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Biblical Points of Interest
(Note: This document will catalog various points of interest of which this author finds noteworthy starting in the book of Genesis and proceeding toward the final chapter in the book of Revelation. Submissions [additions] to this document will be made as time and study permits)
GENESIS
1:1 Creation of the Heavens and the Earth (Isaiah 45:18).
1:2a Creation’s Ruin.
1:2b-31 Restoration of the Ruined Creation and the creation of all living creatures including man’s creation to rule and reign over the restored creation in 6 literal days (Exodus 20:9-11; 31:17) — the type upon which the antitype of man’s 6 thousand years of restoration is based.
1:1-2:3 The basic pattern or structure (septenary) of Scripture. The whole of subsequent Scripture is in perfect alignment with this type as seen in these opening verses of the Bible. The whole of subsequent Scripture is built on a septenary structure, with the foundation established and set in an unchangeable fashion at the beginning, in 1:1-2:3; which is to say: (1) The heavens and the earth were created, there was ruin of the material creation (due to sin), God took six days to restore the ruined creation, and he rested the seventh day, and (2) Man was created on the sixth day, man fell into a state of ruin (due to sin), God is presently taking six days (6,000 years) to restore man, and God will rest the seventh day (the seventh 1,000-year period [cf. 2 Peter 1:15-18; 3:3-8]).
1:26, 28 The purpose for man’s creation, to rule and reign over the restored creation.
1:1, 26; 3:22 The plurality (Trinity) of God as reflected in His designation (Hebrew: Elohim — the standard Hebrew term for deity) in 1:1 and the pronoun (“Us”) and the possessive pronominal adjective (“Our”) in 1:26.
1:29 God’s initial food source for all His creatures, including man.
2:1 The 7th day of Rest (the type upon which the antitype of the Millennial Kingdom of 1,000 years is based).
2:4 The first mention of “Lord” (Hebrew: YHWH, Yahweh — the proper name for God) in association with “God” (Hebrew: Elohim).
2:7 The “breath” (of life) in this verse is the Hebrew word neshamah (5397), also the same in 7:22; whereas, the “breath” (of life) that is directly associated with non-humans in 6:17 and 7:15 is the Hebrew word ruwach (7307) — neshamah may be translated “breath of the spirit of life” and ruwach “breath of life.”
2:21-23 The creation of Eve (the type upon which the antitype of the Bride of Christ is based).
3:1 First mention of Satan (as the serpent).
3:6, 17 Introduction of death (man’s ruin) in accordance with 2:17 and as also mentioned in 3:19; and, the ruin of the restored creation.
3:7 Man’s insufficient covering (“fig leaves”) for his sin.
3:15 First mention of Christ (“her Seed”). The terms “seed” is exceedingly important. The Hebrew word is zera (a masculine noun derived from zarar meaning seed, grain, sowing, crop; issue, progeny, posterity, family, race) and may be translated offspring (15:3) or descendants (15:5, 13, 18). In Leviticus 15:16ff; 18:21; 19:20; and Numbers 5:28 it refers to semen. The use of zera in Genesis 3:15 has enormous implications. It is clearly singular (not plural), indicating that the word “Seed” refers to one person, Jesus Christ. The first announcement of the Gospel was enlarged with the Abrahamic covenant (12:7), made more specific in David’s lineage (2 Samuel 7:12; 22:51; Psalm 18:50; 89:4, 29, 36) and finally realized in Jesus Christ (compare Romans 16:20).
3:21 God’s sufficient covering (“tunics of [animal] skin”) for man’s sin.
4:1 Introduction of human intercourse and birth. The Hebrew verb translated “knew” is a euphemism for sexual intercourse, describing an intimate relationship that includes ardor and passion, but also mutuality and oneness. One of the principal themes in Genesis is the quest for children and conception was considered as from the Lord (“I have acquired a man from the Lord”).
4:3, 4 Introduction of offerings (sacrificial worship) by humans to God. See also 8:20; 12:8; 13:18; etc.
4:8 Introduction of murder in the human race.
4:26 “Men began to call on the name of the Lord” (“call”— Hebrew: qara [7121], “to make proclamation”— the beginning of preaching, of witnessing, and testifying in the name of the Lord).
5:22, 24 Enoch “walked with God” (“walked” denotes a habitual manner of life, a constant relationship with God based on faith) and was translated by God.
5:27 Methuselah lived 969 years (the longest life recorded in the Bible). Of interest, it should be noted that there are two Old Testament saints that are presently living (i.e., never experiencing physical death) and therefore should be considered the oldest two individuals recorded in the Bible. One would be Enoch (5:24), the father of Methuselah, who was born 65 years before him and who would now be about 5,400 years old; and the other would be Elijah (2 Kings 2:11) who would now be about 2950 years old. These two individuals may experience physical death if they are the two witnesses of Revelation 11.
6:1, 2 Angelic beings (“sons of God” [Job 1:6; Jude 6]) had intercourse with humans (“daughters of men”).
6:8 First mention of “grace” (unmerited favor from God) in the Bible, relative to Noah because he “was a just (righteous) man, perfect (spiritually mature) in his generation. Noah walked with God . . . .”
6:15 The ark (“a box”) was approximately 450 feet long, 75 feet wide, and 45 feet high.
6:18 First time the word “covenant” is used in the Bible.
7:11 The Flood began in Noah’s year 600, month 2, day 17 and ended in Noah’s year 601, month 2, day 27 (8:14).
7:23 Only Noah and those with him escaped the universal watery death of the wicked. Jesus affirmed the historicity of the “days of Noah” when He compared them to the end days (Matthew 24:37, 38; Luke 17:26, 27). Peter similarly used the story of Noah and the Flood as a pattern for the final judgment (1 Peter 3:20; 2 Peter 2:5; 3:5, 6).
8:21, 22 The Noahic Covenant — not to destroy the earth with a flood no matter how evil Noah’s descendants may become, that until the end of the earth there would be seasons of planting and harvest and day and night. See also 9:8-17 (includes the “sign of the covenant”— the rainbow).
9:1 God’s instruction to Noah and his descendants.
9:2-7 The change: (1) in man’s diet, and (2) in the relationship between man and all other creatures of the earth. The establishment of the sacredness of man’s blood (the location of “life”— see Leviticus 17:11, 12) over that of animal’s blood — based man’s composition in the image of God. The introduction of the “death sentence” as proper punishment for one who would murder a human. The restatement for humans to reproduce.
9:20, 21 Noah’s occupation post-Flood and the first mention of drunkenness in the Bible.
10:20 The reference to “languages” in this verse indicates that the story of the Tower of Babel in 11:1-9 overlaps the listing of the nations in chapter 10.
11:1-9 The confusion of languages at Babel marks the beginnings of racial, ethnic, cultural, and familial diversity. The “land of Shinar” is the region of ancient Babylon in Mesopotamia (10:10), part of modern Iraq. The use of the plural pronoun “Us” in verse 7, similar to the language in 1:26-28, indicates the triune nature of God.
12:1-3 The Abrahamic Covenant of seven elements: (1) “make you a great nation,” (2) “will bless you,” (3) “make your name great,” (4) “you shall be a blessing,” (5) “I will bless those who bless you,” (6) “I will curse him who curses you,” and (7) “in you all the families of the earth shall be blessed”— see also v. 7; 13:14-17; 15:1-21; 17:1-22; 18:1-15; 22:15-18; 26:23, 24; 35:9-15. The covenant was contingent only upon Abram’s non-meritorious act of faith in God’s Word (15:6), which produced the act of obedience to leave his present country and go to a land that God would show him.
12:5-8 Abram’s arrival in the land (Canaan), along with his wife Sarai and his brother’s son Lot, in which land God “appeared to Abram” and reaffirmed that He would give the land to Abram’s descendants. Abram “built an altar to the Lord and called on the name of the Lord.” The word “South” (v. 8) in the Hebrew is Negev. “And the Canaanites were then in the land (v. 6),” indicating that the land was already occupied by the “Canaanites” (see 13:7).
12:10-20 Abram’s excursion into Egypt due to a famine in Canaan and his deceitfulness regarding his wife Sarai. The first example of the cursing and blessing elements of God’s promise (vv. 16, 17).
13:1-4 Abram and his brother’s son Lot returns to Canaan (to the “South” [Hebrew: Negev]) with their riches, to the place Abram initially built an altar to the Lord “and there Abram called on the name of the Lord.”
13:14-18 God’s reaffirmation to Abram of the covenant between them. Abram builds another altar to the Lord in Hebron.
14:10 The Valley of Siddim (the location of Sodom and Gomorrah) was “full of asphalt pits” (the Hebrew term for pits is written twice [“pits pits”], meaning that bitumen pits were everywhere). This was most likely instrumental in the fiery destruction of Sodom and Gomorrah later on (Genesis 19:24, 25).
14:14-16 Abram goes to war to recover Lot, his brother’s son, and the people and goods of Sodom and Gomorrah.
14:17-24 Abram and Melchizedek (“king of Salem” and “priest of God Most High” [Hebrews 7]). The true nature of Abram’s victory was, as Melchizedek declared, God delivered him. The introduction of the “tithe” (Deuteronomy 14:22). Abram’s refusal to take any earthly resources as a result of his warfare, based upon his sacred oath to God and his interest in not having his motives impugned.
15:1-21 Reaffirmation of the Abrahamic covenant, also see 12:1-3, 7; 13:14-17; 17:1-22; 18:1-15; 22:15-18; 26:23, 24; 35:9-15).
15:1 God came to Abram for the first time in a “vision.” The writer of Hebrews (1:1) confirmed that God in the past spoke “at various times and in various ways.” A vision was only one of these ways. This was the third time that God appeared to Abram since his arrival in Canaan (see 12:7; 13:14-17). God’s confirmation that He alone is the “shield” (Protector) and the “exceedingly great reward” (i.e., a relationship with God is the greatest fulfillment in life) of one who believes in God.
15:2 According to custom, a man who was childless would adopt someone, perhaps a slave, to be his principal heir. If the man later had a child, then the natural child would replace the adopted son as the principal heir.
15:6 Abram “believed in the Lord, and He accounted it to him for righteousness.” The willful act of “believing” (treating God’s Word as certain) is the foundational cornerstone of God’s “grace,” the only means (a non-meritorious condition) in which God will impute or credit righteousness to man (see Romans 4:1ff). Therefore faith (taking God at His Word) is the only means one apprehends eternal salvation, which was the same in Old Testament times as in New Testament times (John 3:16-18; 6:28, 29; Acts 16:30, 31; Ephesians 2:8, 9).
15:8 The text suggests that Abram was asking the Lord for a commemorative sign of His promise, not that he was troubled by unbelief.
15:9-17 Abram had only to prepare the sacrifice and bring it to God; the Lord would enact the sign. This emphasizes the unilateral, unconditional (as to its fulfillment) nature of the covenant. The “smoking oven and a burning torch” represent the glory of the Lord and the fact that they alone “passed between those pieces” indicated that God alone was the guarantee that His promise (covenant) would be kept with Abram. In such cases between equals in those days, both parties would pass between the bloody pieces of slain animals and birds. But Abram was not to walk this pathway. Only God made that journey, indicating that the fulfillment of the promise of God to Abram, the Abrahamic covenant, is as sure as is the ongoing life of the Lord! God has removed the people of Israel from the land of Canaan several times, but He has never revoked His everlasting promise (17:8). The promise will be fulfilled in its fullness upon the Second Advent of Christ. (Isaiah 9:1-7).
15:18-21 The “river of Egypt” is most likely the Nile, while the “River Euphrates” would be the northern arm of the Euphrates in Syria. The list of ten nations defined the borders of the land.
16:2 In Old Testament times, infertility caused great distress (see 25:21), in fact Abram had mentioned earlier that he was “childless” (15:2). In the culture of the Middle East to go into one’s servant for the end result of bearing an heir would have been expected and not considered immoral. Hagar would become a surrogate mother for Sarai. At the time of birth, the wife would undress herself and stay near the birth mother. Upon birth the child would be placed on the wife’s body, a ritual indicating that it was born on behalf of the woman who was unable to have children herself. But the practice as recorded in Genesis was never approved by God and thereby was an immoral act. Just because it is recorded as an historical event, as many such events are recorded in the Bible, does not validate it as approved by God. But even though this event between Sarai and Abram was wrong, the real sin they committed was “unbelief” in God’s Word.
16:3 Sarai and Abram enlisted Hagar’s aid only after “ten years” of waiting for God’s promise to be fulfilled; they then would have been 85 and 75 years old respectively (12:4; 17:17).
16:4, 5 The immoral act between Abram and Hagar, which was sanctioned by Sarai, did in fact result in the conception of a child that soon caused a division of hatred between the two women — a division based on the arrogance of Hagar as she belittled Sarai for being barren. Sin has its consequences.
16:6 Sarai and Abram treated Hagar harshly. Neither Abram nor Sarai behaved well during this stressful time — the Bible often shows its best characters at their worst moments.
16:7 “Angel of the Lord” (16:7-14; 22:11, 14, 15; Exodus 3:2; Judges 2:1, 4; 5:23; 6:11-24; 13:3) or “angel of God” (21:17-19; 31:11-13) may be an angel of God or God Himself. The fact that the angel speaks not merely in the name of God but as God in the first person singular leaves no doubt that the angel of the Lord is theophany — a self-manifestation of God. Since the “angel of the Lord” ceases to appear after the incarnation of Christ, it is often inferred that the angel is in the Old Testament a preincarnate appearance of Christ.
16:9-16 God’s promise to Hagar to multiply her descendants is similar to the one given to Abram and Sarai (15:5; 17:20; 22:15-18). The designation, “wild man,” suggests that Ishmael and his descendants would be unsettled, ever on the move; and “His hand shall be against every man, and every man’s hand against him” suggests that his descendants would often be at war. Still this people would endure. This has indeed been the case, for Ishmael’s descendants are the Arab peoples who populate most of the Middle East today and are gaining ground around the world. Very few of the peoples of the Old Testament world have survived to this day, e.g., all ten nations of 15:19-21 have ceased to exist, but the Jews (descendants from Isaac) and the Arabs (descendents from Ishmael) have survived.
17:1-22 These verses are part of the complex of passages that form the Abrahamic covenant, i.e., Genesis 12:1-3; 13:14-18; 15:1-21; 17:1-27; 18:1-18; 22:1-19; 26:23-25; 35:9-15.
It should be noted that even though the Abrahamic covenant was (is) unconditional, based on the unilateral sealing of the covenant by God alone as evident in the sacrificial ceremony of 15:12-18 and His irrevocable promise made to Abraham as reflected in 22:16 (“By Myself I have sworn”), yet within His unconditional promises, God made demands. He commanded Abram and Sarai to leave their home and their extended family to go to a new land (12:1), to be a blessing to others (12:2), to walk before Him and be blameless (17:1), to circumcise the males in their household as a sign of the covenant (17:10), and to offer his son Isaac as a burnt offering to God (22:2). Although God’s promises were unconditional, Abram’s temporal participation in God’s blessing was conditioned on Abram’s faithfulness and obedience to God’s commands. Abram withstood the test — he believed and obeyed God (15:6; 22:1-18).
17:1 Abram was 75 years old when he came to the land of Canaan (12:4) and was 86 when he became the father of Ishmael (16:16). Then 13 more years passed without a son being born to Sarah (previously Sarai). The Lord appeared to Abram the fourth time after he came to the land (12:7; 13:14-17; 15). “I am Almighty God”— God used the name Shadday for Himself for the first time (28:3; Exodus 3:14, 15; 6:2, 3), meaning the Almighty, the Powerful One, or the Mighty One. Jewish rabbis believed that the term meant the “One who is self-sufficient.” As Enoch had walked with God (5:21-24), Abram was commanded to walk before God, i.e., to conduct his life as an open display of faithfulness to the Lord; and, to “be blameless,”i.e., to have integrity.
17:4 Abram’s principal descendants are the Israelites, who are the centerpiece of biblical history and are the line from which the Messiah comes; but, Abram is also the father of Ishmael and the Arab peoples (chapter 16), as well as a number of other peoples descended from Keturah, a concubine (25:1-6).
17:5, 6 Abram means “Exalted Father;” Abraham means “Father of Many.”
17:7, 8 The Abrahamic covenant is the foundation upon which all later divine covenants with God’s people are based. As an “everlasting” covenant, it will last through all time. With the words, “to be God to you and your descendants,’ God pledges his ongoing relationship with the Israelites (2 Samuel 7:14; Isaiah 52:11; Ezekiel 37:26, 27; 2 Corinthians 6:14-7:1). This was later celebrated in the creed of Israel, the great Shema (Deuteronomy 6:4; Psalm 100:3). The promise includes both the Israelites and “the land” (Canaan). The two are linked and forever will be, not withstanding that God removed Israel more than once from the land throughout history.
17:10-14 The word “circumcision” means “cutting around,” a minor operation that removes the foreskin from the penis. It is believed that an eight-day-old boy and his immune system would be strong enough for the operation, but he would be too young to remember the pain. The physical act (an outward sign) stood for a thorough commitment to God (an inward reality). Hence the apostle Paul demands that the heart be circumcised to God (Romans 2:25-29).
17:15 Both names, Sarai and Sarah, mean “Princess;” although the change indicated a new relationship with God.
17:16 As God blessed Abraham, so He treats Sarah equally. The writer to the Hebrews also celebrated Sarah’s faithfulness to the Lord (Hebrews 11:11).
17:17, 18 Even Abraham had a lapse of faith, not uncommon in any believer. It is the recovery from such lapses that brings God’s forgiveness and eventual reward (1 John 1:9; 1 Corinthians 3:12-15).
17:19-26 “Isaac” means “Laughter” (see 21:1-6). God had blessed Ishmael before he was born (16:11, 12) and here he renewed and amplified the blessing — as the Hebrew people would have twelve tribes, so Ishmael’s people would also have twelve families (25:12-18). Abraham obeyed God’s command, circumcising himself and all within his house, men and boys alike.
18:1-3 This is the fifth time the Lord appeared to Abraham (12:7; 13:14-17; 15:1-21; 17:1-22), and accompanying the Lord are two angels (18:22; 19:1), all appearing as men. Abraham clearly recognized one of them as the Lord (v. 3). Some have suggested that this passage gave rise to the instruction given in Hebrews 13:2 (“Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.”).
18:8 This may be the first mention in Scripture indicating that God, in human form, consumed food.
18:9-15 Whereas previously the focus of God’s promise was on Abraham, the focus here is on Sarah. The text uses three phrases to describe the advanced age of Abraham and Sarah, with a special emphasis on the fact that Sarah had ceased to menstruate. Here Sarah’s faith wavered. But as God, in His mercy, did not previously punish Abraham for laughing (17:17), He did not punish Sarah for doing the same (she would laugh again, but then for joy rather then in disbelief [21:1-7]). And even though Sarah was hidden out of sight (v. 10), her conduct was known by the Lord.
18:16-19 Abraham’s hospitality enabled him to talk further with the living God. The language of God in this section reveals His thoughts and speaks of His intimate relationship with Abraham (“For I have known him”), revealing His purpose in Abraham (“he may command his children and his household after him, that they keep the way of the Lord, to do righteousness and justice”).
18:20, 21 The outcry against Sodom and Gomorrah suggests a moral center in the universe, that being the character of God. God uses picturesque language to reveal his omnipresence (present everywhere) and omniscience (all-embracing knowledge), attributes that are aspects of His character.
18:22-33 The exchange between Abraham and God serves as a dramatic theodicy, which is the theological discipline that seeks to explain how the existence of evil in the world can be reconciled with the justice and goodness of God. Abraham’s great concern most likely was for his nephew Lot and his family (14:12; 19:1).
19:1, 3-5 Lot was “sitting in the gate” of the city, the place where the town elders met (Ruth 4:1) indicating that Lot become a ruling elder. Because Lot “insisted strongly” that the angels (as men) stay under his roof for the night, he was aware of what they would experience (be subjected to) at the hands of homosexuals that populated the city of Sodom (see also 2 Peter 2:7, 8). The men of Sodom were aggressive homosexuals, bent on raping innocent travelers. The Hebrew verb for “know” is ordinarily used of normal sexual relations between a male and female (4:1), but here is is used to describe the perversion of homosexual sex between men (Romans 1:18-32). The term “sodomite” comes from this passage. It is without doubt that God considers homosexuality a perversion of His creation, as evidenced by the “outcry against Sodom and Gomorrah” due to their “very grave” sin as recorded in 18:20, 21 and 19:13, the fact that Lot admitted their intended act was “wicked” (19:7), and other passages of Scripture that confirms this (e.g., Romans 1:27, 28).
19:8 Lot’s solution, although recorded in Scripture, cannot be justified by Scripture. This is somewhat similar to an account in Judges 19:15ff.
19:16 This is a verse revealing God’s mercy toward Abraham, not Lot (see v. 29).
19:26 Lot’s wife violation of the angel’s command to “not look back” (v. 17) resulted in her swift destruction. Nothing was left of her but a mineral heap. Jesus referred to her in His teaching on the sudden destruction that will come in the last days (Luke 17:32).
19:30-38 A scriptural account of how drunkenness (a sin listed in several passages of Scripture) can lead to further sin. Although some may attempt to excuse Lot from his responsibility in the resulting incest, this cannot be true — no one forced him to drink to excess. The shameful act of incest led to the births of two sons who would later greatly trouble Israel, Moab and Ben-Ammi.
20:1-18 The Bible often reveals the shortcomings and sinful actions of even its most renowned and revered saints. Abraham is only one example. Just as Abraham evidenced cowardly fear, a lack of trust in the protective hand of God, and a propensity to lie by misrepresenting his relationship with Sarah (i.e., claiming only to be her brother) while in Egypt (Genesis 12:10-20); he commits this same error in this passage before “Abimelech king of Gerar.” The influence of this deceptive behavior apparently rubbed off on his son Isaac (see chapter 26). And apparently Abraham rationalized his behavior since Sarah was his half-sister (v. 12). It is in this passage that the word “prophet” is first used in the Bible (the term may indicate more a relationship to God than an ability to speak for Him). However the situation between Abraham and Abimelech began, it ended in mercy with Abraham acting as a priest for Abimelech before the true and living God. In this way, the people of Gerar learned about the Lord, as had happened in Egypt years earlier (12:10-20); but, it should be noted that in both cases it took the intervention of God personally in order for the process to begin.
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