The Ark is a Type of Christ
6: 13-22

The ark is a type of Christ DIG: Covenants at this time often resembled a contract between a king and his subjects in which sovereign protection is offered in exchange for faithful obedience. How is God’s covenant with Noah before the Flood like that?

REFLECT: How is the ark like Christ to you? How have you been saved from the Flood of this world? What do you want written on your headstone?

So God said to Noah . . . Throughout this long section the name of God changes. He speaks to Noah seven times as Elohim. But Noah never responds to God. The only time Noah speaks is in 9:25-27, where he curses Canaan. The concept of God speaking seven times is also seen in the voice of the LORD in Psalm 29:3-9 and in the seven thunders of Revelation 10:3-4. Here, God declares a final decree of destruction. Elohim, the God of creation and destruction said: I am going to put an end to all people, for the earth is filled with violence because of them. I am going to destroy both them and the earth (6:13). This is the beginning of the 120-year period of grace before the Flood. Mankind had participated in the destruction of His creation, now He would destroy mankind. Second Peter 3:6 echoes the same view: By these waters also the world of that time was deluged and destroyed.

Do you already get the feeling that this is not just a local problem? Did Noah and his family just live in the bad neighborhood? If you understand the reason for the Flood in 6:1-4, a localized flood makes no sense. The sole purpose of the Holy Spirit seems to be the record of the destruction of mankind. But there are those who argue for a localized flood.¹⁰⁵ When we get to 7:17-24 I will offer twenty-five reasons why the Flood was worldwide. But even here, the plain reading of the text begs for a worldwide Flood.

Then in 6:14-16, God focuses on the ark itself. To many modern intellectuals, the ark is merely a story for children’s coloring books. But the writers of the Bible do not feel that way. In the TaNaKh, God said to the nation of Isra’el: To Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So now I have sworn not to be angry with you, never to rebuke you again (Isaiah 54:9). Twice Ezekiel mentions Noah as one of the three most righteous men in history (Ezekiel 14:14 and 20). The writers of Chronicles and the gospel of Luke both include Noah in their genealogies of Christ (First Chronicles 1:4; Luke 3:36).

In the New Covenant, Peter twice mentions Noah (First Peter 3:20; Second Peter 2:3). The writer to the Hebrews lists Noah as one of the greatest historical men of faith (Hebrews 11:7). But more importantly, Jesus accepted the story of Noah and the ark as a real historical event (Matthew 24:37-39; Luke 17:26-27) and used it as an analogy of the days preceding the Rapture (First Thessalonians 4:13-18). It is also important to note that the ark itself is also listed in most of these references in the B’rit Chadashah.

The ark is one of the clearest types of the believer’s salvation in Christ that can be found in all of the Scriptures.¹⁰⁶ Peter saw the ark as a picture of God’s deliverance of all who believe in Him. Peter said that those in the ark were saved through the water, and this water symbolizes baptism that now saves you; it saves you by the resurrection of the Messiah (First Peter 3:30-21).

God told Noah to build an ark (6:14). God could have saved Noah without an ark, yet Ha’Shem put him to the task of building it so that the curious, on asking why it was being made, would be told and given an opportunity to repent. The word for ark is the Egyptian word teiva, which means a box. It is only used here and in Exodus 2:3-5, where the parents of the baby Moses placed him in a much smaller ark, there translated basket (see my commentary on Exodus Ak – A Man of the House of Levi Married a Levite Woman). As the ark saved Noah and seven others from a watery grave, so the basket saved the baby Moshe from a similar fate. Moses was fluent in Egyptian, and the human author of both Genesis and Exodus. These striking similarities between the story of his own deliverance and that of Noah seemed to have impressed him deeply.¹⁰⁷ Moshe was saved from drowning to bring deliverance to Isra’el, and Noah was saved from drowning to bring deliverance to humanity.

The ark was God’s provision for Noah as Messiah is God’s provision for sinners (6:14). Before the Flood and before the ark was made, a means of salvation existed in the mind of God. He did not wait until the rain started to fall before coming up with a plan of escape. Noah was commanded to build the ark before a drop had fallen. In the same way, Christ was not an afterthought when sin entered the garden of Eden. From all eternity past Elohim intended to save His people, because Messiah was like a Lamb that was slain from the creation of the world (Revelation 13:8).¹⁰⁸

The material out of which the ark was built teaches us an important lesson. It was to be made out of cypress wood (6:14). This lesson is brought out again and again both in nature and in Scripture. The lesson is that life comes out of death, and that life can only be secured by sacrifice. Before the ark could be made, trees needed to be cut down. That which secured the life of Noah and his family was obtained by the death of the trees. We have a hint here, too, of Christ’s humanity. The trees from which the wood of the ark was taken came from the earth, reminding us of Isaiah’s description of Christ: a root out of dry ground (Isaiah 53:2). So Messiah, who was the eternal Son of God, must become the Son of Man (see my commentary on The Life of Christ Co – Jesus Forgives and Heals a Paralyzed Man). That meant He must be made out of the dust of the earth, and as such be cut down, or in the language of prophecy, be cut off (Daniel 9:26), before He could be a place of security for us.¹⁰⁹

The ark was a place of absolute security. God also told Noah to coat it with pitch inside and out. The fury of the waters was so great that it had to be pitched inside as well as outside. No matter how hard it rained or how high the waters rose, all inside the ark were secure; the ark is also a type of our security in Christ. The Hebrew word used here for pitch is kapher and is different from that used elsewhere in the TaNaKh. This word normally means a covering. It is the same Hebrew root for the word that is sometimes translated atonement (Leviticus 17:11), or in other instances mercy seat. So the normal meaning would be a sacrifice for sins and to provide reconciliation to God.107 Noah did not have to take care of himself because after he had entered the ark, Elohim was responsible for his protection: Then the LORD shut him in (7:16). So, it is with those who have fled to Christ for refuge (see my commentary on The Life of Christ Ms – The Eternal Security of the Believer). The covering of the pitch would save physically; whereas the covering of the blood of Messiah saves spiritually. All who entered the ark were saved from death, none had perished in the Flood.¹¹⁰ How this reminds us of our Lord’s words: All that the Father gives Me will come to Me, and whoever comes to Me I will never drive away. And this is the will of Him who sent Me, that I shall lose none of all that He has given Me, but raise them up at the last day (John 6:37-40).

The ark’s dimensions were truly remarkable. It was a huge barge like structure designed for capacity and floating stability rather than speed or navigability. It was a flat-bottomed rectangular vessel 450 feet long, 75 feet wide and 45 feet high (6:15), with a displacement of some 43,300 tons.¹¹¹ Its 6 to 1 ratio was ideal for stability and would be almost impossible to capsize. The ark could be tilted up to just short of ninety degrees and would still right itself. Modern ocean liners hardly ever go beyond twice the length of Noah’s ark, which was the length of one and a half football fields! The King James translation of the Bible uses the term cubits instead of feet. Cubits are difficult to measure because there are several kinds of them. There is an Egyptian cubit, a Babylonian cubit and several different Hebrew cubits. But generally, it was from the tip of the elbow to the tip of the finger, or about eighteen inches. Interestingly enough, that would become the exact measurement dictated by the Pharisees for hand washing during the time of Christ (Matthew 15:2; Mark 7:3). So based upon these measurements, the ark would have been a million and a half cubic feet, and carrying 70,000 animals, it would only be about sixty percent full. The remaining forty percent would be for food and living quarters. No wonder it took 120 years to build!

It also had a window, or tzohar, which literally means an opening for light. God said: You shall make a window for the ark, and you shall finish it to a cubit from above (6:16a NKJ). A cubit would have been about eighteen inches or a foot and a half square. So the window would extend all around the ark for light and ventilation. There was probably a roof as an overhang to prevent the rain from coming in the window.

This is me standing in front of the “to scale” door of the ark at the Ark Encounter in Williamstown, Kentucky (click here to see the Ark Encounter). There was only one way into the ark. God said: Put a door in the side of the ark (6:16b). There was not one entrance for Noah and his family, another for the animals, and yet another for the birds. One door was all it had. The same was true of the Tabernacle, it had one entrance. When we look at the ark there was only one way of deliverance from the wrath to come. Likewise, there is only one Savior from the Lake of Fire, and that is the Lord Jesus Christ. He said: I AM the way, the truth and the life. No one comes to the Father except through Me (John 14:6). But more than that He says: I AM the door (John 10:9 NKJ). It was interesting to note that God ordered Noah to put the door in the side of the ark. Surely this pointed to the piercing of our Lord’s side (John 19:34), and hints that the way to the heart of ADONAI is now open to sinners.¹¹²

Finally, Noah is told what the means of destruction will be. It is Elohim, the God of creation that says to him, “I am going to bring floodwaters on the earth” (6:17a). There had never been rain or any kind of a flood before, so this was all new to Noah. The Hebrew word for flood here is mabbul, and with the definite article it is the Flood, hamabbul. This word for flood is only used of the Flood that will destroy the world and no other. Outside of Chapters 6 through 9 of Genesis, this word is only found elsewhere in Psalm 29:10 in the entire TaNaKh. So any time you see the word flood used outside these passages, it is a different Hebrew word. This shows that this Flood was unique and covered the entire world, as the plain reading of this verse clearly states. The uniqueness of this word is also seen in the New Covenant. The Greek word cataclysmos is only used of the Flood (Matthew 24:39; Luke 17:27; First Peter 2:5; Second Peter 3:6). Therefore, whether we are talking about the Hebrew word mabbul, or the Greek word cataclysmos, it shows that the Flood that will destroy the world is distinct from all other floods.

The ark was a refuge from divine judgment. The purpose of the Flood was to destroy (balah) all life under the heavens, every creature that has the breath of life in it. Everything on earth would perish, but the fish would survive because the means of judgment would be water (6:17b). The ark was a place of safety. It was the only place of deliverance from the wrath to come, and as such, it points to our Lord Yeshua the Messiah, the only Savior of lost sinners, for salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved (Acts 4:12).113

In the midst of God predicting the coming Flood, He announces the coming of the covenant with Noah when He says: I will establish My covenant with you (6:18a). The details of this covenant will be given in 9:8-17. This is the first use of the word covenant, the Hebrew word berith, in the Bible. Noah wouldn’t fully understand it until after the Flood was over. It would include the promise that such a destructive Flood would never again wipe out all mankind. But implicit in its provisions would also be the divine mandate to be fruitful and increase in number, and to fill the earth and subdue it (1:28; 9:1,7). The same command that God gave when He created man would also be necessary if the earth was to be repopulated again after the Flood.¹¹⁴

Who would enter the ark (6:18b-21)? First of all Noah, and then his family: You and your sons and your wife and your sons’ wives with you. This is the first of five times Mrs. Noah is mentioned in the Bible (6:18; 7:7 and 13, 8:16 and 18). Noah was a spiritual giant, but a woman can get lost even in a good marriage. And among all the women in the Bible she has all but disappeared from our sight. Her story was buried with her because the story that was told was her husband’s. Despite her historic test, we don’t know too much about her – not even her name. Her single claim to fame was that she was “Noah’s wife.”

Talking about Mrs. Noah is like talking about someone you never knew. But in actuality, there are several things that we do know about her. She lived during terrible times; she was a wife; she was a survivor; and she was a first-rate mother – she brought up three godly sons, Shem, Ham and Japheth. We know that she did her duty, and did it well.

This is an important principle of the Bible. While God is concerned about the salvation of individuals, He is also concerned about their families (Genesis 17:7-27; Deuteronomy 30:19; Psalm 78:1-7, 102:28, 103:17-18, 112:1-2; Acts 2:38-39, First Corinthians 7:14). This principle is best summed up in Acts 16:31 when Paul and Silas said to the Philippian jailer: Believe in the Lord Jesus, and you will be saved – you and your household. Elohim knew in advance that only eight people would survive the Flood. None of Noah’s generation would be converted through the preaching of Noah. However, there were some believers like Methuselah and Lamech who would die before the coming of the Flood.

Noah was also to lead into the ark a minimum of two of all living creatures, male and female, to keep them alive with you. There were three categories. First, there were two of every kind of bird, and secondly, two of every kind of animal. And thirdly, two of every kind of creature that moves along the ground. Probably many of these animals were not fully grown. As we have seen, the ark was the perfect size for the animals it had to carry. The emphasis here is on pairs; later Noah will be told how many pairs of clean and unclean animals he should take with him. God tells Noah that these animals will come to you to be kept alive. Elohim would supernaturally bring these animals to Noah. Critics of the Bible say that these four men would not have had time to go out and hunt down all these animals, but they didn’t have to. God brought them into the ark.

While the animals would supernaturally come to Noah, he was responsible to gather the food for them. You are to take every kind of food that is to be eaten and store it away as food for you and for them. The purpose was to sustain life. And the chapter ends with Noah’s obedience. God spared Noah from the Flood and Noah’s response is stated so simply that it could be written on his headstone. In contrast to his disobedient society, Noah did everything just as Elohim, the God of creation and destruction, commanded him (also see 7:5, 9 and 16; Luke 17:26-27; 1 Peter 3:10; 2 Peter 2:6). The tasks given to him were monumental, and with all the criticism he must have taken, one might even say discouraging. How would you like to build the Titanic with three other guys? But Noah simply obeyed, and his obedience demonstrated his faith (Heb 11:7). It is significant that God gave so crucial a task not to an angel but to a man, and one man at that.¹¹⁵

Cursed be Canaan the Lowest of Slaves
Will He Be to His Brothers
9: 20-27

Cursed be Canaan the lowest of slaves will he be to his brothers DIG: From this story, what is your impression of Noah? Of his sons? How does this compare with the image presented in 6:8-10? What do these contrasting images imply about children respecting parents? About righteousness? Does being righteous mean sinless? What does Noah’s prophetic curse mean for his three sons? What does it mean for the Jewish people who are descendants of Shem?

REFLECT: Noah came off a mountaintop experience with ADONAI and was abused. Have you ever experienced an attack after a great experience with God? How did you deal with it? Do you feel it is right for God to punish, even a generational sin? How confident are you that the LORD is good and will be fair in His dealings with mankind? Did this curse mean that individual Canaanites could still repent and worship the God of Abraham, Isaac, and Jacob? Why or why not?

This section is about the nature and destiny of the descendants of Canaan, the Canaanites, who would continue to be the enemy of the LORD’s chosen people, Isra’el. There was a new beginning and a new world, but the same old sin was still there. As we read it, our hearts are full of disappointment. And if that is how we feel, think of what ADONAI must have felt! As God afterwards said about Isra’el: What more could have been done for My vineyard than I have done for it (see the commentary on Isaiah, to see link click Ba – The Song of the Vineyard)? As we read this section, we should be careful to apply it to ourselves. How do we deal with an attack from the Adversary?¹⁶⁹

Noah, a man of the soil, proceeded to plant a vineyard (9:20). A believer often finds small temptations the most dangerous. When he drank some of its wine, he became drunk (9:21a). Adam fell when he ate the fruit of the tree of the knowledge of good and evil (3:6); Noah fell when he drank the fruit of the vine. His action is neither condemned nor approved of, but no one can fail to see that this first mention of wine in the Bible points to its potentially destructive effects. The Scriptures do not condemn drinking wine (Judges 9:13; Psalm 104:15; 1 Timothy 5:23), but it does say that drunkenness is a sin (Prov 20:1, 23:20; Eph 5:18). Noah was a righteous man, blameless among the people of his time, even though he walked with God for 600 years (6:9).

Each of us is dependent on God’s grace, for even in our highest moments of faith we also have low moments when we yield to temptation. A believer is never immune from sin. At those low moments the LORD offers us the incomparable riches of His grace, expressed in His kindness to us in Christ Jesus (Ephesians 2:7).¹⁷⁰ And a believer is always subject to experiencing entirely new temptations. As we live our lives, evil often takes entirely new forms. We can have a special weakness in our youth that we fight against for years and years, only to find another weakness and sinfulness breaking out in our more mature years.

But why did God record the sin against Noah? If a man had written Genesis, he would have either covered up the sin, or not mention it at all. But ADONAI recorded it for His own purposes. First of all, He did it to encourage the children of Isra’el when they entered the land of Canaan during the time of Moses. They remembered that the LORD had placed a curse on Canaan. He had pronounced His judgment upon the race. All you have to do is read the rest of the TaNaKh and secular history to discover the fulfillment of this judgment. The Canaanites have disappeared. Secondly, it was written to let you and I know something about the weakness of the flesh: For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope (Romans 15:4). So this story, however shameful, gives us hope. Since Noah was a righteous man who walked with God, and even though he was wronged, maybe there is hope for us also when we are wronged.

Noah drank some of the wine, got drunk, and was uncovered in his tent. Then Ham, Canaan’s father, saw his father’s private parts (9:21-22b). Here, Moshe tells us the story of how it came to be that the Canaanites were subjugated by the Israelites. What was Ham’s horrible crime? Were the Canaanites enslaved merely because Ham saw his father’s private parts? It think not. The curse resulted from Ham’s incestuous, homosexual rape of his father. There are six reasons for this conclusion.

First, the act took place inside Noah’s tent. What was Ham doing inside his father’s tent? Possibly the tent was understood to be off-limits to the sons, explaining why Shem and Japheth were outside and unaware. The cloak was Noah’s, why was it outside the tent?¹⁷¹ Ham brought it with him when he came outside the tent. But why would he bring his father’s cloak outside? You would think that would be the last thing he would want to do! It was the evidence he needed to establish the dominance of his lineage over that of his brothers.

Second, when Noah woke up from his wine, he learned what his youngest son had “done to him” (9:24) – not the expression one would expect to describe an unintended glance or even voyeurism.¹⁷² The Bible says that Noah was uncovered in his tent (Genesis 9:21). Noah was drunk and passed out. Who uncovered him? The continuation in 9:22a, then Ham, Canaan’s father, saw his father’s private parts (which need not be separated from 9:21 with a period) intimates that Ham committed the unspeakable act.

Third, and very important, the language of uncovering and seeing the nakedness of connects with similar phrases referring to sexual intercourse. Leviticus uses the phrase uncover the nakedness of to point to incest (Leviticus 18:6-18, 20:11 and 17-21). In Leviticus 18:19 the same phrase is used of sexual intercourse with a woman during her menstrual cycle. The same phrase is used elsewhere in the Bible of prostitution and adultery, and of rape and/or public exposure for adultery (Ezeki’el 22:10; Deuteronomy 22:30). In Leviticus 20:17, the expression sees his/her nakedness is used to describe sibling incest; in other instances, the phrase seeing the nakedness of merely implies an opportunity for rape.

Fourth, the claim that the text is concerned with Ham’s homosexual rape of his father is bolstered by the depiction of homosexual rape in a Mesopotamian omen text and the Egyptian myth of Horus and Seth; in other words, as attempts at emasculating, disgracing, and demonstrating one’s power over a rival. By raping his father, taking his cloak outside and telling his brothers of the act (9:22b), Ham was attempting to establish his right to succeed his father as patriarch.

Fifth, the brothers’ actions in covering their father’s nakedness and taking great pains not to look at him is compatible with an interpretation of seeing their fathers’ nakedness as sexual intercourse. So, Shem and Japheth took the cloak and laid it over both their shoulders and walked backwards and with it covered their father’s private parts. But their faces were turned away, so they did not see their father’s private parts (9:23). The brother’s actions play on the broader meaning of the phrase. Not only did the brothers not see their father’s nakedness in the sense of not having sex with him, but also they did not even dare to see their father’s nakedness in a literal sense. Where Ham’s act was exceedingly evil, their gesture was exceedingly pious and noble.

Sixth, and possibly the most important, understanding Ham’s action as incestuous, homosexual rape of his father explains the severity of the curse on Canaan. According to Leviticus 18:24-30, 20:22-26, the reason God decided to vomit out the Canaanites from the Land was their participation in such abominable practices as incest and homosexual intercourse, which is singled out for special attention as an abominable practice.

The thrust of Genesis 9:20-27 can be seen in the fact that the Canaanites deserved to be driven from the Land and made slaves because they were, and had always been, avid masters of immoral activity. Therefore, the punishment fit the crime. Just as Ham committed a heinous act with his seed (sperm), so too the curse fell on his seed (son, descendants).¹⁷³ The fact that a divine curse was placed on Ham’s lineage, leaves no doubt that God considers homosexuality a wicked perversion (Leviticus 18:17 and 23).

As a result, Noah said: Cursed be Canaan (9:25a)! There was a curse associated with both Adam and Noah. Because of Adam, the ground was cursed (3:17-19) and Noah cursed Canaan. These next few verses are the only recorded words of Noah anywhere in the TaNaKh. Canaan is focused on because he developed Ham’s negative characteristics. Like father like son. History tells us that the immorality of the Canaanites became great (Genesis 15:16, 18:20-21, 19:4-10; Leviticus 18:1-3; Deuteronomy 12:29-31).

We observe immediately that Noah’s prophecy cannot be used to justify the enslavement of blacks by whites (Some have argued wrongly that certain ethnic groups are superior to others. Groups like the Ku Klux Klan have based their racist beliefs on this passage, and have even argued that slavery is God’s plan for inferior races). As far as we know, Noah’s three sons were Caucasian. But even though some have argued that Ham was ultimately the father of the black race, Noah did not curse Ham but Canaan, and the Canaanites were definitely Caucasian. Historically, various peoples, including the Jews under Joshua, conquered the Canaanites. This is doubtless the main intent of Noah’s prophecy.¹⁷⁴

But why was Canaan cursed instead of Ham? Ham’s actions could not be left without repercussions. There are three principles involved. First, children are punished for the sin of the fathers to the third and fourth generation of those who hate God (Exodus 20:5, 34:6-7). Secondly, do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please the sinful nature, from that nature will reap destruction (Galatians 6:8-9a). Ham sinned as a son, so he was punished through his son. Thirdly, the mercy of the LORD is shown. The sin of Ham was punished in only one of his sons, not all four. The sin of Ham came to life in Canaan and the Canaanites, and they acted as their ancestor did.

The result of the curse on Canaan was that he would become the lowest of slaves to his brothers (9:25b), but this was because the descendants of Canaan lived degrading lives like Ham, not because of what Ham did. The point is that nationally, at least, drunken debauchery enslaves people. That is why, in ADONAI’s program to bless Isra’el, the Canaanites were condemned. They were to be judged by God through defeat in battles as seen in Joshua because their actions were in the same pattern and mold as their ancestor Ham.¹⁷⁵

The Canaanites became servants to the Jews; the Phoenicians, who were the Canaanites, became servants to the Persians, the Greeks and the Romans. Carthage marks the final end of the Canaanites and the Roman destruction of Carthage brought the Canaanite history to an end in 146 BC. But Noah’s words seem to be more of a general than a specific prophecy, that the line of Shem will be blessed and the line of Ham in Canaan will be cursed.¹⁷⁶

He also said: Blessed be ADONAI, the God of Shem! So it was the God of Shem who was blessed and not Shem himself. Shem will uniquely possess the knowledge of ADONAI. Adam had three sons and it was through Seth that the Seed of the woman (3:15), or the Messiah, would come; Noah had three sons, and it was in Shem that the messianic line was established. Therefore, the Seed of the woman will come through Shem and not through Ham or Japheth. Messiah belonged to the race of Shem and Semites first spread God’s Word. But then came the curse: May Canaan be the slave of Shem (9:26)!

May God extend the territory of Japheth. This prophecy came true because the descendants of Japheth extended across Asia and Europe.

May Japheth live in, or dwell in, or have fellowship with, the tents of Shem. We know that in the big picture, believing Gentiles have superseded the Jews in spiritual blessings today. The descendants of Japheth, more than the descendants of Ham, adopted the God of Shem. The rabbis believe this verse teaches that the Torah would be translated into Greek and the beauty of Japheth, because the Hebrew word for Japheth means beauty in the Greek language.

Then comes the curse, “And may Canaan be his slave” (9:27). The descendants of Canaan would be the slaves of the descendants of Japheth. The fulfillment would be that the Phoenicians, or Canaanites, would become slaves to the Greeks and the Romans. Thus, these verses are the basis for Isra’el’s foreign policy in the land (Deuteronomy 20:16-18).

A pattern begins in these verses and is repeated in the Torah. The pattern is that we see a father pronouncing a blessing/curse over his children. We see Noah doing so in this passage and we will see Jacob doing the same for his sons, and Moshe, as a spiritual father, will also do the same for his spiritual children, Isra’el.

End Notes

Chapter 1

1 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 15.

2 The Story of Christianity (Volume 1), by Julio Gonzalez, Harper and Rowe Publishers, San Francisco, California, 1984, page 12.

3 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 30-32.

4 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, pages 27-28.

5 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 37.

6 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 46.

7 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 22.

8 The Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, page 12.

9 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 38-39.

10 Ibid, page 38.

11 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 23.

12 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 46-48.

13 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 1998, page 25.

14 The Battle for the Beginning, by John MacArthur, Nelson Books, Nashville, TN, 2001, p 74.

15 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F.Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, pages 48-49.

16 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page52.

17 The Battle for the Beginning, by John MacArthur, Nelson Books, Nashville, TN, 2001, p 79.

18 Ibid, page 80.

19 Ibid, page 83.

20 Ibid, page 89.

21 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 30.

22 The Battle for the Beginning, by John MacArthur, Nelson Books, Nashville, TN, 2001, p 91.

23 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 30.

24 The Battle for the Beginning, by John MacArthur, Nelson Books, Nashville, TN, 2001, p 90.

25 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 61-62.

26 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, pgs 97-98.

27 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 63.

28 Ibid, 64.

29 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 66.

30 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 113.

31 Ibid, page 119.

32 Ibid, page 129.

33 Ibid, pages 137-138.

34 Ibid, page 143.

35 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 140.

36 Hebrews, by John MacArthur, Moody Press, Chicago, Illinois, 1983, pages 293-294.

Chapter 2

37 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 80.

38 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 34.

39 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 191.

40 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 32.

41 The Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, page 19.

42 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 77.

43 Genesis, by Derek Kinder, Tyndale Old Testament Commentaries, Downers Grove, Illinois, 1967, page 59.

44 Encountering the Book of Genesis, by Bill Arnold, Baker Books, Grand Rapids, Michigan, 1998, pages 33-34.

45 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 40.

46 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 171.

47 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 31.

48 A Commentary on the Book of Genesis, Part One, by U. Cassuto, The Hebrew University, Jerusalem, 1989, page 125.

49 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 94-95.

50 Ibid, page 98.

51 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, pages 50-51.

52 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 102.

Chapter 3

53 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 1998, page 36.

54 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, pgs 200-201.

55 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 60.

56 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 204.

57 Ibid, page 206.

58 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 61.

59 Christian Theology, by Millard Erickson, Baker, Grand Rapids, MI, 1985, page 429.

60 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 114-115.

61 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 83.

62 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 217-221.

63 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 214.

64 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 66.

65 Genesis: Tyndale Old Testament Commentaries, by Derek Kinder, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 70.

66 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 219.

67 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 102.

68 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 1998, page 39.

69 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 125.

70 Romans 1-8, by John MacArthur, Moody Press, Chicago, IL, 1991, pages 455-456.

71 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 104.

72 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 98.

73 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 33.

74 The Battle for the Beginning, by John MacArthur, Nelson, Nashville, TN, 2001, page 213.

75 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 99.

76 Genesis, A Devotional Commentary, by Griffin Thomas, Eerdmans, Grand Rapids, Michigan, 1946, pages 50-52.

77 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 101.

Chapter 4

78 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 133.

79 Hebrews, by John MacArthur, Moody Press, Chicago, IL, 1983, page 416.

80 Second Peter and Jude, by John MacArthur, Moody, Press, Chicago, IL, 2005, page 177.

81 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 1998, page 40.

82 Ibid, page 41.

83 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 139.

84 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 74.

85 Hebrews, by John MacArthur, Moody Press, Chicago, IL, 1983, page 303.

86 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 142.

87 The Bible Has The Answer, by Henry Morris, Baker, Grand Rapids, MI, 1971, page 100.

88 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 278.

89 Ibid, pages 278-279.

90 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 120.

91 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 243.

Chapter 5

92 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 152.

93 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 255.

94 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 64.

95 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, pages 256-257.

96 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 156.

97 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 115.

Chapter 6

98 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 165.

99 Ibid, pages 166-167 and 169.

100 Second Peter and Jude, by John MacArthur, Moody Press, Chicago, IL, 2005, page 85.

101 First Peter, by John MacArthur, Moody Press, Chicago, IL, 2004, page215.

102 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 98.

103 Ibid, pages 100-101.

104 Ibid, page 104.

105 The Genesis Debate, edited by Ronald Youngblood, Thomas Nelson Publishers, Nashville, TN, 1986, pages 210-229.

106 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 103.

107 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 105.

108 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 103.

109 Ibid, page 103-104.

110 Ibid, page 105.

111 Baker Theological Dictionary, edited by Walter Elwell, Baker Book House, Grand Rapids, MI, 1996, page 42.

112 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 106.

113 Ibid, page 104.

114 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 107.

115 Genesis: Tyndale Old Testament Commentaries, by Derek Kinder, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 90.

Chapter 7

116 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 189.

117 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 108.

118 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 132.

119 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 109.

120 The Great Dinosaur Mystery and the Bible, by Paul Taylor, Chariot Books, Elgin, Illinois, 1989, page 32.

121 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 39.

122 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 333-334.

123 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 194-195.

124 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 293.

125 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 115.

126 Ephesians, by John MacArthur, Moody Press, Chicago, IL, 1986, pages 34-35.

127 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 116.

128 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 199-203.

129 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, pages 117-119.

The Science of a Young Earth

130 Thousands…Not Billions, by Dr. Don DeYoung, Master Books, Green Forest, Arizona, 2005, pages 26-27.

131 Ibid, page 60.

132 Ibid, pages 141-154.

133 Impact: Carbon Dating Undercuts Evolution’s Long Ages, by John Baumgardner, The Institute for Creation Research, Santee, CA, 2003, page 1.

134 Thousands…Not Billions, by Dr. Don DeYoung, Master Books, Green Forest, Arizona, 2005, page 46.

135 Ibid, pages 48-49.

136 Brainwashed, by Duane Gish, The Institute for Creation Research, Santee, California, 1994, pages 17-22.

137 Thousands…Not Billions, by Dr. Don DeYoung, Master Books, Green Forest, Arizona, 2005, pages 49-50.

138 Ibid, page 61.

139 Ibid, pages 67 and 78.

140 Impact: New R.A.T.E Data Support a Young World, by Russell Humphreys, The Institute for Creation Research, Santee, CA, 2003, page 4.

141 Thousands…Not Billions, by Dr. Don DeYoung, Master Books, Green Forest, Arizona, 2005, page 83.

142 Ibid, pages 83 and 86.

143 Ibid, page 104.

144 Ibid, page 100.

145 Ibid, page 106.

Chapter 8

146 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers,

Lancaster, Pennsylvania, 1999, page 85.

147 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 119.

148 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 209.

149 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 301.

150 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers,

Lancaster, Pennsylvania, 1999, page 87.

151 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 302.

152 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 149.

153 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 138-139.

154 The Dispensations of God, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1983, pages 4-5.

155 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 123.

156 Genesis, A Devotional Commentary, by Griffin Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 89.

157 The Great Dinosaur Mystery, by Paul Taylor, Chariot Books, Elgin, IL, 1989, pages 34-35.

158 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, pages 88-89.

159 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 141.

Chapter 9

160 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 223.

161 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 336.

162 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 40.

163 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 227.

164 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 40.

165 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 228.

166 Genesis: Tyndale Old Testament Commentaries, by Derek Kinder, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 102.

167 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 40.

168 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 61.

169 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 94-95.

170 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 96.

171 Genesis, by Hermann Gunkel, Mercer University Press, Macon, GA, 1977 page 80.

172 Current Critical Questions Concerning the “Curse of Ham” (Genesis 9:20-27), by O. Palmer Robertson, Jets 41/2 (June 1998), page 179.

173 The Bible and Homosexual Practice: Texts and Hermeneutics, by Robert Gagnon, Abingdon Press, Nashville, Tennessee, 2002, pages 63-67.

174 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 146.

175 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 41.

176 Ibid, page 42.

177 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 244.

178 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 147.

Chapter 10

179 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 101.

180 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 246.

181 Bibliotheca Sacra, Volume 164, Number 613, by Eugene Merrill,Dallas Theological Seminary, Dallas, Texas, January-March 1997, page 5.

182 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 62.

183 Bibliotheca Sacra, Volume 164, Number 613, by Eugene Merrill,Dallas Theological Seminary, Dallas, Texas, January-March 1997, page 22.

184 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 246.

185 Ibid, page 247.

186 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 42.

187 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 100.

188 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 157.

189 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 251.

190 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 103.

191 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 253.

192 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 342.

193 Ibid, page 342.

194 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 256.

194 Ibid, page 257.

195 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 155.

196 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 258.

197 Ibid, page 259.

198 Ibid, page 262.

199 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 152.

200 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 263.

Chapter 11

201 Genesis: Tyndale Old Testament Commentaries, by Derek Kinder, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 109.

202 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 264.

203 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 47.

204 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 149.

205 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 110.

206 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 269.

207 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 44.

208 The Four Trojan Horses of Humanism, by Harry Conn, Mott Media, Milford, Michigan, 1982, pages 45-46.

209 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 272.

210 How It All Began, by Ronald Youngblood, Regal Books, Ventura, CA, 1980, page 149.

211 Ibid, page 150.

212 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 355.

213 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 157.

212 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 355.

213 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 62.

215 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 164.

216 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 279.

217 Ibid, page 281.

218 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 63.

219 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 115.

220 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 287.

221 Ibid, page 288

222 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 167.

223 Bibliotheca Sacra, Volume 164, Number 613, by Eugene Merrill,Dallas Theological Seminary, Dallas, Texas, January-March 1997, page 9.

224 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 64.

Chapter 12

225 The Dispensations of God – Manuscript Number 41. By Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1983, pages 6-7.

226 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 141.

227 Ibid, page 142.

228 Destination 2000: Moving the Church Into The Twenty First Century, by Bob Sjogren, Frontiers Ministry, Pasadena, 1990, pages 13 and 25.

229 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 294-295.

230 Hebrews, by John MacArthur, Moody Press, Chicago, IL, 1983, page 328.

231 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 367.

232 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 174.

233 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 47.

234 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 71.

235 The Genesis Record, by Henry Morris, Baker Book, Grand Rapids, MI, 1976, page 296.

236 Ibid, page 298.

237 Ibid, page 298.

238 Ibid, pages 300-301.

Chapter 13

239 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, IL, 1986, page 50.

240 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 75.

241 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 415.

242 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 302.

243 The New International Commentary on the Old Testament: Genesis 1-17, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1990, page 394.

244 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 157.

245 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 306.

Chapter 14

246 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 123.

247 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 185.

248 Ibid, page 186.

249 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 53.

250 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 123.

251 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 186-187.

252 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 317.

253 The Tender Warrior, by Stu Weber, Multnomah Books, Sisters, OR, 1993, page 41.

254 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 132.

255 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers,

Lancaster, Pennsylvania, 1999, page 125.

256 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 191.

257 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 322.

Chapter 15

258 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 114.

259 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 92.

260 The Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, pages 45-46.

261 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 131.

262 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 55.

263 Gleanings in Genesis, by Arthur Pink, Moody, Chicago, IL, 1950, page 171.

264 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 55.

265 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 132.

266 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 96.

267 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 56.

268 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 133.

Chapter 16

269 Thru the Bible Commentary Series, Genesis 1-15, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 170.

270 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 18-19.

271 Ibid, page 19.

272 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 329-330.

273 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 19.

274 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 330.

275 Ishmael, Rejected and Loved, by Kees van Dieren. www.godlovesishmael.com, 2014

276 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 141.

277 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 331.

Chapter 17

278 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 157.

279 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 98.

280 The Baker Theological Dictionary of the Bible, edited by Walter Elwell, Baker Books, Grand Rapids, Michigan, 1996, page 770.

281 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 187.

282 Galatians, by John MacArthur, Moody Press, Chicago, IL, 1987, pages 95-96.

283 Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, pages 31 and 33.

284 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 25.

285 Ibid, page 25.

286 Manners and Customs of the Bible, by James M Freeman, Logos International, Plainfield, New Jersey, reprinted in 1972, page 191.

287 Revelation 1-11, by John MacArthur, Moody Press, Chicago, IL, 1999, page 91.

288 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 332.

289 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 143.

290 Ibid, page 143.

291 Romans 1-8, by John MacArthur, Moody Press, Chicago, IL, 1991, page 161.

292 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, pages 155-156.

293 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1998, page 32.

294 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 336.

295 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 157.

Chapter 18

296 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 337.

297 Hebrews, by John MacArthur, Moody Press, Chicago, IL, 1983, pages 426-427.

298 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 338.

299 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 11.

300 Ibid, page 11.

301 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 339.

302 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 101.

303 Thru The Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 38.

304 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 340.

305 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 102.

306 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 470-471.

307 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 17.

308 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 342.

309 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 21.

310 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 60.

311 The NIV Application Commentary on Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 485.

312 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 25.

313 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 344-345.

Chapter 19

314 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1998, page 35.

315 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 154.

316 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 103.

317 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 47.

318 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 35.

319 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 134.

320 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 155.

321 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 61.

322 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 44.

323 Second Peter and Jude, by John MacArthur, Moody Press, Chicago, IL, 2005, page 90-91.

324 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 52.

325 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 49.

326 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 174.

327 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 357.

328 Ibid, page 358.

329 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, pages 157-158.

Chapter 20

330 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 359.

331 Ibid, page 360.

332 Gleanings from Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 192.

333 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 162.

334 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 360-361.

335 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 60.

336 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 363.

337 Keil and Delitzsch Commentary on the Old Testament: Genesis, by C. F. Keil, Eerdmans, Grand Rapids, Michigan, 1985, page 242.

Chapter 21

338 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 207.

339 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 366-367.

340 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 74.

341 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 61.

342 Ibid, pages 61-63.

343 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 187.

344 Romans 9-16, by John MacArthur, Moody Books, Chicago, IL, 1994, page 22.

345 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 369.

346 Ibid, page 370.

347 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 171.

348 Christian and Muslim Dialogue Pamphlet, by Nubee, Muhammad, 1984, page 34.

349 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Stardust Publishers, Lancaster, Pennsylvania, 1999, page 172.

350 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 247.

Chapter 22

351 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 221.

352 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Stardust Publishers, Lancaster, Pennsylvania, 1999, page 180.

353 Christian and Muslim Dialogue Pamphlet, by Nubee, Muhammad, 1984, page 35.

354 Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, page 58.

355 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 373-374.

356 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Stardust Publishers, Lancaster, Pennsylvania, 1999, page 177.

357 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 378-379.

358 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 70-71.

359 Ibid, page 70.

360 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 377.

361 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 71-72.

362 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 514-515.

363 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 250.

364 The NIV Application Commentary: Genesis. By John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 514.

365 Names of God, by Nathan Stone, Moody Press, Chicago, IL, 1944, pages 60-61.

366 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 520.

367 Destination 2000, by Bon Sjogren, Frontiers, Pasadena, California, 1990, page 35.

368 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 75.

369 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 198.

370 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 384-385.

371 Ibid, page 385.

Chapter 23

372 Netivyah, Hayei Sarah, by Joseph Shulam, 2021.

373 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 534.

374 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 387.

375 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 23.

376 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 257.

377 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 389-390.

378 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 111.

Chapter 24

379 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 83.

380 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 534-535.

381 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 391.

382 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 191.

383 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, pages 85-86.

384 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 393.

385 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 537.

386 Ibid, page 530.

387 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 193.

388 Ibid, page 194.

389 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 399.

390 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 67.

391 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 401.

392 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 196.

393 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 401.

394 Ibid, page 403.

395 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 23.

396 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 197.

Chapter 25

397 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 200.

398 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 533.

399 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, pages 200-201.

400 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 409.

401 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 68.

402 Ibid, page 68.

403 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 176.

404 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 119.

405 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 202.

406 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 106.

407 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 203.

408 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 181.

409 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 70.

410 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 235.

411 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 269.

412 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 418.

Chapter 26

413 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 418.

414 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 113.

415 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 195.

416 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 421.

417 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 197.

418 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 120.

419 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 422.

420 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 271.

421 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 33.

422 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 423.

423 Matthew 1-7. By John MacArthur, Moody Press, Chicago, IL, 1985. pages 209-218.

424 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 553.

425 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 233.

426 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 244.

427 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 208.

428 Second Corinthians, by John MacArthur, Moody Press, Chicago, IL, 2003, page 254.

Chapter 27

429 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 122.

430 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 259.

431 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 556.

432 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 123.

433 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 122.

434 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 430.

435 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 217.

436 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 435-436.

437 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 217.

438 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 556.

439 The Blessing, by Gary Smalley and John Trent, Nelson, Nashville, TN, 1986, pages 25-26.

440 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 276.

441 The Blessing, by Gary Smalley and John Trent, Nelson, Nashville, TN, 1986, pages 17-18.

442 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 557.

443 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 439.

444 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 243.

445 The Blessing, by Gary Smalley and John Trent, Nelson, Nashville, TN, 1986, pages 17.

446 Hebrews, by John MacArthur, Moody Press, Chicago, IL, 1983, page 408.

447 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 244.

448 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 219.

449 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 569.

450 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 444.

Chapter 28

451 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 266.

452 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 450.

453 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 138.

454 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, page 252.

455 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 125.

Chapter 29

456 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 455.

457 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 142.

458 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 456-457.

459 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 226.

460 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 127.

461 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 459.

462 Ibid, page 460.

463 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 37.

464 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, pages 262-263.

465 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 462.

466 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 258.

467 Ibid, page 263.

468 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, pages 259-260.

469 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 149.

470 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 264.

471 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 126.

472 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 77.

473 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 127.

474 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 266.

475 Ibid, page 268.

Chapter 30

476 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 270.

477 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 466.

478 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 126.

479 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 466.

480 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 272.

481 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 467.

482 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 266.

483 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 473.

484 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 77.

485 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 232.

486 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 477.

Chapter 31

487 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 232.

488 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 477.

489 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 590.

490 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 481.

491 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 289.

492 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 481.

493 Ibid, page 482.

494 Ibid, page 482-483.

495 Ibid, page 488.

496 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 313.

497 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 79.

498 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 300.

499 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 491-492.

Chapter 32

500 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 493.

501 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 292.

502 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 495.

503 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 80.

504 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 41.

505 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 133.

506 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 500.

507 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 81.

508 Thru the Bible Commentary Series, Genesis 16-33, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 176.

509 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 337.

510 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 134.

511 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 306.

512 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 134.

Chapter 33

513 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, pages 615-616.

514 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 505-506.

515 Thru the Bible Commentary Series, Genesis 34-50, by J. Vernon McGee, Nelson Books, Nashville, Tennessee, 1991, page 18.

516 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 319.

517 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 507-508.

Chapter 34

518 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 135.

519 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 173.

520 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 356.

521 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 321.

522 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 150.

523 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 83.

524 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 361.

525 Encountering the Book of Genesis, by Bill Arnold, Baker Books, Grand Rapids, Michigan, 2004, page 135.

526 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 630.

527 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 514.

528 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 324.

529 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 136.

530 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 517.

Chapter 35

531 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 244.

532 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 640.

533 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 137.

534 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 520.

535 Ibid, page 521.

536 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 138.

537 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 521.

538 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, pages 335-336.

539 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 139.

540 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, pages 170-171.

541 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 340.

542 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 524.

Chapter 36

543 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand R, MI, 2004, pages 138-139.

544 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 175.

545 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 321.

546 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 392.

547 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 85.

548 Ibid, page 86.

549 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 349.

550 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 247.

Chapter 37

551 Gleanings in Genesis, by Arthur W. Pink, Moody Press, Chicago, IL, 1950, pages 344-408.

552 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 205.

553 Joseph, From the Pit to the Palace Tape Series: Joseph and Jesus, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side B.

554 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 535-536.

555 Joseph, From the Pit to the Palace Tape Series: Behold the Dreamer Cometh, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side A.

556 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 410.

557 Ibid, page 411.

558 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 664.

559 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 87.

560 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 181.

561 Joseph, From the Pit to the Palace Tape Series: Behold the Dreamer Cometh, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side B.

562 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 193.

563 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 358.

564 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 539.

565 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 664.

566 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 50.

567 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 417.

568 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 665.

569 Joseph, From the Pit to the Palace Tape Series: Joseph in the Pit, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side B.

570 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 421.

571 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 198.

572 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 337.

573 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 257.

574 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 545.

575 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 428.

576 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 360.

577 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 55.

578 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 88.

Chapter 38

579 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 205.

580 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 547.

581 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 434.

582 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 209.

583 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 668.

584 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 551.

585 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 188.

586 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 669.

587 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 439.

588 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 553.

589 Ibid, page 555.

590 Ibid, pages 556-557

591 Ibid, page 557.

592 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 259.

Chapter 39

593 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 151.

594 Joseph, From the Pit to the Palace Tape Series: The Favor of God, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side A.

595 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 560-561.

596 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 372.

597 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 71.

598 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 465.

599 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 227.

600 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 151.

601 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 90.

602 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 563.

603 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 83.

604 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 672.

605 Joseph, From the Pit to the Palace Tape Series: Joseph in Prison, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side A.

606 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 266.

607 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 151.

608 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, pages 231-232.

Chapter 40

609 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 567-568.

610 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 45.

611 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 233.

612 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 194.

613 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 475.

614 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 239.

615 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 80-81.

616 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 571.

617 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 347.

618 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 45.

619 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 152.

620 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 268.

621 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 243.

622 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 483.

623 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 348.

624 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 673.

625 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, pages 245-246.

626 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 574.

627 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 46.

628 The Genesis Record, by Henry Morris, Baker Book, Grand Rapids, MI, 1976, page 575.

629 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 248.

630 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 383.

Chapter 41

631 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand R, MI, 2004, pages 153-154.

632 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 46.

633 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 91.

634 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 253.

635 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 87.

636 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 390.

637 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 578.

638 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 390.

639 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 47.

640 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 152.

641 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 257.

642 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 580.

643. Ibid, pages 582-583.

644. Ibid, page 582.

645. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 91.

646 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 504.

647 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 270.

648 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 49.

Chapter 42

649 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 516.

650 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 158.

651 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 600.

652 Ibid, page 601.

653 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 108.

654 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 93.

Chapter 43

655 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 603.

656 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 359.

657 Ibid, page 361.

658 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 679.

659 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 299.

660 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 281.

661 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, pages 545-546.

662 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 300.

663 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 548.

664 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 282.

665 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 549.

666 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 303.

667 Ibid, pages 303-304.

668 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 607.

669 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 51.

670 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 283.

671 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 93.

672 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 680.

Chapter 44

673 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 309.

674 The Genesis Record, by Henry Morris, Baker Book House, Grand Rapids, Michigan, 1976, page 611.

675 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 119.

676 Manners and Customs of the Bible. By James Freeman, Logos International, Plainfield, New Jersey, 1972, page 52.

677 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 558.

678 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 615.

679 Ibid, page 615.

680 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 566.

681 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 315.

682 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 424.

683 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 321.

Chapter 45

684 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 619.

685 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 323.

686 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 159.

687 Joseph, From the Pit to the Palace Tape Series: When Dreams Come True, by John Hagee, John Hagee Ministries, San Antonio, Texas, 2005, Side B.

688 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 130.

689 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 94.

690 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 577.

691 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 130.

692 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 158.

693 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 622-623.

694 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 581.

695 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 327.

696 Ibid, page 330.

697 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 587.

Chapter 46

698 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 160.

699 The Genesis Record, by Henry Morris, Baker Book, Grand Rapids, MI, 1976, page 627.

700 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 135.

701 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 161.

702 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 336.

703 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 629.

704 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 593.

705 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 338.

706 Matthew, 8-15, by John MacArthur, The Moody Bible Institute, Chicago, IL, 1987, page 431.

707 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 597.

708 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 339.

709 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 633.

710 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 138.

711 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 634.

712 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 602.

713 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 375.

714 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 287.

715 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 135.

Chapter 47

716 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 347.

717 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 375.

718 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 687.

719 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 637.

720 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 146.

721 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 638.

722. Ibid, pages 638-639.

723 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 613.

724 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, pages 351-352.

725 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 288.

726 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 147-148.

727 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 451.

728 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 147.

729 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 639.

730 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 211.

731 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 639.

732 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 355.

733 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 640.

734 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 211.

735 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 453.

736 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 359.

737 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, pages 641-642.

738 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 381.

739 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 625.

740 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 643.

741 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 151.

Chapter 48

742 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 289.

743 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 363.

744 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 646.

745 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 382.

746 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 290.

747 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 365.

748 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 648.

749 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 638.

750 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 97.

751 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 369.

752 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 463.

753 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 642.

754 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 98.

755 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, pages 385-386.

756 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 160.

757 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, pages 370-371.

Chapter 49

758 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 162.

759 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 161-162.

760 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 651.

761 Ibid, page 650.

762 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 162.

763 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 216.

764 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 652.

765 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 374.

766 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 653.

767 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 391.

768 Genesis: Chapters 34-50, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 164-165.

769 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 714.

770 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 473.

771 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 393.

772 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 656.

773 Ibid, page 655.

774 Revelation 12-22, by John MacArthur, Moody Press, Chicago, IL, 2000, pages 219 and 239.

775 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 656.

776 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 378.

777 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 644.

778 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 219.

779 Jets 29/4 (December 1986), Issachar: Slave or Freedman? by Joel Heck, pages 386-387.

780 Notes of the New Translation of the Torah, the Jewish Publication Society, by Harry Orlinsky, Philadelphia, Pennsylvania, 1969, page 142.

781 Jets 29/4 (December 1986), Issachar: Slave or Freedman? by Joel Heck, pages 394-395.

782 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 658.

783 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 670.

784 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, pages 219-220.

785 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 658.

786 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 380.

787 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 474.

788 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 659.

789 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 381.

790 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 474.

791 Sermon by Rabbi Barney Kasdan, October 2011, Naphtali: Speaking Beautiful Words.

792 David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 499-500.792

793 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 1522.

794 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 382.

795 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 293.

796 What Should We Learn from the Tribe of Joseph? Got Questions?org, CEO, S. Michael Houdman.

797 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 384.

798 Tyndale Old Testament Commentary: Genesis, by Derek Kidner, Inter-Varsity Press, Downers Grove, Illinois, 1967, page 222.

799 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 686.

800 Genesis, A Devotional Commentary, by W. H Griffith Thomas, Eerdmans, Grand Rapids, Michigan, 1946, page 475.

801 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 661.

802 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 687.

803 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 661.

804 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 688.

805 The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 99.

806 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 388.

807 Ibid, page 389.

808 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 663.

809 Christian Theology, by Millard Erickson, Baker Bookhouse, Grand R, MI, 1985, page 1172.

810 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 663.

Chapter 50

811 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 162.

812 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 664.

813 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 694.

814 The NIV Application Commentary: Genesis, by John Walton, Zondervan, Grand Rapids, Michigan, 2001, page 720.

815 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 697.

816 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 665.

817 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 396.

818 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 666.

819 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 396.

820 Ibid, page 397.

821 Genesis: God’s Word for the Biblically Inept, by Joyce Gibson, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 296.

822 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 398.

823 Encountering the Book of Genesis, by Bill Arnold, Baker, Grand Rapids, MI, 2004, page 163.

824 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 667.

825 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 399.

826 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 667.

827 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 711.

828 A Study Commentary on Genesis, Volume 2: Genesis 25:19-50:26, by John Currid, Evangelical Press, Webster, New York, 2003, page 400.

829 The New International Commentary on the Old Testament: Genesis 18-50, by Victor Hamilton, Eerdmans, Grand Rapids, Michigan, 1995, page 712.

830 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 668.

The Witness of the Stars

831 The Witness of the Stars, by E. W. Bullinger, London, England, 1983.

832 Baker Theological Dictionary, Edited by Walter Elwell, Baker Books, Grand Rapids, Michigan, 1996, page 42.

833 The Feast of Tabernacles, by Arnold Fruchtenbaum, Manuscript 120, Tustin, CA, 1987.

834 Commentary on the Old Testament (Volume 1): The Pentateuch, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 384.

835 Ephesians, by John MacArthur, Moody Bible Institute, Chicago, IL, 1986, page 77.

836 Revelation: 12-22, by John MacArthur, Moody Bible Institute, Chicago, IL, 2000, page 203.

837 Commentary on the Old Testament (Volume 10): The Minor Prophets, by C. F. Keil and Franz Delitzsch, Eerdmans, Grand Rapids, Michigan, 1985, page 448.

838 Christian Theology, by Millard Erickson, Baker Bookhouse, Grand R, MI, 1985, page 1186.

839 The Genesis Record, by Henry Morris, Baker, Grand Rapids, MI, 1976, page 264.

840 Ibid, page 120.

841 The Footsteps of the Messiah, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, CA, 2004, pages 463-464.

842 Matthew 1-7, by John MacArthur, Moody Press, Chicago, IL, 1985, pages 452-458.

843 Revelation: 12-22, by John MacArthur, Moody Bible Institute, Chicago, IL, 2000, page 203.

844 Ibid, pages 240-242.

845 Ibid, pages 245-246

846 The New International Commentary on the Old Testament: Leviticus, by Gordon Wenham, Eerdmans, Grand Rapids, Michigan, 1979, pages 174-175.

847 Revelation: 12-22, by John MacArthur, Moody Bible Institute, Chicago, IL, 2000, page 256.

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Barker, Kenneth. NIV Study Bible. Grand Rapids: Eerdmans, 1985.

Baumgardner, John. Impact: Carbon Dating Undercuts Evolution’s Long Ages, Santee: The Institute for Creation Research, 2003.

Bright, John. A History of Isra’el. Philadelphia: Westminster Press, 1972.

Bullinger, Ethelbert W. The Witness of the Stars. Grand Rapids: Kregel Publications, 1893.

Cason, F. Connor, Triumph of the Mockers. San Diego, David’s Son Press, 2003.

Cassuto, Humberto. A Commentary on the Book of Genesis, Part One. Jerusalem: Magnes Press at the Hebrew University, 1984.

Cassuto, Humberto. A Commentary on the Book of Genesis, Part Two. Jerusalem: Magnes Press at the Hebrew University, 1984.

Cohen, Aaron. Genesis: The Soncino Chumash.London: The Soncino Press, 1947.

Cohen, Abraham. Every Man’s Talmud: The Major Teachings of the Rabbinic Sages, New York: Schocken Books, 1949.

Coleman, Lyman. The Serendipity Bible for Groups, New International Version. Littleton: Serendipity House, 1988.

Conn, Harry. The Four Trojan Horses of Humanism. Milford: Mott Media, 1982.

Currid, John. Genesis, Volume 2, 25:19 to 50:26: Webster: Evangelical Press, 2003.

Delitzsch, Franz. Commentary on the Old Testament (Volume 1): The Pentateuch. Grand Rapids: Eerdmans, 1985.

DeYoung, Don. Thousands…Not Billions. Green Forest: Master Books, 2005.

van Dieren, Kees. Ishmael, Rejected and Loved.www.godlovesishmael.com, 2014

Elwell, Walter. Baker Theological Dictionary of the Bible. Grand Rapids: Baker Book House, 1996.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1985.

First Fruits of Zion, Torah Club.

Freeman, James. Manners and Customs of the Bible. Plainfield: Logos International, 1972.

Fruchtenbaum, Arnold. Genesis Tape Series. Tustin: Ariel Ministries, 1990.

Fruchtenbaum, Arnold. The Dispensations of God, Manuscript Number 41. Tustin: Ariel Ministries, 1983.

Fruchtenbaum, Arnold. The Footsteps of the Messiah.Tustin: Ariel Ministries, 1982.

Gonzalez, Julio. The Story of Christianity, Volume 2.San Francisco: Harper and Row Publishers, 1985.

Gibson, Joyce. Genesis: God’s Word for the Biblically Inept. Lancaster: Starburst Publishers, 1999.

Gish, Duane. Brainwashed. Santee: The Institute for Creation Research, 1994.

Heck, Joel. Article from Jets29/4 (December 1986), Issachar: Slave or Freedman?

Hagee, John. Joseph, From the Pit to the Palace Tape Series: Lincoln: Hagee Ministries, 2006.

Hamilton, Victor. The New International Commentary on the Old Testament: Genesis 1-17. Grand Rapids: Eerdmans, 1990.

Hamilton, Victor. The New International Commentary on the Old Testament: Genesis 18-50. Grand Rapids: Eerdmans, 1995.

Humphreys, Russell. Impact: New R.A.T.E. Data Support a Young World, Santee: The Institute for Creation Research, 2003.

La Sor, William. Old Testament Survey. Grand Rapids: Eerdmans, 1987

MacArthur, John. Second Corinthians. Chicago: Moody Press, 2003.

MacArthur, John. Galatians. Chicago: Moody Press, 1987.

MacArthur, John. Ephesians. Chicago: Moody Press, 1986.

MacArthur, John. Matthew 1-7. Chicago: Moody Press, 1985.

MacArthur, John. Matthew 8-15. Chicago: Moody Press, 1987.

MacArthur, John. Romans 1-8. Chicago: Moody Press, 1991.

MacArthur, John. Romans 9-16. Chicago: Moody Press, 1994.

MacArthur, John. Hebrews. Chicago: Moody Press, 1983.

MacArthur, John. First Peter. Chicago, Moody Press, 2004.

MacArthur, John. Second Peter and Jude. Chicago: Moody Press, 2005.

MacArthur, John. Revelation 1-11. Chicago: Moody Press, 1999.

MacArthur, John. Revelation 12-22. Chicago: Moody Press, 2000.

MacArthur, John. The Battle for the Beginning. Nashville: Nelson Books, 2001.

MacArthur, John. Twelve Unlikely Heroes. Nashville: Thomas Nelson, 2012.

Maalouf, Tony. Arabs in the Shadow of Israel: The Unfolding of God’s Prophetic Plan for Ishmael’s Line. Grand Rapids, Kregel Publications, 2006.

Malick, Faisal. The Destiny of Islam in the End Times: Understanding God’s Heart for the Muslim People. Shippensburg, Destiny Image Publishers, 2007.

McGee, J. Vernon. Thru the Bible Commentary Series, Genesis 1-15. Nashville: Nelson Books, 1991.

McGee, J. Vernon. Thru the Bible Commentary Series, Genesis 16-33. Nashville: Nelson Books, 1991.

McGee, J. Vernon. Thru the Bible Commentary Series, Genesis 34-50. Nashville: Nelson Books, 1991.

Merrill, Eugene. Bibliotheca Sacra, Volume 164, Number 613. Dallas: Dallas Theological Seminary, January-March 1997.

Morris, Henry. The Genesis Record. Grand Rapids: Baker Book House, 1976.

Morris, Henry. The Bible Has The Answer. Grand Rapids: Baker Book House, 1971.

Orlinsky, Harry. Notes of the New Translation of the Torah. Philadelphia: The Jewish Publication Society, 1969.

Pink, Arthur. Gleanings in Genesis. Chicago: Moody Press, 1950.

Sjogren, Bob. Destination 2000: Moving The Church Into The Twenty First Century. Pasadena: Frontiers Ministry, 1990.

Smalley, Gary. The Blessing. Nashville: Thomas Nelson, 1986.

Stone, Nathan. The Names of God. Chicago: Moody Press, 1944.

Taylor, Paul. The Great Dinosaur Mystery. Elgin: Chariot Books, 1989.

Thomas, Griffin. Genesis, A Devotional Commentary. Grand Rapids: Eerdmans, 1946.

Towns, Elmer. My Father’s Names. Ventura, Regal Books, 1991.

Walch, John. Chiasmus in Antiquity. Provo: Research Press Publications, 1981.

Walton, John. The NIV Application Commentary on Genesis. Grand Rapids: Zondervan, 2001.

Walvoord, John and Zuck, Roy. The Bible Knowledge Commentary of the Old Testament. Wheaton: Victor Books, 1986.

Warren, Rick. The Purpose Driven Life. Grand Rapids: Zondervan, 2002.

Weber, Stu. The Tender Warrior. Sisters: Multnomah Books, 1993.

Wenham, Gordon. The Book of Leviticus.Grand Rapids: Eerdmans, 1979.

Woudstra, Marten. The Book of Joshua. Grand Rapids: Eerdmans, 1981.

Yancy, Philip. Disappointment With God. Grand Rapids: Zondervan, 1988.

Youngblood, Ronald. How It All Began. Ventura: Regal Books, 1980.

Youngblood, Ronald. The Genesis Debate. Tennessee: Thomas Nelson Publishers, 1986.

Glossary

Abba: an affectionate way to say Father, hence dear Father, or even Daddy,Papa.

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: the Tetragrammaton, meaning the four-letter name of YHVH. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI, however, is more of an affectionate name like daddy.

ADONAI Elohei-Tzva’ot: The LORD God of heaven’s angelic armies.

ADONAI Eloheinu: LORD our God.

ADONAI Nissi: The LORD my Banner.

ADONAI Shalom: The LORD of Peace.

ADONAI Tzidkenu: The LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies.

Adversary, the: Satan, the devil, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: “It is true,” or “So be it,” or “May it become true.”

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham.

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar or Bat Mitzvah: Son or daughter of the commandments. The ceremony by which a boy or girl at 13 or 12 is considered an adult.

Beit-Lechem: Bethlehem, birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Isar’el.

B’rit Chadashah: The New Covenant, New Testament.

Chesed: Mercy, righteousness (see the commentary on Ruth Af – The Concept of Chesed).

Cohen of Ha’Elyon: Priest of the God Most High.

Cohen Rosh Gadol: Great High Priest.

Cohen: priest.

Cohanim: priests.

Diaspora, the Dispersion: The scattering of the Jewish people in exile. Today over 6 million Jews live in Isra’el, and over 8 million Jews live in the Diaspora.

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deut 6:4).

El ‘Elyon: the Most High God.

El Shaddai: God Almighty.

Emissaries: Apostles

Goyim: Nations, non-Jews, Gentiles.

Halacha: The way, the Oral Law(see the commentary on The Life of Christ Ei – The Oral Law), or the rules governing Jewish life.

Ha’Shem: While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

Hag ha-Matzah: The Feast of Unleavened Bread.

Hanukkah: Meaning “dedication,” the feast commemorating the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Kadosh: Holy.

Malki-Tzedek: Melchizedek.

Matzah: Unleavened bread, bread made without yeast.

Meshugah: A Yiddish word meaning crazy.

Messiah (Greek): Christ, the Anointed One.

Mashiach (Hebrew): Messiah, the Anointed One.

Midrash: An allegorical interpretation or application of a text. The hearer is expected to understand that the maker of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: A bath o pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life.

Mitzvah: A good deed; literally command or commandment; more broadly, a general principle for living.

Mitzvot: commandments.

Moshe: Moses.

‘Olam haba, the: the coming age.

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. It is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim.

Purim: Meaning “lots,” the holiday based on the story of Esther.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Resheet: The Feast of Firstfruits.

Righteous of the TaNaKh, the: Old Testament believers.

Ruach: Wind or spirit.

Ruach ha-Kodesh: The Spirit of God, the Holy Spirit.

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases.

Shalom: Peace, wholeness, wellness; a greeting used when meeting or departing.

Sh’khinah: The visual manifestation of the glory of God.

Sukkot: The festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el.It is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim.

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Synagogue: Meaning “assembly,” an adopted Greek word for a house of prayer and study.

Talmud: Student.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” or the Prophets), and K (for “Ketuv’im,” or the Sacred Writings). It is the collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament.”

Torah: literally, means teaching or instruction. It can be used for the five books of Moshe, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD.

Yeshua: Jesus, and is a masculine form, and a word play on yeshu’ah (salvation).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: the Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom Kippur: the Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Leo: The Lion
Chapter Four: The Fulfillment of the Ultimate Triumph

Here we come to the end of the circle. We began with Virgo and we end with Leo. It is not only the end of the inspired Word of God, it is also the end as it is written in the heavens. And the one great truth of the last chapter of the last book of The Witness of the Stars is that the Lion of the tribe of Judah, the Root of David, has triumphed (Revelation 5:5). Amen! The Hebrew name of the sign is Arieh, which means the Lion. There are six Hebrew words for lion, and this one is used of the lion hunting down his prey. The Syriac name is Aryo, the lion that dismembers, and the Arabic is Al Asad; both mean a lion coming violently, leaping forth as a flame! The Bible identifies the Messiah as the Lion (Genesis 49:8-9; Numbers 24:8-9; Isaiah 42:13; Amos 3:4-8).

It is a beautiful constellation of 95 stars, two of which are of the first magnitude, two of the second, six of the third, and thirteen of the fourth. The brightest star, alpha(on the Ecliptic), marks the heart of the lion. Its ancient name is Regulus, which means treading under foot, and that is exactly what we see in the heavens as the Lion is shown treading down the Serpent. The next star, beta(in the tip of the tail), is of the first magnitude and is named Denebola, the Judge or Lord who comes. The Word of God confirms this: The Father judges no one, but has entrusted all judgment to the Son (John 5:22). The star, delta (on the back) is called Zosma, shining forth. Other stars that are not identified are Minchir al Asad (Arabic), the punishing or tearing of the lion, Deneb Aleced, the coming judge who seizes, and Al Dafera (Arabic), the enemy put down. In Genesis 3:15 God said that the Seed of the woman would crush Satan’s head, or deal him a deathblow. This pictures the fulfillment of that prophecy.

What we find in the three constellations of Leo is the return of Satan, the last great rebellion and the last day in the court of the LORD.

1. Hydra (The Serpent): At the end of the millennial Kingdom, when the thousand years are over, Satan will be released from his prison (Revelation 20:7) to lead a final rebellion of sinners (those unbelievers who survived the Great Tribulation, entered the messianic Kingdom and multiplied). It is remarkable that despite the personal rule of Jesus Christ from the earth, despite the most moral society the world will ever know, many will love their sin so much that they will reject Him (Romans 8:7-8). Even the utopian conditions of the Millennium will not change the sad fact that humans have a sin nature. Just as when Christwas on the earth, sinners will reject the King of all the earth. This should not be surprising because the perfect conditions of the garden of Eden were not enough to keep sinless Adam and Eve from rebelling against the LORD. The issue regarding salvation is never lack of information (Romans 1:18-20); it is love of sin (John 3:19).⁸⁴³

Satan is pictured as the female serpent Hydra, the mother and author of all evil. Hydra means detestable. It is an immense constellation extending far above one hundred degrees from east to west, beneath the Virgin, the Lion and the Crab. It is composed of 60 stars, one of the second magnitude, three of the third, and twelve of the fourth. The brightest star is alpha (in the heart of the serpent); its ancient name is Al Phard (Arabic), which means the separated, put away. Another star is named Minchar al Sugia, the piercing of the deceiver. Amazingly enough, by the end of the Millennium, Satan will have deceived so many people that in number they are like the sand on the seashore (Revelation 20:8b).

2. Crater (The Cup): The cup of God’s wrath will be poured out on the last great rebellion. Satan will find fertile ground in which to sow his seeds of rebellion. Many of those unsaved descendants of those who entered the Messianic Kingdom will love their sin so much that they will reject the Meshiach. The actual strategy and method of Satan’s deception is not revealed, but it will succeed in deceiving an uncountable number from the four corners of the earth into revolting against the Lord Jesus Christ.

This cup has 13 stars. The star alpha means the Cup and the star beta marks the bottom of the Cup. This Cup is deep and wide and fastened on by the stars to the very body of the Serpent. The same stars that are at the bottom of the Cup are thought of as belonging to both constellations.

The earth’s topography will have been drastically reshaped by the catastrophic events of the Great Tribulation (Revelation 16:20; Zechariah 14:4 and 9-11) which will allow the rebel forces to march across the breadth of the earth and surround the camp of God’s people. The saints will be encamped around Jerusalem, the city He loves, which is the place of Messiah’s throne and the center of the millennial world. They will be enjoying the glorious presence of the Lord when the attack comes. But like Armageddon a thousand years earlier (Revelation 19:11-21), the “battle” will really be an execution. As the rebel forces move in for the attack, fire will comedown from heaven and devour them (Revelation 20:9b). The Adversary’s forces will be killed physically, but they still await their final sentencing to eternal hell.⁸⁴⁴

3. Corvus (The Raven): Each chapter ends in glory and here we see the fulfillment of the ultimate triumph of ADONAI over evil. It represents the last day in God’s court and is called the Great White Throne Judgment (Revelation 20:11-12). The accused, all the unsaved who have ever lived, will be resurrected to experience a trial like no other that has ever been. There will be no debate over their guilt or innocence. There will be a prosecutor, but no defender, an accuser, but no advocate. There will be an indictment, but no defense mounted by the accused; the convicting evidence will be presented with no rebuttal or cross-examination. There will be an extremely unsympathetic Judge and no jury. There will be no appeal of the sentence He pronounces. The guilty will be punished eternally with no possibility of parole in a prison from which there is no escape and no hope.

No one will have the slightest grounds for complaint about his or her sentence. Those who reject God’s grace and mercy in this life will have to face justice in the life to come. A long time ago Ha’Shem said to Isra’el, “My people would not listen to Me; Isra’el would not submit to Me” (Psalm 81:11). To their equally stubborn descendants Yeshua said: I told you that you would die in your sins; if you do not believe that I am the one I claim to be, you will indeed die in your sins (John 8:24). Unrepentant sinners will experience the Lord’s justice at the Great White Throne Judgment.⁸⁴⁵

Her-na is the name of this constellation in the Egyptian zodiac. Hermeans the enemy, and na means breaking up or falling. So this scene represents the breaking up of the enemy. There are 9 stars in this constellation. The bright star alpha (in the eye) is called Al Chibar (Arabic), joining together, from the Hebrew Chiba, which means cursed. This star, tells of the curse. The star beta (in the right wing) is called Al Goreb (Arabic), from the Hebrew Oreb, the Raven. A third star is named Minchar al Gorab (Arabic), and means the Raven tearing to pieces.

The Raven is to this very day is a detestable, unclean bird to Orthodox Jews (Leviticus 11:15; Deuteronomy 14:14). All unclean animals, fish, or birds bear the image of sin, death and corruption. Most modern commentators agree that it is the symbolism of preying on other animals that makes birds of prey unclean. They are killers and thus they break the law.⁸⁴⁶ In Isra’el, even the animals were expected to obey the Torah (Exodus 20:10). During the Millennium, Edom and Babylon will be nothing but a burning wasteland because of their rebellion against God and His people. The raven is there, and although pictured as a bird, only demons could survive a burning wasteland for a thousand years (see the commentary on Isaiah, to see link click Gi – Edom’s Streams Will Be Turned into Pitch). Therefore, the Raven is a symbol of sin, death and corruption.

Sin is judged at the Great White Throne Judgment. The Apostle John, who wrote the book of Revelation, said that he saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the Book of Life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done with Yeshua (Revelation 20:12-13; Dani’el 7:9-10). And just as the devil, the beast and the false prophet were thrown into hell, so will the Raven and those who are judged at the great white throne. Hell is both physical and emotional. The Bible teaches that whoever does not love does not know God, because God is love (First John 4:8), and part of Hell is the absence of love forever, but it is certainly a physical place, because those judged will be sentenced to Hell, and then Hell will be thrown into the lake of fire (Revelation 20:14-15).

There is only one way to avoid the terrifying reality of Hell. Those who confess their sins and ask God to forgive them on the basis of Christ’s death on their behalf will be delivered from the Lord’s eternal wrath (Roman 5:9; First Thessalonians 1:10 and 5:9). For those who refuse to repent, ADONAI says: It is mine to avenge; I will repay. It is a dreadful thing to fall into the hands of the living God (Hebrews 10:30-31).⁸⁴⁷ But for those who do repent, God says that He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away (Revelation 21:4). They will live in the New Jerusalem, the Holy City, in the presence and loving care of God forever and ever. This is the witness of the stars. What is your choice?

Cancer: All Conflict Is Over
Chapter Three:
The Flock Sheltered by the Great Shepherd

The most important aspect of the Messianic Kingdom is universal peace. While differences between nations will arise, such differences will no longer be settled by military conflicts, but only by the word of the LORD from Jerusalem. Even the art of war will be forgotten. ADONAI prophesies through the prophet Isaiah and says: Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us His ways, so that we may walk in His paths. The Torah will go out from Zion, the word of ADONAI from Jerusalem. He will judge between the Gentile nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up the sword against nation, nor will they train for war anymore (Isaiah 2:3-4).

The Arabic name is Al Sartan, which means who holds or binds, and may be a form of the Hebrew word bind together. There is no ancient Hebrew word known for crab. It was an unclean creature and would be included in the general term vermin. The Syriac word Sartano also means bind together. The Greek name is Karkinos, which means holding or encircling, as does the Latin, Cancer, and therefore is applied to the crab. The Arabic name Ker or Cer also means encircling; however, the ancient Akkadian name of the month is Su-kul-na, the seizer or possessor of seed.

In the center of the sign there is a remarkably bright cluster of stars, so bright that they can sometimes be seen with the naked eye. It looks like a comet and is made up of a great multitude of stars. Modern astronomers have called it the Beehive, but its ancient name has come down to us as Praesepe, which means a great number, or offspring.

The sign contains 83 stars, one of which is of the third magnitude, and seven of the fourth magnitude. The brightest star, zeta (in the tail), is called Tegmine, or holding. The star alpha (in the lower large claw), is called Acubene, which, in Hebrew and Arabic means the sheltering or hiding place. Psalm 32:7a says: You are my hiding place; You will protect me from trouble. Other stars not identified are named Ma’alaph (Arabic), assembled thousands, and Al Himarein (Arabic), the kids or lambs.

With this sign we are coming to the end of the witness of the stars. The Cancer sign points to His redeemed, and the next and last sign, Leo, points to His enemies. The three accompanying constellations develop this truth. We have the little flock (those of faith looking forward to the Millennial Kingdom), the large flock (those of faith during the Millennial Kingdom) and the ship that shows the travelers and a great number brought safely home; all conflict is over.

1. Ursa Minor (The Little Bear): The Bible describes God as our Maker (Job 4:17, 35:10; Proverbs 14:31; Ecclesiastes 11:5; Isaiah 54:5), and Job declares that He is the Maker of the Bear. Later, ADONAI questions Job’s knowledge about the movement of the stars. He asks Job rhetorically: Can you bring forth the constellations (which is another translation for the planets or the zodiac) in their seasons or lead out the Bear with it cubs (Job 38:32)? So although a Little Bear and a Large Bear represent the constellations, they have a deeper meaning, as we shall see.

The constellation that we will call the Little Flock, contains 24 stars, one of the second magnitude, two of the third and four of the fourth. The brightest star, alpha (at the point of what is today the tail), is the most important star in the whole heavens. It is named Al Ruccaba, which means the turned or ridden on, and is the Polar or Central Star. It does not revolve in a circle as every other star does, but moves very slowly and steadily across the sky in what seems to be a fixed position. When these constellations were formed the Dragon, or Satan (one of the constellations of Sagittarius) occupied this important point. But it has ever so slowly moved to the point of the star Ruccaba, so today it is known as the Central Star.

As the sheep are foremost on the mind of the shepherd, those of faith are foremost on the mind of the LORD. He cares for us, protects us and nurtures us. In that sense, we are the most important flock in the whole universe.

The Little Bear is a picture of those of faith looking forward to the Second Coming of Yeshua and the Messianic Kingdom. They are the ones entering through the narrow gate and rejecting the wide gate of human achievement. The wide gate leads to destruction, whereas only the narrow gate leads to life, and only a few find it (Matthew 7:13-14). That is exactly why it is little. Most of the travelers choose to go through the wide gate, which is attractive, appealing and crowded, but that gate only leads to destruction; so we have two groups, traveling through two gates and heading for two destinations.

Those who go through the wide gate are the pagans, atheists, religionists, theists, agnostics, humanists, Jews and Gentiles – every person from whatever age, background, persuasion and circumstance who has not come to saving obedience in Jesus Christ. In the day of judgment many will claim to be followers of the Meshiach, but He will answer: I don’t know you or where you came from (Luke 13:24-27).

However the group that goes through the narrow gate is destined for eternal life and is few in number. When Jesus said: Do not be afraid, little flock (Luke 12:32), the word He used for little was micros, from which we got our prefix micro, meaning something small. For many are invited, but few are chosen (Matthew 22:14), but the actual number of believers is not limited in any way. Anyone can go through that gate, if they go through the LORD’s way, in repentance for their sins and in trust to Yeshua Messiah to save them. Neither is the number few because heavenly space is limited. God’s grace and heaven’s dwellings are unlimited; nor is the number few because ADONAI desires that most would be spiritually lost. Quite the opposite: He is patient with you, not wanting anyone to perish, but that everyone would come to repentance (Second Peter 3:9b).⁸⁴² No, the gate you go through is the gate you have chosen to go through. We all have a choice.

2. Ursa Major (The Large Bear): The Large Bear is a picture of the great number of those of faith during the Millennial Kingdom. These are those who entered by the narrow gate and will rest in peace and cry out to ADONAI,“You are my hiding place; You will protect me from trouble and surround me with songs of deliverance” (Psalm 32:7). They will also say: You have been my refuge, a strong tower against the foe. I long to dwell in Your tent forever and take refuge in the shelter of Your wings (Psalm 61:3-4).

It is a large and important constellation, containing 87 stars, of which one is of the first magnitude, four of the second, three of the third and ten of the fourth. It always presents an impressive appearance and is the best known of all the constellations. The Arabs still call it Al Naish, or Annaish, the assembled together, as sheep in a flock. The brightest star, alpha (in the back), is named Dubhe, which we have seen means a herd of animals, or the flock, and gives its name to the entire constellation. The star beta (below it) is named Merach (Hebrew) the flock, or (Arabic) the purchased. The star gamma (to the left of beta) is called Phaeda, or Phacda, meaning numbered as a flock, because He determines the number of the stars and calls them each by name (Psalm 147:4).

That ADONAI will assemble the flock and watch over them is written as plainly in the Bible as it is in the heavens. For this is what Adonai ELOHIM says: I Myself will search for My sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after My sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land. I will tend them in good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel. I Myself will tend My sheep and have them lie down, declares Adonai ELOHIM. I will search for the lost and bring back the outcasts. I will bind up the injured and strengthen the weak, but the fat and the strong I will destroy. I will shepherd the flock with justice (Ezeki’el 34:11-16).

3. Argo (The Ship): Each chapter ends in glory and the same is true here. Throughout the long history of Israel, the Gentiles of the world have commonly attacked the Jews of Isra’el. But during the Messianic Kingdom, the Jews will find they are an attraction to the Gentiles, but this will not be to gain favor with them, or repay them for their suffering. Neither will it be to recognize them as a superior race. It will be to share with them in the worship of the Lord, and when the Gentiles come, they will bring two things with them, Israel’s sons and daughters and the wealth of the world (Isaiah 60:11, 61:6; Haggai 2:7-8; Zechariah 14:14).

Argo means company of travelers, and as soon as the Jews receive word of ADONAI’s triumph at the Campaign of Armageddon, they will set sail. Isaiah tells us that the speed of the ships is like the swiftness of doves returning to their nests. He says he sees a fleet of ships whose sails seem like clouds on the horizon of the Mediterranean Sea, and the great seagoing ships of Tarshish lead the way (see the commentary on Isaiah, to see link click Jv – The Attraction of the Gentiles).

There are 64 stars in Argo, one of the first magnitude, six of the second, nine of the third, and nine of the fourth. Its brightest star, alpha (near the keel), is called Canopus or Canobus, which means the possession of Him who comes. Other stars not identified are Sephina, the multitude, Tureis, the possession and Soheil (Arabic), the desired. This will be a very precious cargo. But after one thousand years of the absence of conflict, there is still the fulfillment of the ultimate triumph in the last sign.

Gemini: The Two Fold Ministry of the Prince
Chapter Two: The Lord’s Redemption and Reign in Grace

The establishment of the Lord’s throne on the earth during the Messianic Kingdom is described in Psalm 2:6-8. I have installed My King on Zion, My holy hill. I will proclaim the decree of the LORD, He said to Me: You are My Son; today I have become Your Father. Ask of Me, and I will make the nations Your inheritance, the ends of the earth Your possession, and although the Messiah will rule from Jerusalem, His reign will be worldwide. The LORD will be king over the whole earth. On that day there will be one LORD, and His name the only name (Zechariah 14:9).

The Sh’khinah glory will return to the rebuilt Millennial Temple, where Christ will physically sit and rule from Jerusalem. Speaking of His future Messianic reign from the Most Holy Place, Jesus says: This is the place of My throne and the place for the soles of My feet. This is where I will live among the Israelites forever (Ezeki’el 43:1-7). The exodus will no longer be the high point of Jewish history. ADONAI says: The days are coming when I will rise up to David a righteous Branch, a King who will reign wisely and do what is right in the land. In His days Judah will be saved and Isra’el will live in safety. This is the name by which He will be called: ADONAI Our Righteousness (Jeremiah 23:5-6). His work of grace will be necessary to fulfill these prophecies.

All the pictures of this sign are confused. The Greeks claimed to have invented them and they called them Apollo and Hercules. The Latins called them Castor and Pollux. They were held in high esteem by both the Greeks and Romans, and the common practice of taking oaths and swearing by their names has survived down to our day in swearing, “By Gemini.”The Hebrew name is Thaumin, which means united. The root word is used in Exodus 26:24. The Arabic Al Tauman also means united. Because their original names have been lost, we will call them the Princes. The reason for this will be seen later in this study.

There are 85 stars in the sign; two of the second magnitude, four of the third and six of the fourth. The name of star beta (in the head of the Prince on the left) called Hercules means, who comes to labor or suffer. Another star, gamma (in his left foot), is called Al Henah, which means hurt, wounded or afflicted; while alpha (in the head of the Prince on the right) is called Apollo, which means ruler, or judge. The twins sit side by side, the Prince on the left has a club in His right hand and His left arm around the waist of the other. The Prince on the right has a harp in His right hand and a bow and arrow in His left, but the club of one Prince and the bow of the other are at rest.

These twins are not in action, but are at rest and in peace after a hard fought victory. This is what we see in this sign. All is at rest. In His days the righteous will flourish; prosperity will abound till the moon is no more (Psalm 72:7). The star epsilon (in the knee of the Prince on the Right) is called Mebsuta, which means treading under feet, but for this blessed time to come in the Messianic Kingdom, there must be no enemy. This brings us to the first book in this section.

1. Lepus (The Enemy Defeated): The pictures of these three constellations are modern and convey no relation to the ancient pictures of the stars. Today it is pictured as a rabbit, but to learn their real meaning, we must study the ancient zodiacs. In the Persian zodiac this first constellation was pictured as a serpent. In the Egyptian zodiac it was an unclean bird standing on a serpent, which is under the foot of Orion the Coming Prince. The name of the serpent is Bashti-beki. Bashti means confused andbeki means failing.

It is a small constellation of nineteen stars. All are small with three being of the third magnitude and seven of the fourth. The brightest, alpha (in the body), has a Hebrew name, Arnebo, which means the enemy of Him that comes. The Arabic name Arnebeth means the same thing. Other stars not identified are Nibal, the mad and Rakis, bound with a chain. This is an appropriate name because at the beginning of the messianic Kingdom, an angel will comeout of heaven having the key to the Abyss and holding in his hand a great chain; he will seize the dragon, that ancient serpent, who is the devil, or Satan, and bind him for a thousand years. He will throw him into the Abyss and lock and seal it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that he must be set free for a short time. He is also called Sugia, the deceiver, because when the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth – Gog and Magog – to gather them for battle. In number they are like the sand on the seashore (Revelation 20:7-8). There can be no mistaking who this is, for this enemy is under the foot of the coming Prince Orion, and in Him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace that He has lavished on us with all wisdom and understanding (Ephesians 1:7-8).

2. Sirius the Twin (The Coming Glorious Prince): The third constellation tells of a glorious Prince who will come quickly to rule the Messianic Kingdom. The modern sign has no relation to the ancient pictures of the stars and today is pictured as a large dog. Because Gemini is associated with the hottest days of the year we still call them “the dog days of summer.” So its ancient name and meaning must be obtained from the names of its stars that have come down to us. There are 64 all together. Two are of the first magnitude, two of the second, four of the third and four of the fourth. Of these, alpha (in the head) is the brightest in the whole universe! It is called Sirius, or the Prince. For to us a child is born, to us a Son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6). In ancient times the Akkadian zodiac called this star Kasista, which means the Leader and the Persian zodiac calls Sirius the chieftain of the East.

The next star, beta (in the left foot), speaks the same truth. It is named Mirzam, and means the prince or ruler. The star delta (in the body) is called Wesen, the bright, the shining. The star epsilon (in the right leg) is called Adhara, the glorious. Other stars, not identified, bear witness to the same fact. The Hebrew name Aschere means who shall come, and while the first twin is named Al Shira Al Shemeliya (Arabic), the Prince of the left hand, this second twin, Al Shira Al Femeniya (Arabic) means the Prince of the right hand.

This can be no other than the Prince of princes (Dani’el 8:25), Jesus Christ, who is the faithful witness, the firstborn from the dead, and the Ruler of the kings of the earth (Revelation 1:5). On His robe and on His thigh He has this name written: KINGof kings and LORD of lords (Revelation 19:16), and because of His messianic reign, all conflict is over.

3. Sirius the Twin (The Redeemer Prince): As I have said, the pictures of these three constellations are modern and convey no relation to the ancient pictures of the stars. Today this constellation is pictured as a small dog. The Egyptian name in their zodiac means conquering or victorious. It was represented as a human with a hawk’s head and a tail.

This is a small constellation with only 14 stars, one of the first magnitude, one of the second and one of the fourth. Its ancient name and meaning must be obtained from the names of its stars that have come down to us. The brightest star, alpha (in the body), is named Procyon, which means redeemer, and it tells us that this Prince is none other than the One who was wounded. Just as this chapter begins with two twins, one wounded and the other ruling, it ends with two princes, one whom is seen as the Redeemer and the other ruling the Messianic Kingdom. This is confirmed by the next star, beta (in the neck), which is named Al Gomeisa (Arabic), bearing a weight for others. It was during the last three hours on the cross, from 12:00 noon until 3:00 pm that Jesus paid for the sins of the world. Darkness covered the whole world (Mark 15:33). Those three hours of darkness mark three hours of spiritual death. All the sins of the world, past, present and future were placed on Him. The Bible teaches that He became sin for us (First Corinthians 5:21). He Himself bore our sins in His body on the tree (the cross), so that we might die to sin and live for righteousness; by His wounds you have been healed (First Peter 2:25). For three hours Christ was spiritually dead and suffered the wrath of God, but in doing so, Messiah satisfied every claim of ADONAI’s holiness and justice against sin so that God the Father is free to act on our behalf. Thus, Jesus is our redeemer because He purchased our salvation through His blood on the cross by faith. This is the witness of the stars.

The names of the other stars not identified confirm these great truths; Al Shira Al Shemeliya (Arabic) means the prince of the left hand, and Al Gomeyra means who completes or perfects. This Twin completes the other and the other twin perfects this One. Each chapter ends in glory and here we see the coming of the redeeming Prince.

This can be no other than the Prince of princes (Dani’el 8:25), Jesus Christ, who is the faithful witness, the firstborn from the dead, and the Ruler of the kings of the earth (Revelation 1:5). On His robe and on His thigh He has this name written: KINGof kings and LORD of lords (Revelation 19:16), and because of His messianic reign, all conflict is over.

The Third Book: The Messianic Kingdom
(The Result of His Second Coming)

Taurus: The Bull
Chapter One: The Messiah Coming to Judge All the Earth

The Jewish leadership rejected Yeshua Messiah (Matthew 12:25; Mark 3:22; Luke 11:17-22 and John 7:20) and the Jewish people rejected Him (Matthew 27:15-26). The actual words of the prayer of the Jewish leadership and people inviting Christ back are found in four key passages of Scripture (Psalms 79 and 80; and Isaiah 53:1-9 and Isaiah 63:7 to 64:12). The Messiah returns to save the believing remnant of Jews at Bozrah (Isaiah 63:1-8), which precedes the eight stage campaign of Armageddon and finally the thousand year reign of Jesus Christ from Jerusalem. Each chapter ends in glory and here we see the prophecy about the Coming Judge and His Messianic Kingdom (Isaiah 4:2-6, 11:1 to 12:6, 54:11-17, 60:1-22, 66:1-24; Ezeki’el Chapters 40 to 48).

Here in Taurus, the picture is that of a bull rushing forward with mighty energy and fierce wrath, his horns set so as to push his enemies, pierce them through and destroy them. It is the prophecy of Christ, the coming Judge, ruling and reigning from Jerusalem for a thousand years. Many Scriptures indicate clearly that the Messiah is to return. Yeshua Himself promises that He will come again. In His great discourse on the end times in Matthew Chapter 24 and 25, He says: Then will appear the sign of the Son of Man in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. Toward the end of the discussion we read: When the Son of Man comes in His glory, and the angels with Him, then He will sit on His glorious throne (Matthew 25:30-31).⁸³⁸

The name of the sign in Chaldean is Tor. The Arabic name is Al Thaur and the Greek is Taurus. The more common Hebrew name was Shur, which is from a root that means both coming and ruling. There are several Hebrew words for bulls and oxen, but the most common is Reem, conveying the idea of loftiness, exaltation, power and supremacy. We can find the root in other languages and it can be traced in the name of Abram, which means supreme or high father. However, the corruption of the Tower of Babel (11:1-9)extended even unto the witness of the stars (Isaiah 40:26).Very quickly Nimrod and his followers willfully left the knowledge and worship of the true God and Creator and began to worship the creation instead.⁸³⁹ Later, the Egyptian zodiac of the Pharaohs called this sign Isis, who saves or delivers.

The stars in Taurus present a brilliant sight. There are at least 141 stars, besides two important groups of stars, which both form integral parts of the sign. The brightest star, alpha (in the bull’s eye), has a Chaldean name, Al Debaran, and means the leader or governor. The beta star (at the tip of the left horn) has the Arabic name of El Nath, meaning wounded or slain because the Lord, as the Lamb of God, was slain for the sins of the world (John 1:29). Then there is the cluster of stars known as the Pleiades (Job 38:31 and Amos 5:8). This word means the congregation of the judge or ruler. It consists of a number of stars (in the neck of Taurus) that appear to be near together. The brightest of them, eta , has an Arabic name, Al Cyone that means the center and some astronomers think that it is the center of the entire universe. The Syriac name for the Pleiades is Succoth, which means booths. This is very interesting because it is the Feast of Booths that is celebrated during the messianic Kingdom (Zechariah 14:16-19). The booths that were set up during this feast were a symbol of the hope for a future restoration of Isra’el.In fact the booth itself is known as the succah. They believed Godwhen He said through the prophet Amos,“In that day I will restore David’s tent. I will repair its broken places, restore its ruins, and build it as it used to be” (Amos 9:11).

Therefore, everything points to the important truth that Jesus Christ is returning to judge all the earth and then rule for a thousand years from Jerusalem. This is the central truth of all prophecy. The only hope for all creation, the earth, for Isra’el, the Church, and for you and me is blessed hope, the glorious appearing of our great God and Savior, Jesus Christ (Titus 2:13).

1. Orion (The Coming Prince): This picture is to show that the coming one is no mere animal, but a man: a mighty, triumphant, glorious prince. He is pictured this way in the ancient Egyptian zodiac and his name was spelled Oarion, at that time from the Hebrew root that means light, so that Orion means coming into view as light. The ancient Akkadian was Ur-ana, the light of heaven. Isaiah looked forward to the day of His coming into the view as The Light: For to us a Child is born, to us a Son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6).

Orion is the most brilliant of all the constellations, and mentioned by name and appearance by Job. Can you bind the beautiful Pleiades? Can you loose the cords of Orion (Job 38:31 and Amos 5:8)? It contains 78 stars, two being of the first magnitude, four of the second, four of the third and sixteen of the fourth.

Just below the star iota (in the sword) is a very remarkable cloudy star. A common telescope will show that it is a beautiful mass of interstellar dust and gas. A powerful telescope reveals that it is collection of cloudy stars. These stars are surrounded by faint points of light, which a very powerful telescope would resolve into separate stars.

The picture of Orion shows Him with His left foot placed upon the head of the enemy. Around His waist is a belt with three brilliant stars and upon the belt is hung a sharp sword. Its handle is the head and body of a lamb. His right hand lifts a might club, while in His left he holds up the token of his victory – the head and skin of a lion. Who is this (Matthew 21:10)? The names of the stars give us the answer. The brightest, alpha (in the right shoulder), is named Betelguez, which means the coming (Malachi 3:2) of the branch. The next, beta (in the left foot), is named Rigel or Rigol, which means the foot that crushes.The foot of the Prince is lifted up and his heel is placed immediately over the head of the enemy. God spoke to the serpent in the Garden of Eden. His prophecy looked forward to the time when the Adversary will be completely crushed beneath the feet of the woman’s triumphant Seed, Jesus Christ.⁸⁴⁰ He will crush your head, and you will strike His heel (Genesis 3:15). This is what we see here in Orion. The next star, gamma (in the left shoulder), is called Bellatrix, which means quickly coming or swiftly destroying.

The name of the fourth star, delta (one of the three in the belt), carries us again back to Genesis where Jesus’ heel was bruised, but His wound was not fatal (because of the resurrection). Its name is Al Mitak, the wounded one. Similarly the star kappa (in the right leg) is called Saiph, or bruised, which is the very word used in Genesis 3:15. This is the witness of Orion’s stars, which day after day and night after night tell the old, old story about Yeshua Messiah. And when He comes, there will be physical changes upon the earth.

2. Eridanus (The Messianic River): All the pictures show that this river comes from the foot of Orion, crushing the head of the enemy. During the Messianic Kingdom a river flows from Christ and the Temple compound (Joel 3:18 and Ezeki’el 47:1-2). It first leads east until it passes the eastern gate and then bends down southward toward where it will be divided into two branches. The western branch will flow down the mountain of the Lord (Isaiah 30:29) and empty into the Mediterranean Sea. The eastern branch will flow into the Dead Sea, which will begin to swarm with life (Ezeki’el 47:8-10). The branching out of these waters toward the areas designated for growing food on both sides of Jerusalem will provide the necessary water for the growth of crops (see my commentary on Isaiah, to see link click Ge – Your Eyes Will See the King in His Beauty).⁸⁴¹

It is an immense constellation and consists of 84 stars; one of the first magnitude, one of the second and eight of the third. The brightest star, alpha (at the mouth of the river), bears the ancient name Achernar, the after part of the river. In the Egyptian zodiac it is a river under the feet of Orion. It is named Peh-ta-t, which means the mouth of the river. The next star, beta (at the source of the river), is called Cursa, because the river bends down southward where it divides into two branches. The next star, gamma (at the second bend in the river), is called Zourac (Arabic),  flowing and Ozha, the going out.

At the first bend in the river, the sea monster Cetus, or Satan,tries in vain to stop its flow by putting his claw across it. But this has always been the case. After the garden of Eden, in vain he tried to corrupt the human race so it would not have been capable of receiving salvation (6:1-4). In vain he encouraged open rebellion against God at the Tower of Babel (11:1-8). In vain Satan sought to kill the baby Jesus through the hands of Herod (Matthew 2:13-18). In vain the tempter tried to get Messiah to accept a short-cut to glory (Luke 4:1-13) and therefore keep Him from the cross of salvation, and once on the cross, five times Christ’s messianic claims were mocked. The Roman soldiers mocked Him in the Praetorium in Jerusalem (Matthew 27:27-30 and Mark 15:16-19); those who passed by the cross mocked Him (Matthew 27:39-40 and Mark 15:29-30). In the same way Messiah was mocked by the chief priests, teachers of the Law and elders (Matthew 27:41 and Mark 15:31-32a). The Roman soldiers mocked Him at the cross (Luke 23:36-37), and in a final insult, those crucified with Him also heaped insults on Him (Matthew 27:44, Mark 15:32b and Luke 23:39). They all challenged Him to come down from the cross. This was Satan’s final attempt to avoid the payment for lost souls for all time.

Satan still mocks us and hurls insults on us today. He tries to prevent us from being saved, and once saved, his only remaining goal is prevent us from being effective believers and witnessing to others. There is nothing worse than being in a battle and not realizing it. Therefore, submit yourselves to God. Resist the devil, and he will flee from you. How do we do this? The same way Messiah did – with Scripture (Matthew Ch 4, verses 4, 7 and 10).

3. Auriga (The Shepherd): We have seen the prophecy of Christ, the coming Judge, fulfilled. We have seen the messianic River and now we see the Good Shepherd. Yeshua Himself said: I AM the Good [True] Shepherd; I know My sheep and My sheep know Me – just as the Father knows Me and I know the Father – and I lay down My life for the sheep (John 10:14-15).

He is seated upon the Milky Way, holding up a she goat on His left shoulder. In His left hand He supports two baby goats. The star marking the kids is called Gedi (Hebrew), for kids. In His right hand He holds a slingshot to protect them. They are safe now, resting safely in the protection of the Good [True] Shepherd. Nothing can harm them.

Auriga is from a Hebrew root that means a shepherd. It is a beautiful constellation of 66 stars; one of the first magnitude, two of the second and nine of the fourth. The brightest star alpha (in the body of the goat), points her out as the prominent feature of the constellation, for its Hebrew name, Alioth, means a she goat. It is known today by its Latin name, Capella, which means the same thing. The next star beta (in the shepherd’s right arm), is called Menkilinon, and means band orchain of goats. This points out the truth that those in the care of the Good [True] Shepherd are never to be lost again (Jeremiah 50:6 and Luke 15:1-7), but to be bound, with bands of love forever. Jesus said: All that the Father gives Me will come to Me, and whoever comes to Me I will never drive away. For I have come down from heaven not to do My will but to do the will of Him who sent Me. And this is the will of Him who sent Me, that I shall lose none of all that He has given Me, but raise them up at the last day. For My Father’s will is that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise them up at the last day (John 6:37-40).

But, there is another important bright star in His right foot called El Nath (like the brightest star in the forehead of Aries the Ram), which means wounded or slain. This is the Seed of the Woman, who was once bruised or wounded in His heel (3:15 NKJ). This is not only the Good [True] Shepherd who lays down His life for His sheep (John 10:11), but also the Great Shepherd of the sheep, brought back from the dead (Hebrews 13:20), and is now seen as the Chief Shepherd, ruling and reigning from Jerusalem for a thousand years. The heel of the Shepherd is pierced by the horn of the bull. This points to the fact that Yeshua’s death was wholly voluntary in obedience to the will of the Father: No one takes it from Me, but I lay it down of My own accord (John 10:18). Therefore, after the prophecy of His coming, we see His reign in grace.

Aries: The Ram
Chapter Four: The Return With His Church

This second book began with the goat dying in sacrifice and it ends with the ram living again. The goat had the tail of a fish, indicating that His death was for a great multitude that no one could count, from every nation, tribe, people and language (Revelation 7:9). The two middle signs presented the Church in grace and conflict. We now come to the last chapter of the book, and, as we have seen in the other books, it ends up in triumph for our great God. It is pictured by a ram, full of vigor and life, not falling in death like Aquila (the eagle) in Capricorn, but coming to judge and make war. This is the fulfillment of the prophecy in book one.

The Hebrew name for this constellation is Taleh, the ram. The ancient Akkadian name was Bara-ziggar. Bar means altar, or sacrifice, and ziggar means right making. So the full name would be the sacrifice of righteousness. There are 66 stars in this sign, one being of the second magnitude and two of the fourth. The brightest star alpha(in the forehead), is named El Nath,or El Natik, which means wounded or slain. The next, beta (in the left horn) is called Al Sheratan, the bruised, the wounded.

1. Cassiopeia (The Woman on a Throne): In the last chapter we saw the woman bound; here we see the woman freed, delivered and seated on a throne. Its Arabic name is El Seder, which means the freed. In the Egyptian zodiac her name is Set, or set up as Queen. In ancient times it was called the daughter of splendor. This appears to be the meaning of the word Cassiopeia, the beautiful one on a throne. The Arabic name is Ruchba, on a throne. This is also the meaning of its Chaldean name, Dat al cursa. There are 55 stars in this constellation, of which five are of the third magnitude, and five of the fourth. This brilliant constellation contains one binary star, a triple star, a double star, a quadruple star, and a large number of clouds. The brightest star, alpha(in the left breast), is named Schedir (Hebrew), which means the freed. The next brightest star beta (in the top of the chair), also bears a Hebrew name, Caph, which means the branch. It is evidently given because of the branch of victory that she bears in her hand.

She is lifted up high and making herself ready. Her hands are no longer chained. With her right hand she arranges her robes, while with her left hand she adorns her hair. She is seated beside Cepheus, the King, for His bride has made herself ready (Revelation 19:7b). The bride has made herself ready in the power of God, by the grace of God, through the work of the Spirit of God. Purged from all sin and impurity (First Corinthians 3:12-15), she is a flawless, blameless, unblemished virgin.⁸³⁶ When times are tough in our lives, we need to remember this is the ultimate spiritual reality for every believer.

She is in heaven during the Great Tribulation and she accompanies the Lord as He returns after the time of trouble for Jacob (Jeremiah 30:7) has ended. The armies of heaven were following Him, riding on white horses and dressed in fine linen, white and clean. Out of His mouth comes a sharp sword with which to strike down the nations (see the commentary on Revelation Ew – He is Dressed in a Robe Dripped in Blood). Therefore, at the end of the Great Tribulation, the destruction of the enemy is in view and this is what we see in the next section.

2. Cetus (The Sea Monster): When Yeshua Messiah returns with His Church, Satan will be thrown into the Abyss during the Messianic Kingdom. Isaiah first wrote: In that day, the Lord will punish with His sword, his fierce, great and powerful sword, Leviathan the gliding serpent, Leviathan the coiling serpent; He will slay the monster of the sea (Isaiah 27:1). Then through progressive revelation, the apostle John gave this scene more detail when he wrote: And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended (Revelation 20:1-3).

This picture is that of the great sea monster, the largest of all the constellations. It is the natural enemy of the fishes. That is why he is seen here in connection with this last chapter where fishes are so prominent. It is situated very low down among the constellations, far away to the South in the lower regions of the sky.

It consists of 97 stars, of which two are of the second magnitude, eight of the third and nine of the fourth. The names of the stars tell us the meaning of the picture. The brightest star (in the upper jaw), is named Menkar, and means the bound or chained enemy. The next, beta (in the tail), is called Diphda, or Deneb Kaitos, overthrown, or thrust down. The star omicron (in the neck) is named Mira, which means the rebel. Its name is ominous, for it is a most remarkable star. It is very bright, but it was not until 1596 that it was discovered to be variable, meaning that it shines very brightly for about two weeks, shines for about a year, and then disappears entirely to the naked eye for some time. It passes through several degrees magnitude, both increasing and decreasing. In fact, it varies to such a great degree that it appears unsteady. This points to Satan because he was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies (John 8:44b), but this second book ends by revealing the one who breaks.

3. Perseus (One Who Breaks): Each chapter ends in glory and here we see a great man, called Peretz in the Hebrew, from which we get the Greek form Perseus, or one who breaks. It is the same word which is used of Christ in Micah 2:13. He holds a raised sword in His right hand, and the head of His enemy who He has beheaded with His left. He has wings on His feet that tell us that He is coming swiftly. It is a beautiful constellation of 59 stars, two of which are of the second magnitude, four of the third and twelve of the fourth. Their names supply us with the key to understanding the picture. The star alpha (in the waist) is called Mirfak, who helps. The next star gamma (in the right shoulder), is named Al Genib, which means who carries away. The brightest star in the left foot is called Athik, who breaks.

In His left hand He carries a head, which the Greeks have mistakenly called Medusa. They were unaware that its Hebrew root meant the trodden under foot. It is also called Rosh Satan (Hebrew), the head of the adversary, and Al Ghoul (Arabic), the evil spirit. The bright star beta (in the head) comes down to us with the name Al Gol, which means rolling around, but not only that, this is another variable star. It is remarkable that so many of these enemies should be characterized by variable stars. But Rosh Satan, like the neck of Cetus, has one. Al Gol is continually changing. In about three days it changes from the fourth magnitude to the second. It goes back and forth. This is a fitting picture of Satan who prowls around like a roaring lion looking for someone to devour (First Peter 5:8). He changed himself into a clever serpent in 3:1-5, then changed again into an angel of light in Second Corinthians 11:14; Rosh Satan changes continually because he is the thief, who comes only to steal, kill and destroy (John 10:10a).

But his time will not last forever. There will be a time in the future when God will say: I will surely gather all of you, O Jacob. I will surely bring together the remnant of Israel. I will bring them together like the sheep of Bozrah (NKJ), like a flock in its pasture, the place will throng with people. One who breaks open the way will go up before them, ADONAI at their head (Micah 2:12-13). Just as ADONAI went before Israel as the Angel of the LORD in a pillar of cloud at the exodus from Egypt (Exodus 13:21), He will break open the way to salvation for Isra’el at Bozrah once He is invited back.⁸³⁷ We all look forward to that day.

Pisces: The Conflict With the Enemy
Chapter Three: The Church in Conflict

In this third chapter of the second book we come to the results of Christ’s sacrifice enjoyed by the Church, but in the midst of conflict. It is as if the full measure of her joy has been temporarily set aside until her Husband returns and Satan is in the abyss for a thousand years. We must always remember that we live in two worlds. Before we were saved, we had a sin nature and were spiritually dead. After being saved, we are alive in the Messiah, but we still have a sin nature within us. This is because this world is not our home. The Church is the Bride of Christ and we desire to be with the Bridegroom. We must be ready, for when He returns for us (Matthew 25:1-13) we will go with Him. Then we will not only be spiritually alive, but we will have perfect resurrection bodies. But in the mean time, our enemy, the devil prowls around like a roaring lion looking for someone to devour (First Peter 5:8). Thus, we have one foot in this world and one in the next. We are in conflict. However, by the time we get to the third book in the messianic Kingdom, we will see that all conflict is over for the Church.

Pisces, or the fishes, is pictured as two large fishes bound together by a Band, the ends of which are fastened separately to their tails. In the ancient Egyptian zodiac, it is named Pi-cot,or Pisces Hori that means the fishes of Him that comes.The Hebrew name is Dagim, the fishes, which is closely connected with the concept of increasing greatly, as in 48:16, where Jacob blesses Joseph’s sons, and says: May they increase greatly upon the earth. The phrase a fish is derived from the phrase to increase because of the remarkable speed with which they multiply.⁸³⁴ This is the fulfillment of 1:28 that says: Be fruitful and multiply. The Seed of the woman (see the commentary on Genesis, to see link click Be – He Will Crush Your Head, and You Will Strike His Heel) will eventually become the fishes of Him that comes.

But why two fishes? The human race today is made up of either Jews or Gentiles. Before Christ, the channel of blessing went through Isra’el, but after the death, burial and resurrection of the Messiah the channel of blessing now flows through the Church, which are primarily Gentiles. God has said, however, that there will always be a believing remnant, the righteous of the TaNaKh. But for those in Christ, the only identity that matters is their identity in Him. There are no Jewish or Gentile believers, black, white, brown or any other color believers, male or female believers. There are only those who love the God of Abraham, Isaac and Jacob. Our one Lord has one Body.835 For He Himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility (Ephesians 2:14). Therefore, Jews and Gentiles, the two fishes are bound together as one.

1. The Band: The band that unites these two fishes has always formed a separate constellation. Its ancient Egyptian name was U-or, which means he comes. The Arabic name is Al Risha, or the band. In the picture of this constellation the fishes are bound together. The two ends are fastened to the neck of Cetus, the sea monster, while immediately above is seen a woman chained as a captive; but the deliverer is near both. Chephes, the crowned King is seen coming quickly. Satan is still in conflict with the Church, but deliverance is guaranteed.

2. Andromeda (The Chained Woman): This is a strange scene in the heavens, a woman with chains fastened to her feet and arms. In the Egyptian zodiac her name is Set which means set up as a queen. In Hebrew it is Sirra, the chained. There are 63 stars in this constellation, three of which are of the second magnitude and two of the third. The brightest star alpha (in the head), is called Al Phiratz (Arabic), the broken down. The star gamma (in the left foot) is called Al Amak (Arabic), struck down. But the star beta (in the body) is called Mirach (Hebrew), the weak. We need to remember where our strength lays. It is only when we come to the end of ourselves and get out of the way, that the power of the Lord can be seen. Rabbi Sha’ul said: I will boast all the more gladly about my weakness, so that Christ’s power may rest on me. For when I am weak, then I am strong (Second Corinthians 11:9-10). Until the return of Messiah, the Church will be in conflict with the enemy, Satan. Yes, the two fishes are bound by sin, and yes the woman is seen in the chains of sin, but the King is coming.

3. Cepheus (The Crowned King): What we see here is a glorious King, crowned and seated on a throne in the highest heavens, with a scepter in His hand and His foot planted on the very Polar Star itself. His name in the Egyptian zodiac is Pek-ku-hor, which means this one comes to rule. The Greek name, by which He is now known, Cepheus, is from the Hebrew and means the branch and is called by Euripides the king; there is also an old Ethiopian name, Hyk, meaning a king. There are 35 stars in this constellation with three of the third magnitude and seven of the fourth. The brightest star alpha (in the right shoulder), is called Al Deramin, which means coming quickly. The beta star (at the waist) is named Al Phirk (Arabic), the Redeemer, and the gamma star, signified by the letter g at the left knee is called Al Rai, which means he who bruises or breaks. This can be no other than the Branch of David (Jeremiah 23:5) and the King of Kings and Lord of Lords (Revelation 19:16).

This leads us to the last chapter of the second book, which shows us the fulfillment of all the prophecies about the Church and the sure foundation upon which her hope is based. We wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ (Titus 2:13). He is coming quickly.

Aquarius: The Pouring Out of the Water
Chapter Two: Living Water for the Church

With the sacrifice on the cross being made, the blessings bought with a price which covers our sins has been paid, and now they can be poured out upon the Church. The central message of the Bible is atonement, that is, that God has provided a way for us to come back into fellowship with Him.⁸³² A man pouring out water from an urn, which seems to have an inexhaustible supply, pictured this in the heavens from the beginning. The water flows downward into the mouth of a fish, which receives it and drinks it up.

The same idea is seen in the ancient Egyptian zodiac, but the man holds two urns and the fish below seems to have come out of the urn. The man is called Hupei Tirion, which means the place of him coming down or poured forth. This agrees with its other names. In Hebrew it is called Deli, the water-urn or bucket (as in Numbers 14:7), and the Arabic Delu is the same.

There are 108 stars in this sign, and their names are significant. The star in the right shoulder is called Sa’ad al Melik, which means the record of the pouring out. The beta star in the left shoulder is called Saad al Melik, who goes and returns, or the pourer out. The bright star delta in the lower part of the right leg is well known today by its Hebrew name Scheat, which means who goes and returns.

Before the destruction of the Temple by the Romans in 70 AD, the Jews celebrated the pouring out of the water on the Feast of Sukkot (see my commentary on The Life of Christ, to see link click Gp – On the Last and Greatest Day of the Feast). The source of the celebration is found in Isaiah 12:3: With joy you shall draw water from the wells of salvation. For seven days water was taken from the pool of Siloam in golden buckets by a procession of priests back to the Temple. As they ascended the fifteen steps to the Temple Mount, they sang the Psalm of Ascents (Psalms 120 through 134). On the first step they sang Psalm 120, on the second step Psalm 121, and so on until Psalm 134. Then they entered the courtyard and poured out the water on the southwest corner of the bronze Altar because it was where the grooves that drained the blood were located.

On the last and greatest day of the Feast, the procession of priests made the circuit to the altar not once but seven times, as if they were circling Jericho to bring down its walls again. Therefore, the seventh or last day of the Feast was also called “the Great Hosanna” because they sang Psalm 118. When the priests poured out the water, the rejoicing was like the victory celebration of a Super Bowl win on the last play of the game with no time remaining on the clock. In fact, the rejoicing was so great that the rabbis said: He who has not seen the rejoicing of the pouring out of the water has not seen rejoicing in all of his life.⁸³³

This was the climax of the entire week and after a long time of intense celebration and before the offering of the massive festive sacrifices, there was a short pause. The large number of people must have collapsed in exhaustion. And after the explosive chanting of the Hallel there was dead silence. At that moment Jesus stood up so that He could be clearly seen and said in a voice loud enough to be heard throughout the Temple: Let anyone who is thirsty come to Me and drink. Whoever believes in Me, as Scripture has said, rivers of living water will flow from within them (John 7:37-38). In Judaism the pouring out of the water was a symbol of the outpouring of the Holy Spirit in the last days. The rabbis taught that in the last day before the Messiah comes, there will be an outpouring of the Holy Spirit upon Isra’el. Jesus interpreted and fulfilled this teaching. By this He meant the Spirit whom those who believed in Him were later to receive (John 7:39). Therefore, those who believe in the Meshiach, will receive this living water or the Ruach Ha’Kodesh who sustains them.

But there is a second important aspect to Aquarius, one who goes and returns. Later Jesus would say: I am going away and I am coming back to you.But while I am gone I will not leave you as orphans, but the Counselor, the Holy Spirit, whom the Father will send in My name will teach you everything I have said to you (John 14:18, 26 and 28). So God in His grace has sent us streams of living water, and baptizes us with the Holy Spirit (Matthew 3:11; Mark 1:8; Luke 3:16, John 1:33; Acts 1:5, 11:16; First Corinthians 12:13), into the body of Christ (Galatians 3:27; First Corinthians 12:13) at the moment of faith in Him. This work of grace in the Church is necessary to sustain the prophecy of the Seed of the woman in Virgo.

1. Piscis Australis (The Southern Fish): This first constellation is of ancient times and its brilliant star of the first magnitude was a subject of great study by the Egyptians and Ethiopians. It is inseparable from Aquarius, as we have seen. It is named in Arabic Fom al Haut, the mouth of the fish. In the Egyptian zodiac it is called Aar, a stream and pictures streams of living water or the Holy Spirit.

2. Pegasus (The Winged Horse): The blessings that have been purchased with a price will be brought by Him who has bought them. In the Egyptian zodiac there are two characters immediately below the horse, Pe and ka. Peka or Pega, is in Hebrew the chief, and Sus is horse. So the name of this constellation, Pegasus, has come down to us and has been preserved through all the languages. The names of the stars in this constellation describe its meaning to us. There are 89 altogether, one of the first magnitude, two of the second and three of the third.

The brightest star alpha (on the neck of the horse at the junction of the wing), comes down to us with the ancient Hebrew name of Markab, which means returning from afar. The star beta (in the rear shoulder) is called Scheat, or who goes and returns. The star gamma (at the tip of the wing) bears an Arabic name – Al Genib, who carries. The star epsilon (in the nostril) is called Enif (Arabic), the water. And the star eta (in the near leg) is called Matar (Arabic), who causes to overflow.

This is no ordinary horse! Therefore, it must be used figuratively, and it can only be a figure of Him who goes and returns from heaven. He who bought the Church with His blood is coming quickly so that we may overflow with the blessings of the Holy Spirit in the Millennial Kingdom.

3. Cygnus (The Swan): This constellation repeats, emphasizes and affirms this wonderful truth. It has to do with Yeshua’s speedy return, to which all the names of the stars point. In the Egyptian zodiac it is named Tes-ark, which means this from afar. It is a most brilliant constellation of 81 stars. It contains five variable stars, five double stars and one quadruple. It has one star of the first and second magnitude, and six of the third. The star named 61 Cygni is known as one of the most wonderful in the whole heavens.

Each chapter ends in glory and here, this mighty bird is not falling dead, like Aquila the eagle, but it is flying swiftly to the earth. The swan is not so much a bird of the air, but a bird of both the air and the water. Its brightest star alpha (between the body and the tail) is called Deneb (like another in Capricorn), and means the judge. It is also called Adige, flying swiftly, and so is linked with Christ who comes to judge the earth in righteousness. The star beta in the beak is named Al Bireo (Arabic), flying quickly. The star gamma in the body is called Sadr (Hebrew), who returns in a circle.The two stars in the tail, marked as pi 1 and pi 2, are named Azel, who goes and returns quickly and Fafage, gloriously shining forth.

The teaching, then, of the entire sign of Aquarius is clear and complete. The names of the stars explain the constellations and the constellations explain the sign, so that we are left in no doubt. By His sacrifice on the cross as described in the sign of Capricorn, He has paid for unspeakable blessings for His Church. Aquarius describes the coming of the Holy Spirit and His speedy return to fill the earth with His grace to overflowing as surely as the waters cover the sea (Isaiah 11:9).

The Second Book: The Church 
(The Result of His First Coming)

Capricorn: The Goat
Chapter One: The Goat of Atonement Slain for the Church

In the first book we have seen the first coming of Jesus Christ. In this second book we see the results of His First Coming, namely the Church. In Chapter One we have the Sacrifice given for the Church. In Chapter Two we have the Ruach ha-Kodesh given to the Church. In Chapter Three we see the Church in conflict with the enemy and in Chapter Four we see Christ’s return with the Church, but the main point of this second book is that all four chapters are, in some way, connected with fish (Matthew 4:19).

It is noteworthy that this second book opens with the Goat and closes with the Lamb because they are both animals of sacrifice. The goat as an animal of sacrifice was especially important on the Day of Atonement (see my commentary on Exodus Go – The Day of Atonement). The high priest was to lay both hands on the head of a live goat and confess over it all the wickedness and rebellion of the Israelites – all their sins – and put them on the goat’s head. Then he shall send the goat away into the desert to die (Leviticus 16:20-22). Messiah became our sacrifice. In all ancient zodiacs we find a goat with the tail of a fish associated with the sign of Capricorn. In the Egyptian zodiac it is seen as half-goat and half-fish, and it is there called Hu-penius, which means the place of sacrifice. In the Indian zodiac we see a passive goat being passed through by a fish. There can be no doubt about the significance of this sign. In the goat we have the transferring of sin to the sacrifice (Psalm 103:12), and in the fish we have the people for whom the sacrifice was made (Acts 2:1-41). When we come to the sign of Pisces we shall see more clearly that it points to the Church.

The Hebrew name of the sign is Gedi, the kid or the cut off. This name is the same as the Arabic Al Gedi. Capricornus is merely the modern Latin name of the sign and means goat. The two brightest stars are alpha, the kid or goat called Al Gedi, and beta, the sacrifice that comes called Deneb Al Gedi. In the first chapter of the first book we saw a woman with a branch in her right hand (Isaiah 11) and some ears of corn, pictured as the seed or offspring, in her left hand (3:15), thus giving a two-fold testimony of Yeshua Messiah. Here we see Him coming to die, but producing much fruit. Yeshua said: I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds (John 12:24). The living fish proceeds from the dying goat, and yet there is only one body. That picture, which has no parallel in nature, is seen clearly in the grace of God. One day in heaven, there will be a great multitude that no one can count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They will be wearing white robes and . . . holding palm branches in their hands (Revelation 7:9). The fish shall obtain eternal life through the death of the sacrifice of the goat.

However, it is not the actual death that we see here. The first chapter in each book pictures a prophecy about the Lord. The last chapter in each book confirms the fulfillment of that prophecy. The second chapter in each book presents the work of grace necessary to sustain the prophecy, while the third chapter shows the results of the conflict needed to attain the final victory and triumph. Therefore, there is an A–B–B–A literary structure, where the first and last chapters picture the prophecy and fulfillment of the Messiah, while the two central chapters image the grace and conflict of Christ.

The First Book: The Redeemer (His First Coming)

A Virgo: The prophecy of the Seed of the woman

B Libra: The work of Christ accomplished in grace

B Scorpio: The work of Christ accomplished in conflict

A Sagittarius: The fulfillment of promised victory

The Second Book: The Church (The Result of His First Coming)

C Capricorn: The prophecy of the Coming Sacrifice for the Church

D Aquarius: The results of the work of Christ given in grace

D Pisces: The results of the work of Christ enjoyed in conflict

C Aries: The fulfillment of the return with His Church

The Third Book: The Messianic Kingdom (The Result of His Second Coming)

E Taurus: The prophecy of the coming Judge of all the earth

F Gemini: The Lord’s reign in grace

F Cancer: The Lord’s reign safe from all conflict

E Leo: The fulfillment of the ultimate triumph

The Church was a mystery to the righteous of the TaNaKh. And the Torah looks forward and the B’rit Chadashah looks back. When the righteous of the TaNaKh looked to the witness of the stars, they viewed these four middle constellations as the promise of His Seed (NKJ) or His Offspring (NIV) in Genesis 3:15. Before the cross, ADONAI’s channel of blessing came through Isra’el, but as we look at these constellations today, we view them as the Church made up of Jewish and Gentile believers (Ephesians 2:14).

Therefore, in Capricorn we must look for the prophecy of the coming sacrifice for the Church. We now come to the three constellations, which give us three pictures of the death of this sacrifice and His living again.

1. Sagitta (The Arrow): The Hebrew name is Sham, destroying or desolate. There are many other stars in the heavens with a straighter line that would have been better served for an arrow. Only two of eighteen stars in this constellation are in the same line. Why are these stars chosen? Why is the arrow placed here? The only explanation can be that the same Hand that arranged the stars also wrote the Book! This is not the arrow of Sagittarius, for it has not left his bow. That arrow is destined for the enemies of the LORD. This arrow is for the Son of God. He was stricken by God, smitten by Him, and afflicted. He was pierced for our transgressions (Isaiah 53:4-5). Christ, the sacrifice, would be pierced by this arrow. The arrow is pictured alone in the air, having been shot by the hand of God the Father. This was the will of ADONAI that Jesus came to do. Therefore, the work that the arrow accomplishes is seen in the falling eagle and the dying goat.

2. Aquila (The Eagle): Here we have an additional picture of the effect of this arrow in the pierced, wounded and falling eagle, gasping in its dying struggle. Remember: He was pierced for our transgressions (Isaiah 53:5), and the names of the stars of this constellation confirm this illustration. The constellation contains 74 stars. The brightest of them, alpha in the eagle’s neck), is a notable star of the first magnitude called Al Tair (Arabic), which means the wounding. The star beta (in the throat) is called Al Shain (Arabic), the bright, from a Hebrew root meaning scarlet colored as in Joshua 2:17-18. The men said to Rahab, “This oath you made us swear will not be binding on us unless, when we enter the land; you have tied this scarlet cord in the window through which you let us down.” The scarlet cord represents deliverance from death.

If, on the day of judgment (see my commentary on Revelation, to see link click Fo – The Great White Throne Judgment), some say: Lord, Lord, and will be turned away because their faith was false (Matthew 7:21-23), how can I be absolutely sure that my faith is genuine? The answer is found in the actions of Rahab, and the men of Jericho. They all believed alike that the God of the Hebrews had the destruction of their city in mind and they all had the faith that He was able to do it. Everyone was looking out for his or her own safety. Thus when the Israelites came to the city, the men of Jericho sought to kill the spies. Rahab also had her own safety in mind, but she chose to throw herself upon the mercy of ADONAI and trust Him fully. Only Rahab’s faith was genuine because she acted in faith (see my commentary on Hebrews Cu – The Faith of Rahab at Jericho). She hung the scarlet cord in her window, which by its color speaks of safety through sacrifice, and points to the cross where alone we have safety through His blood.

The star gamma (in the back) is called Tatated, which means wounded or torn. The star delta, signified by the letter d (in the lower wing) is named Alcair, which means the piercing, and the star epsilon (in the tail), Al Okal, has the significant meaning of wounded in the heel. Surely, God determines the number of the stars and calls them each by name (Psalm 147:4).

3. Delphinus (The Dolphin): This is the brightest cluster of 18 stars, five of which are of the third magnitude. It is easily distinguished by the four brightest, which are in the head. It is always pictured as a fish full of life and the head is always pointed upward, just as the head of the eagle is always pointing downward. The dolphin is pictured as rising up and leaping out of the sea. The message of Capricorn is thus pictured in the comparison of the dying goat, the falling eagle and the rising dolphin.

Jesus died and rose again (First Thessalonians 4:14). Apart from His resurrection, His death was meaningless. To believers, His resurrection is central to our faith. He is the firstfruits of those who have died (First Corinthians 15:20). Because He conquered death and rose again, followers of the Messiah have the confidence that since they are in the Messiah (Ephesians 1:20) they can also conquer death and the grave. This is the great prophecy about Christ in this first book. He was delivered over to death for our sins and was raised to life for our justification (Romans 4:25).

Each chapter ends in glory, therefore, this strange goat-fish, dying in its head, but living in its tail – falling as an eagle pierced and wounded by the arrow of death – springs up out of the water with the beauty of a dolphin. The only way the Church can find life is through His death.

Sagittarius: The Archer
Chapter Four: The Redeemer’s Triumph

This is the concluding chapter of the first book of The Witness of the Stars and it pictures the first coming of Jesus Christ. This is the fulfillment of the promised victory of the Seed of the woman in Virgo. Gird your sword upon your side, O mighty one; clothe yourself with splendor and majesty. In your majesty ride forth victoriously in behalf of truth, humility and righteousness; let your right hand display awesome deeds. Let your sharp arrows pierce the hearts of the king’s enemies (this sign has a bowman with the torso and head of a man and the lower body of a horse, pointing His arrow directly at the heart of the Scorpion); let the nations fall beneath your feet (Psalm 45:3-5). In timeless similarity, the apostle John saw the same thing: I looked, and there before me was a white horse! Its rider held a bow, and He was given a crown, and He rode out as a conqueror bent on conquest (Revelation 6:2). This is exactly what is pictured in the sign, now called by the modern Latin name Sagittarius, which means the Archer. The Hebrew and Syriac name of the sign is Kesith, which means the Archer, (Genesis 21:20). The Arabic name is Al Kaus, the arrow, and in Greek it is Toxotes, the archer.

The names of the brightest stars in this sign are significant. The first is called Naim, which in Hebrew means the gracious one. This is precisely what is said of the Messiah, the Victor, in the words immediately preceding the quotation above: Your lips have been anointed with grace, since God has blessed you forever (Psalm 45:2). The second in Hebrew is Nehushta, which means the going or sending forth. We see the same in the Arabic names that have been passed down through the years, Al Warida, who comes forth, and Ruchba or Rami, the riding of the bowman. This is He who will come without warning like an arrow from the bow, full of grace and truth (John 1:14), but a conqueror bent on conquest (Revelation 6:2). God will shoot them with arrows; suddenly they will be struck down. He will turn their own tongues against them and bring them to ruin; all who see them will shake their heads in scorn. All mankind will fear; they will proclaim the works of God and ponder what He has done. Let the righteous rejoice in ADONAI and take refuge in Him; let all the upright in heart praise Him (Psalm 64:7-10)! This brings us to the first of three constellations for the sign of Sagittarius, which takes up the theme of praise to the conqueror.

1. Lyra (The Harp): The Harp beautifully follows the victorious Horseman, for the harp symbolizes the praise and honor that only He deserves. Its brightest star alpha is one of the most glorious in the heavens and makes it easily recognizable. It is called Vega, which means He will be exalted. Its root occurs in the opening of the Song of Moses: I will sing to ADONAI, for He is highly exalted (Exodus 15:1b). Its other stars, beta and gamma are also noticeable stars: beta is called Shelyuk, which means an eagle (as does the Arabic, Al Nesr); and gamma, which is called Sulaphat, springing up, or ascending, as praise. There was praise at Christ’s birth from two sources. First were the angels: Suddenly a great company of the heavenly host appeared praising God and saying, “Glory to God in the highest, and on earth peace to men on whom His favor rests (Luke 2:14).” Secondly, there were the Magi from the east. They saw the Child with His mother Mary, and they bowed down and worshiped Him (Matthew 2:1 and 11). However, there was no praise at the cross. There is a reason the world generally celebrates Christmas, although it is less than enthusiastic about Easter. We see the baby in the manger at Christmas, but all we seek out at Easter are eggs and bunnies. The reason is that a baby in the manger does not threaten us. Babies are cute and cuddly, but a man on a cross dying for my sin is a different story. As the saying goes, “You’ve just gone from preaching to meddling!”

But, one day His praise will rise up, ascending like an eagle toward heaven, when every creature in heaven and on earth and under the earth and on the sea, and all that is in them will sing: To Him who sits under the throne and to the Lamb be praised and honor and glory and power, for ever and ever (Revelation 5:13). However, it will not be until the Messianic Kingdom that the world will praise Him in this way. And why will we praise Him? Because His judgments are true and just (see the commentary on Revelation, to see link click Eu – Hallelujah! The Smoke From Her Goes Up Forever and Ever). This brings us to the altar.

2. Ara (The Altar): Here we have an altar, significantly and ominously placed upside down, with its fires burning and pointing to the abyss (Revelation 9:1-2 and 11). It is south of the Scorpion’s tail, and when first formed, it was visible only on the very lowest horizon of the south, pointing to the completion of all judgment in the lake of fire (Rev 20:14-15). In the Egyptian zodiac we have a different picture, giving us another aspect of the same judgment. It is a man on a throne with a winnowing fork in his hand. His name is Bau, the same name as Hercules, and means He comes. It is from the Hebrew Boh, to come, as in: Who is this coming from Edom, from Bozrah, with His garments stained crimson (Isaiah 63:1)? Why is He coming? He is coming in judgment. For the day of vengeance was in My heart. And the year of My redemption has come. I trampled the nations in My anger; in My wrath I made them drunk and poured their blood on the ground (Isaiah 63:4 and 6). The completion of judgment, therefore, is what is pictured both by the burning altar and the Coming One on the throne, with His threshing instrument.

In Arabic it is called Al Mugamra, which means the completing, or finishing. The Greeks used the word Ara sometimes in the sense of praying, but more frequently in the sense of cursing. This is the curse prophesied against Satan. He (the Seed of the woman) will crush your head (inflicting a fatal blow) in Genesis 3:15. The burning fire points to the completion of that curse, when he will be thrown into the lake of fire, where he will be tormented day and night for ever and ever (Revelation 20:10). This brings us to the close of the first book and that old Serpent, the devil, being thrown out of heaven.

3. Draco (The Dragon): Each of the three books ends with the same apocalyptic truth of God’splan for the world. The same great enemy is referred to in all these pictures. He is the great dragon who was hurled down, that ancient serpent called the devil or Satan, who leads the whole world astray. He was hurled down to the earth and his angels with him (Revelation 12:9). The first book, about His first coming, concludes with the dragon being thrown out of heaven. At the conclusion of the second book we see the Messiah returning with His Church, and Cetus, the sea monster or Leviathan is bound for a thousand years. And the third book, about the Messianic Kingdom, concludes with Hydra, the old serpent, destroyed. Therefore, here, at the end of the first book, we see that the dragon will ultimately be defeated.

Scorpio: The Attack of the Enemy
Chapter Three: The Redeemer’s Conflict

We now enter the heart of the conflict. The heavens picture a huge scorpion trying to sting the heel of a mighty man who is struggling with a snake, but is crushed by the man, who has His foot planted squarely on the scorpion’s heart. In the second book, the Church is seen in conflict with the enemy.

The Hebrew name is Akrab, which is the name of the scorpion, but it also means the conflict, or war. David uses this very word in Psalm 144:1, where he praises ADONAI my Rock, who trains my hands for war, my fingers for battle. The Coptic name is Isidis, which means the attack of the enemy, or oppression, which refers to the wicked who assail me, from my mortal enemies who surround me (Psalm 17:9). The Arabic name is Al Akrab, which means wounding him that comes. The brightest star alpha marks the heart of the scorpion and bears the ancient Arabic name of Antares, which means the wounding. It shines with a deep red light. In Hebrew, the stinger is called lesath, which means the perverse.

We learn from the John that the scorpion is a deadly enemy (see my commentary on Revelation, to see link click Da – The Fifth Trumpet: Locusts Came Down Upon the Earth and Were Given Power Like That of Scorpions). The poison sting symbolizes the hostility between the serpent and the Seed of the woman. That hate is seen more clearly in Exodus 1:16-22, where the enemy attempts to destroy every male child of the seed of Abraham and how that evil plan was defeated. We see the effort repeated when the serpent used Athaliah to destroy the whole royal family (Second Kings 11:1-3), and how the king’s son was rescued away from among the royal princes, who were about to be murdered. The scene is repeated in Esther, where the wicked Haman, the enemy of the Jews (Esther 9:1), tried to destroy the entire nation, but he was defeated. When the woman’s Seed was born, Satan prompted Herod to kill all the boys in Bethlehem and its vicinity who were two years old and under (Matthew 2:16), but again he was defeated. During the forty days in the Judean desert and at Yeshua’s religious trial, the great conflict was renewed. He told His enemies: This is your hour – when darkness reigns (Luke 22:53b). And the battle raged right up until the time when the scorpion struck the woman’s Seed. The real wounding in the heel took place at the cross. Jesus Christ died, but was raised again from the dead to settle the conflict forever.

1. and 2. Serpens (The Serpent) and Ophiuchus (The Serpent Holder): Here Serpens, the serpent, is seen on the right in the grasp, and struggling in vain with a man who is named Ophiuchus below left. In Latin the serpent is called Serpentarius. At the same time Ophiuchusis seizing the serpent with both hands; he is stepping on the very heart of the scorpion, marked by the deep red star Antares, but at the same time the scorpionis trying to wound his heel and seize the crown, which is just over his head. This is the ultimate struggle in the universe. It was the Adversary, in the form of a serpent that robbed the first Adam of his crown, but struggled in vain to wrestle the crown away from the last Adam (First Corinthians 15:45), and not only does he fail in this attempt, but is himself utterly defeated and destroyed (Revelation 20:10).

The brightest star alpha in the neck of the Serpent is named Unuk, which means surrounding. Another Hebrew name is Alyah, the accursed. The Arabic name is Al Hay, the reptile. The next brightest star beta in the neck of the Serpent is named in Arabic, Chelb or Chelbalrai, the serpent enfolding. The Greek name Ophiuchus is itself from the Hebrew and Arabic name Afeichus, which means the serpent held. All these show us the magnitude of this great struggle, but the outcome of this struggle is seen by the last of the three constellations of this chapter. The mighty Man is the victor!

3. Hercules (The Mighty Man): Each chapter ends in victory and here the mighty One, who occupies a large portion of the heavens, is seen bending on one knee, with the right heel lifted up as if it had been wounded, while the left foot is set directly over the head of the great dragon. In his right hand he wields a great club and in his left hand he grasps a triple headed snake monster named Cerberus. It is easy to see how the perversion of the truth of the gospel by the Greeks came about, and how, when the truth had been lost, that other fables were invented to replace them. There were some Greeks who understood this. Aristotle, in his Metaphysics, 10.8, admits that religion and philosophy had been lost and that much had been “added after the mythical style.” Therefore, ancient authorities differed about the personality of Hercules and the order of what are sometimes called “the twelve labors of Hercules”, but there can be no doubt as to the mighty works that the Seed of the woman would perform.

At every turn Hercules is seen destroying the enemy: now it is the Nemean lion, then it is the slaughter of the boar of Erymanthus, again, it is the conquest of the bull of Crete, next the killing of the three headed Hydra, whose venom eventually kills Hercules. Then he is said to have remained in the belly of the sea three days and three nights, only to rise again.This was doubtless a distortion of the story of Jonah and the whale (see my commentary on Jonah Aq – Jonah and the Great Whale). So when we see Hercules overthrowing enormous enemies and delivering captives, we can see ADONAI at work also. We can perceive how the original intent of “the old, old story” in the stars would show the wielding of His great club, victorious over all His enemies, and planting His foot on the Serpent’s head.

When the enemy attacks, God is our refuge. Psalm 91 spells this out for all of us: We trust in God, therefore, He is our refuge and our fortress. This psalm combines the warm protectiveness of a parent bird (He covers uswith His feathers, and under His wings we find refuge) with the hard, unyielding strength of armor (His faithfulness is our shield). The psalmist assures us that ADONAI is our refuge because He will command His angels to guard us in all our ways. It is the LORD that goes before us to tread upon the lion and the cobra; the young lion and the serpent He will trample under foot.

The psalm ends with three simple truths. First, because we love ADONAI, He says that He will rescue us. Secondly, because we acknowledge His name, we will call on Him, and He will answer. Thirdly, God promises to be with us in times of trouble, that He will deliver us and honor us. At its lowest common denominator, our bond with the LORD is between the Helper and the helpless. It is a matter of grace. When the attack of the enemy comes, we need to remember that the Mighty Man says: With long life will I satisfy [them] and show [them] My salvation (Psalm 91:16). This is the witness of the stars.

Libra: The Price Which Covers
Chapter Two: The Work of Grace on the Cross

In the first chapter of the book we saw that the Seed of the woman was to give up His life for others. In this chapter we are going to see the work of grace necessary to sustain the prophecy of the coming Messiah. That work of grace was Christ buying back, or redeeming, our right standing before God by His death on the cross. In the second book this grace will be seen in the pouring out of the Ruach Ha’Kodesh for the Church.

The Hebrew name is Mozanaim, or the scales, or weighing. Its name in Arabic is Al Zubena, which means purchase, or redemption. The name by which it has come down to us is the Latin Libra, which means weighing. The sign of Libra is pictured as two scales, an upper scale and a lower scale, and contains three bright stars whose names explain the significance of the two scales. The first star, alpha, in the lower scale, is named Zuben al Genubi, which means the purchase, or the price is deficient. This points to the fact that mankind is utterly lost, being weighed on these scales and found not to measure up. No man can redeem the life of another or give to God a ransom, for a life is costly; no payment is ever enough (Psalm 49:7-8). And not only that, but lowborn men are but a breath, the highborn are but a lie; if weighed on a balance scale,they are nothing; together they are only a breath (Psalm 62:9). This is the verdict pronounced by this first star.

This begs the question, is there no hope? Is there no one who can pay the price? Yes! There is the Seed of the woman. He is not merely coming as a child; He is coming as an atoning sacrifice. He is coming for the purpose of redemption. He is coming in grace. So we have the testimony of a second bright star, beta, in the upper scale, named Zuben al Chemali, which means the price which covers. This points to the fact that God is able to buy back His children. And they sang a new song: You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation (Revelation 5:9). This star has another name, al Gubi, or heaped up, or high. This second star tells us of the infinite price that our redemption will cost.

But there is a third star, gamma, below, towards Centaurus and the Slain, telling us that by its name redemption could only be accomplished by conflict. It is called Zuben Akrabi or Zuben al Akrab, which means the price of the conflict. Therefore, the price which covers the sins of the world was paid, and was more than the price which was deficient. What that price was to be, how it was to be paid, and what was to be the result of the payment is seen in Libra’s three constellations.

1. Crux (The Cross): The first constellation was named Adom, after the Hebrew, which means cutting off (Dani’el 9:26). Another name for it is the last letter of the Hebrew alphabet, Tau,and to this day it means a mark; especiallya boundary-mark, a limit or finish. When Christ paid the price which covers on the cross, Jesus cried out: It is finished (John 19:30). Yeshua spoke in Aramaic, not in Greek. The Aramaic translation here is: Paid in full. What was paid in full? The payment for our sins, which is perfect, complete, finished, never to be repeated or added to.

2. Lupus (The Slain): The modern name is Lupus, or a wolf, because it looks like one, but it could be any animal. The main point of this ancient constellation is that the animal has been slainand is in the act of falling down dead. Its Greek name is Thera, a beast, and Lycos, a wolf. The ancient Hebrew Asada and Arabic Asedaton, both mean to be slain. Because He is slain here by the Centaurus, it points to the fact that it was His own act. Messiah would say: I lay down my life for the sheep, no one takes it from Me, but I lay it down of My own accord (John 10: 15, 18).

3. Corona (The Crown): Each chapter ends with glory, and here the shameful cross is closely followed by the glorious crown. But we see Jesus . . . now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone (Hebrews 2:9). The Hebrew name for the constellation is Atarah, a royal crown, and its stars are known today in the East by the plural, Ataroth. Its Arabic name is Al Iclil, an ornament or jewel. So the second chapter ends, which describes the great work of redemption, beginning with the cross and ending with the crown. Jesus alone is seen as the substitute for lost sinners. I looked, and there before me was a white cloud, and seated on the cloud was Jesus with a crown of gold on His head (Revelation 14:14).

As followers of Messiah, we also receive a crown or crowns. Crown is from stephanos, which has the literal meaning of surrounding and was used of wreaths or garlands that were placed on the heads of dignitaries, military victors, and winners of athletic contests as a mark of great honor. For we must all appear before the judgment seat of Christ, that each one may receive what is due him or her for the things done while in the body, whether good or worthless (Second Corinthians 5:10 and First Corinthians 3:11-15). So certain rewards that believers will receive or not receive will be individual, based on their own faithfulness.

The image of the crown in the New Covenant is developed in detail in First Corinthians 9:24-27 with an image of a race and the perishable crown that the victor wins. But Paul writes that believers run the race to get a crown that will last forever (First Corinthians 9:25). These are not literal crowns, but the characteristic of the crown will be true of the believer for eternity (see my commentary on Revelation, to see link click Cc – We Must All Appear Before the Judgment Seat of Christ). We all look forward to the time when Jesus will say to us: Well done, good and faithful servant (Matthew 25:21)!

The First Book: The Redeemer (His First Coming) 

Virgo: The Virgin
Chapter One: The Promised Seed of the Woman

The beginning of all prophecy is in Genesis 3:15. Speaking to the serpent, ADONAI, God states that He will put enmity, or hostility, between Satan and the woman, and between his offspring and hers; He (Christ) will crush your head, and you (Satan) will strike His heel. The name of this sign in Hebrew is Bethulah, which means a virgin, and in the Arabic a branch. This points to the virgin Mary (Matthew 1:23) and the birth of her Son (Isaiah 4:2-6). Another name is Sunbul, Arabic, meaning an ear of corn. Virgo is represented as a woman with a branch in her right hand (Isaiah 11:1) and some ears of corn, pictured as the seed or offspring, in her left hand (Genesis 3:15), thus giving a two-fold testimony of the Coming One, Yeshua Messiah.

There are two important prophecies of the virgin and her Seed. One is connected with the first coming: The virgin will be with Child and will give birth to a Son, and will call Him Immanuel (Isaiah 7:14). The other is connected with His Second Coming: For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD of heaven’s angelic armies will accomplish this (Isaiah 9:6-7). This is only the first chapter in the first of three books, but it contains the outline of the entire whole. The first constellation Coma pictures the first book and Christ’s first coming; the second constellation Centaurus pictures the second book, the Church, the result of the first coming; and the third constellation Bootes pictures the third book, the Messianic Kingdom, the result of the Second Coming.

1. Coma (the desired of all nations): The first constellation in Virgo explains that this coming Branch will be a child.The ancients pictured this constellation as a woman with a child in her arms. But this picture is not found in any modern maps of the stars. Today we find a woman’s wig! In the third century BC, Berenice, the wife of Ptolemy III, king of Egypt, vowed to consecrate her hair to Venus if he returned safely. Her hair, which was hung up in the Temple of Venus, was subsequently stolen, and to comfort her, Conon, an astronomer from Alexandria (283-222 BC), concluded that Jupiter had taken it and made it into a constellation. This is a good example of how the meaning of other constellations have also been perverted. The ancient name for this constellation is Coma, the desired, or the longed for. This is reflected in the Scripture: This is what the LORD of heaven’s angelic armies says: In a little while I will once more shake the heavens and the earth, the sea and the land. I will shake the nations and the desired of all nations will come, and I will fill this house with glory (Haggai 2:7). The next constellation foreshadows the Church, the body of Messiah, made up of Jewish and Gentile believers (Ephesians 2:14), which was a result of His First Coming.

2. Centaurus (the despised sin offering): This is a figure of a being with two natures. Centaurus was the name of the first Centaur in Greek mythology. It was a mythical creature with a human head and torso on top of a horse’s body. But the Hebrew word Bezeh and the Arabic Al Beze both mean the despised. Another Hebrew name was Asmeath, which means a sin offering (Isaiah 53:10). The Greek name was Cherion, which means the pierced, or who pierces (Isaiah 53:5). In the Greek fables Cheiron was renowned for his skill in hunting. He was supposed to be immortal, but he voluntarily agreed to die; and wounded by a poisoned arrow (not intended for him) while in conflict with a wild boar, he transferred his immortality to Prometheus; then he was placed among the stars. Unwittingly, this fable points to Christ, and that having two natures, perfect God and perfect man: He was despised and rejected by men, pierced for our transgressions (Isaiah 53). Then the third constellation of this first chapter goes on to tell of the Messianic Kingdom, which is the result of His Second Coming.

3. Bootes (the destined coming One): This constellation is pictured as a man walking rapidly (Isaiah 63), with a spear in his right hand and a sickle in his left hand. The Greeks called him Bootes, which is from the Hebrew root Bo (to come), meaning the coming. The ancient Egyptians called him Smat, which means one who rules, subdues and governs. They also called him Bau (reminiscent of the more ancient Bo), which also means the coming one. This can be seen in Psalm 96:13: For He comes, He comes to judge the earth. He will judge the world in righteousness and the peoples in His truth. This is the vision that was later shown to John: I looked, and there before me was a white cloud, and seated on the cloud was one “like the Son of Man” with a crown of gold on his head and a sharp sickle in His hand. Then another angel came out of the temple and called in a loud voice to Him who was sitting on the cloud, “Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.” So He who was seated on the cloud swung His sickle over the earth, and the earth was harvested (Revelation 14:14-16). The result of His Second Coming will be the Messianic Kingdom. It will be a thousand years (Revelation 20:2) of peace and righteousness on the earth (see the commentary on Isaiah, to see link click Jg – In Righteousness You Will Be Established, Terror Will Be Far Removed).

This is the conclusion of the first chapter. Here we see the woman whose Seed is to bruise the serpent’s head, the virgin born Branch of the LORD, the perfect God and perfect man who was despised and rejected of men, giving up His life so that others may live. But we also see Him coming afterwards in triumphant power to judge the earth. This is only one chapter out of twelve, but it foreshadows the Messiah’s sufferings and the glorious things to follow in the Messianic Kingdom (First Peter 1:11b CJB).

The Witness of the Stars

For more than two thousand five hundred years the world was without a written revelation from ADONAI. The question is, did the LORD leave Himself without a witness? The word of God says that He did not. In Romans 1:19 Rabbi Sha’ul declares that since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities – His eternal power and divine nature – have been clearly seen, being understood from what has been made, so that men are without excuse. But how was Ha’Shem known? How were His invisible qualities known since the creation of the world?

In Romans 10:17 and 18 we are told that trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah (CJB). But Paul asks: Did they not hear? Of course they did: Their voice has gone out into all the earth, their words, their teaching, message or instruction, to the ends of the world. These scriptures beg for the questions: What words? What teaching? Whose message? What instruction? There is only one answer and that is in the heavens. Here Rabbi Sha’ul quotes Psalm 19:1-4. The heavens declare the glory of God; the skies proclaim the work of His hands. Day after day they pour forth their speech; night after night they display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world, or the heavens!

In Isaiah 40:26 we read: Lift up your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of His great power and mighty strength, not one of them is missing. We have the same evidence in Psalm 147:4: He determines the number of the stars and calls them each by name. The question is, how has He revealed these names? Am I talking about reading a horoscope? Not at all, that would be about as useful as trying to read the significance for the future from the shape of a sacrificial animal’s innards like the priests of ancient Babylonia. I am talking about astronomy, the study of the stars.

The twelve signs have the same meaning, the same names, and the same order in all the ancient nations of the world. The word mazzaroth is the Hebrew of what we would call the zodiac. The word zodiac is actually a transliteration of a Greek word. But the Hebrew Zodi means the Way, which is a euphemism for being a Christ follower (Acts 9:2, 19:9 and 23, 22:4, 24:14 and 22). Therefore, the original story told in the stars was the story of the Messiah, from Virgo, the virgin Mary, to Leo, the Lion of the Tribe of Judah. Today we have only a corrupted understanding that goes back to the Latin, Romans, and the Greeks.

Like everything else that is good and righteous on the earth, the Adversary corrupts it. He takes the truth and turns it into lies (John 8:44). He has done this from the beginning (Chapter 3), and one of the greatest ancient counterfeit mythologies that he has unleashed on mankind is the study of the stars today. After the Tower of Babel (Chapter 11) the counterfeit religions of the world had started and ADONAI’s true message of salvation was distorted. What I want to present is God’s story through the stars. It is the hope of a coming Redeemer (3:15); these ancient star-pictures reveal Yeshua Messiah. Altogether there are forty-eight of them, made up of twelve signs. These may be divided into three books, each book containing four chapters (or signs) and each chapter containing three sections (or constellations).

Following the Messiah gives you purpose and hope in your life. Many times we endure pain, hardship and suffering in this life. But following Yeshua gives you a purpose driven life. It gives you perspective and a solid foundation from which to live out each day. My prayer is that this study of the witness of the stars will be an encouragement to you and that you can see them from a different perspective.⁸³¹

I realize this is merely an interpretation of Scripture. Thus, one cannot be too dictatorial about it, but I believe, at the least, it is very interesting.

Women and Spiritual Gifts
First Timothy 2: 11-15

Since tthe festival of Shavu’ot in Acts 2, believers have met together for prayer, fellowship, worship, the Lord’s Supper and teaching. Both men and women have participated in these times of public worship. In First Timothy 2:11-15, the apostle to the Gentiles wrote instructions on the role of women in public worship to Timothy, his apostolic representative to the church at Ephesus. This is the key passage in understanding what the B’rit Chadashah has to say about women in ministry. This passage is difficult, containing some unusual vocabulary, awkward grammar, references to the TaNaKh, and important theological issues.

After Sha’ul’s visit to Ephesus (First Timothy 1:3-11, 4:15; Acts 20:17-38), false teachers had surfaced. There is a possibility they were from within the church and may have included leadership (Acts 20:29-30). He was anxious to oppose them (First Timothy 1:3-11, 6:3-10) and teach correct doctrine so as to ward off any further attacks by them (First Timothy 4:6 and 13-16, 6:2 and 17-18), to promote godly living of the laity (First Timothy 5:1-16) and leadership (First Timothy 3:11-15, 5:17-25, 6:11-16), and lay a solid foundation for church practice (First Timothy 2:1-15, 3:1-13). There were problems in Ephesian public worship. Sha’ul addressed four areas of concern in Chapter 2.

First, he was concerned about public prayer for all. Sha’ul begins by explaining the necessity of offering public prayers for all, especially those in authority with governmental positions, so that life might be peaceful for the church (2:1-2). These prayers have innate value and are acceptable before the LORD, Who desires that all come to repentance (2:3-4). ADONAI not only has the desire, but, God has also provided the way by the cross (2:5-7).

Secondly, the inspired apostle was concerned about men with clean consciences. He taught the men to pray with a cleansed conscience, free from interpersonal strife (2:8). Although praying with raised hands was not uncommon, Sha’ul’s concern was not on the physical act, but, on the heart attitude. The men are to pray with spiritually unpolluted hands. In addition, Sha’ul of Tarsus encouraged the men of Ephesus not to have a contentious spirit. He had given warnings against quarrelsomeness to church leadership (First Timothy 3:3, Titus 1:7), men in general (First Timothy 2:8), deacons (First Timothy 3:8, Second Timothy 2:24) and believers in general (Titus 3:2) in his pastoral epistles.

Thirdly, the apostle was concerned that women would dress appropriately. He was concerned with both modest apparel (2:9a) and with a modest attitude (2:9b). They should not dress for show (2:9c), but as women who profess godliness, they should clothe themselves with good deeds (2:20).

Fourthly, Sha’ul was concerned that women learn with an attitude of quiet submissiveness.

A woman should learn in quietness and full submission (2:11). This passage is addressed to women generally. First, in the preceding context, verses 8 to 10 instruct men to pray and women to dress modestly. Since men praying and women dressing are not limited to husbands and wives, it is unlikely that verses 11 to 15 are limited to wives. Secondly, like in Ephesians 5:22-23, Sha’ul does not view men and women as family members, but, as part of a worshiping community. Thirdly, had the apostle from Tarsus been speaking of the husband-wife relationship, a definite article or possessive pronoun before to teach in verse 12 would be expected as in Ephesians 5:22-25, 28-29, 31 and 33.

An exhortation is first given that a woman should learn. This verb is used seven times in the Pastoral Epistles. Here it carries the idea of learning by instruction as in Second Timothy 3:7 and 14, John 7:15 and First Corinthians 14:31. By saying that a woman should learn, Sha’ul is presupposing that women were a part of public worship and were included in the instruction. This was in sharp contrast to Greek thought, and the church at Ephesus existed in a city dominated by Greek culture and religion, but, Sha’ul assumed women would learn and could learn. Later, in Second Timothy 3:6-7 for example, the apostle would record how false teachers had influenced some of the women. He probably knew how important it was to have them grounded in the Word.

There were two ways in which women were to learn. First, they were to learn in quietness. This word and its related forms are only used eleven times in the New Covenant, and ranges in meaning from silence (Acts 22:2; First Timothy 2:12) to rest in quietness (First Timothy 2:2; First Peter 3:4; Second Thessalonians 3:12). Here it is best translated quietness. The issue is not wordlessness, sound or content, but attitude. Secondly, the women were to learn in full submission. In First Corinthians 11:3, Sha’ul says: The head of every man in Christ, and the head of the woman is man, and the head of Christ is God. Women are to be submissive to men in the sense that they will respect and honor the leadership of qualified men that God has called to lead the local church.

I do not permit a woman to teach or to have authority over a man; she must be silent (2:12). This verse elaborates on three points from the previous verse. First, I do not permit a woman to teach parallels a woman should learn. Teaching, of course, is where much of the problem lay in the church in Ephesus. The straying elders were teachers (1:3 and 6:3), and the worthy elders, for whom Timothy was to serve as something of a model (First Timothy 4:11-16; Second Timothy 2:2), were those whose work is teaching (First Timothy 5:17). So, the women were neither to teach nor have authority over men in public worship.

The meaning of I do not permit has been interpreted by some as mere personal preference, but I believe the usage here is the same as that of not allowed in First Corinthians 14:34. There, the apostle to the Gentiles stated that women were not allowed to speak and highlighted the importance of this instruction by saying: What I am saying to you is the Lord’s command (referring to First Corinthians 26-36, which included verse 34). In addition, Sha’ul was probably using his personal authority as an apostle to back up what he was saying such as in First Corinthians 11:16.

The inspired apostle wrote that women were restricted in two aspects of public worship. They were not to teach or have authority over a man. First, what is meant by the phrase: I do not permit a woman to teach? The correct understanding of Sha’ul’s words are dependent upon the tense of the Greek infinitive and the grammatical rule pertaining to it. In the case of the infinitive, the Greek has a choice between the present and the aorist tenses. When the Greek desires to refer only to the fact of the action denoted by the infinitive, without referring to details, it uses the aorist. Should any other tense be used, the writer is going out of his way to add details. Thus, the student must pay particular attention to his choice of the tense. In addition, the aorist infinitive denotes that which is eventful or particular, while the present infinitive indicates a condition or process. As a result, because the aorist tense is not used here, Sha’ul is not forbidding a woman to teach universally. In other words, he does not forbid all teaching, but because the present tense is used, Sha’ul is saying, don’t become “the” teacher. The present infinitive always indicates the one who is doing the authoritative teaching in the church. It’s as if he was saying to women, “Do not take that kind of leadership, but be submissive to the authority in the local church.” If a woman is part of a pastoral staff that rotates the teaching of God’s Word on a regular basis, then she would not be the teacher. She would still be submissive and under the authority of the church elders; thus, she would not be in authority over men, and would be able to teach in that specific circumstance.

The inspired apostle is denying to women the kind of teaching spoken of in Acts 13:1, First Corinthians 12:28-29 and Ephesians 4:11. But, there are other places in the New Covenant that tell us about women teaching that help us to know what is appropriate and inappropriate. Titus 2:3 shows older women teaching younger women. Timothy is shown as being taught as a child by his mother and grandmother in Second Timothy 3:14, and in Acts 18:26, Priscilla and Aquila took Apollos aside and explain to him the way of God more adequately. As a result, letting Scripture provide some parameters for Rabbi Sha’ul’s statement, it seems clear that women can teach other women, children, and, under the authority of their husband, can teach a man, men or mixed group as a team. So, Sha’ul does not mean that women can never teach, but, he is denying to women, in regards to public worship in the church, a kind of teaching that relates to authority.

Secondly, not to have authority over man parallels being submissive in every way. But, what kind of authority is Sha’ul of Tarsus describing here? When we look at First Timothy 3:1-7; Titus 1:9; Acts 20:28-30, and especially First Timothy 5:17, two spheres of authority are in view. One is ruling, governing or generally being responsible for directing the affairs of the church. The other is preaching, teaching or doctrinal guardianship of the church. So teaching and authority are the two spheres of responsibility of elders, and I do not think it is coincidental that those are the two specific things forbidden to women in First Timothy 2:12. Therefore, Scripture tell us that it is inappropriate for women to be bishops, pastors, elders or overseers in the local church.

But, what do we really mean when we say that elders have authority, and how does this relate to the prohibition of women in the church? Elder authority is servant authority (Luke 22:26), it is edifying authority (Second Corinthians 10:8, 13:10), and it is exemplary living (First Peter 5:3). This is why teaching is part of, really the essence of, the exercising of biblical authority. Because elder authority is exerted through persuasion and teaching and not through coercion or political maneuvering, teaching and authority go hand in hand in the B’rit Chadashah. Leading people freely into obedience and truth is the kind of authority that elders are supposed to exert.

Thirdly, the former Pharisee concludes she must be silent, again better translated in a quiet demeanor, which exactly repeats the prepositional phrase learn in quietness and full submission of 2:11. Thus, here in verse 12, he is inspired to record that women are not permitted to teach men nor have authority over men in public worship. Instead, as Sha’ul as already directed in verse 11, they are to receive instruction with an inner attitude of quietness and full submission to the truth of God’s Word through His chosen teachers. The apostle concludes his discussion by giving two reasons why women were to learn in quietness and full submission rather than teach and assume a position of authority over men.

For Adam was formed first, then Eve (2:13). First, Sha’ul begins his reasoning by pointing us back to Genesis 2, and later to Genesis 3. There are those who do not consider Genesis 2 and 3 relevant to the discussion here, but, I don’t think anyone should say something is meaningless when an inspired apostle says it is meaningful. The inspired spokesman is a better authority for the interpretation of Moses than anyone living today and Rabbi Sha’ul places Genesis 2 and 3 into the context of the issue of women in ministry.

It is important to understand that the apostle is not referring to two verses taken from Genesis 2 and 3. Instead, he is using a common rabbinic method of referring to the TaNaKh, a method known as summary citation. That is, he used the summary statement in First Timothy 2:13 to point the reader to the entire pericope describing the creation of man and woman in Genesis 2:4-24, and in First Timothy 2:14 he is referring back to the entire pericope detailing the Fall in Genesis 3:1-25. So, Sha’ul was not limiting his focus to two specific, isolated thoughts; rather, he was drawing on two complete narratives.

Therefore, when Saul of Tarsus points us back to Genesis 2:4-25, he is saying that we should not overlook that fact that ADONAI, God chose to make the man first, to put him in the Garden and give him the responsibility for caring for, literally guarding, it. The inspired apostle is saying that its important to understand that the LORD gave man the primary responsibility for receiving, communicating, and being held accountable for the moral pattern of life in the Garden. After some time, ADONAI, God made woman from his side, equally in his image, to be his partner in carrying that responsibility into action. The woman’s responsibility for her own moral conduct before the LORD was not compromised by the fact that ADONAI, God would hold the man responsible for what went on in the relationship. Sha’ul looks at that and says it means something. As a result, verses 11 and 12 are not based on any temporary situation in Ephesus, or cultural circumstance. Those two verses were based on the pattern that God set in motion before sin came into the world.

And Adam was not the one deceived; it was the woman who was deceived and became a sinner (2:14). Saul’s second reason that women should learn in quietness and submission is that when ADONAI, God’s appointed order is abandoned, bad things happen. The apostle to the Gentiles again points us back to Genesis, but, this time to the Fall in Genesis 3:1-24. He points our attention to the fact that the Adversary approached Eve first and drew her in as the spokesperson for the couple. The deceiver treated her as the guardian of the Garden, and Adam followed right along. The leader responding and the responder leading, a classic role reversal that destroyed ADONAI, God’s pattern for harmony between men and women, as it brought sin into the world. Sha’ul’s point is that this role reversal that caused such devastation at the beginning must not be repeated in the church. The woman must not be the one who leads the man in obedience to her.

When some women are told that they are free to participate in any ministry in the Church but one: Do not teach or to have authority over a man, many say, “Then that’s exactly the one I want.” They act just like Eve did in the garden of Eden when she was deceived. ADONAI, God told her, “You are free to eat from any tree in the Garden but one; you must not eat from the tree of the knowledge of good and evil” (Genesis 2:16-17a). But, eventually she would say, “Then that’s exactly the one I want” (Genesis 3:6).

In his book A Symphony in Sand, Calvin Miller not only pictures the devastating results of the reversal of God’s appointed order, but, also Adam’s responsibility in all of it when he writes, “Adam’s ghost walked through Hiroshima’s ruins giving apples to the dying, begging for forgiveness.” Even though he followed, he was still held responsible (see my commentary on Genesis, to see link click Bf – Your Desire Will Be For Your Husband, and He Will Rule Over You).

Lest anyone think that Sha’ul didn’t believe that women could be saved, even though they were to be in subjection to men in the worship service, he completes this passage with this: But women will be kept safe through (the) childbirth, if they continue in faith, love and holiness with propriety (2:15). I believe the meaning of being kept safe, literally pulled from danger, here means spiritual salvation. There are four reasons for this. First, because the context of this verse has to do with Eve; she must be the subject of will be kept safe. Consequently, it is relevant to consult Genesis, and Genesis 3:15 tells us that the ancient Serpent’s victory will not be final. The Seed of the woman will crush Satan’s head. This points specifically to Christ’s birth, not to childbirth in general.

Secondly, a spiritual catastrophe is the subject of verse 14, and spiritual deliverance is to be expected as a part of the discussion. Eve’s salvation was secured because God promised deliverance through His Seed, Jesus Christ. By the great childbirth, by that which has produced the Savior, the childbearing of Mary has undone the sin of Eve.

Thirdly, the definite article that appears before childbirth indicates a definite and particular event, rather than childbearing in general. There is certainly a more obvious inference to be drawn from the presence of the article. The Greek language had a very simple way to indicate childbearing in general. All that was necessary was to omit the article. This would throw emphasis upon the quality or idea in the noun, rather than individualizing it. The presence of the article makes the birth of Messiah the more credible.

Fourthly, the preposition dia, meaning through, is very important. It comes from the Greek word duo, meaning two, and directs our attention to a connection or channel between the two points. The two points are the fallen Eve and her salvation. This channel is the childbearing. It was through the Seed of the woman that salvation was possible for her and for all women.

In First Timothy 2, Sha’ul deals with four areas of concern in public worship in the church at Ephesus and gives guidelines for correcting them. First, believers should pray for all, especially those in government services (verses 1-7). Secondly, the men must pray with cleansed consciences, free from the pollution of quarrelsomeness (verse 8). Thirdly, the women should dress appropriately, with a modest attitude, clothing themselves with good deeds (verses 9-10). Fourthly, women should learn with an attitude of quiet submission to church authority rather than improperly teach and lead men because it is the men who are held responsible by God for what goes on in the local congregation (verses 11-12).

Sha’ul gave two reasons for this admonition. First, the pattern of male headship was established in creation and he wanted to see this principle affirmed in the church (verse 13). Second, the principle of male headship was violated through the reversal of authority roles in the Fall with devastating consequences, and Saul wanted believers to avoid such a role reversal and its consequences in the local church (verse 14), but, Satan’s victory in the Garden is not the final word. The spiritual catastrophe of Eve was undone through the spiritual deliverance, the childbearing of Mary, making salvation possible for all (verse 15).

The Death of Joseph
50: 22-26

The death of Joseph DIG: Why was it so important to Yosef that his bones be taken to Canaan when his people returned there? Of all the events in Joseph’s life, why did the Holy Spirit pick this as an example of faith (Hebrews 11:22)?

REFLECT: Like Joseph, are you feeling positive about the future? Where do you need to be reminded of God’s aid right now? What outstanding characteristics of Yosef’s life would you like to make a part of yours right now?

Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years, or fifty-four years after Jacob’s death. The Egyptians viewed this figure as the ideal lifespan.⁸²⁵ There are twenty-seven references to this in Egyptian manuscripts. This was considerably younger than the age at which Abraham (a hundred and seventy five years), Isaac (a hundred and eighty years), and Ya’akov (a hundred and forty seven years) had died. Mankind’s longevity was still declining after the Flood.⁸²⁶ Yosef did live long enough to know some of his great grandchildren. And he saw the third generation of Ephraim’s children. Also the children of Makir son of Manasseh were placed at birth on Joseph’s knees (50:22-23). Joseph may have lived long enough to see his great-grandchildren, but he would not live forever.⁸²⁷

In his final statement, Yosef then said to his surviving brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land He promised an oath to Abraham, Isaac and Jacob” (50:24). Joseph never had a direct divine revelation from ADONAI, yet he had faith in the word of God passed down from Abraham, Isaac and Jacob. Yosef had faith in the promises of the Abrahamic Covenant (to see link click Ef – Abram Believed the LORD and He Credited It to Him as Righteous). The phrase to Abraham, Isaac and Jacob is found here for the first time in the Bible.

And once again a dying man required an oath from the living.⁸²⁸ Joseph made the sons of Isra’el swear an oath and said: God will surely come to your aid, and then you must carry my bones up from this place (50:25). The writer to the Hebrews tells us that the request to bring his bones up out of Egypt was in itself an act of faith (Hebrew 11:22). Of all the things that the Ruach Ha’Kodesh would pick out of the life of Yosef, it was this. It wasn’t that he refused to sin with Potiphar’s wife or that he was faithful in Potiphar’s prison. It was this: By faith Joseph, when his end was near, spoke about the Exodus of the Israelites from Egypt and gave instructions about his bones. Why was that so important? It was important because the promises of Isra’el are all wedded to the Land. In fact, the prophets mention the fact that in the future, the entire world will go to war over Israel’s claim to the land of Palestine, with Yerushalayim as her capital. Has this ever been more true than today?

The fulfillment of this was found in two writings. First, Exodus 13:19, which required the removal of his bones from Egypt; Moses took the bones of Joseph with him because Joseph had made the sons swear an oath (see my commentary on Exodus Cf – Moses Took the Bones of Joseph With Him). And secondly, Joshua 24:32, which records the burial of the bones of Yosef in the land of Isra’el: And Yosef’s bones, which the Israelites had brought up from Egypt, were buried at Shechem in the tract of land that Jacob had bought for a hundred pieces of silver from the sons of Hamor, the father of Shechem. This became the inheritance of Joseph’s descendants.

Like all of us, Joseph died– but he died at a full, ripe old age. So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed (without the fanfare of his father) in the coffin in Egypt (50:26). The definite article is used here, and literally reads, the coffin. His bones in the coffin would be a constant reminder to his descendants and those of his brothers that Egypt was not their home. One day they would all return to Canaan, just as ADONAI had promised.

The word for coffin is aron, the word used for the ark of the Covenant (Deuteronomy 31:26; Joshua 3:8; First Samuel 4:3-5). Later Jewish tradition did not miss the parallel between Joseph being placed in an aron, and the Ten Commandments also being placed in an aron (Deuteronomy 10:5). When Isra’el wandered in the desert they carried these two shrines with them. The one coffin contained the bones of the dead man Joseph, while the other ark contained the covenant of the living God. The rabbis said that when travelers saw the two side-by-side they would ask, “How does the ark of the dead come next to the ark of the Ever-living?” The answer was, “The dead man enshrined in the one, fulfilled the commandments of the other.” The tradition goes on to document Yosef’s supposed faithful observance of the Ten Commandments even though he lived before its announcement at Sinai. For example, Joseph’s rejection of Potiphar’s wife’s advances is linked with the commandment about condemning adultery and coveting.⁸²⁹

The book of Genesis began with man in the garden of Eden and ends with him in a coffin in Egypt. Paradise had been lost and the world needed to be bought back from sin. Thus the groundwork has been laid and the transition is natural to the opening verses of Exodus, where ADONAI would rise up a new prophet and leader in His servant Moses.⁸³⁰

Haftarah vaY’chi: M’lakhim Alef (First Kings) 2:1-12
(see my commentary on Deuteronomy, to see link click Af – Parashah)

Dynasty begins as kingly rule passed from father to son. David lived on through Solomon his son, and David’s house lives on through the reign of reign of King Solomon. Both David and Solomon reign for a full 4o years. Thus, the dynasty of the line of Judah begins very promisingly with the passing of the heritage from father to son. To ensure Solomon’s firm control, David instructs his son to beware of his enemies. Joab and Shim’i needed to be dealt with (First Kings 2:5-9) in order to secure lasting control. That dynasty continues today! Matthew’s genealogy telescopes the generations into chunks of fourteen (the numerical value of the letters in David’s name) – from Abraham to David, to Jeconiah, in the Babylonian exile, and another fourteen generations to Yeshua, son of Joseph by adoption.

B’rit Chadashah suggested reading for Parashah Vayechi:
Acts 7:9-16 (specifically verses 15-16); Messianic Jews (Hebrews) 11:21-22;
First Kefa (First Peter) 1:3-9 and 2:11-17

Salvation of our souls is the goal of our faith! The outcome of this goal will be revealed at the last day. Meanwhile, how do we prepare? In Isra’el’s case, the eternal Land and seed heritage blessings must be obtained by faith, with the saving of the nation as the ultimate goal (Romans 11:25-27). For Isra’el and believers alike, our inheritance is reserved, and the Ruach Ha’Kodesh has been given to use as a deposit, guaranteeing what is to come (Second Corinthians 5:5). Until then, we wait with joy to inherit the blessing (First Peter 1:8). Even the valuable things in life, such a fine gold, are perishable (First Peter1:18). But faith/trust/belief in Yeshua, like the inheritance for which it waits, is indestructable and eternal. Trust is perfected through all kins of trials (First Peter 1:6b-7), and it evokes praise, honor, and glory when Yeshua Messiah is revealed for the saving of souls (First Peter 1:8-9).

At the end of Genesis (as well as at the end of the five books of Moshe), the rabbis have inserted the following words at the end of the text:

Hazak, hazak, v’nit’chazek!
Be strong, be strong, and let us be strengthened!