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Genesis 13:5-18 PowerPoint Slides (PDF)

In the Abrahamic narrative in Genesis, the Bible gives us a prime example of what the man of faith is like; he is like Abraham. While Abram is not perfect, he has what pleases God–great faith. Even in his momentary lapses (12:10-20), he shows his confidence in the promise of God (“he sojourned”).

In this section we can see the greatness of Abram’s faith. He demonstrates unfailing trust in God’s promise under the strain of God’s material blessing. The lesson we see him teaching is, “Faith looks beyond the material and trusts the character of God.”

The Conflict Involving Lot and Abram, Genesis 13:5-7 

Now that Abram has had a renewal of his faith in his pilgrimage back to Bethel, he is faced with yet another test. So great are Abram’s and Lot’s possessions that the land is not able to bear the burden of their livestock requirements. Strife soon envelops their community.

Here is a beautiful case study in relationship between money and happiness. One would think that if anyone could be truly happy, it would have been Abram and Lot under Yahveh’s blessings. But the material blessings strain the relationships between their herdsmen. Also, Lot must have lamented in his old age the memory of his most important decision in life which now lies in front of him.

As a result of the overgrazing, the herdsmen of Abram and Lot begin to quarrel, threatening the unity of their community. Verse 7 contains another important reminder that the “Canaanite and the Perizzite were dwelling then in the land.” It is a reminder that even in the face of this conflict, there is a great danger. It comes from the native peoples whom Yahveh has determined to displace (cf. verse 15). Consequently, the division among was a serious one which could have even more serious results if not checked.

The threat is more significant than it may at first appear. A decision to separate is not easy. Not all of the land was of the same quality to sustain large flocks. It was necessary to keep peace with Lot and his herdsmen; but also the land was inhabited by many people, and so Abram has to deal with the possible consequences of dividing his community and moving part of it in on a hostile people and attempting to settle there. Abram’s status would easily have been conceived of as a threat by most of the native people in the land–most of whom were Canaanites whom Yahveh is going to displace. 

Abram’s Offer, Genesis 13:8-9

The chapter is largely a commentary on the difference between living by faith and living by sight and the consequences. Abraham makes the choice of faith, and Lot makes the choice of sight. Abram magnanimously offers to settle the problem by offering Lot first choice of the land. His generosity may be explained by the fact that he has just come from a pilgrimage back to Bethel where his faith is renewed after a sojourn to Egypt. Now comes the test as is often the case after renewals. ¹

Abram and Lot Separate, Genesis 13:10-13

Verses 10-13 record the choice of Lot. He chooses the most fertile region for himself. Calvin says, Lot “ought rather to have contended with his unvle for the palm of modesty.”

There is a good deal of emphasis in the text on the beauty of the land toward the plain of Jordan. It was well watered. It is compared to a beautiful spot in Egypt. In addition, Moses says it was like the “garden of the Lord.” This is a reference to the paradise of early Genesis. It was as we say, “picture perfect” with one important caveat: it was only like these other spots.

Abram and Lot part. Lot and his clan head for the beautiful region of the plain, and Abram and his party settle in Canaan. This is actually a preview of the Moabites and the Amonites settling in Transjordan. More importantly, however, Lot’s choice brings him near Sodom.

Von Rad, in his commentary on Genesis, states, “The narrator wants to make a strong impression here. The unheard of beauty of the land–a fruitful land is beautiful to Palestinians–and the unheard of depravity of its inhabitants!” ² Lot’s choice boiled down to contending with the sterility of the land under God’s blessing or the perverseness and depravity of his new neighbors.

Dods says it well:

This choice of Sodom as a dwelling place was the great mistake of Lot’s life. He is the type of that very large class of men who have but one rule for determining at the turning points of life. He was swayed solely by the consideration of worldly advantage. He recognizes no duty to Abram, no gratitude, no modesty; he has no perception of spiritual relations, no sense that God should have something to say in the partition of the land. … He saw a quick though dangerous road to wealth. There seemed a certainty of success in his earthly calling, a risk only of moral disaster. He shut his eyes to the risk that he might grasp the wealth; and so doing, ruined both himself and his family. …We are safe to say that after leaving Abram’s tents Lot never again enjoyed unconstrainedly happy days….His soul was daily vexed.

Yahveh’s Reconfirmation of the Promise, Genesis 13:14-18

The Lord’s speech to Abram consists of two pairs of imperatives: “Lift up your eyes and look” (v. 14) and “Arise, walk through…the land” (v. 17). These two sets of commands are matched by two motivational clauses: “for all the land which you see I will give to you” (vv. 15-16) … “for I will give it to you” (v. 17b). The magnitude of God’s promise, which he reconfirms here to Abram after Lot’s departure, far outweighs what Lot took. It is as far as the eye can see in every direction. It is all of the land even the portion Lot had claimed. It is to be an inheritance for his seed, something Abram could not guarantee Lot. It is forever. That God will be the cause of the blessing is confirmed by the repetition of the “I wills.”

As a final part of the confirmation, God commands Abram to walk through the land and claim it as its possessor. This is a symbolic act of possession–a kind of deed faith!

Abram obeys and is happy with tent and altar. Hebrews 11:8-10, 13-16 expounds his faith. Abram’s faith is large, because it is founded on a large God.

Selah!

© 2008, Scott Branyan

1. Compare the case of our Lord’s temptation after God’s pronouncement at his baptism in Mark 1:10-13. ↩
2. Commentary on Genesis ↩

Genesis 12:10-13:4 PowerPoint Slides (PDF)

Notes in the Reading

v. 10 – Egypt was a resort in time of famine because its fertility did not depend upon seasonal rainfall as was the case in Palestine. Its fertility depended upon the annual rise and fall of the Nile River. Abram goes for a temporary stay in the land until the crisis in the promised land passes.

vv. 11-13 – There is a Hebrew particle translated in the AV, “Behold now” which probably should be translated in this verse “Since.” ¹

“So that is may go well with me” is synonymous with “And they will let me live on your account.” Abram resorts to this deception again in Gen 20:13. It may have been a normal custom when entering a strange land. The verb in the phrase “but they will let you live” in verse 12 is rendered in the Greek Old Testament with the verb peripoieo, “to keep or save for oneself.”

v. 15 – “The woman” with the definite article. The well-known woman or woman in question, Sarai.

v. 17 – What the great plague was the text does not say; but the emphasis of the text is upon the severity of the plagues, even as the famine was severe. Compare Gen 20:18 where the plague was barrenness.

v. 18 – Note Pharaoh’s mildness in dealing with Abram.

v. 19 – “So that I took her for a wife.” I.e. probably to begin purification with the intent of having her become one of his wives (compare Esther 2:12). 

The Journey Down to Egypt, Genesis 12 :10-13 

The Bible tells us in a few words that Abram leaves the promised land temporarily ² for Egypt because of a severe famine. It is interesting to observe that in Genesis there are three similar incidents found here, in 20:1-18 and in 26:1-17. The incidents in Gen 12 and 20 involve Abram (Abraham) and Sarai (Sarah). These scenes have Abram attempting his deception with Pharaoh in Egypt and Abimilech in Gerar. The third incident is with Isaac and his wife Rebecca before a different Abimelech.

Two interesting questions are raised: 1) What is Moses’ reason for including these three incidents, and 2) why the patriarchs did not drop the practice of the wife-sister deceptions.

On the first of these questions, liberal scholars try to explain how these three incidents are a reworking of accounts describing the same event. They do this by means of source criticism which presumes that all the stories of the Pentateuch have been collected and re-edited by several different editors at different times, each making his own theological point.

However, there are problems with this view: 1) It assumes a critical theory which is not without criticism even by other liberal scholars. 2) There is no textual basis for such assumptions. There is often no attempt to seek any natural explanation from the text itself for including three separate narratives of similar events. One will learn quickly in the field of Old Testament studies, or at least should learn, that narrative literature, especially Hebrew narrative, utilizes repetition as a major feature. So it should be no surprise when one encounters it even by the same author, and it should signal to us a theological point.

A better view, in my opinion, is Moses wants to show how God delivers the matriarchs of the nation Israel from danger and sovereignly guides the birth of nation. This is supported by the frequent themes of peril and deliverance in the Pentateuch.

Perhaps a more puzzling question is why Abram and his son Isaac continue a practice which is not condoned and puts the realization of the promise of descendants in jeopardy? The first step toward understanding this problem is to know that Abram seems to adopt the practice as standard operating procedure upon entering a foreign land. In addition, deception could very possibly have been a family “sin trait” manifested to different degrees. For example, although it is mostly absent from Joseph (one could argue his hiding his identity from his brothers fits the bill), the brothers themselves seem ready to resort to it. Jacob himself, of course, becomes the prime deceiver in the family. This problem of deception in the covenant family only heightens the peril/deliverance themes because it complicates God’s blessing.

At any rate, this severe famine is a time of testing sent by God. We are sure to think of the time God raises Joseph up in Egypt in order to bring Jacob and his sons to Egypt to save them from the famine he sends.

Genesis 26:1-3 seems to imply that by the time of Isaac, Egypt had become verbotten under normal circumstances. Egypt later becomes a symbol for sin, heathenism, and slavery (compare Deut 7:7-8, 15-16). In fact, the rabbis come to use the word “Egyptians” as a synonym for a “non-Jew/idolater.” ³  Thus, Abram’s journey to Egypt, looking back on it from Moses’ perspective cannot be expected to occur without incident.

A real peril existed here. It is easy to see how Abram could have justified heading for Egypt.  Abram could have abandoned faith here. It seems as though he has forgotten God or at least failed to seek his direction in the matter. God is not mentioned in the passage until verse 17. Yet, it is possible the narrator wants to draw attention to the fact that Abram’s faith is still present. Calvin puts it this way, “Abram’s faith though is evident by one little word, he went down into Egypt to ‘sojourn’ there!” ⁴

But even as Abram’s faith is present in one way, his lack of faith now becomes evident in verses 11-13. He enlists Sarai’s help in a ruse to protect their lives while in Egypt. Although Abram goes to egypt in faith expecting to return, yet in his particular need of protection for himself and his wife, he does not rely upon his God. Westermann, a German scholar who has spent much of his life studying Genesis, has said, “It always was, and always will be, the extraordinary thing to overcome the fear of death in the confidence that God knows still another way out.”

It is rather common in Hebrew to have words and phrases put in a synonymous or antithetical comparison to one another. The phrase “that it may go well with me” is parallel to the phrase, “that I might live.” Abram’s primary concern is to avoid an untimely death–a shrewd plan to stay out of trouble. Abram’s scheme seeks to stave off any marriage prospects for “his sister” until they can get out of Egypt and back to Canaan. Sarai was Abram’s half sister; so technically, Abram was only telling a “half truth.” Nevertheless, this is the scheme, and it is a deceptive one.

The Trouble with Ruses, Genesis 12:14-16

Abram’s assessment of the situation proves partially correct. He is treated well because of his shrewdness, but he ironically endangers the well-being of Sarai. The unforeseen catch, and the danger of trusting in cleverly devised schemes, is Pharaoh takes Sarai and puts her in his harem, and the writer of Genesis says tongue in cheek, “as for Abram, it went well on account of her.”

The Salvation of Yahveh, Genesis 17-20

Westermann says, “The third scene (vv. 17-19) begins where Abraham’s ruse comes unstuck.” The Lord brings judgment upon Pharaoh because of his dealing with Sarai (v. 17), and he delivers her from danger. Here is the first mention of God in the section. As a prefigure to the later Exodus, Pharaoh, the most powerful person in the land, concedes willingly and quickly under Yahveh’s hand. [Note the comparisons in the slide.]

Moses evidently intends by these parallels to draw attention to the fact that the peril and deliverance of the nation was already illustrated in the Father of the nation, Abraham. Thus, Israel could gain great confidence that the Lord would lead his people even as he had led their forefather through bondage and danger. Pharaoh reprimands Abram and has he, his wife, and all that are with him led out of his land (vv. 18-20).

That Abram remains silent does not speak well for him. His guilt is evident. Marcus Dods has said, “For learning that truth is an essential attribute of God he [Abram] could not have gone to a better school than Egypt.” If Abram, the friend of God, needed this instruction, how much more you and I?

The Return to Canaan, Genesis 13:1-4

These verses form the transition to the next story, but also serve as a fitting conclusion. Dods, a Scottish preacher during the last half of the 19th century, has said of this passage:

Commonly it takes man a long time to learn that it is God who is saving him, but one day he learns it. He learns that it is not his own faith but God’s faithfulness that saves him. He perceives that he needs God throughout, from the first to the last; … He learns that God not only makes him a promise and leaves him to find his own way to what is promised; but that He is with him always, disentangling him day to day from the results of his own folly and securing for him not only possible but actual blessedness. ⁵

God’s blessing and care in our life is due to his own faithfulness, not ours. Abram learns this to the point that he is able to obediently offer up his only son, the son of the promise, to God, looking to the Lord as his provider.

It turns out that some of the blessings which came to Abram as part of a ruse will provide for contention later and force Abram and Lot to separate from one another. This, we consider next time.

© 2008, Scott Branyan

1. Hinneh-na’ often introduces a fact for a following clause which contains an imperative, “Since [hinneh-na' ] I know you are a beautiful woman, and when the Egyptians see you and say, “This is his wife,” and they kill me and they let you live, say [imperative] you are my sister.” ↩
2. The word “sojourn” [gur] means to dwell as an alien or dependant ↩
3. Mishnah, Avodah Zarah 4:4 ↩
4. I.e., only to live there temporarily. ↩
5. “Commentary on Genesis,” in The Expositor’s Bible Commentary. Dods was professor of New Testament Exegesis and a minister in the Scottish Free Church during the last half of the 19th century. He also spoke in America on a tour in 1904 and was well received. ↩

Genesis 12:1-9 PowerPoint Slides (PDF)

It would be hard to overstate the importance of this passage for the book of Genesis. It begins a key section in the book–the patriarchal narratives. It forms the beginning of the Abrahamic promises. The promise to Abraham includes the beginning of God’s chosen nation.

Abraham is also a prime example of the man of faith. The call of Abram ¹  is a test of faith, and his response shows faith obeys the word of God. 

The Call, Genesis 12:1-3

It is difficult to determine whether the call mentioned in Gen 12:1 is the same which Abram received in Ur ² or a reiterated call of God after the death of Terah. If it is the same and only call, Moses records it here instead of in the previous section because this begins the Abrahamic narrative proper.

The narrative of the patriarchs begins with a word from God. It is a word of choice and divine purpose followed closely by Abram’s response in faith. These two theological strands intertwine in the Abrahamic narrative: the grace and sovereignty of God; and the man, touched by grace, and his response in faith.

God’s command to Abram is twofold: “Go forth” and, as a consequence of going, “be a blessing” [See the slide].  This command comprises a test of faith to Abram. Ross says, “Abram was middle-aged, prosperous, settled, and thoroughly pagan.” ³ The two places where Abram lived, Ur and Haran, were both centers of moon-god worship. God tells Abram very specifically to leave “your land, your family, and your father’s house.” He is only generally told to go “to the land which I show you.” The magnitude of Yahveh’s requirement would leave most of us cold and un-compliant. No doubt, Abram responds because of divine enablement.

Abram’s obedience to the first imperative (“go forth”) will result in three things (verse 2): Yahveh will make of him a great nation, bless him, and make his name great. The blessing of Abraham will translate into numerous offspring (cf. 15:2-5), riches (cf. 24:35), and victory over his enemies (cf. 14:19).

The universal ramifications are spoken of in the second part of the command, “be a blessing.” Yahveh promises reciprocal blessing and cursing to Abram’s associates and a blessing to all “the families of the earth” through Abram (verse 3).  

We know from the New Testament God’s plan of blessing Abram included not only Israel but Gentiles too (Galatians 3:8-9). That teaching finds its basis here, Paul says.

God will solidify this promise to Abram in a covenant (Gen 15)–a covenant with a man from a pagan past whom he makes “the Father of us all” (cf. Romans 4:16).

Abram’s Obedience, Genesis 12:4-6

Abram “went forth as Yahveh had commanded him” (verse 4) and the land of Canaan finally comes into view. Abram is 75 years old when he leaves Haran. The total trip from Ur into Canaan is about 1500 miles in length. No shorter route would have been possible with a caravan of cattle and flocks and a large entourage. The route along the Euphrates to Northwest Mesopotamia where Haran was located was the only feasible one. Moses mentions, almost incidentally, that the Canaanites were then in the land.

Moses says, “Abram passed through the land” (verse 6). The procession through the land from north to south is a sort of legal act of possession. Abram passes throughout the length of the land and sets up altars along as he goes. This signifies that the Lord has given him legal possession of the land. This constitutes an act of faith on Abram’s part. Calvin has said of Genesis 12:6-9, “[Abram] endeavoured, as much as in him lay, to dedicate to God, every part of the land to which he had access, and perfumed it with the odour of faith.” ⁴

Yahveh Confirms His Word to Abram, Genesis 12:7

After Abram obeys Yahveh’s call, the Lord comes to him in a vision. Yahveh promises the land through which he is going to his descendants. This comes only after he steps out in faith and obedience. This is how faith works. Faith sees with “the eyes” of hindsight. It looks back and sees that God has led all the way. The “eyes of sight” look at the present, “the eyes of faith” behind and ahead.

Abram Proclaims His Faith, Genesis 12:8-9

The mention of both Bethel and Ai is significant for two reasons; 1) Bethel ⁵ becomes a place of worship because God appears there. Particularly in Jacob’s time Bethel is the place where God reconfirms the Abrahamic covenant to Jacob ⁶ , and 2) Both Bethel and Ai are important in the conquest narratives. ⁷ The mention of them is important here too because God has just told Abram that he will give the land to his descendants, though the Canaanites now possess it.

Abram responds in worship. The phrase, “And Abram called upon the name of Yahveh” may be interpreted as Abram proclaiming ⁸ God’s word and promise to him. This is how Luther understood the word. ⁹ The same phrase (“and he proclaimed the name of Yahveh”) is found in Exodus 33:19 and 34:5, 6 where the proclamation and explanation of the Lord’s nature/attributes are connected with the phrase. A similar use is also found in Deuteronomy 32:3, “for I proclaim the name of Yahveh!”

Abram is the a great example of faith to every believer. God’s leading may at times seem insufficient. But, it is to test our faith. Calvin says, “It is better, with closed eyes to follow God as our guide, than by relying on our prudence, to wander through those circuitous paths which it devises for us.”

© 2008, Scott Branyan

1. Genesis 17:5 explains God change of Abram’s original name to Abraham. ↩
2. Compare Gen 12:1-3 with Acts 7:2-4. ↩
3. “Genesis” in The Bible Knowledge Commentary, p. 46. ↩
4. Commentary on Genesis. ↩
5. Which means “House of God” in Hebrew. ↩
6. See Gen 35; cf., chapter 31. ↩
7. Compare Joshua 8. ↩
8. The Hebrew term qara’ can have this connotation. Compare Isaiah 61:1-2. ↩
9. He translates it with the German word Rufen which means “to cry out, to shout, to proclaim.” ↩

Genesis 11:27-32 PowerPoint Slides (PDF)

The sixth toledoth (11:27) introduces the Abrahamic narrative which extends to Genesis 25:11.

These few verses give a brief family history of Terah’s family and the important detail of the family’s migration from Ur to Haran in northwest Mesopotamia. In Acts 7:2-4, Stephen interprets Abraham’s call as coming to Abraham in Ur. The family then leaves for Haran, the only route for going to the promised land of Canaan if one had large herds of livestock.

The question is why did he stop in Haran (11:31)? Terah must have had something to do with it in one way or another, whether he was reluctant to leave Mesopotamia, or perhaps merely his age and health prevented Abram from continuing.

There is a supposed difficulty with Terah’s age at death (205) since it would make his eldest son 135. ¹ Abram, according to Genesis 12:4 and Acts 7:4, was 75 years old when he left Haran after Terah’s death. The difficulty is solved since Abram was apparently Terah’s youngest son. The NET Bible notes, “The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son. Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.” Shem is listed first due to his prominence, and so is Abram.

We are introduced to Abram’s and Nahor’s wives here, Sarai and Milcah respectively. We are also informed parenthetically, “Now Sarai was infertile, and there was no child to her.” Looking at this from the standpoint of human viewpoint, this poses a potential obstacle for the promise of God to Abram (see 12:2).

And so the story of Abraham, Friend of God, begins.

© 2008, Scott Branyan

1. 205 – 70 = 135; cf. vv. 32, 26. The Samaritan Pentateuch reads Terah’s age at death as 145. But the Masoretic Hebrew text and all other major versions read 205. ↩

Genesis 11:10-26 PowerPoint Slides (PDF)

This is the 5th toledoth. The genealogy listed here for the line of Shem in verses 10-26 is a return to the “vertical” genealogy of chapter 5. The father is listed, then the years to the first son, and years he lived after the birth of his son. In the case of Shem himself, the number of years after the flood (two) is given to the birth of Arpachshad.

Conspicuously absent is the phrase, “and he died” which occurred so thematically in the formula in Genesis 5. One also notices the decline in years of parenthood and length of life from the near millennium life spans of the pre-flood patriarchs to a life span much closer to our own. Although Abraham lives still to be 175 years old, Joseph in Egypt only lives to be 110. The reasons are speculative, but perhaps tied to the loss of the protective vapor canopy which covered the earth prior to the flood as well as genetic degeneration and introduction of disease in mankind post fall.

Peleg carries forward the line to Christ (Luke 3:35).

© 2008, Scott Branyan

Genesis 11:1-9 PowerPoint Slides (PDF)

These verses give additional detail to the post-Flood narrative. The passage explains how the earth went from one family to the languages, tribes, nations and territories found in chapter 10.

The collective effort of man against the purpose of God is the theological theme of the tower of Babel. ¹  The settling, construction of a city and edifice to glorify man’s unified accomplishment is met with God’s disapproval and disposal. Everything man proposes in verse 1-4 is overturned by God in verses 5-9.

Many have noted the chiastic structure of the passage [see the slide] which illustrates the overturning almost “brick by brick” as it were. The climax comes in verse 8, “And they ceased to build the city.”

© 2008, Scott Branyan

1. There is a wordplay with the name of the city, Babel (babel), and the word used when God “confuses” (balal) the languages (v. 9). ↩

Genesis 10 PowerPoint Slides (PDF)

This section forms another Toledoth. ¹ Here the lines of Shem, Japheth and Ham are marked out, but this is not a “vertical” genealogy as in chapters 5 or 11, but an “horizontal” one.

Its purpose is not primarily to trace ancestry; instead it shows political, geographical, and ethnic affiliations among the tribes for various reasons, most notable being holy war. Thus the table aligns the predominant tribes in and around the land promised to Israel. ²

As we have seen in Genesis 1-2, Moses starts with generalities and then moves to specifics. This is true of chapters 10 and 11. Chronologically, the tower of Babel episode occurs first when “all the world had one language” (Gen 11:1) and probably during the time of Peleg (Gen 10:25). Chapter 11 explains, after the fact, how the world got to the state of chapter 10 with territories, tribes, nations, and languages (10:5, 20 and 31-32).

The tribes and nations associated with the descendants of Japheth are given first in verses 2-5. These form the maritime nations around the northern Mediterranean of Asia Minor and the Black and Caspian seas. This is a selective listing as only the descendants of Japheth’s two sons Gomer and Javan are mentioned, perhaps indicating more divisions within these two lines.

The table of Ham is listed in verses 6-20. The Cushites settle in south Arabia and Egypt and eastern Africa.

The sequence is interrupted by a narrative concerning Nimrod (vv. 8-12), the most famous of Cush’s seven sons. He plays a significant role as the founder of the earliest imperial powers of Babylon and Assyria. Represented as a “mighty hunter” (a frequent theme among Assyrian kings), he establishes several powerful cities and centers which become enemies of Israel.

The line of Mizraim (the Hebrew term for “Egypt”) appears to have consisted of migratory tribes from North Africa to Crete. The Philistines, who came from the Aegean region and migrated to the delta region of Egypt and then into Palestine, are mentioned in this connection but probably not meant to be understood as descendants.

The final line of Ham which plays a significant role with Israel is the Canaanites (vv. 15-20). As Israel’s archenemy, these descendants of Canaan figure prominently in Israel’s conquering of the land of Canaan under Joshua.

Shem’s line is given in verses 21-31. His descendants inhabit the upper highlands of Assyria, parts of Turkey, and the Arabian peninsula.

All of this, including chapter 11 of course, sets the stage leading up to the calling of Abram in chapter 12.

© 2008, Scott Branyan

1. The section extends from 10:1 to 11:9 if we follow the idea that the toledoths mark out the divisions of the book. The word is found again in 10:32, but not according to the same formula, “These are the … .” It may be a summary encapsulating chapter 10. ↩
2. Ross, “Genesis” in The Bible Knowledge Commentary, I:42 ↩