opened and they saw their nakedness, and the sight brought them shame.” Cardinal Newman says that the conscience was born right there. I don’t agree with him, but I do believe it was awakened there. Dr. Strong also seems to think that conscience was born there, but man started with a conscience. There had been no exercise of the conscience until sin had been committed, and then conscience shuddered against it.
The woman yielded. Let us see what was the form of her yielding. “And when the woman saw that the tree was good for food” — that is an appeal to the appetite — “and that it was a delight to the eye” — that is the lust of the eye, and the other was the lust of the flesh — “and that the tree was to be desired to make one wise” — that is the pride of life Just as John enumerates them in his letter. You see then, the temptation came through her ear, her eye, then through her fleshly appetite, and ambition and pride. When she saw that, “she took of the fruit and did eat.” That was her sin.
But she did not stop at that. I never saw a woman willing to stand entirely alone. So she passed the fruit over to Adam. Now, who tempted Adam? Nobody but the woman. “The woman gave to Adam and he did eat.” The serpent did not tempt him. We need here that passage from Milton describing man’s reason for sinning. I heard a distinguished scholar say that Milton’s statement of Adam’s reason for sinning, namely, to stand by his wife even if she went to hell, was the sublimest thing even in Milton’s Paradise Lost. Over in France, when some great man who has been loved, trusted and honored suddenly falls, the first question they ask is, “Who was the woman?”
Let us look at Adam’s sin in contradistinction from Eve’s sin. To use a common phrase, “Nobody pulled the wool over Adam’s eyes.” He was not deceived. He knew God had said what the devil suggested to Eve that he had not said. He believed that if he ate of that fruit it meant death. He never doubted God’s word. But he deliberately ate of that fruit because the woman asked him. Unquestionably Adam’s sin was greater than the sin of Eve, and the death that has reigned over this world has not come because Eve sinned; don’t you think that. It came because Adam sinned. The human race did not fall in Eve. They are recovered in Eve through the Saviour who is her seed, but not the man’s. We fell in Adam. He had DO excuse in the world. He preferred the woman to God; that was his excuse. Many a man has done that. The next point is:
First, the awakening of conscience. Conscience is that inward monitor that passes judgment on the rightfulness, of our actions. Before God said a thing conscience had pronounced judgment, and hence John said, “If our hearts condemn us, how much more will God, who is greater than our hearts, condemn us?” Their consciences within them convicted them. Hence at the final judgment, when God pronounces the last doom on any of the lost, they won’t say a word because inside of themselves that same judgment has already been pronounced. Paul, referring to this, said of the heathen who had never had the Word of God that yet they have a law, not a revealed law of God in a Bible, but they have a revelation in nature and in the constitution of their being, “their consciences meanwhile accusing or excusing them.” The second thing was that they saw their nakedness, not merely physical, but spiritual nakedness in the sight of God, and shame followed and fear followed. “The wicked flee when no man pursueth.” Now comes
God is going to hold the trial himself. He is represented as going into the garden in the cool of the evening, and who can hide away from him? Jeremiah says, “No man can hide from God.” The prophet Amos says, “There is no place where the guilty can hide from God.” Ps 139 says, “If I should take the wings of the morning and fly to the uttermost part of the sea, even there thine eye would see me and thy right hand would hold me.” The theme of this psalm is the omniscience of God, showing that we cannot escape from it. We cannot hide even in hell from it. They ran into the bushes. You know an ostrich thinks if it sticks its head in the sand it is hid. Sinners take to the brush just as soon as conscience speaks. They begin to adopt disguises and masks and hide, trying to cover up their transgressions. If they get a letter they are afraid to open it for fear they will have bad news. If there is a sudden sound they think somebody has come after them. The night is peopled with phantoms, chimeras, and hobgoblins.
Now, the sinners are hid and God comes to make inquisition. One of the psalms says, “When he maketh inquisition for blood, he will remember.” A murder has been committed. Two immortal beings have been murdered. His inquisition is in this fashion: “Adam, where art thou?” You used to come to meet me. You had no fear at all. You were always glad to meet God. Where are you now? What a question! How far that question can go!
One of the mightiest sermons I ever heard in my life was preached on that text. That penetrating question went out into that audience, making people take their latitude and longitude, making them discover their whereabouts, making them see how much they had drifted. Where are you as compared with yesterday, or last year? And so God forces an answer, and the answer is a very candid one. Adam says, “I heard thy voice and I was afraid because I were naked.” God says, “Who told you that you were naked? How did you find that out?” It was conscience that told him. That representative of God on the inside in the one that gave that information, and so God, even if he had not been omniscient, would have known that sin had been committed. And hence he says, “Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” There is no dodging that question. A man may lie in a human court. A man may plead not guilty and swear to his innocence when he knows he is guilty. But when that question of God comes to him he has to answer according to the truth. Adam tells the truth. He says, “The woman that thou gavest to be with me, she tempted me and I did eat.” You often hear that discussed in sermons as if Adam were putting the blame on somebody else. He is telling the naked truth; that is exactly what happened. God did give him that woman, and that woman did tempt him and he did eat because she tempted him. He does not justify himself. Now suppose Adam had resisted that temptation. Eve would have been lost, but the human race would not have been lost, for God could have made another woman. The race did not stand in Eve; it stood in Adam.
Now God turns to the woman, “What hast thou done?” and she tells the truth. “The serpent beguiled me and I did eat.” Every word of that is true. She was deceived. She did not lay this blame on Adam because he was not to blame for what she did except in one particular, which I will tell you about after awhile. She told the simple truth: “I was deceived. I thought an angel of light came, and he came accredited by a miracle. After I had committed the sin and my conscience woke up, I knew I was wrong. I was beguiled and the serpent was the one that did it.” Adam was culpable for Eve’s sin because being present he did not restrain her, nor warn her. The record says she gave to the man who “was with her.” It is poetic license in Milton when he represents the woman alone in her temptation.
God does not ask the serpent any questions. He pronounces judgment. The judgment commences on the serpent. First, a curse, and this curse, so far as expressed here, is on the instrument. “Cursed shalt thou be above all the beasts of the field. Thou shalt hereafter crawl; thou shalt eat dirt. Thou shalt have thy head crushed by the seed of the woman.” It is fulfilled in a snake. But those of you who remember the sermon on “The Three Hours of Darkness” may recall how in that last conflict with the devil Christ put his heel on the ‘serpent’s head, and though the serpent bit the heel he crushed its head.
The judgment on the woman is severe. “I will multiply thy sorrow and thy conception, thy child-bearing shall be with pain. Thou shalt be subject to the man and he will rule over thee.” When the man is good, a Christian man, forgiven of his sin, and his wife has been forgiven of her sin, their relation is like it was before, the woman is next to his heart, and the rule is not the rule of a lord and master, but the two walk together in mutual love and support each other. But if he is a bad man, see how he rules over the woman. Look at India, China, Africa: there the women are slaves, goods and chattels. Let one of these heathen get into straits and he will sell his wife. Look at the Indians. One of the most eloquent things I ever heard was by Dr. Winkler in an address on foreign missions. He said, “I stepped into an art gallery and saw the picture of an Indian chief. He seemed to have the very strength of an angel, and by his side was an Indian maiden, and how beautiful she was.” Here Dr. Broadus intervened with: “Stop describing that girl before all these young men fall in love with her” — but Dr. Winkler went on — “But who is that crouched behind the man and the girl? It is a wretched old hag. Who is she? She is the Indian’s wife. She hoes his corn and cooks his venison and carries his burden and is his slave. And as she is, so will this beautiful daughter be when she marries.” Now turn to the curse on the man. “Cursed be the ground for thy sake.” The whole creation was made subject to vanity, not willingly, but because it was man’s home and a curse was put upon the earth where man lived.

The next item of the outline is:

In the second chapter of Genesis Adam calls her woman, that is, derived from the man. After this promise is made that the seed of the woman shall bruise the serpent’s head, he changes her name to Eve, signifying the mother of all the living. I am sure that there is some recognition of the promise in the giving of this name — that she was to be the mother through whom all who would live forever would obtain their life. There is a great significance in that change of name. Just like there was in the change of Abram’s name to Abraham; in Sarai’s name to Sarah.

The last item of the outline is:

The intervention of grace consists of three things: first, a distinct promise that the seed of the woman would bruise the serpent’s head. That is called the protevangelium. That is the first ray of light concerning the coming Redeemer, that he was to be the seed of the woman. When the Messiah came we find that a woman was his mother but no man was his father. Through the man, therefore, death came into the world; through the woman the Saviour came into the world. The second idea of the plan of redemption is that consciousness of nakedness led these people to the vain attempt to clothe themselves. But grace intervenes with a better clothing of the skins of animals. Every intelligent student of the Old Testament has found at least a suggestion in this that no man can ever cover his spiritual nakedness in the sight of God by his own works, and that if he be covered it must be with the righteousness which God provides. But the principal thing in the intervention of grace is in this last verse which I quote: “So he drove out the man, and he placed at the east of the garden of Eden the Cherubim and the flaming sword which turned every way to keep the way to the tree of life.” Now, I am no Hebraist, and I have no issue to make with those who are really Hebrew scholars, but I will cite three distinguished Hebraista who give a somewhat different rendering to this passage. Jamieson, Fausset, and Brown, in their commentary on Genesis, make that read this way: “And he [i.e., God] dwelt at the east of the garden of Eden between the Cherubim, and a Shekinah [a fire-tongue, or fire-sword] to keep open the way to the tree of life.” The same thought is presented more clearly in the Jerusalem Targum, or Jewish commentary on the Old Testament. Dr. Gill, the great Baptist Hebraist of England, presents the same thought. Whatever may be the grammatical construction of this passage in the Hebrew, it means this: that having expelled man from the garden, God established a throne of grace and furnished the means to recover from the death which had been pronounced. There was the mercy scat and there were the Cherubim, and there was the symbol of divine presence in that fire tongue or sword, and whoever worshipped God after man sinned must come to the mercy seat to worship and he must approach God through a sacrifice. In no other way than through an atonement could one attain to the tree of life. All passages that refer to the Cherubim connect them with grace and the mercy seat, not as ministers of divine vengeance, but as symbols of divine mercy. Moses, in Ex 25, constructs the ark of the tabernacle exactly like the one here used in the garden of Eden. He has a covering or mercy seat, with two Cherubim with a flame between the Cherubim. That was the throne of grace, or mercy seat, and sinners came to that through the blood of a sacrifice. So we may be certain that Jamieson, Fausset, and Brown, and the Jerusalem Targum, and Dr. Gill have given the spiritual interpretation of this passage. It is true that the object was to bar out man except through the intervention of the mercy seat, and it is true that the purpose of the mercy seat was to keep open the way to the tree of life. “Blessed are they who have washed their robes that they may have a right to the tree of life, which is in the midst of the Paradise of God.”
Let us understand that immediately after the fall of man grace intervened. First, with a promise of a Redeemer who would destroy the works of the devil. Second, with clothing symbolizing the righteousness of Christ. Third, with a mercy seat indicating the method by which God could be savingly approached. From this time on until the flood that mercy seat is at the east of the garden and whoever would partake of the tree of life and live forever must come to God where he dwells between the Cherubim, where the Shekinah is the symbol of his presence, and that we can only come to him in the blood of an atonement. You have only to commence the next chapter to see how worshipers came before the Lord with an offering. Where was the Lord? There was a particular place, just as the ark of the covenant was in a place. They came before the Lord, where he dwelt between the Cherubim, with their sacrifices. Cain refused to offer the sacrifice that God’s law required, having no faith in salvation by a Redeemer, and he went away from the presence of the Lord there at the mercy seat, and all his descendants went away from the presence and lived without God and without hope in the world. Every Bible student ought to fasten the mind and the heart on this last verse of the third chapter of Genesis as the establishment of the throne of grace.
By: B.H. Carol

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