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Selected Verse: Genesis 2:4 - Strong Concordance

Verse	Translation	Text
Ge 2:4	Strong Concordance	These [0428] are the generations [08435] of the heavens [08064] and of the earth [0776] when they were created [01254], in the day [03117] that the LORD [03068] God [0430] made [06213] the earth [0776] and the heavens [08064],
	King James	These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
These are the generations of the heavens and of the earth--the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

These are the generations of the heavens and of the earth--the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).

Notes on the Bible, by Albert Barnes, [1834]
- Part II. The development - Section II - The Man - X. The Field 4. תולדות tôledôt "generations, products, developments." That which comes from any source, as the child from the parent, the record of which is history. יהוה yehovâh. This word occurs about six thousand times in Scripture. It is obvious from its use that it is, so to speak, the proper name of God. It never has the article. It is never changed for construction with another noun. It is never accompanied with a suffix. It is never applied to any but the true God. This sacred exclusiveness of application, indeed, led the Jews to read always in place of it אדוני 'adônāy, or, if this preceded it, אלהים 'ĕlohı̂ym, to intimate which the vowel points of one of these terms were subscribed to it. The root of this name is חוה chāvâh, an older variety of היה hāyâh, which, as we have seen, has three meanings, - "be" in the sense of coming into existence, "be" in that of becoming, and "be" in that of merely existing. The first of these meanings has no application to God, who had no beginning of existence. The last applies to God, but affords no distinctive characteristic, as it belongs equally to all objects that have existence. The second is proper to God in the sense, not of acquiring any new attribute, but of becoming active from a state of repose. But he becomes active to the eye of man only by causing some new effect to be, which makes its appearance in the world of sensible things. He becomes, then, only by causing to be or to become. Hence, he that becomes, when applied to the Creator, is really he that causes to be. This name, therefore, involves the active or causative force of the root from which it springs, and designates God in relation with the system of things he has called into being, and especially with man, the only intelligent observer of him or of his works in this nether world. It distinguishes him as the Author of being, and therefore the Creator, the worker of miracles, the performer of promise, the keeper of covenant. Beginning with the י (y) of personality, it points out God as the person whose habitual character it has become to cause his purpose to take place. Hence, אלהים 'ĕlohı̂ym designates God as the Everlasting, the Almighty, in his unchangeable essence, as he is before as well as after creation. יהוה .noitaer yehvâh distinguishes him as the personal Self-existent, and Author of all existing things, who gives expression and effect to his purpose, manifests himself thereby as existing, and maintains a spiritual intercourse with his intelligent creatures. The vowel marks usually placed under the consonants of this word are said to belong to אדוני 'adonāy; and its real pronunciation, which is supposed to be lost, is conjectured to have been יהוה yehovâh. This conjecture is supported by the analogy of the supposed antique third singular masculine imperfect of the verb הוה hāvâh, and by the Greek forms ΙΑΩ IAW and ΙΑΒΕ IABE which are found in certain authors (Diod. Sic. i. 19; Macrob. Saturn i. 18; Theodoret, Quaest. xv. ad Exod.). It is true, indeed, when it has a prefix all its vowels coincide with those of אדדי 'adonāy. But otherwise the vowel under the first letter is different, and the qamets at the end is as usual in proper names ending in the Hebrew letter ה (h) as in others. יהוה yehovâh also finds an anology in the word ירחם yerochām. In the forms ΙΑΩ IAW and ΙΑΒΕ IABE the Greek vowels doubtless represent the Hebrew consonants, and not any vowel points. The Hebrew letter ה (h) is often represented by the Greek letter α (a). From יהוה yaheovâh we may obtain רהוּ yehû at the end of compounds, and therefore, expect יהוּ yehû at the beginning. But the form at the beginning is יהו yehô or יו yô, which indicates the pronunciation יהוה yehovâh as current with the punctuators. All this countenances the suggestion that the casual agreement of the two nouns Yahweh and Adonai in the principal vowels was the circumstance that facilitated the Jewish endeavor to avoid uttering the proper name of God except on the most solemn occasions. יהוה yehovâh, moreover, rests on precarious grounds. The Hebrew analogy would give יהוה yı̂hveh not יהוה yehovâh for the verbal form. The middle vowel cholem (o) may indicate the intensive or active force of the root, but we lay no stress on the mode of pronunciation, since it cannot be positively ascertained. 5. שׂדה śādeh "plain, country, field," for pasture or tillage, in opposition to גן gan, "garden, park." 7. נשׂמה neśāmâh "breath," applied to God and man only. We meet with no division again in the text till we come to Gen 3:15, when the first minor break in the narrative occurs. This is noted by the intervening space being less than the remainder of the line. The narrative is therefore so far regarded as continuous. We are now entering upon a new plan of narrative, and have therefore to notice particularly that law of Hebrew composition by which one line of events is carried on without interruption to its natural resting-point; after which the writer returns to take up a collateral train of incidents, that are equally requisite for the elucidation of his main purpose, though their insertion in the order of time would have marred the symmetry and perspicuity of the previous narrative. The relation now about to be given is posterior, as a whole, to that already given as a whole; but the first incident now to be recorded is some time prior to the last of the preceding document. Hitherto we have adhered closely to the form of the original in our rendering, and so have made use of some inversions which are foreign to our prose style. Hereafter we shall deviate as little as possible from the King James Version. The document upon which we are now entering extends from Gen 2:4 to Gen. 4. In the second and third chapters the author uses the combination אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God," to designate the Supreme Being; in the fourth he drops אלהים 'ĕlohı̂ym "God," and employs יהוה yehovâh "the Lord," alone. So far, then, as the divine appellation is concerned, the fourth chapter is as clearly separable from the second and third as the first document is from the present. If diversity of the divine name were a proof of diversity of authorship, we should here have two documents due to different authors, each of them different also from the author of the first document. The second and third chapters, though agreeing in the designation of God, are clearly distinguishable in style. The general subject of this document is the history of man to the close of the line of Cain and the birth of Enosh. This falls into three clearly marked sections - the origin, the fall, and the family of Adam. The difference of style and phraseology in its several parts will be found to correspond with the diversity in the topics of which it treats. It reverts to an earlier point of time than that at which we had arrived in the former document, and proceeds upon a new plan, exactly adapted to the new occasion. The present section treats of the process of nature which was simultaneous with the latter part of the supernatural process described in the preceding document. Its opening paragraph refers to the field. Gen 2:4 This verse is the title of the present section. It states the subject of which it treats - "the generations of the skies and the land." The generations are the posterity or the progress of events relating to the posterity of the party to whom the term is applied Gen 5:1; Gen 6:9; Gen 10:1; Gen 11:10; Gen 37:2. The development of events is here presented under the figure of the descendants of a parental pair; the skies and the land being the metaphorical progenitors of those events, which are brought about by their conjunct operation. It then notes the date at which the new narrative commences. "In their being created." This is the first or general date; namely, after the primary creation and during the course of the secondary. As the latter occupied six days, some of the processes of nature began before these days had elapsed. Next, therefore, is the more special date - "in the day of Yahweh God's making land and skies." Now, on looking back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on the third. Both, therefore, were completed on the third day, which accordingly is the opening date of the second branch of the narrative. The uniqueness of the present section, therefore, is, that it combines the creative with the preservative agency of God. Creation and progress here go hand in hand for a season. The narrative here, then, overlaps half the time of the former, and at the end of the chapter has not advanced beyond its termination. אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God." This phrase is here for the first time introduced. אלהים 'ĕlohı̂ym, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was before all worlds, and still continues to be, now that he is the sole object of supreme reverence to all intelligent creatures. Yahweh is the proper name of God to man, self-existent himself, the author of existence to all persons and things, and manifesting his existence to those whom he has made capable of such knowledge. Hence, the latter name is appropriate to the present stage of our narrative. God has become active in a way worthy of himself, and at the same time unique to his nature. He has put forth his creative power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation, and peopled it with a new animal kingdom. Especially has he called into being an inhabitant of this earth made in his own image, and therefore capable of understanding his works and holding conversation with himself. To man he has now come to be in certain acts by which he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative process of which man forms a prominent part. Yahweh - he who causes the successive events of time to come to pass in the sight and in the interest of man - is a name the special significance of which will come out on future occasions in the history of the ways of God with man. The union of these two divine names, then, indicates him who was before all things, and by whom now all things consist. It also implies that he who is now distinguished by the new name Jehovah (יהוה yehovâh) is the same who was before called 'Elohiym. The combination of the names is specially suitable in a passage which records a concurrence of creation and development. The apposition of the two names is continued by the historian through this and the following chapter. The abstract and aboriginal name then gives way to the concrete and the historical. The skies and the land at the beginning of the verse are given in order of their importance in nature, the skies being first as grander and higher than the land; at the end, in the order of their importance in the narrative, the land being before the skies, as the future scene of the events to be recorded. This superscription, we see, presupposes the former document, as it alludes to the creation in general, and to the things made on the second and third days in particular, without directly narrating these events. This mode of referring to them implies that they were well known at the time of the narrator, either by personal observation or by testimony. Personal observation is out of the question in the present case. By the testimony of God, therefore, they were already known, and the preceding record is that testimony. The narrator of the second passage, therefore, even if not the same as that of the former, had to a moral certainty the first before his mind when composing the second. Gen 2:5 This verse corresponds to the second verse of the preceding narrative. It describes the field or arable land in the absence of certain conditions necessary to the progress of vegetation. Plant and herb here comprise the whole vegetable world. Plants and herbs of the field are those which are to be found in the open land. A different statement is made concerning each. Not a plant of the field was yet in the land. - Here it is to be remembered that the narrative has reverted to the third day of the preceding creation. At first sight, then, it might be supposed that the vegetable species were not created at the hour of that day to which the narrative refers. But it is not stated that young trees were not in existence, but merely that plants of the field were not yet in the land. Of the herbs it is only said that they had not yet sent forth a bud or blade. And the actual existence of both trees and herbs is implied in what follows. The reasons for the state of things above described are the lack of rain to water the soil, and of man to cultivate it. These would only suffice for growth if the vegetable seeds, at least, were already in existence. Now, the plants were made before the seeds Gen 1:11-12, and therefore the first full-grown and seed-bearing sets of each kind were already created. Hence, we infer that the state of things described in the text was this: The original trees were confined to a center of vegetation, from which it was intended that they should spread in the course of nature. At the present juncture, then, there was not a tree of the field, a tree of propagation, in the land; and even the created trees had not sent down a single root of growth into the land. And if they had dropped a seed, it was only on the land, and not in the land, as it had not yet struck root. And not an herb of the field yet grew. - The herbage seems to have been more widely diffused than the trees. Hence, it is not said that they were not in the land, as it is said of field trees. But at the present moment not an herb had exhibited any signs of growth or sent forth a single blade beyond the immediate product of creative power. Rain upon the land - and man to till it, were the two needs that retarded vegetation. These two means of promoting vegetable growth differed in their importance and in their mode of application. Moisture is absolutely necessary, and where it is supplied in abundance the shifting wind will in the course of time waft the seed. The browsing herds will aid in the same process of diffusion. Man comes in merely as an auxiliary to nature in preparing the soil and depositing the seeds and plants to the best advantage for rapid growth and abundant fruitfulness. The narrative, as usual, notes only the chief things. Rain is the only source of vegetable sap; man is the only intentional cultivator. Gen 2:6 As in the former narrative, so here, the remaining part of the chapter is employed in recording the removal of the two hinderances to vegetation. The first of these is removed by the institution of the natural process by which rain is produced. The atmosphere had been adjusted so far as to admit of some light. But even on the third day a dense mass of clouds still shut out the heavenly bodies from view. But on the creation of plants the Lord God caused it to rain on the land. This is described in the verse before us. "A mist went up from the land." It had been ascending from the steaming, reeking land ever since the waters retired into the hollows. The briny moisture which could not promote vegetation is dried up. And now he causes the accumulated masses of cloud to burst forth and dissolve themselves in copious showers. Thus, "the mist watered the whole face of the soil." The face of the sky is thereby cleared, and on the following day the sun shone forth in all his cloudless splendor and fostering warmth. On the fourth day, then, a second process of nature commenced. The bud began to swell, the tender blade to peep forth and assume its tint of green, the gentle breeze to agitate the full-sized plants, the first seeds to be shaken off and wafted to their resting-place, the first root to strike into the ground, and the first shoot to rise towards the sky. This enables us to determine with some degree of probability the Season of the year when the creation took place. If we look to the ripe fruit on the first trees we presume that the season is autumn. The scattering of the seeds, the falling of the rains, and the need of a cultivator intimated in the text, point to the same period. In a genial climate the process of vegetation has its beginnings at the falling of the early rains. Man would be naturally led to gather the abundant fruit which fell from the trees, and thus, even unwittingly provide a store for the unbearing period of the year. It is probable, moreover, that he was formed in a region where vegetation was little interrupted by the coldest season of the year. This would be most favorable to the preservation of life in his state of primeval inexperience. These presumptions are in harmony with the numeration of the months at the deluge Gen 7:11, and with the outgoing and the turn of the year at autumn Exo 23:16; Exo 34:22. Gen 2:7 The second obstacle to the favorable progress of the vegetable kingdom is now removed. "And the Lord God formed the man of dust from the soil." This account of the origin of man differs from the former on account of the different end the author has in view. There his creation as an integral whole is recorded with special reference to his higher nature by which he was suited to hold communion with his Maker, and exercise dominion over the inferior creation. Here his constitution is described with marked regard to his adaptation to be the cultivator of the soil. He is a compound of matter and mind. His material part is dust from the soil, out of which he is formed as the potter moulds the vessel out of the clay. He is אדם 'ādām "Adam," the man of the soil, ארמה 'ădāmâh "adamah." His mission in this respect is to draw out the capabilities of the soil to support by its produce the myriads of his race. His mental part is from another source. "And breathed into his nostrils the breath of life." The word נשׁמה neshāmâh is invariably applied to God or man, never to any irrational creature. The "breath of life" is special to this passage. It expresses the spiritual and principal element in man, which is not formed, but breathed by the Creator into the physical form of man. This rational part is that in which he bears the image of God, and is suited to be his vicegerent on earth. As the earth was prepared to be the dwelling, so was the body to be the organ of that breath of life which is his essence, himself. And the man became a living soul. - This term "living soul" is also applied to the water and land animals Gen 1:20-21, Gen 1:24. As by his body he is allied to earth and by his soul to heaven, so by the vital union of these he is associated with the whole animal kingdom, of which he is the constituted sovereign. This passage, therefore, aptly describes him as he is suited to dwell and rule on this earth. The height of his glory is yet to come out in his relation to the future and to God. The line of narrative here reaches a point of repose. The second lack of the teeming soil is here supplied. The man to till the ground is presented in that form which exhibits his fitness for this appropriate and needful task. We are therefore at liberty to go back for another train of events which is essential to the progress of our narrative.

Notes on the Bible, by Albert Barnes, [1834]

- Part II. The development

- Section II - The Man

- X. The Field

4. תולדות tôledôt "generations, products, developments." That which comes from any source, as the child from the parent, the record of which is history.

יהוה yehovâh. This word occurs about six thousand times in Scripture. It is obvious from its use that it is, so to speak, the proper name of God. It never has the article. It is never changed for construction with another noun. It is never accompanied with a suffix. It is never applied to any but the true God. This sacred exclusiveness of application, indeed, led the Jews to read always in place of it אדוני 'adônāy, or, if this preceded it, אלהים 'ĕlohı̂ym, to intimate which the vowel points of one of these terms were subscribed to it. The root of this name is חוה chāvâh, an older variety of היה hāyâh, which, as we have seen, has three meanings, - "be" in the sense of coming into existence, "be" in that of becoming, and "be" in that of merely existing. The first of these meanings has no application to God, who had no beginning of existence.

The last applies to God, but affords no distinctive characteristic, as it belongs equally to all objects that have existence. The second is proper to God in the sense, not of acquiring any new attribute, but of becoming active from a state of repose. But he becomes active to the eye of man only by causing some new effect to be, which makes its appearance in the world of sensible things. He becomes, then, only by causing to be or to become. Hence, he that becomes, when applied to the Creator, is really he that causes to be. This name, therefore, involves the active or causative force of the root from which it springs, and designates God in relation with the system of things he has called into being, and especially with man, the only intelligent observer of him or of his works in this nether world. It distinguishes him as the Author of being, and therefore the Creator, the worker of miracles, the performer of promise, the keeper of covenant. Beginning with the י (y) of personality, it points out God as the person whose habitual character it has become to cause his purpose to take place. Hence, אלהים 'ĕlohı̂ym designates God as the Everlasting, the Almighty, in his unchangeable essence, as he is before as well as after creation. יהוה .noitaer yehvâh distinguishes him as the personal Self-existent, and Author of all existing things, who gives expression and effect to his purpose, manifests himself thereby as existing, and maintains a spiritual intercourse with his intelligent creatures.

The vowel marks usually placed under the consonants of this word are said to belong to אדוני 'adonāy; and its real pronunciation, which is supposed to be lost, is conjectured to have been יהוה yehovâh. This conjecture is supported by the analogy of the supposed antique third singular masculine imperfect of the verb הוה hāvâh, and by the Greek forms ΙΑΩ IAW and ΙΑΒΕ IABE which are found in certain authors (Diod. Sic. i. 19; Macrob. Saturn i. 18; Theodoret, Quaest. xv. ad Exod.). It is true, indeed, when it has a prefix all its vowels coincide with those of אדדי 'adonāy. But otherwise the vowel under the first letter is different, and the qamets at the end is as usual in proper names ending in the Hebrew letter ה (h) as in others. יהוה yehovâh also finds an anology in the word ירחם yerochām. In the forms ΙΑΩ IAW and ΙΑΒΕ IABE the Greek vowels doubtless represent the Hebrew consonants, and not any vowel points. The Hebrew letter ה (h) is often represented by the Greek letter α (a). From יהוה yaheovâh we may obtain רהוּ yehû at the end of compounds, and therefore, expect יהוּ yehû at the beginning. But the form at the beginning is יהו yehô or יו yô, which indicates the pronunciation יהוה yehovâh as current with the punctuators. All this countenances the suggestion that the casual agreement of the two nouns Yahweh and Adonai in the principal vowels was the circumstance that facilitated the Jewish endeavor to avoid uttering the proper name of God except on the most solemn occasions. יהוה yehovâh, moreover, rests on precarious grounds. The Hebrew analogy would give יהוה yı̂hveh not יהוה yehovâh for the verbal form. The middle vowel cholem (o) may indicate the intensive or active force of the root, but we lay no stress on the mode of pronunciation, since it cannot be positively ascertained.

5. שׂדה śādeh "plain, country, field," for pasture or tillage, in opposition to גן gan, "garden, park."

7. נשׂמה neśāmâh "breath," applied to God and man only.

We meet with no division again in the text till we come to Gen 3:15, when the first minor break in the narrative occurs. This is noted by the intervening space being less than the remainder of the line. The narrative is therefore so far regarded as continuous.

We are now entering upon a new plan of narrative, and have therefore to notice particularly that law of Hebrew composition by which one line of events is carried on without interruption to its natural resting-point; after which the writer returns to take up a collateral train of incidents, that are equally requisite for the elucidation of his main purpose, though their insertion in the order of time would have marred the symmetry and perspicuity of the previous narrative. The relation now about to be given is posterior, as a whole, to that already given as a whole; but the first incident now to be recorded is some time prior to the last of the preceding document.

Hitherto we have adhered closely to the form of the original in our rendering, and so have made use of some inversions which are foreign to our prose style. Hereafter we shall deviate as little as possible from the King James Version.

The document upon which we are now entering extends from Gen 2:4 to Gen. 4. In the second and third chapters the author uses the combination אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God," to designate the Supreme Being; in the fourth he drops אלהים 'ĕlohı̂ym "God," and employs יהוה yehovâh "the Lord," alone. So far, then, as the divine appellation is concerned, the fourth chapter is as clearly separable from the second and third as the first document is from the present. If diversity of the divine name were a proof of diversity of authorship, we should here have two documents due to different authors, each of them different also from the author of the first document. The second and third chapters, though agreeing in the designation of God, are clearly distinguishable in style.

The general subject of this document is the history of man to the close of the line of Cain and the birth of Enosh. This falls into three clearly marked sections - the origin, the fall, and the family of Adam. The difference of style and phraseology in its several parts will be found to correspond with the diversity in the topics of which it treats. It reverts to an earlier point of time than that at which we had arrived in the former document, and proceeds upon a new plan, exactly adapted to the new occasion.

The present section treats of the process of nature which was simultaneous with the latter part of the supernatural process described in the preceding document. Its opening paragraph refers to the field.

Gen 2:4

This verse is the title of the present section. It states the subject of which it treats - "the generations of the skies and the land." The generations are the posterity or the progress of events relating to the posterity of the party to whom the term is applied Gen 5:1; Gen 6:9; Gen 10:1; Gen 11:10; Gen 37:2. The development of events is here presented under the figure of the descendants of a parental pair; the skies and the land being the metaphorical progenitors of those events, which are brought about by their conjunct operation.

It then notes the date at which the new narrative commences. "In their being created." This is the first or general date; namely, after the primary creation and during the course of the secondary. As the latter occupied six days, some of the processes of nature began before these days had elapsed. Next, therefore, is the more special date - "in the day of Yahweh God's making land and skies." Now, on looking back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on the third. Both, therefore, were completed on the third day, which accordingly is the opening date of the second branch of the narrative.

The uniqueness of the present section, therefore, is, that it combines the creative with the preservative agency of God. Creation and progress here go hand in hand for a season. The narrative here, then, overlaps half the time of the former, and at the end of the chapter has not advanced beyond its termination.

אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God." This phrase is here for the first time introduced. אלהים 'ĕlohı̂ym, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was before all worlds, and still continues to be, now that he is the sole object of supreme reverence to all intelligent creatures. Yahweh is the proper name of God to man, self-existent himself, the author of existence to all persons and things, and manifesting his existence to those whom he has made capable of such knowledge.

Hence, the latter name is appropriate to the present stage of our narrative. God has become active in a way worthy of himself, and at the same time unique to his nature. He has put forth his creative power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation, and peopled it with a new animal kingdom. Especially has he called into being an inhabitant of this earth made in his own image, and therefore capable of understanding his works and holding conversation with himself. To man he has now come to be in certain acts by which he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative process of which man forms a prominent part. Yahweh - he who causes the successive events of time to come to pass in the sight and in the interest of man - is a name the special significance of which will come out on future occasions in the history of the ways of God with man.

The union of these two divine names, then, indicates him who was before all things, and by whom now all things consist. It also implies that he who is now distinguished by the new name Jehovah (יהוה yehovâh) is the same who was before called 'Elohiym. The combination of the names is specially suitable in a passage which records a concurrence of creation and development. The apposition of the two names is continued by the historian through this and the following chapter. The abstract and aboriginal name then gives way to the concrete and the historical.

The skies and the land at the beginning of the verse are given in order of their importance in nature, the skies being first as grander and higher than the land; at the end, in the order of their importance in the narrative, the land being before the skies, as the future scene of the events to be recorded.

This superscription, we see, presupposes the former document, as it alludes to the creation in general, and to the things made on the second and third days in particular, without directly narrating these events. This mode of referring to them implies that they were well known at the time of the narrator, either by personal observation or by testimony. Personal observation is out of the question in the present case. By the testimony of God, therefore, they were already known, and the preceding record is that testimony. The narrator of the second passage, therefore, even if not the same as that of the former, had to a moral certainty the first before his mind when composing the second.

Gen 2:5

This verse corresponds to the second verse of the preceding narrative. It describes the field or arable land in the absence of certain conditions necessary to the progress of vegetation. Plant and herb here comprise the whole vegetable world. Plants and herbs of the field are those which are to be found in the open land. A different statement is made concerning each.

Not a plant of the field was yet in the land. - Here it is to be remembered that the narrative has reverted to the third day of the preceding creation. At first sight, then, it might be supposed that the vegetable species were not created at the hour of that day to which the narrative refers. But it is not stated that young trees were not in existence, but merely that plants of the field were not yet in the land. Of the herbs it is only said that they had not yet sent forth a bud or blade. And the actual existence of both trees and herbs is implied in what follows. The reasons for the state of things above described are the lack of rain to water the soil, and of man to cultivate it. These would only suffice for growth if the vegetable seeds, at least, were already in existence. Now, the plants were made before the seeds Gen 1:11-12, and therefore the first full-grown and seed-bearing sets of each kind were already created. Hence, we infer that the state of things described in the text was this: The original trees were confined to a center of vegetation, from which it was intended that they should spread in the course of nature. At the present juncture, then, there was not a tree of the field, a tree of propagation, in the land; and even the created trees had not sent down a single root of growth into the land. And if they had dropped a seed, it was only on the land, and not in the land, as it had not yet struck root.

And not an herb of the field yet grew. - The herbage seems to have been more widely diffused than the trees. Hence, it is not said that they were not in the land, as it is said of field trees. But at the present moment not an herb had exhibited any signs of growth or sent forth a single blade beyond the immediate product of creative power.

Rain upon the land - and man to till it, were the two needs that retarded vegetation. These two means of promoting vegetable growth differed in their importance and in their mode of application. Moisture is absolutely necessary, and where it is supplied in abundance the shifting wind will in the course of time waft the seed. The browsing herds will aid in the same process of diffusion. Man comes in merely as an auxiliary to nature in preparing the soil and depositing the seeds and plants to the best advantage for rapid growth and abundant fruitfulness. The narrative, as usual, notes only the chief things. Rain is the only source of vegetable sap; man is the only intentional cultivator.

Gen 2:6

As in the former narrative, so here, the remaining part of the chapter is employed in recording the removal of the two hinderances to vegetation. The first of these is removed by the institution of the natural process by which rain is produced. The atmosphere had been adjusted so far as to admit of some light. But even on the third day a dense mass of clouds still shut out the heavenly bodies from view. But on the creation of plants the Lord God caused it to rain on the land. This is described in the verse before us. "A mist went up from the land." It had been ascending from the steaming, reeking land ever since the waters retired into the hollows. The briny moisture which could not promote vegetation is dried up. And now he causes the accumulated masses of cloud to burst forth and dissolve themselves in copious showers. Thus, "the mist watered the whole face of the soil." The face of the sky is thereby cleared, and on the following day the sun shone forth in all his cloudless splendor and fostering warmth.

On the fourth day, then, a second process of nature commenced. The bud began to swell, the tender blade to peep forth and assume its tint of green, the gentle breeze to agitate the full-sized plants, the first seeds to be shaken off and wafted to their resting-place, the first root to strike into the ground, and the first shoot to rise towards the sky.

This enables us to determine with some degree of probability the Season of the year when the creation took place. If we look to the ripe fruit on the first trees we presume that the season is autumn. The scattering of the seeds, the falling of the rains, and the need of a cultivator intimated in the text, point to the same period. In a genial climate the process of vegetation has its beginnings at the falling of the early rains. Man would be naturally led to gather the abundant fruit which fell from the trees, and thus, even unwittingly provide a store for the unbearing period of the year. It is probable, moreover, that he was formed in a region where vegetation was little interrupted by the coldest season of the year. This would be most favorable to the preservation of life in his state of primeval inexperience.

These presumptions are in harmony with the numeration of the months at the deluge Gen 7:11, and with the outgoing and the turn of the year at autumn Exo 23:16; Exo 34:22.

Gen 2:7

The second obstacle to the favorable progress of the vegetable kingdom is now removed. "And the Lord God formed the man of dust from the soil." This account of the origin of man differs from the former on account of the different end the author has in view. There his creation as an integral whole is recorded with special reference to his higher nature by which he was suited to hold communion with his Maker, and exercise dominion over the inferior creation. Here his constitution is described with marked regard to his adaptation to be the cultivator of the soil. He is a compound of matter and mind. His material part is dust from the soil, out of which he is formed as the potter moulds the vessel out of the clay. He is אדם 'ādām "Adam," the man of the soil, ארמה 'ădāmâh "adamah." His mission in this respect is to draw out the capabilities of the soil to support by its produce the myriads of his race.

His mental part is from another source. "And breathed into his nostrils the breath of life." The word נשׁמה neshāmâh is invariably applied to God or man, never to any irrational creature. The "breath of life" is special to this passage. It expresses the spiritual and principal element in man, which is not formed, but breathed by the Creator into the physical form of man. This rational part is that in which he bears the image of God, and is suited to be his vicegerent on earth. As the earth was prepared to be the dwelling, so was the body to be the organ of that breath of life which is his essence, himself.

And the man became a living soul. - This term "living soul" is also applied to the water and land animals Gen 1:20-21, Gen 1:24. As by his body he is allied to earth and by his soul to heaven, so by the vital union of these he is associated with the whole animal kingdom, of which he is the constituted sovereign. This passage, therefore, aptly describes him as he is suited to dwell and rule on this earth. The height of his glory is yet to come out in his relation to the future and to God.

The line of narrative here reaches a point of repose. The second lack of the teeming soil is here supplied. The man to till the ground is presented in that form which exhibits his fitness for this appropriate and needful task. We are therefore at liberty to go back for another train of events which is essential to the progress of our narrative.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Lord LORD (Hebrew Jehovah) (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in (Exo 3:14), "He that is who He is, therefore the eternal I AM:" But Havah, from which Jehovah, or Yahweh, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc, rather than His essential being. (2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Gen 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones (Gen 3:9-13) and clothed them with "coats of skins" (Gen 3:21) a beautiful type of righteousness provided by the Lord God through sacrifice (Rom 3:21); (Rom 3:22). The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt (Exo 3:13-17). As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: (a) His holiness (Lev 11:44); (Lev 11:45); (Lev 19:1-2); (Lev 20:26); (Hab 1:12); (Hab 1:13). (b) His hatred and judgment of sin; (Deu 32:35-42); (Gen 6:5-7); (Psa 11:4-6); (Psa 66:18); (Exo 34:6); (Exo 34:7). (c) His love for and redemption of sinners, but always righteously; (Gen 3:21); (Gen 8:20-21); (Exo 12:12); (Exo 12:13); (Lev 16:2); (Lev 16:3); (Isa 53:5-6); (Isa 53:10) Salvation by Jehovah apart from sacrifice is unknown to Scripture. (4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are: (a) Jehovah-jireh; "the Lord will provide" (Gen 22:13); (Gen 22:14) i.e, will provide a sacrifice; (b) Jehovah-rapha; "the Lord that healeth" (Exo 15:26). That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi; "the Lord our banner" (Exo 17:8-15). The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of (Gal 5:17) the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom; "the Lord our peace," or "the Lord send peace" (Jdg 6:24). Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin (Gen 2:1-5). Jehovah loves and saves sinners (Gen 2:7-18) but only through sacrifice (Gen 2:19-21) see also; (Rom 5:1); (Eph 2:14); (Col 1:20). (e) Jehovah-ra-ah; "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. (See Scofield) - (Joh 10:7). (f) Jehovah-tsidkenu; "the Lord our righteousness" (Jer 23:6). This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu -- "the Lord our righteousness." (g) Jehovah-shammah; "the Lord is present" (Eze 48:35). This name signifies Jehovah's abiding presence with His people; (Exo 33:14); (Exo 33:15); (Ch1 16:27); (Ch1 16:33); (Psa 16:11); (Psa 97:5); (Mat 28:20); (Heb 13:5) (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel (Exo 19:3); (Exo 20:1-2); (Jer 31:31-34). (6) Lord God (Hebrew, Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly: (1) of the relation of Deity to man (a) as Creator (Gen 2:7-15) (b) as morally in authority over man (Gen 2:16); (Gen 2:17) (c) as creating and governing the earthly relationships of man; (Gen 2:18-24); (Gen 3:16-19); (Gen 3:22-24) and (d) as redeeming man (Gen 3:8-15); (Gen 3:21) (2) of the relation of Deity to Israel (Gen 24:7); (Gen 28:13); (Exo 3:15); (Exo 3:18); (Exo 4:5); (Exo 5:1); (Exo 7:6); (Deu 1:11); (Deu 1:21); (Deu 4:1); (Deu 6:3); (Deu 12:1); (Jos 7:13); (Jos 7:19-20); (Jos 10:40-42); (Jdg 2:12); (Sa1 2:30); (Kg1 1:48); (Kg2 9:6); (Kg2 10:31); (Ch1 22:19); (Ch2 1:9); (Ezr 1:3); (Isa 21:17). See other names of Deity, (See Scofield) - (Gen 1:1) (See Scofield) - (Gen 14:18) (See Scofield) - (Gen 15:2) (See Scofield) - (Gen 17:1) (See Scofield) - (Gen 21:33) (See Scofield) - (Sa1 1:3). Lord God deity (names of God) (See Scofield) - (Mal 3:18).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

Lord

LORD (Hebrew Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in (Exo 3:14), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahweh, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc, rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Gen 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.

(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones (Gen 3:9-13) and clothed them with "coats of skins" (Gen 3:21) a beautiful type of righteousness provided by the Lord God through sacrifice (Rom 3:21); (Rom 3:22). The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt (Exo 3:13-17). As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:

(a) His holiness (Lev 11:44); (Lev 11:45); (Lev 19:1-2); (Lev 20:26); (Hab 1:12); (Hab 1:13).

(b) His hatred and judgment of sin; (Deu 32:35-42); (Gen 6:5-7); (Psa 11:4-6); (Psa 66:18); (Exo 34:6); (Exo 34:7).

(c) His love for and redemption of sinners, but always righteously; (Gen 3:21); (Gen 8:20-21); (Exo 12:12); (Exo 12:13); (Lev 16:2); (Lev 16:3); (Isa 53:5-6); (Isa 53:10) Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:

(a) Jehovah-jireh; "the Lord will provide" (Gen 22:13); (Gen 22:14) i.e, will provide a sacrifice;

(b) Jehovah-rapha; "the Lord that healeth" (Exo 15:26). That this refers to physical healing the context shows, but the deeper healing of soul malady is implied.

(c) Jehovah-nissi; "the Lord our banner" (Exo 17:8-15). The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of (Gal 5:17) the war of the Spirit against the flesh. Victory was wholly due to divine help.

(d) Jehovah-Shalom; "the Lord our peace," or "the Lord send peace" (Jdg 6:24). Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin (Gen 2:1-5). Jehovah loves and saves sinners (Gen 2:7-18) but only through sacrifice (Gen 2:19-21) see also; (Rom 5:1); (Eph 2:14); (Col 1:20).

(e) Jehovah-ra-ah; "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. (See Scofield) - (Joh 10:7).

(f) Jehovah-tsidkenu; "the Lord our righteousness" (Jer 23:6). This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu -- "the Lord our righteousness."

(g) Jehovah-shammah; "the Lord is present" (Eze 48:35). This name signifies Jehovah's abiding presence with His people; (Exo 33:14); (Exo 33:15); (Ch1 16:27); (Ch1 16:33); (Psa 16:11); (Psa 97:5); (Mat 28:20); (Heb 13:5)

(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel (Exo 19:3); (Exo 20:1-2); (Jer 31:31-34).

(6) Lord God (Hebrew, Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:

(1) of the relation of Deity to man

(a) as Creator (Gen 2:7-15)

(b) as morally in authority over man (Gen 2:16); (Gen 2:17)

(c) as creating and governing the earthly relationships of man; (Gen 2:18-24); (Gen 3:16-19); (Gen 3:22-24) and

(d) as redeeming man (Gen 3:8-15); (Gen 3:21)

(2) of the relation of Deity to Israel (Gen 24:7); (Gen 28:13); (Exo 3:15); (Exo 3:18); (Exo 4:5); (Exo 5:1); (Exo 7:6); (Deu 1:11); (Deu 1:21); (Deu 4:1); (Deu 6:3); (Deu 12:1); (Jos 7:13); (Jos 7:19-20); (Jos 10:40-42); (Jdg 2:12); (Sa1 2:30); (Kg1 1:48); (Kg2 9:6); (Kg2 10:31); (Ch1 22:19); (Ch2 1:9); (Ezr 1:3); (Isa 21:17).

See other names of Deity,

(See Scofield) - (Gen 1:1)

(See Scofield) - (Gen 14:18)

(See Scofield) - (Gen 15:2)

(See Scofield) - (Gen 17:1)

(See Scofield) - (Gen 21:33)

(See Scofield) - (Sa1 1:3).

Lord God

deity (names of God)

(See Scofield) - (Mal 3:18).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The historical account of the world, which commences at the completion of the work of creation, is introduced as the "History of the heavens and the earth," and treats in three sections, (a) of the original condition of man in paradise (Gen 2:5-25); (b) of the fall (Gen 3); (c) of the division of the human race into two widely different families, so far as concerns their relation to God (Gen 4). The words, "these are the tholedoth of the heavens and the earth when they were created," form the heading to what follows. This would never have been disputed, had not preconceived opinions as to the composition of Genesis obscured the vision of commentators. The fact that in every other passage, in which the formula "these (and these) are the tholedoth" occurs (viz., ten times in Genesis; also in Num 3:1; Rut 4:18; Ch1 1:29), it is used as a heading, and that in this passage the true meaning of תולדות precludes the possibility of its being an appendix to what precedes, fully decides the question. The word תולדות, which is only used in the plural, and never occurs except in the construct state or with suffixes, is a Hiphil noun from הוליד, and signifies literally the generation or posterity of any one, then the development of these generations or of his descendants; in other words, the history of those who are begotten or the account of what happened to them and what they performed. In no instance whatever is it the history of the birth or origin of the person named in the genitive, but always the account of his family and life. According to this use of the word, we cannot understand by the tholedoth of the heavens and the earth the account of the origin of the universe, since according to the biblical view the different things which make up the heavens and the earth can neither be regarded as generations or products of cosmogonic and geogonic evolutions, nor be classed together as the posterity of the heavens and the earth. All the creatures in the heavens and on earth were made by God, and called into being by His word, notwithstanding the fact that He caused some of them to come forth from the earth. Again, as the completion of the heavens and the earth with all their host has already been described in Gen 2:1-3, we cannot understand by "the heavens and the earth," in Gen 2:4, the primary material of the universe in its elementary condition (in which case the literal meaning of הוליד would be completely relinquished, and the "tholedoth of the heavens and the earth" be regarded as indicating this chaotic beginning as the first stage in a series of productions), but the universe itself after the completion of the creation, at the commencement of the historical development which is subsequently described. This places its resemblance to the other sections, commencing with "these are the generations," beyond dispute. Just as the tholedoth of Noah, for example, do not mention his birth, but contain his history and the birth of his sons; so the tholedoth of the heavens and the earth do not describe the origin of the universe, but what happened to the heavens and the earth after their creation. בּהבּראם does not preclude this, though we cannot render it "after they were created." For even if it were grammatically allowable to resolve the participle into a pluperfect, the parallel expressions in Gen 5:1-2, would prevent our doing so. As "the day of their creation" mentioned there, is not a day after the creation of Adam, but the day on which he was created; the same words, when occurring here, must also refer to a time when the heavens and the earth were already created: and just as in Gen 5:1 the creation of the universe forms the starting-point to the account of the development of the human race through the generations of Adam, and is recapitulated for that reason; so here the creation of the universe is mentioned as the starting-point to the account of its historical development, because this account looks back to particular points in the creation itself, and describes them more minutely as the preliminaries to the subsequent course of the world. הבראם is explained by the clause, "in the day that Jehovah God created the earth and the heavens." Although this clause is closely related to what follows, the simplicity of the account prevents our regarding it as the protasis of a period, the apodosis of which does not follow till Gen 2:5 or even Gen 2:7. The former is grammatically impossible, because in Gen 2:5 the noun stands first, and not the verb, as we should expect in such a case (cf. Gen 3:5). The latter is grammatically tenable indeed, since Gen 2:5, Gen 2:6, might be introduced into the main sentence as conditional clauses; but it is not probable, inasmuch as we should then have a parenthesis of most unnatural length. The clause must therefore be regarded as forming part of the heading. There are two points here that are worthy of notice: first, the unusual combination, "earth and heaven," which only occurs in Psa 148:13, and shows that the earth is the scene of the history about to commence, which was of such momentous importance to the whole world; and secondly, the introduction of the name Jehovah in connection with Elohim. That the hypothesis, which traces the interchange in the two names in Genesis to different documents, does not suffice to explain the occurrence of Jehovah Elohim in Gen 2:4-3:24, even the supporters of this hypothesis cannot possibly deny. Not only is God called Elohim alone in the middle of this section, viz., in the address to the serpent, a clear proof that the interchange of the names has reference to their different significations; but the use of the double name, which occurs here twenty times though rarely met with elsewhere, is always significant. In the Pentateuch we only find it in Exo 9:30; in the other books of the Old Testament, in Sa2 7:22, Sa2 7:25; Ch1 17:16-17; Ch2 6:41-42; Psa 84:8, Psa 84:11; and Psa 50:1, where the order is reversed; and in every instance it is used with peculiar emphasis, to give prominence to the fact that Jehovah is truly Elohim, whilst in Psa 50:1 the Psalmist advances from the general name El and Elohim to Jehovah, as the personal name of the God of Israel. In this section the combination Jehovah Elohim is expressive of the fact, that Jehovah is God, or one with Elohim. Hence Elohim is placed after Jehovah. For the constant use of the double name is not intended to teach that Elohim who created the world was Jehovah, but that Jehovah, who visited man in paradise, who punished him for the transgression of His command, but gave him a promise of victory over the tempter, was Elohim, the same God, who created the heavens and the earth. The two names may be distinguished thus: Elohim, the plural of אלוהּ, which is only used in the loftier style of poetry, is an infinitive noun from אלהּ to fear, and signifies awe, fear, then the object of fear, the highest Being to be feared, like פּחד, which is used interchangeably with it in Gen 31:42, Gen 31:53, and מורא in Psa 76:12 (cf. Isa 8:12-13). The plural is not used for the abstract, in the sense of divinity, but to express the notion of God in the fulness and multiplicity of the divine powers. It is employed both in a numerical, and also in an intensive sense, so that Elohim is applied to the (many) gods of the heathen as well as to the one true God, in whom the highest and absolute fulness of the divine essence is contained. In this intensive sense Elohim depicts the one true God as the infinitely great and exalted One, who created the heavens and the earth, and who preserves and governs every creature. According to its derivation, however, it is object rather than subject, so that in the plural form the concrete unity of the personal God falls back behind the wealth of the divine potencies which His being contains. In this sense, indeed, both in Genesis and the later, poetical, books, Elohim is used without the article, as a proper name for the true God, even in the mouth of the heathen (Sa1 4:7); but in other places, and here and there in Genesis, it occurs as an appellative with the article, by which prominence is given to the absoluteness of personality of God (Gen 5:22; Gen 6:9, etc.). The name Jehovah, on the other hand, was originally a proper name, and according to the explanation given by God Himself to Moses (Exo 3:14-15), was formed from the imperfect of the verb הוה = היה. God calls Himself אהיח אשׁר אהיה, then more briefly אהיה, and then again, by changing the first person into the third, יהוה. From the derivation of this name from the imperfect, it follows that it was either pronounced יהוה or יהוה, and had come down from the pre-Mosaic age; for the form הוה had been forced out of the spoken language by היה even in Moses' time. The Masoretic pointing יהוה belongs to a time when the Jews had long been afraid to utter this name at all, and substituted אדני, the vowels of which therefore were placed as Keri, the word to be read, under the Kethib יהוה, unless יהוה stood in apposition to אדני, in which case the word was read אלהים and pointed יהוה (a pure monstrosity.) (Note: For a fuller discussion of the meaning and pronunciation of the name Jehovah vid., Hengstenberg, Dissertations on the Pentateuch i. p. 213ff.; Oehler in Herzog's Cyclopaedia; and Hlemann in his Bibelstudien. The last, in common with Stier and others, decides in favour of the Masoretic pointing יהוה as giving the original pronunciation, chiefly on the ground of Rev 1:4 and Rev 1:5, Rev 1:8; but the theological expansion ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος cannot be regarded as a philological proof of the formation of יהוה by the fusion of הוה, הוה, יהי into one word.) This custom, which sprang from a misinterpretation of Lev 24:16, appears to have originated shortly after the captivity. Even in the canonical writings of this age the name Jehovah was less and less employed, and in the Apocrypha and the Septuagint version ὁ Κύριος (the Lord) is invariably substituted, a custom in which the New Testament writers follow the lxx (vid., Oehler). If we seek for the meaning of יהוה, the expression אהיה אשׁר אהיה, in Exo 3:14, is neither to be rendered ἔσομαι ὃς ἔσοαι (Aq., Theodt.), "I shall be that I shall be" (Luther), nor "I shall be that which I will or am to be" (M. Baumgarten). Nor does it mean, "He who will be because He is Himself, the God of the future" (Hoffmann). For in names formed from the third person imperfect, the imperfect is not a future, but an aorist. According to the fundamental signification of the imperfect, names so formed point out a person as distinguished by a frequently or constantly manifested quality, in other words, they express a distinctive characteristic (vid., Ewald, 136; Gen 25:26; Gen 27:36, also Gen 16:11 and Gen 21:6). The Vulgate gives it correctly: ego sum qui sum, "I am who I am." "The repetition of the verb in the same form, and connected only by the relative, signifies that the being or act of the subject expressed in the verb is determined only by the subject itself" (Hoffmann). The verb היה signifies "to be, to happen, to become;" but as neither happening nor becoming is applicable to God, the unchangeable, since the pantheistic idea of a becoming God is altogether foreign to the Scriptures, we must retain the meaning "to be;" not forgetting, however, that as the Divine Being is not a resting, or, so to speak, a dead being, but is essentially living, displaying itself as living, working upon creation, and moving in the world, the formation of יהוה from the imperfect precludes the idea of abstract existence, and points out the Divine Being as moving, pervading history, and manifesting Himself in the world. So far then as the words אהיה אשר אהיה are condensed into a proper name in יהוה, and God, therefore, "is He who is," inasmuch as in His being, as historically manifested, He is the self-determining one, the name Jehovah, which we have retained as being naturalized in the ecclesiastical phraseology, though we are quite in ignorance of its correct pronunciation, "includes both the absolute independence of God in His historical movements," and "the absolute constancy of God, or the fact that in everything, in both words and deeds, He is essentially in harmony with Himself, remaining always consistent" (Oehler). The "I am who am," therefore, is the absolute I, the absolute personality, moving with unlimited freedom; and in distinction from Elohim (the Being to be feared), He is the personal God in His historical manifestation, in which the fulness of the Divine Being unfolds itself to the world. This movement of the person God in history, however, has reference to the realization of the great purpose of the creation, viz., the salvation of man. Jehovah therefore is the God of the history of salvation. This is not shown in the etymology of the name, but in its historical expansion. It was as Jehovah that God manifested Himself to Abram (Gen 15:7), when He made the covenant with him; and as this name was neither derived from an attribute of God, nor from a divine manifestation, we must trace its origin to a revelation from God, and seek it in the declaration to Abram, "I am Jehovah." Just as Jehovah here revealed Himself to Abram as the God who led him out of Ur of the Chaldees, to give him the land of Canaan for a possession, and thereby described Himself as the author of all the promises which Abram received at his call, and which were renewed to him and to his descendants, Isaac and Jacob; so did He reveal Himself to Moses (Ex 3) as the God of his fathers, to fulfil His promise to their seed, the people of Israel. Through these revelations Jehovah became a proper name for the God, who was working out the salvation of fallen humanity; and in this sense, not only is it used proleptically at the call of Abram (Gen 12), but transferred to the primeval times, and applied to all the manifestations and acts of God which had for their object the rescue of the human race from its fall, as well as to the special plan inaugurated in the call of Abram. The preparation commenced in paradise. To show this, Moses has introduced the name Jehovah into the history in the present chapter, and has indicated the identity of Jehovah with Elohim, not only by the constant association of the two names, but also by the fact that in the heading (Exo 3:4) he speaks of the creation described in Gen 1 as the work of Jehovah Elohim.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The historical account of the world, which commences at the completion of the work of creation, is introduced as the "History of the heavens and the earth," and treats in three sections, (a) of the original condition of man in paradise (Gen 2:5-25); (b) of the fall (Gen 3); (c) of the division of the human race into two widely different families, so far as concerns their relation to God (Gen 4).

The words, "these are the tholedoth of the heavens and the earth when they were created," form the heading to what follows. This would never have been disputed, had not preconceived opinions as to the composition of Genesis obscured the vision of commentators. The fact that in every other passage, in which the formula "these (and these) are the tholedoth" occurs (viz., ten times in Genesis; also in Num 3:1; Rut 4:18; Ch1 1:29), it is used as a heading, and that in this passage the true meaning of תולדות precludes the possibility of its being an appendix to what precedes, fully decides the question. The word תולדות, which is only used in the plural, and never occurs except in the construct state or with suffixes, is a Hiphil noun from הוליד, and signifies literally the generation or posterity of any one, then the development of these generations or of his descendants; in other words, the history of those who are begotten or the account of what happened to them and what they performed. In no instance whatever is it the history of the birth or origin of the person named in the genitive, but always the account of his family and life. According to this use of the word, we cannot understand by the tholedoth of the heavens and the earth the account of the origin of the universe, since according to the biblical view the different things which make up the heavens and the earth can neither be regarded as generations or products of cosmogonic and geogonic evolutions, nor be classed together as the posterity of the heavens and the earth. All the creatures in the heavens and on earth were made by God, and called into being by His word, notwithstanding the fact that He caused some of them to come forth from the earth. Again, as the completion of the heavens and the earth with all their host has already been described in Gen 2:1-3, we cannot understand by "the heavens and the earth," in Gen 2:4, the primary material of the universe in its elementary condition (in which case the literal meaning of הוליד would be completely relinquished, and the "tholedoth of the heavens and the earth" be regarded as indicating this chaotic beginning as the first stage in a series of productions), but the universe itself after the completion of the creation, at the commencement of the historical development which is subsequently described. This places its resemblance to the other sections, commencing with "these are the generations," beyond dispute. Just as the tholedoth of Noah, for example, do not mention his birth, but contain his history and the birth of his sons; so the tholedoth of the heavens and the earth do not describe the origin of the universe, but what happened to the heavens and the earth after their creation. בּהבּראם does not preclude this, though we cannot render it "after they were created." For even if it were grammatically allowable to resolve the participle into a pluperfect, the parallel expressions in Gen 5:1-2, would prevent our doing so. As "the day of their creation" mentioned there, is not a day after the creation of Adam, but the day on which he was created; the same words, when occurring here, must also refer to a time when the heavens and the earth were already created: and just as in Gen 5:1 the creation of the universe forms the starting-point to the account of the development of the human race through the generations of Adam, and is recapitulated for that reason; so here the creation of the universe is mentioned as the starting-point to the account of its historical development, because this account looks back to particular points in the creation itself, and describes them more minutely as the preliminaries to the subsequent course of the world. הבראם is explained by the clause, "in the day that Jehovah God created the earth and the heavens." Although this clause is closely related to what follows, the simplicity of the account prevents our regarding it as the protasis of a period, the apodosis of which does not follow till Gen 2:5 or even Gen 2:7. The former is grammatically impossible, because in Gen 2:5 the noun stands first, and not the verb, as we should expect in such a case (cf. Gen 3:5). The latter is grammatically tenable indeed, since Gen 2:5, Gen 2:6, might be introduced into the main sentence as conditional clauses; but it is not probable, inasmuch as we should then have a parenthesis of most unnatural length. The clause must therefore be regarded as forming part of the heading. There are two points here that are worthy of notice: first, the unusual combination, "earth and heaven," which only occurs in Psa 148:13, and shows that the earth is the scene of the history about to commence, which was of such momentous importance to the whole world; and secondly, the introduction of the name Jehovah in connection with Elohim. That the hypothesis, which traces the interchange in the two names in Genesis to different documents, does not suffice to explain the occurrence of Jehovah Elohim in Gen 2:4-3:24, even the supporters of this hypothesis cannot possibly deny. Not only is God called Elohim alone in the middle of this section, viz., in the address to the serpent, a clear proof that the interchange of the names has reference to their different significations; but the use of the double name, which occurs here twenty times though rarely met with elsewhere, is always significant. In the Pentateuch we only find it in Exo 9:30; in the other books of the Old Testament, in Sa2 7:22, Sa2 7:25; Ch1 17:16-17; Ch2 6:41-42; Psa 84:8, Psa 84:11; and Psa 50:1, where the order is reversed; and in every instance it is used with peculiar emphasis, to give prominence to the fact that Jehovah is truly Elohim, whilst in Psa 50:1 the Psalmist advances from the general name El and Elohim to Jehovah, as the personal name of the God of Israel. In this section the combination Jehovah Elohim is expressive of the fact, that Jehovah is God, or one with Elohim. Hence Elohim is placed after Jehovah. For the constant use of the double name is not intended to teach that Elohim who created the world was Jehovah, but that Jehovah, who visited man in paradise, who punished him for the transgression of His command, but gave him a promise of victory over the tempter, was Elohim, the same God, who created the heavens and the earth.

The two names may be distinguished thus: Elohim, the plural of אלוהּ, which is only used in the loftier style of poetry, is an infinitive noun from אלהּ to fear, and signifies awe, fear, then the object of fear, the highest Being to be feared, like פּחד, which is used interchangeably with it in Gen 31:42, Gen 31:53, and מורא in Psa 76:12 (cf. Isa 8:12-13). The plural is not used for the abstract, in the sense of divinity, but to express the notion of God in the fulness and multiplicity of the divine powers. It is employed both in a numerical, and also in an intensive sense, so that Elohim is applied to the (many) gods of the heathen as well as to the one true God, in whom the highest and absolute fulness of the divine essence is contained. In this intensive sense Elohim depicts the one true God as the infinitely great and exalted One, who created the heavens and the earth, and who preserves and governs every creature. According to its derivation, however, it is object rather than subject, so that in the plural form the concrete unity of the personal God falls back behind the wealth of the divine potencies which His being contains. In this sense, indeed, both in Genesis and the later, poetical, books, Elohim is used without the article, as a proper name for the true God, even in the mouth of the heathen (Sa1 4:7); but in other places, and here and there in Genesis, it occurs as an appellative with the article, by which prominence is given to the absoluteness of personality of God (Gen 5:22; Gen 6:9, etc.).

The name Jehovah, on the other hand, was originally a proper name, and according to the explanation given by God Himself to Moses (Exo 3:14-15), was formed from the imperfect of the verb הוה = היה. God calls Himself אהיח אשׁר אהיה, then more briefly אהיה, and then again, by changing the first person into the third, יהוה. From the derivation of this name from the imperfect, it follows that it was either pronounced יהוה or יהוה, and had come down from the pre-Mosaic age; for the form הוה had been forced out of the spoken language by היה even in Moses' time. The Masoretic pointing יהוה belongs to a time when the Jews had long been afraid to utter this name at all, and substituted אדני, the vowels of which therefore were placed as Keri, the word to be read, under the Kethib יהוה, unless יהוה stood in apposition to אדני, in which case the word was read אלהים and pointed יהוה (a pure monstrosity.)

(Note: For a fuller discussion of the meaning and pronunciation of the name Jehovah vid., Hengstenberg, Dissertations on the Pentateuch i. p. 213ff.; Oehler in Herzog's Cyclopaedia; and Hlemann in his Bibelstudien. The last, in common with Stier and others, decides in favour of the Masoretic pointing יהוה as giving the original pronunciation, chiefly on the ground of Rev 1:4 and Rev 1:5, Rev 1:8; but the theological expansion ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος cannot be regarded as a philological proof of the formation of יהוה by the fusion of הוה, הוה, יהי into one word.)

This custom, which sprang from a misinterpretation of Lev 24:16, appears to have originated shortly after the captivity. Even in the canonical writings of this age the name Jehovah was less and less employed, and in the Apocrypha and the Septuagint version ὁ Κύριος (the Lord) is invariably substituted, a custom in which the New Testament writers follow the lxx (vid., Oehler).

If we seek for the meaning of יהוה, the expression אהיה אשׁר אהיה, in Exo 3:14, is neither to be rendered ἔσομαι ὃς ἔσοαι (Aq., Theodt.), "I shall be that I shall be" (Luther), nor "I shall be that which I will or am to be" (M. Baumgarten). Nor does it mean, "He who will be because He is Himself, the God of the future" (Hoffmann). For in names formed from the third person imperfect, the imperfect is not a future, but an aorist. According to the fundamental signification of the imperfect, names so formed point out a person as distinguished by a frequently or constantly manifested quality, in other words, they express a distinctive characteristic (vid., Ewald, 136; Gen 25:26; Gen 27:36, also Gen 16:11 and Gen 21:6). The Vulgate gives it correctly: ego sum qui sum, "I am who I am." "The repetition of the verb in the same form, and connected only by the relative, signifies that the being or act of the subject expressed in the verb is determined only by the subject itself" (Hoffmann). The verb היה signifies "to be, to happen, to become;" but as neither happening nor becoming is applicable to God, the unchangeable, since the pantheistic idea of a becoming God is altogether foreign to the Scriptures, we must retain the meaning "to be;" not forgetting, however, that as the Divine Being is not a resting, or, so to speak, a dead being, but is essentially living, displaying itself as living, working upon creation, and moving in the world, the formation of יהוה from the imperfect precludes the idea of abstract existence, and points out the Divine Being as moving, pervading history, and manifesting Himself in the world. So far then as the words אהיה אשר אהיה are condensed into a proper name in יהוה, and God, therefore, "is He who is," inasmuch as in His being, as historically manifested, He is the self-determining one, the name Jehovah, which we have retained as being naturalized in the ecclesiastical phraseology, though we are quite in ignorance of its correct pronunciation, "includes both the absolute independence of God in His historical movements," and "the absolute constancy of God, or the fact that in everything, in both words and deeds, He is essentially in harmony with Himself, remaining always consistent" (Oehler). The "I am who am," therefore, is the absolute I, the absolute personality, moving with unlimited freedom; and in distinction from Elohim (the Being to be feared), He is the personal God in His historical manifestation, in which the fulness of the Divine Being unfolds itself to the world. This movement of the person God in history, however, has reference to the realization of the great purpose of the creation, viz., the salvation of man. Jehovah therefore is the God of the history of salvation. This is not shown in the etymology of the name, but in its historical expansion. It was as Jehovah that God manifested Himself to Abram (Gen 15:7), when He made the covenant with him; and as this name was neither derived from an attribute of God, nor from a divine manifestation, we must trace its origin to a revelation from God, and seek it in the declaration to Abram, "I am Jehovah." Just as Jehovah here revealed Himself to Abram as the God who led him out of Ur of the Chaldees, to give him the land of Canaan for a possession, and thereby described Himself as the author of all the promises which Abram received at his call, and which were renewed to him and to his descendants, Isaac and Jacob; so did He reveal Himself to Moses (Ex 3) as the God of his fathers, to fulfil His promise to their seed, the people of Israel. Through these revelations Jehovah became a proper name for the God, who was working out the salvation of fallen humanity; and in this sense, not only is it used proleptically at the call of Abram (Gen 12), but transferred to the primeval times, and applied to all the manifestations and acts of God which had for their object the rescue of the human race from its fall, as well as to the special plan inaugurated in the call of Abram. The preparation commenced in paradise. To show this, Moses has introduced the name Jehovah into the history in the present chapter, and has indicated the identity of Jehovah with Elohim, not only by the constant association of the two names, but also by the fact that in the heading (Exo 3:4) he speaks of the creation described in Gen 1 as the work of Jehovah Elohim.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In these verses, 1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come. 2. Further notice taken of the production of plants and herbs, because they were made to be food for man. 3. A more particular account of the creation of man, Gen 2:7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Ecc 12:7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In the day that the Lord God made, etc. - The word יהוה Yehovah is for the first time mentioned here. What it signifies see the note on Exo 34:5, Exo 34:6. Wherever this word occurs in the sacred writings we translate it Lord, which word is, through respect and reverence, always printed in capitals. Though our English term Lord does not give the particular meaning of the original word, yet it conveys a strong and noble sense. Lord is a contraction of the Anglo-Saxon, Hlaford, afterwards written Loverd, and lastly Lord, from bread; hence our word loaf, and ford, to supply, to give out. The word, therefore, implies the giver of bread, i.e., he who deals out all the necessaries of life. Our ancient English noblemen were accustomed to keep a continual open house, where all their vassals, and all strangers, had full liberty to enter and eat as much as they would; and hence those noblemen had the honorable name of lords, i.e., the dispensers of bread. There are about three of the ancient nobility who still keep up this honorable custom, from which the very name of their nobility is derived. We have already seen, Gen 1:1, with what judgment our Saxon ancestors expressed Deus, the Supreme Being, by the term God; and we see the same judgment consulted by their use of the term Lord to express the word Dominus, by which terms the Vulgate version, which they used, expresses Elohim and Jehovah, which we translate Lord God. God is the good Being, and Lord is the dispenser of bread, the giver of every good and perfect gift, who liberally affords the bread that perisheth to every man, and has amply provided the bread that endures unto eternal life for every human soul. With what propriety then does this word apply to the Lord Jesus, who is emphatically called the bread of life; the bread of God which cometh down from heaven, and which is given for the life of the world! Joh 6:33, Joh 6:48, Joh 6:51. What a pity that this most impressive and instructive meaning of a word in such general use were not more extensively known, and more particularly regarded! See the postscript to the general preface. I know that Mr. H. Tooke has endeavored to render this derivation contemptible; but this has little weight with me. I have traced it through the most accredited writers in Saxony and on Saxon affairs, and I am satisfied that this and this only, is its proper etymology and derivation.

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³ Through faith [4102] we understand [3539] that the worlds [165] were framed [2675] by the word [4487] of God [2316], so [1519] that things which [3588] are seen [991] were [1096] not [3361] made [1096] of [1537] things which do appear [5316].

²⁴ And God [0430] said [0559], Let the earth [0776] bring forth [03318] the living [02416] creature [05315] after his kind [04327], cattle [0929], and creeping thing [07431], and beast [02416] of the earth [0776] after his kind [04327]: and it was so.

²⁰ And God [0430] said [0559], Let the waters [04325] bring forth abundantly [08317] the moving creature [08318] that hath [05315] life [02416], and fowl [05775] that may fly [05774] above [05921] the earth [0776] in the open [06440] firmament [07549] of heaven [08064].
²¹ And God [0430] created [01254] great [01419] whales [08577], and every living [02416] creature [05315] that moveth [07430], which the waters [04325] brought forth abundantly [08317], after their kind [04327], and every winged [03671] fowl [05775] after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

²² And thou shalt observe [06213] the feast [02282] of weeks [07620], of the firstfruits [01061] of wheat [02406] harvest [07105], and the feast [02282] of ingathering [0614] at the year's [08141] end [08622].

¹⁶ And the feast [02282] of harvest [07105], the firstfruits [01061] of thy labours [04639], which thou hast sown [02232] in the field [07704]: and the feast [02282] of ingathering [0614], which is in the end [03318] of the year [08141], when thou hast gathered [0622] in thy labours [04639] out of the field [07704].

¹¹ In [08141] the six [08337] hundredth [03967] year [08141] of Noah's [05146] life [02416], in the second [08145] month [02320], the seventeenth [07651] [06240] day [03117] of the month [02320], the same [02088] day [03117] were all the fountains [04599] of the great [07227] deep [08415] broken up [01234], and the windows [0699] of heaven [08064] were opened [06605].

⁶ But there went up [05927] a mist [0108] from [04480] the earth [0776], and watered [08248] the whole face [06440] of the ground [0127].

¹¹ And God [0430] said [0559], Let the earth [0776] bring forth [01876] grass [01877], the herb [06212] yielding [02232] seed [02233], and the fruit [06529] tree [06086] yielding [06213] fruit [06529] after his kind [04327], whose [0834] seed [02233] is in itself, upon the earth [0776]: and it was so.
¹² And the earth [0776] brought forth [03318] grass [01877], and herb [06212] yielding [02232] seed [02233] after his kind [04327], and the tree [06086] yielding [06213] fruit [06529], whose seed [02233] was in itself, after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

⁵ And every plant [07880] of the field [07704] before [02962] it was in the earth [0776], and every herb [06212] of the field [07704] before [02962] it grew [06779]: for [03588] the LORD [03068] God [0430] had not [03808] caused it to rain [04305] upon the earth [0776], and there was not [0369] a man [0120] to till [05647] the ground [0127].

² These are the generations [08435] of Jacob [03290]. Joseph [03130], being seventeen [06240] [07651] years [08141] old [01121], was feeding [07462] the flock [06629] with his brethren [0251]; and the lad [05288] was with the sons [01121] of Bilhah [01090], and with the sons [01121] of Zilpah [02153], his father's [01] wives [0802]: and Joseph [03130] brought [0935] unto his father [01] their evil [07451] report [01681].

¹⁰ These are the generations [08435] of Shem [08035]: Shem [08035] was an hundred [03967] years [08141] old [01121], and begat [03205] Arphaxad [0775] two years [08141] after [0310] the flood [03999]:

¹ Now these are the generations [08435] of the sons [01121] of Noah [05146], Shem [08035], Ham [02526], and Japheth [03315]: and unto them were sons [01121] born [03205] after [0310] the flood [03999].

⁹ These are the generations [08435] of Noah [05146]: Noah [05146] was a just [06662] man [0376] and perfect [08549] in his generations [01755], and Noah [05146] walked [01980] with God [0430].

⁴ These [0428] are the generations [08435] of the heavens [08064] and of the earth [0776] when they were created [01254], in the day [03117] that the LORD [03068] God [0430] made [06213] the earth [0776] and the heavens [08064],

¹⁵ And I will put [07896] enmity [0342] between thee and the woman [0802], and between thy seed [02233] and her seed [02233]; it shall bruise [07779] thy head [07218], and thou shalt bruise [07779] his heel [06119].

¹⁸ Then shall ye return [07725], and discern [07200] between the righteous [06662] and the wicked [07563], between him that serveth [05647] God [0430] and him that serveth [05647] him not.

³ And this [01931] man [0376] went up [05927] out of his city [05892] yearly [03117] [03117] to worship [07812] and to sacrifice [02076] unto the LORD [03068] of hosts [06635] in Shiloh [07887]. And the two [08147] sons [01121] of Eli [05941], Hophni [02652] and Phinehas [06372], the priests [03548] of the LORD [03068], were there.

³³ And Abraham planted [05193] a grove [0815] in Beersheba [0884], and called [07121] there on the name [08034] of the LORD [03068], the everlasting [05769] God [0410].

¹ And when Abram [087] was ninety [08673] [08141] years [08141] old [01121] and nine [08672], the LORD [03068] appeared [07200] to Abram [087], and said [0559] unto him, I am the Almighty [07706] God [0410]; walk [01980] before me [06440], and be thou perfect [08549].

² And Abram [087] said [0559], Lord [0136] GOD [03069], what wilt thou give [05414] me, seeing I go [01980] childless [06185], and the steward [01121] [04943] of my house [01004] is this [01931] Eliezer [0461] of Damascus [01834]?

¹⁸ And Melchizedek [04442] king [04428] of Salem [08004] brought forth [03318] bread [03899] and wine [03196]: and he was the priest [03548] of the most high [05945] God [0410].

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

¹⁷ And the residue [07605] of the number [04557] of archers [07198], the mighty men [01368] of the children [01121] of Kedar [06938], shall be diminished [04591]: for the LORD [03068] God [0430] of Israel [03478] hath spoken [01696] it.

³ Who is there among you of all his people [05971]? his God [0430] be with him, and let him go up [05927] to Jerusalem [03389], which is in Judah [03063], and build [01129] the house [01004] of the LORD [03068] God [0430] of Israel [03478], (he is the God [0430],) which is in Jerusalem [03389].

⁹ Now, O LORD [03068] God [0430], let thy promise [01697] unto David [01732] my father [01] be established [0539]: for thou hast made me king [04427] over a people [05971] like the dust [06083] of the earth [0776] in multitude [07227].

¹⁹ Now set [05414] your heart [03824] and your soul [05315] to seek [01875] the LORD [03068] your God [0430]; arise [06965] therefore, and build [01129] ye the sanctuary [04720] of the LORD [03068] God [0430], to bring [0935] the ark [0727] of the covenant [01285] of the LORD [03068], and the holy [06944] vessels [03627] of God [0430], into the house [01004] that is to be built [01129] to the name [08034] of the LORD [03068].

³¹ But Jehu [03058] took no heed [08104] to walk [03212] in the law [08451] of the LORD [03068] God [0430] of Israel [03478] with all his heart [03824]: for he departed [05493] not from the sins [02403] of Jeroboam [03379], which made Israel [03478] to sin [02398].

⁶ And he arose [06965], and went [0935] into the house [01004]; and he poured [03332] the oil [08081] on his head [07218], and said [0559] unto him, Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], I have anointed [04886] thee king [04428] over the people [05971] of the LORD [03068], even over Israel [03478].

⁴⁸ And also thus said [0559] the king [04428], Blessed [01288] be the LORD [03068] God [0430] of Israel [03478], which hath given [05414] one to sit [03427] on my throne [03678] this day [03117], mine eyes [05869] even seeing [07200] it.

³⁰ Wherefore the LORD [03068] God [0430] of Israel [03478] saith [05002], I said [0559] indeed [0559] that thy house [01004], and the house [01004] of thy father [01], should walk [01980] before [06440] me for [05704] ever [05769]: but now the LORD [03068] saith [05002], Be it far from me [02486]; for them that honour [03513] me I will honour [03513], and they that despise [0959] me shall be lightly esteemed [07043].

¹² And they forsook [05800] the LORD [03068] God [0430] of their fathers [01], which brought them out [03318] of the land [0776] of Egypt [04714], and followed [03212] [0310] other [0312] gods [0430], of the gods [0430] of the people [05971] that were round about [05439] them, and bowed [07812] themselves unto them, and provoked the LORD [03068] to anger [03707].

⁴⁰ So Joshua [03091] smote [05221] all the country [0776] of the hills [02022], and of the south [05045], and of the vale [08219], and of the springs [0794], and all their kings [04428]: he left [07604] none remaining [08300], but utterly destroyed [02763] all that breathed [05397], as the LORD [03068] God [0430] of Israel [03478] commanded [06680].
⁴¹ And Joshua [03091] smote [05221] them from Kadeshbarnea [06947] even unto Gaza [05804], and all the country [0776] of Goshen [01657], even unto Gibeon [01391].
⁴² And all these kings [04428] and their land [0776] did Joshua [03091] take [03920] at one [0259] time [06471], because the LORD [03068] God [0430] of Israel [03478] fought [03898] for Israel [03478].

¹⁹ And Joshua [03091] said [0559] unto Achan [05912], My son [01121], give [07760], I pray thee, glory [03519] to the LORD [03068] God [0430] of Israel [03478], and make [05414] confession [08426] unto him; and tell [05046] me now what thou hast done [06213]; hide [03582] it not from me.
²⁰ And Achan [05912] answered [06030] Joshua [03091], and said [0559], Indeed [0546] I have sinned [02398] against the LORD [03068] God [0430] of Israel [03478], and thus and thus have I done [06213]:

¹³ Up [06965], sanctify [06942] the people [05971], and say [0559], Sanctify [06942] yourselves against to morrow [04279]: for thus saith [0559] the LORD [03068] God [0430] of Israel [03478], There is an accursed thing [02764] in the midst [07130] of thee, O Israel [03478]: thou canst [03201] not stand [06965] before [06440] thine enemies [0341], until ye take away [05493] the accursed thing [02764] from among [07130] you.

¹ These are the statutes [02706] and judgments [04941], which ye shall observe [08104] to do [06213] in the land [0776], which the LORD [03068] God [0430] of thy fathers [01] giveth [05414] thee to possess [03423] it, all the days [03117] that ye live [02416] upon the earth [0127].

³ Hear [08085] therefore, O Israel [03478], and observe [08104] to do [06213] it; that it may be well [03190] with thee, and that ye may increase [07235] mightily [03966], as the LORD [03068] God [0430] of thy fathers [01] hath promised [01696] thee, in the land [0776] that floweth [02100] with milk [02461] and honey [01706].

¹ Now therefore hearken [08085], O Israel [03478], unto the statutes [02706] and unto the judgments [04941], which I teach [03925] you, for to do [06213] them, that ye may live [02421], and go in [0935] and possess [03423] the land [0776] which the LORD [03068] God [0430] of your fathers [01] giveth [05414] you.

²¹ Behold [07200], the LORD [03068] thy God [0430] hath set [05414] the land [0776] before [06440] thee: go up [05927] and possess [03423] it, as the LORD [03068] God [0430] of thy fathers [01] hath said [01696] unto thee; fear [03372] not, neither be discouraged [02865].

¹¹ (The LORD [03068] God [0430] of your fathers [01] make you a thousand [0505] times [06471] so many more as [03254] ye are, and bless [01288] you, as he hath promised [01696] you!)

⁶ And Moses [04872] and Aaron [0175] did [06213] as the LORD [03068] commanded [06680] them, so did [06213] they.

¹ And afterward [0310] Moses [04872] and Aaron [0175] went in [0935], and told [0559] Pharaoh [06547], Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], Let my people [05971] go [07971], that they may hold a feast [02287] unto me in the wilderness [04057].

⁵ That they may believe [0539] that the LORD [03068] God [0430] of their fathers [01], the God [0430] of Abraham [085], the God [0430] of Isaac [03327], and the God [0430] of Jacob [03290], hath appeared [07200] unto thee.

¹⁸ And they shall hearken [08085] to thy voice [06963]: and thou shalt come [0935], thou and the elders [02205] of Israel [03478], unto the king [04428] of Egypt [04714], and ye shall say [0559] unto him, The LORD [03068] God [0430] of the Hebrews [05680] hath met [07136] with us: and now let us go [03212], we beseech thee, three [07969] days [03117]' journey [01870] into the wilderness [04057], that we may sacrifice [02076] to the LORD [03068] our God [0430].

¹⁵ And God [0430] said [0559] moreover [05750] unto Moses [04872], Thus shalt thou say [0559] unto the children [01121] of Israel [03478], The LORD [03068] God [0430] of your fathers [01], the God [0430] of Abraham [085], the God [0430] of Isaac [03327], and the God [0430] of Jacob [03290], hath sent [07971] me unto you: this is my name [08034] for ever [05769], and this is my memorial [02143] unto all [01755] generations [01755].

¹³ And, behold, the LORD [03068] stood [05324] above it, and said [0559], I am the LORD [03068] God [0430] of Abraham [085] thy father [01], and the God [0430] of Isaac [03327]: the land [0776] whereon thou liest [07901], to thee will I give it [05414], and to thy seed [02233];

⁷ The LORD [03068] God [0430] of heaven [08064], which took me [03947] from my father's [01] house [01004], and from the land [0776] of my kindred [04138], and which spake [01696] unto me, and that sware [07650] unto me, saying [0559], Unto thy seed [02233] will I give [05414] this land [0776]; he shall send [07971] his angel [04397] before thee [06440], and thou shalt take [03947] a wife [0802] unto my son [01121] from thence.

²¹ Unto Adam [0120] also and to his wife [0802] did the LORD [03068] God [0430] make [06213] coats [03801] of skins [05785], and clothed them [03847].

⁸ And they heard [08085] the voice [06963] of the LORD [03068] God [0430] walking [01980] in the garden [01588] in the cool [07307] of the day [03117]: and Adam [0120] and his wife [0802] hid themselves [02244] from the presence [06440] of the LORD [03068] God [0430] amongst [08432] the trees [06086] of the garden [01588].
⁹ And the LORD [03068] God [0430] called [07121] unto Adam [0120], and said [0559] unto him, Where art thou [0335]?
¹⁰ And he said [0559], I heard [08085] thy voice [06963] in the garden [01588], and I was afraid [03372], because I [0595] was naked [05903]; and I hid myself [02244].
¹¹ And he said [0559], Who [04310] told [05046] thee that thou wast naked [05903]? Hast thou eaten [0398] of the tree [06086], whereof I commanded thee [06680] that thou shouldest not [01115] eat [0398]?
¹² And the man [0120] said [0559], The woman [0802] whom thou gavest [05414] to be with me [05978], she [01931] gave [05414] me of the tree [06086], and I did eat [0398].
¹³ And the LORD [03068] God [0430] said [0559] unto the woman [0802], What is this that thou hast done [06213]? And the woman [0802] said [0559], The serpent [05175] beguiled me [05377], and I did eat [0398].
¹⁴ And the LORD [03068] God [0430] said [0559] unto the serpent [05175], Because thou [0859] hast done [06213] this, thou art cursed [0779] above all cattle [0929], and above every beast [02416] of the field [07704]; upon thy belly [01512] shalt thou go [03212], and dust [06083] shalt thou eat [0398] all the days [03117] of thy life [02416]:
¹⁵ And I will put [07896] enmity [0342] between thee and the woman [0802], and between thy seed [02233] and her seed [02233]; it shall bruise [07779] thy head [07218], and thou shalt bruise [07779] his heel [06119].

²² And the LORD [03068] God [0430] said [0559], Behold [02005], the man [0120] is become as one [0259] of us, to know [03045] good [02896] and evil [07451]: and now, lest he put forth [07971] his hand [03027], and take [03947] also of the tree [06086] of life [02416], and eat [0398], and live [02425] for ever [05769]:
²³ Therefore the LORD [03068] God [0430] sent him forth [07971] from the garden [01588] of Eden [05731], to till [05647] the ground [0127] from whence he was taken [03947].
²⁴ So he drove out [01644] the man [0120]; and he placed [07931] at the east [06924] of the garden [01588] of Eden [05731] Cherubims [03742], and a flaming [03858] sword [02719] which turned every way [02015], to keep [08104] the way [01870] of the tree [06086] of life [02416].

¹⁶ Unto the woman [0802] he said [0559], I will greatly [07235] multiply [07235] thy sorrow [06093] and thy conception [02032]; in sorrow [06089] thou shalt bring forth [03205] children [01121]; and thy desire [08669] shall be to thy husband [0376], and he shall rule [04910] over thee.
¹⁷ And unto Adam [0121] he said [0559], Because thou hast hearkened [08085] unto the voice [06963] of thy wife [0802], and hast eaten [0398] of the tree [06086], of which [0834] I commanded thee [06680], saying [0559], Thou shalt not eat [0398] of it: cursed [0779] is the ground [0127] for thy sake; in sorrow [06093] shalt thou eat [0398] of it all [03605] the days [03117] of thy life [02416];
¹⁸ Thorns also [06975] and thistles [01863] shall it bring forth [06779] to thee; and thou shalt eat [0398] the herb [06212] of the field [07704];
¹⁹ In the sweat [02188] of thy face [0639] shalt thou eat [0398] bread [03899], till [05704] thou return [07725] unto the ground [0127]; for out of it wast thou taken [03947]: for dust [06083] thou [0859] art, and unto dust [06083] shalt thou return [07725].

¹⁸ And the LORD [03068] God [0430] said [0559], It is not good [02896] that the man [0120] should be [01961] alone; I will make [06213] him an help meet [05828] for him.
¹⁹ And out of the ground [0127] the LORD [03068] God [0430] formed [03335] every beast [02416] of the field [07704], and every fowl [05775] of the air [08064]; and brought [0935] them unto Adam [0120] to see [07200] what he would call [07121] them: and whatsoever Adam [0120] called [07121] every living [02416] creature [05315], that [01931] was the name thereof [08034].
²⁰ And Adam [0120] gave [07121] names [08034] to all cattle [0929], and to the fowl [05775] of the air [08064], and to every beast [02416] of the field [07704]; but for Adam [0120] there was not found [04672] an help meet [05828] for him.
²¹ And the LORD [03068] God [0430] caused [05307] a deep sleep [08639] to fall [05307] upon Adam [0121], and he slept [03462]: and he took [03947] one [0259] of his ribs [06763], and closed up [05462] the flesh [01320] instead thereof;
²² And the rib [06763], which the LORD [03068] God [0430] had taken [03947] from man [0120], made [01129] he a woman [0802], and brought [0935] her unto the man [0120].
²³ And Adam [0120] said [0559], This [02063] is now [06471] bone [06106] of my bones [06106], and flesh [01320] of my flesh [01320]: she [02063] shall be called [07121] Woman [0802], because she [02063] was taken [03947] out of Man [0376].
²⁴ Therefore [03651] shall a man [0376] leave [05800] his father [01] and his mother [0517], and shall cleave [01692] unto his wife [0802]: and they shall be one [0259] flesh [01320].

¹⁷ But of the tree [06086] of the knowledge [01847] of good [02896] and evil [07451], thou shalt not eat [0398] of it: for in the day [03117] that thou eatest [0398] thereof thou shalt surely [04191] die [04191].

¹⁶ And the LORD [03068] God [0430] commanded [06680] the man [0120], saying [0559], Of every tree [06086] of the garden [01588] thou mayest freely [0398] eat [0398]:

⁷ And the LORD [03068] God [0430] formed [03335] man [0120] of the dust [06083] of [04480] the ground [0127], and breathed [05301] into his nostrils [0639] the breath [05397] of life [02416]; and man [0120] became a living [02416] soul [05315].
⁸ And the LORD [03068] God [0430] planted [05193] a garden [01588] eastward [06924] in Eden [05731]; and there [08033] he put [07760] the man [0120] whom [0834] he had formed [03335].
⁹ And out [04480] of the ground [0127] made [06779] the LORD [03068] God [0430] to grow [06779] every tree [06086] that is pleasant [02530] to the sight [04758], and good [02896] for food [03978]; the tree [06086] of life [02416] also in the midst [08432] of the garden [01588], and the tree [06086] of knowledge [01847] of good [02896] and evil [07451].
¹⁰ And a river [05104] went out [03318] of Eden [05731] to water [08248] the garden [01588]; and from thence it was parted [06504], and became into four [0702] heads [07218].
¹¹ The name [08034] of the first [0259] is Pison [06376]: that [01931] is it which compasseth [05437] the whole land [0776] of Havilah [02341], where [0834] there is gold [02091];
¹² And the gold [02091] of that [01931] land [0776] is good [02896]: there is bdellium [0916] and the onyx [07718] stone [068].
¹³ And the name [08034] of the second [08145] river [05104] is Gihon [01521]: the same is it that compasseth [05437] the whole land [0776] of Ethiopia [03568].
¹⁴ And the name [08034] of the third [07992] river [05104] is Hiddekel [02313]: that is it which goeth toward [01980] the east [06926] of Assyria [0804]. And the fourth [07243] river [05104] is Euphrates [06578].
¹⁵ And the LORD [03068] God [0430] took [03947] the man [0120], and put him [03240] into the garden [01588] of Eden [05731] to dress [05647] it and to keep [08104] it.

³¹ Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that I will make [03772] a new [02319] covenant [01285] with the house [01004] of Israel [03478], and with the house [01004] of Judah [03063]:
³² Not according to the covenant [01285] that I made [03772] with their fathers [01] in the day [03117] that I took [02388] them by the hand [03027] to bring them out [03318] of the land [0776] of Egypt [04714]; which my covenant [01285] they brake [06565], although I was an husband [01166] unto them, saith [05002] the LORD [03068]:
³³ But this shall be the covenant [01285] that I will make [03772] with the house [01004] of Israel [03478]; After [0310] those days [03117], saith [05002] the LORD [03068], I will put [05414] my law [08451] in their inward parts [07130], and write [03789] it in their hearts [03820]; and will be their God [0430], and they shall be my people [05971].
³⁴ And they shall teach [03925] no more every man [0376] his neighbour [07453], and every man [0376] his brother [0251], saying [0559], Know [03045] the LORD [03068]: for they shall all know [03045] me, from the least [06996] of them unto the greatest [01419] of them, saith [05002] the LORD [03068]: for I will forgive [05545] their iniquity [05771], and I will remember [02142] their sin [02403] no more.

¹ And God [0430] spake [01696] all these words [01697], saying [0559],
² I am the LORD [03068] thy God [0430], which have brought [03318] thee out of the land [0776] of Egypt [04714], out of the house [01004] of bondage [05650].

³ And Moses [04872] went up [05927] unto God [0430], and the LORD [03068] called [07121] unto him out of the mountain [02022], saying [0559], Thus shalt thou say [0559] to the house [01004] of Jacob [03290], and tell [05046] the children [01121] of Israel [03478];

⁵ Let your conversation [5158] be without covetousness [866]; and be content [714] with such things as ye have [3918]: for [1063] he [846] hath said [2046], I will never [3364] leave [447] thee [4571], nor [3761] [3364] forsake [1459] thee [4571].

²⁰ Teaching [1321] them [846] to observe [5083] all things [3956] whatsoever [3745] I have commanded [1781] you [5213]: and [2532], lo [2400], I [1473] am [1510] with [3326] you [5216] alway [3956] [2250], even unto [2193] the end [4930] of the world [165]. Amen [281].

⁵ The hills [02022] melted [04549] like wax [01749] at the presence [06440] of the LORD [03068], at the presence [06440] of the Lord [0113] of the whole earth [0776].

¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].

³³ Then shall the trees [06086] of the wood [03293] sing out [07442] at the presence [06440] of the LORD [03068], because he cometh [0935] to judge [08199] the earth [0776].

²⁷ Glory [01935] and honour [01926] are in his presence [06440]; strength [05797] and gladness [02304] are in his place [04725].

¹⁵ And he said [0559] unto him, If thy presence [06440] go [01980] not with me, carry us not up [05927] hence.

¹⁴ And he said [0559], My presence [06440] shall go [03212] with thee, and I will give thee rest [05117].

³⁵ It was round about [05439] eighteen [08083] [06240] thousand [0505] measures: and the name [08034] of the city [05892] from that day [03117] shall be, The LORD is there [03074].

⁶ In his days [03117] Judah [03063] shall be saved [03467], and Israel [03478] shall dwell [07931] safely [0983]: and this is his name [08034] whereby he shall be called [07121], THE LORD OUR RIGHTEOUSNESS [03072].

⁷ Then [3767] said [2036] Jesus [2424] unto them [846] again [3825], Verily [281], verily [281], I say [3004] unto you [5213], [3754] I [1473] am [1510] the door [2374] of the sheep [4263].

²⁰ And [2532], having made peace [1517] through [1223] the blood [129] of his [846] cross [4716], by [1223] him [846] to reconcile [604] all things [3956] unto [1519] himself [846]; by [1223] him [846], I say, whether [1535] they be things in [1909] earth [1093], or [1535] things in [1722] heaven [3772].

¹⁴ For [1063] he [846] is [2076] our [2257] peace [1515], who [3588] hath made [4160] both [297] one [1520], and [2532] hath broken down [3089] the middle wall [3320] of partition [5418] between us;

¹ Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:

¹⁹ And out of the ground [0127] the LORD [03068] God [0430] formed [03335] every beast [02416] of the field [07704], and every fowl [05775] of the air [08064]; and brought [0935] them unto Adam [0120] to see [07200] what he would call [07121] them: and whatsoever Adam [0120] called [07121] every living [02416] creature [05315], that [01931] was the name thereof [08034].
²⁰ And Adam [0120] gave [07121] names [08034] to all cattle [0929], and to the fowl [05775] of the air [08064], and to every beast [02416] of the field [07704]; but for Adam [0120] there was not found [04672] an help meet [05828] for him.
²¹ And the LORD [03068] God [0430] caused [05307] a deep sleep [08639] to fall [05307] upon Adam [0121], and he slept [03462]: and he took [03947] one [0259] of his ribs [06763], and closed up [05462] the flesh [01320] instead thereof;

¹ Thus the heavens [08064] and the earth [0776] were finished [03615], and all the host of them [06635].
² And on the seventh [07637] day [03117] God [0430] ended [03615] his work [04399] which he had made [06213]; and he rested [07673] on the seventh [07637] day [03117] from all his work [04399] which he had made [06213].
³ And God [0430] blessed [01288] the seventh [07637] day [03117], and sanctified [06942] it: because [03588] that in it he had rested [07673] from all his work [04399] which God [0430] created [01254] and made [06213].
⁴ These [0428] are the generations [08435] of the heavens [08064] and of the earth [0776] when they were created [01254], in the day [03117] that the LORD [03068] God [0430] made [06213] the earth [0776] and the heavens [08064],
⁵ And every plant [07880] of the field [07704] before [02962] it was in the earth [0776], and every herb [06212] of the field [07704] before [02962] it grew [06779]: for [03588] the LORD [03068] God [0430] had not [03808] caused it to rain [04305] upon the earth [0776], and there was not [0369] a man [0120] to till [05647] the ground [0127].

²⁴ Then Gideon [01439] built [01129] an altar [04196] there unto the LORD [03068], and called [07121] it Jehovahshalom [03073]: unto this day [03117] it is yet in Ophrah [06084] of the Abiezrites [033].

¹⁷ For [1063] the flesh [4561] lusteth [1937] against [2596] the Spirit [4151], and [1161] the Spirit [4151] against [2596] the flesh [4561]: and [1161] these [5023] are contrary [480] the one to the other [240]: so that [2443] ye cannot [3363] do [4160] the things [5023] that [3739] [302] ye would [2309].

⁸ Then came [0935] Amalek [06002], and fought [03898] with Israel [03478] in Rephidim [07508].
⁹ And Moses [04872] said [0559] unto Joshua [03091], Choose us out [0977] men [0582], and go out [03318], fight [03898] with Amalek [06002]: to morrow [04279] I will stand [05324] on the top [07218] of the hill [01389] with the rod [04294] of God [0430] in mine hand [03027].
¹⁰ So Joshua [03091] did [06213] as Moses [04872] had said [0559] to him, and fought [03898] with Amalek [06002]: and Moses [04872], Aaron [0175], and Hur [02354] went up [05927] to the top [07218] of the hill [01389].
¹¹ And it came to pass, when Moses [04872] held up [07311] his hand [03027], that Israel [03478] prevailed [01396]: and when he let down [05117] his hand [03027], Amalek [06002] prevailed [01396].
¹² But Moses [04872]' hands [03027] were heavy [03515]; and they took [03947] a stone [068], and put [07760] it under him, and he sat [03427] thereon; and Aaron [0175] and Hur [02354] stayed up [08551] his hands [03027], the one on the one side [0259], and the other on the other side [0259]; and his hands [03027] were steady [0530] until the going down [0935] of the sun [08121].
¹³ And Joshua [03091] discomfited [02522] Amalek [06002] and his people [05971] with the edge [06310] of the sword [02719].
¹⁴ And the LORD [03068] said [0559] unto Moses [04872], Write [03789] this for a memorial [02146] in a book [05612], and rehearse [07760] it in the ears [0241] of Joshua [03091]: for I will utterly [04229] put out [04229] the remembrance [02143] of Amalek [06002] from under heaven [08064].
¹⁵ And Moses [04872] built [01129] an altar [04196], and called [07121] the name [08034] of it Jehovahnissi [03071]:

²⁶ And said [0559], If thou wilt diligently [08085] hearken [08085] to the voice [06963] of the LORD [03068] thy God [0430], and wilt do [06213] that which is right [03477] in his sight [05869], and wilt give ear [0238] to his commandments [04687], and keep [08104] all his statutes [02706], I will put [07760] none of these diseases [04245] upon thee, which I have brought [07760] upon the Egyptians [04714]: for I am the LORD [03068] that healeth [07495] thee.

¹⁴ And Abraham [085] called [07121] the name [08034] of that place [04725] Jehovahjireh [03070]: as [0834] it is said [0559] to this day [03117], In the mount [02022] of the LORD [03068] it shall be seen [07200].

¹³ And Abraham [085] lifted up [05375] his eyes [05869], and looked [07200], and behold behind [0310] him a ram [0352] caught [0270] in a thicket [05442] by his horns [07161]: and Abraham [085] went [03212] and took [03947] the ram [0352], and offered him up [05927] for a burnt offering [05930] in the stead [08478] of his son [01121].

¹⁰ Yet it pleased [02654] the LORD [03068] to bruise [01792] him; he hath put him to grief [02470]: when thou shalt make [07760] his soul [05315] an offering for sin [0817], he shall see [07200] his seed [02233], he shall prolong [0748] his days [03117], and the pleasure [02656] of the LORD [03068] shall prosper [06743] in his hand [03027].

⁵ But he was wounded [02490] for our transgressions [06588], he was bruised [01792] for our iniquities [05771]: the chastisement [04148] of our peace [07965] was upon him; and with his stripes [02250] we are healed [07495].
⁶ All we like sheep [06629] have gone astray [08582]; we have turned [06437] every one [0376] to his own way [01870]; and the LORD [03068] hath laid [06293] on him the iniquity [05771] of us all.

³ Thus [02063] shall Aaron [0175] come [0935] into the holy [06944] place: with a young [01121] [01241] bullock [06499] for a sin offering [02403], and a ram [0352] for a burnt offering [05930].

² And the LORD [03068] said [0559] unto Moses [04872], Speak [01696] unto Aaron [0175] thy brother [0251], that he come [0935] not at all times [06256] into the holy [06944] place within [01004] the vail [06532] before [06440] the mercy seat [03727], which is upon the ark [0727]; that he die [04191] not: for I will appear [07200] in the cloud [06051] upon the mercy [03727] seat.

¹³ And the blood [01818] shall be to you for a token [0226] upon the houses [01004] where ye are: and when I see [07200] the blood [01818], I will pass [06452] over you, and the plague [05063] shall not be upon you to destroy [04889] you, when I smite [05221] the land [0776] of Egypt [04714].

¹² For I will pass [05674] through the land [0776] of Egypt [04714] this night [03915], and will smite [05221] all the firstborn [01060] in the land [0776] of Egypt [04714], both man [0120] and beast [0929]; and against all the gods [0430] of Egypt [04714] I will execute [06213] judgment [08201]: I am the LORD [03068].

²⁰ And Noah [05146] builded [01129] an altar [04196] unto the LORD [03068]; and took [03947] of every clean [02889] beast [0929], and of every clean [02889] fowl [05775], and offered [05927] burnt offerings [05930] on the altar [04196].
²¹ And the LORD [03068] smelled [07306] a sweet [05207] savour [07381]; and the LORD [03068] said [0559] in [0413] his heart [03820], I will not again [03254] curse [07043] the ground [0127] any more for man's [0120] sake [05668]; for the imagination [03336] of man's [0120] heart [03820] is evil [07451] from his youth [05271]; neither will I again [03254] smite [05221] any more every thing living [02416], as I have done [06213].

²¹ Unto Adam [0120] also and to his wife [0802] did the LORD [03068] God [0430] make [06213] coats [03801] of skins [05785], and clothed them [03847].

⁷ Keeping [05341] mercy [02617] for thousands [0505], forgiving [05375] iniquity [05771] and transgression [06588] and sin [02403], and that will by no means [05352] clear [05352] the guilty; visiting [06485] the iniquity [05771] of the fathers [01] upon the children [01121], and upon the children's [01121] children, unto the third [08029] and to the fourth [07256] generation.

⁶ And the LORD [03068] passed by [05674] before him [06440], and proclaimed [07121], The LORD [03068], The LORD [03068] God [0410], merciful [07349] and gracious [02587], longsuffering [0750] [0639], and abundant [07227] in goodness [02617] and truth [0571],

¹⁸ If I regard [07200] iniquity [0205] in my heart [03820], the Lord [0136] will not hear [08085] me:

⁴ The LORD [03068] is in his holy [06944] temple [01964], the LORD'S [03068] throne [03678] is in heaven [08064]: his eyes [05869] behold [02372], his eyelids [06079] try [0974], the children [01121] of men [0120].
⁵ The LORD [03068] trieth [0974] the righteous [06662]: but the wicked [07563] and him that loveth [0157] violence [02555] his soul [05315] hateth [08130].
⁶ Upon the wicked [07563] he shall rain [04305] snares [06341], fire [0784] and brimstone [01614], and an horrible [02152] tempest [07307]: this shall be the portion [04521] of their cup [03563].

⁵ And GOD [03068] saw [07200] that the wickedness [07451] of man [0120] was great [07227] in the earth [0776], and that every imagination [03336] of the thoughts [04284] of his heart [03820] was only [07535] evil [07451] continually [03117].
⁶ And it repented [05162] the LORD [03068] that he had made [06213] man [0120] on the earth [0776], and it grieved [06087] him at [0413] his heart [03820].
⁷ And the LORD [03068] said [0559], I will destroy [04229] man [0120] whom I have created [01254] from the face [06440] of the earth [0127]; both man [0120], and [05704] beast [0929], and the creeping thing [07431], and the fowls [05775] of the air [08064]; for it repenteth [05162] me that I have made [06213] them.

³⁵ To me belongeth vengeance [05359], and recompence [08005]; their foot [07272] shall slide [04131] in due time [06256]: for the day [03117] of their calamity [0343] is at hand [07138], and the things that shall come [06264] upon them make haste [02363].
³⁶ For the LORD [03068] shall judge [01777] his people [05971], and repent [05162] himself for his servants [05650], when he seeth [07200] that their power [03027] is gone [0235], and there is none [0657] shut up [06113], or left [05800].
³⁷ And he shall say [0559], Where are their gods [0430], their rock [06697] in whom they trusted [02620],
³⁸ Which did eat [0398] the fat [02459] of their sacrifices [02077], and drank [08354] the wine [03196] of their drink offerings [05257]? let them rise up [06965] and help [05826] you, and be your protection [05643].
³⁹ See [07200] now that I, even I, am he, and there is no god [0430] with me: I kill [04191], and I make alive [02421]; I wound [04272], and I heal [07495]: neither is there any that can deliver [05337] out of my hand [03027].
⁴⁰ For I lift up [05375] my hand [03027] to heaven [08064], and say [0559], I live [02416] for ever [05769].
⁴¹ If I whet [08150] my glittering [01300] sword [02719], and mine hand [03027] take hold [0270] on judgment [04941]; I will render [07725] vengeance [05359] to mine enemies [06862], and will reward [07999] them that hate [08130] me.
⁴² I will make mine arrows [02671] drunk [07937] with blood [01818], and my sword [02719] shall devour [0398] flesh [01320]; and that with the blood [01818] of the slain [02491] and of the captives [07633], from the beginning [07218] of revenges [06546] upon the enemy [0341].

¹³ Thou art of purer [02889] eyes [05869] than to behold [07200] evil [07451], and canst [03201] not look [05027] on iniquity [05999]: wherefore lookest [05027] thou upon them that deal treacherously [0898], and holdest thy tongue [02790] when the wicked [07563] devoureth [01104] the man that is more righteous [06662] than he?

¹² Art thou not from everlasting [06924], O LORD [03068] my God [0430], mine Holy One [06918]? we shall not die [04191]. O LORD [03068], thou hast ordained [07760] them for judgment [04941]; and, O mighty God [06697], thou hast established [03245] them for correction [03198].

²⁶ And ye shall be holy [06918] unto me: for I the LORD [03068] am holy [06918], and have severed [0914] you from other people [05971], that ye should be mine.

¹ And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
² Speak [01696] unto all the congregation [05712] of the children [01121] of Israel [03478], and say [0559] unto them, Ye shall be holy [06918]: for I the LORD [03068] your God [0430] am holy [06918].

⁴⁵ For I am the LORD [03068] that bringeth [05927] you up out of the land [0776] of Egypt [04714], to be your God [0430]: ye shall therefore be holy [06918], for I am holy [06918].

⁴⁴ For I am the LORD [03068] your God [0430]: ye shall therefore sanctify yourselves [06942], and ye shall be holy [06918]; for I am holy [06918]: neither shall ye defile [02930] yourselves [05315] with any manner of creeping thing [08318] that creepeth [07430] upon the earth [0776].

¹³ And Moses [04872] said [0559] unto God [0430], Behold, when I come [0935] unto the children [01121] of Israel [03478], and shall say [0559] unto them, The God [0430] of your fathers [01] hath sent [07971] me unto you; and they shall say [0559] to me, What is his name [08034]? what shall I say [0559] unto them?
¹⁴ And God [0430] said [0559] unto Moses [04872], I AM [01961] THAT I AM [01961]: and he said [0559], Thus shalt thou say [0559] unto the children [01121] of Israel [03478], I AM hath sent [07971] me unto you.
¹⁵ And God [0430] said [0559] moreover [05750] unto Moses [04872], Thus shalt thou say [0559] unto the children [01121] of Israel [03478], The LORD [03068] God [0430] of your fathers [01], the God [0430] of Abraham [085], the God [0430] of Isaac [03327], and the God [0430] of Jacob [03290], hath sent [07971] me unto you: this is my name [08034] for ever [05769], and this is my memorial [02143] unto all [01755] generations [01755].
¹⁶ Go [03212], and gather [0622] the elders [02205] of Israel [03478] together [0622], and say [0559] unto them, The LORD [03068] God [0430] of your fathers [01], the God [0430] of Abraham [085], of Isaac [03327], and of Jacob [03290], appeared [07200] unto me, saying [0559], I have surely [06485] visited [06485] you, and seen that which is done [06213] to you in Egypt [04714]:
¹⁷ And I have said [0559], I will bring [05927] you up out of the affliction [06040] of Egypt [04714] unto the land [0776] of the Canaanites [03669], and the Hittites [02850], and the Amorites [0567], and the Perizzites [06522], and the Hivites [02340], and the Jebusites [02983], unto a land [0776] flowing [02100] with milk [02461] and honey [01706].

²² Even [1161] the righteousness [1343] of God [2316] which is by [1223] faith [4102] of Jesus [2424] Christ [5547] unto [1519] all [3956] and [2532] upon [1909] all [3956] them that believe [4100]: for [1063] there is [2076] no [3756] difference [1293]:

²¹ But [1161] now [3570] the righteousness [1343] of God [2316] without [5565] the law [3551] is manifested [5319], being witnessed [3140] by [5259] the law [3551] and [2532] the prophets [4396];

²¹ Unto Adam [0120] also and to his wife [0802] did the LORD [03068] God [0430] make [06213] coats [03801] of skins [05785], and clothed them [03847].

⁹ And the LORD [03068] God [0430] called [07121] unto Adam [0120], and said [0559] unto him, Where art thou [0335]?
¹⁰ And he said [0559], I heard [08085] thy voice [06963] in the garden [01588], and I was afraid [03372], because I [0595] was naked [05903]; and I hid myself [02244].
¹¹ And he said [0559], Who [04310] told [05046] thee that thou wast naked [05903]? Hast thou eaten [0398] of the tree [06086], whereof I commanded thee [06680] that thou shouldest not [01115] eat [0398]?
¹² And the man [0120] said [0559], The woman [0802] whom thou gavest [05414] to be with me [05978], she [01931] gave [05414] me of the tree [06086], and I did eat [0398].
¹³ And the LORD [03068] God [0430] said [0559] unto the woman [0802], What is this that thou hast done [06213]? And the woman [0802] said [0559], The serpent [05175] beguiled me [05377], and I did eat [0398].

²⁶ And God [0430] said [0559], Let us make [06213] man [0120] in our image [06754], after our likeness [01823]: and let them have dominion [07287] over the fish [01710] of the sea [03220], and over the fowl [05775] of the air [08064], and over the cattle [0929], and over all the earth [0776], and over every creeping thing [07431] that creepeth [07430] upon the earth [0776].

⁴ And when the LORD [03068] saw [07200] that he turned aside [05493] to see [07200], God [0430] called [07121] unto him out of the midst [08432] of the bush [05572], and said [0559], Moses [04872], Moses [04872]. And he said [0559], Here am I.

⁷ And he said [0559] unto him, I am the LORD [03068] that brought thee out [03318] of Ur [0218] of the Chaldees [03778], to give [05414] thee this land [0776] to inherit [03423] it.

⁶ And Sarah [08283] said [0559], God [0430] hath made [06213] me to laugh [06712], so that all that hear [08085] will laugh [06711] with me.

¹¹ And the angel [04397] of the LORD [03068] said [0559] unto her, Behold [02009], thou art with child [02030], and shalt bear [03205] a son [01121], and shalt call [07121] his name [08034] Ishmael [03458]; because the LORD [03068] hath heard [08085] thy affliction [06040].

³⁶ And he said [0559], Is not he rightly [03588] named [07121] [08034] Jacob [03290]? for he hath supplanted me [06117] these [02088] two times [06471]: he took away [03947] my birthright [01062]; and, behold, now he hath taken away [03947] my blessing [01293]. And he said [0559], Hast thou not reserved [0680] a blessing [01293] for me?

²⁶ And after [0310] that came [03318] his brother [0251] out [03318], and his hand [03027] took hold [0270] on Esau's [06215] heel [06119]; and his name [08034] was called [07121] Jacob [03290]: and Isaac [03327] was threescore [08346] years [08141] old [01121] when she bare [03205] them.

¹⁶ And he that blasphemeth [05344] the name [08034] of the LORD [03068], he shall surely [04191] be put to death [04191], and all the congregation [05712] shall certainly [07275] stone [07275] him: as well the stranger [01616], as he that is born in the land [0249], when he blasphemeth [05344] the name [08034] of the LORD, shall be put to death [04191].

⁸ I [1473] am [1510] Alpha [1] and [2532] Omega [5598], the beginning [746] and [2532] the ending [5056], saith [3004] the Lord [2962], which [3588] is [5607] [3801], and [2532] which [3588] was [2258] [3801], and [2532] which [3588] is to come [2064] [3801], the Almighty [3841].

⁵ And [2532] from [575] Jesus [2424] Christ [5547], who is the faithful [4103] witness [3144], and the first begotten [4416] of [1537] the dead [3498], and [2532] the prince [758] of the kings [935] of the earth [1093]. Unto him that loved [25] us [2248], and [2532] washed [3068] us [2248] from [575] our [2257] sins [266] in [1722] his own [846] blood [129],

⁴ John [2491] to the seven [2033] churches [1577] which [3588] are in [1722] Asia [773]: Grace [5485] be unto you [5213], and [2532] peace [1515], from [575] him which [3588] is [5607] [3801], and [2532] which [3588] was [2258] [3801], and [2532] which [3588] is to come [2064] [3801]; and [2532] from [575] the seven [2033] Spirits [4151] which [3739] are [2076] before [1799] his [846] throne [2362];

¹⁴ And God [0430] said [0559] unto Moses [04872], I AM [01961] THAT I AM [01961]: and he said [0559], Thus shalt thou say [0559] unto the children [01121] of Israel [03478], I AM hath sent [07971] me unto you.
¹⁵ And God [0430] said [0559] moreover [05750] unto Moses [04872], Thus shalt thou say [0559] unto the children [01121] of Israel [03478], The LORD [03068] God [0430] of your fathers [01], the God [0430] of Abraham [085], the God [0430] of Isaac [03327], and the God [0430] of Jacob [03290], hath sent [07971] me unto you: this is my name [08034] for ever [05769], and this is my memorial [02143] unto all [01755] generations [01755].

⁹ These are the generations [08435] of Noah [05146]: Noah [05146] was a just [06662] man [0376] and perfect [08549] in his generations [01755], and Noah [05146] walked [01980] with God [0430].

²² And Enoch [02585] walked [01980] with [0854] God [0430] after [0310] he begat [03205] [0853] Methuselah [04968] three [07969] hundred [03967] years [08141], and begat [03205] sons [01121] and daughters [01323]:

⁷ And the Philistines [06430] were afraid [03372], for they said [0559], God [0430] is come [0935] into the camp [04264]. And they said [0559], Woe [0188] unto us! for there hath not been such a thing heretofore [0865] [08032].

¹² Say [0559] ye not, A confederacy [07195], to all them to whom this people [05971] shall say [0559], A confederacy [07195]; neither fear [03372] ye their fear [04172], nor be afraid [06206].
¹³ Sanctify [06942] the LORD [03068] of hosts [06635] himself; and let him be your fear [04172], and let him be your dread [06206].

¹² He shall cut off [01219] the spirit [07307] of princes [05057]: he is terrible [03372] to the kings [04428] of the earth [0776].

⁵³ The God [0430] of Abraham [085], and the God [0430] of Nahor [05152], the God [0430] of their father [01], judge [08199] betwixt us. And Jacob [03290] sware [07650] by the fear [06343] of his father [01] Isaac [03327].

⁴² Except [03884] the God [0430] of my father [01], the God [0430] of Abraham [085], and the fear [06343] of Isaac [03327], had been with me, surely thou hadst sent me away [07971] now empty [07387]. God [0430] hath seen [07200] mine affliction [06040] and the labour [03018] of my hands [03709], and rebuked [03198] thee yesternight [0570].

¹ A Psalm [04210] of Asaph [0623]. The mighty [0410] God [0430], even the LORD [03068], hath spoken [01696], and called [07121] the earth [0776] from the rising [04217] of the sun [08121] unto the going down [03996] thereof.

¹¹ For the LORD [03068] God [0430] is a sun [08121] and shield [04043]: the LORD [03068] will give [05414] grace [02580] and glory [03519]: no good [02896] thing will he withhold [04513] from them that walk [01980] uprightly [08549].

⁸ O LORD [03068] God [0430] of hosts [06635], hear [08085] my prayer [08605]: give ear [0238], O God [0430] of Jacob [03290]. Selah [05542].

⁴¹ Now therefore arise [06965], O LORD [03068] God [0430], into thy resting [05118] place, thou, and the ark [0727] of thy strength [05797]: let thy priests [03548], O LORD [03068] God [0430], be clothed [03847] with salvation [08668], and let thy saints [02623] rejoice [08055] in goodness [02896].
⁴² O LORD [03068] God [0430], turn not away [07725] the face [06440] of thine anointed [04899]: remember [02142] the mercies [02617] of David [01732] thy servant [05650].

¹⁶ And David [01732] the king [04428] came [0935] and sat [03427] before [06440] the LORD [03068], and said [0559], Who am I, O LORD [03068] God [0430], and what is mine house [01004], that thou hast brought [0935] me hitherto [01988]?
¹⁷ And yet this was a small thing [06994] in thine eyes [05869], O God [0430]; for thou hast also spoken [01696] of thy servant's [05650] house [01004] for a great while to come [07350], and hast regarded [07200] me according to the estate [08448] of a man [0120] of high degree [04609], O LORD [03068] God [0430].

²⁵ And now, O LORD [03068] God [0430], the word [01697] that thou hast spoken [01696] concerning thy servant [05650], and concerning his house [01004], establish [06965] it for [05704] ever [05769], and do [06213] as thou hast said [01696].

²² Wherefore thou art great [01431], O LORD [03068] God [0430]: for there is none like thee, neither is there any God [0430] beside [02108] thee, according to all that we have heard [08085] with our ears [0241].

³⁰ But as for thee and thy servants [05650], I know [03045] that ye will not yet fear [03372] [06440] the LORD [03068] God [0430].

¹³ Let them praise [01984] the name [08034] of the LORD [03068]: for his name [08034] alone is excellent [07682]; his glory [01935] is above the earth [0776] and heaven [08064].

⁶ But there went up [05927] a mist [0108] from [04480] the earth [0776], and watered [08248] the whole face [06440] of the ground [0127].

⁵ For God [0430] doth know [03045] that in the day [03117] ye eat [0398] thereof, then your eyes [05869] shall be opened [06491], and ye shall be as gods [0430], knowing [03045] good [02896] and evil [07451].

¹ This [02088] is the book [05612] of the generations [08435] of Adam [0121]. In the day [03117] that God [0430] created [01254] man [0120], in the likeness [01823] of God [0430] made [06213] he him;
² Male [02145] and female [05347] created [01254] he them; and blessed [01288] them, and called [07121] their name [08034] Adam [0120], in the day [03117] when they were created [01254].

²⁹ These are their generations [08435]: The firstborn [01060] of Ishmael [03458], Nebaioth [05032]; then Kedar [06938], and Adbeel [0110], and Mibsam [04017],

¹⁸ Now these are the generations [08435] of Pharez [06557]: Pharez [06557] begat [03205] Hezron [02696],

¹ These also are the generations [08435] of Aaron [0175] and Moses [04872] in the day [03117] that the LORD [03068] spake [01696] with Moses [04872] in mount [02022] Sinai [05514].

⁷ Then shall the dust [06083] return [07725] to the earth [0776] as it was: and the spirit [07307] shall return [07725] unto God [0430] who gave [05414] it.

⁵¹ I [1473] am [1510] the living [2198] bread [740] which [3588] came down [2597] from [1537] heaven [3772]: if [1437] any man [5100] eat [5315] of [1537] this [5127] bread [740], he shall live [2198] for [1519] ever [165]: and [1161] [2532] the bread [740] that [3739] I [1473] will give [1325] is [2076] my [3450] flesh [4561], which [3739] I [1473] will give [1325] for [5228] the life [2222] of the world [2889].

⁴⁸ I [1473] am [1510] that bread [740] of life [2222].

³³ For [1063] the bread [740] of God [2316] is he [2076] which [3588] cometh down [2597] from [1537] heaven [3772], and [2532] giveth [1325] life [2222] unto the world [2889].

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

⁵ And the LORD [03068] descended [03381] in the cloud [06051], and stood [03320] with him there, and proclaimed [07121] the name [08034] of the LORD [03068].