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Jephthah vowed and lost in Judges 11:30–40, and Jacob vowed in Genesis 28:20 and lost (some say in the loss of Rachel in Genesis 35:18 and some say in the disgrace of Dinah in Genesis 34:2, for Jacob's vow in Genesis 28:20 was superfluous, as Jacob had already received God's promise, and therefore Jacob lost because of it).
Genesis 36:9–37:1 Toledot of Esau "the father of the Edomites" (genealogy) Genesis 37:2–50:26 Toledot of Jacob ( Joseph narrative) It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on the subject matter, a primeval history (chapters 1–11) and a patriarchal ...
Every chapter of the Genesis Rabbah is headed by the first verse of the passage to be explained. With few exceptions, it is introduced by one or more prefatory remarks starting from a verse taken from another Biblical passage as text, generally from the Ketuvim. Through various explanations of these texts, a transition is made to the exposition ...
The account of the War of Ezekiel 38–39 or the War of Gog and Magog in chapters 38 and 39 details how Gog of Magog, meaning "Gog from the Land of Magog" or "Gog from the Land of Gog" (the syllable ma being treated as equivalent to "land" [7]), and his hordes from the north will threaten and attack the restored land of Israel. The chapters ...
A Midrash taught that because Judah acted worthily and saved Joseph from death (in Genesis 37:26–27) and saved Tamar and her two children from death (in Genesis 38:26, for as Genesis 38:24 reports, Tamar was then three months pregnant), God delivered four of Judah's descendants, Daniel from the lion's den as a reward for Joseph, and three ...
genesis 37 Joseph, Jacob's favorite son, is hated by his brothers on account of his dreams prognosticating his future dominion, and on the advice of Judah is secretly sold to a caravan of Ishmaelitic merchants going to Egypt.
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This verse begins in the same style as the earlier antitheses, that natural desire for retaliation or vengeance can be conveniently justified with a reference to the Old Testament: [1] An eye for an eye, and a tooth for a tooth, known as the principle of lex talionis ("the law of retribution"), is an ancient statement of the principle of retributive punishment dating back to the Code of Hammurabi.