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Seth Enosh Kenan Mahalalel Jared Enoch Methusaleh Lamech Noah Shem Ham Japheth Seth Cain Enosh Enoch Kenan Irad Mahalalel Mehujael Jared Methushael Enoch Lamech Adah + Zillah Methusaleh Jabal Jubal Tubal-Cain Lamech Noah Shem Ham Japheth I. The Likeness Continues I. The Likeness Continues Genesis 9:6 "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. I. The Likeness Continues James 3:9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. I. The Likeness Continues II. The Blessing Continues Deuteronomy 6:1-2 "Now this is the commandment, the statutes and the rules that the LORD your God commanded me to teach you, that you may do them in the land to which you are going over, to possess it, that you may fear the LORD your God, you and your son and your son's son, by keeping all his statutes and his commandments, which I command you, all the days of your life, and that your days may be long. I. The Likeness Continues II. The Blessing Continues King City Length of Years Alulim Eridu 28,800 Alalgar Eridu 36,000 Enmenluanna Badtibira 43,200 Enmengalanna Badtibira 28,800 Dumuzi Badtibira 36,000 Ensipazianna Larak 28,800 Enmenduranna Sippar 21,000 Ubartutu Shuruppak 18,600 I. The Likeness Continues II. The Blessing Continues III. The Curse Continues I. The Likeness Continues II. The Blessing Continues III. The Curse Continues “…and he died.” I. The Likeness Continues II. The Blessing Continues III. The Curse Continues IV. The Curse Can Be Broken (Enoch) Seth Cain Enosh Enoch Kenan Irad Mahalalel Mehujael Jared Methushael Enoch Lamech Adah + Zillah Methusaleh Jabal Jubal Tubal-Cain Lamech Noah Shem Ham Japheth I. The Likeness Continues II. The Blessing Continues III. The Curse Continues IV. The Curse Can Be Broken (Enoch) V. Salvation is Coming (Noah) Responding to the Passage Responding to the Passage Who Are You Imaging? Responding to the Passage Who Are You Imaging? Are You Shining? Responding to the Passage Who Are You Imaging? Are You Shining? Are You Pleasing God? Connecting Jesus Connecting Jesus God’s Surprising Salvation in Jesus Connecting Jesus God’s Surprising Salvation in Jesus God’s Gracious Offer of Salvation .

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Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion.
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BIBLICAL BEGINNINGS- “The Fall That Fractured Man” DATE: December 8, 2019 
MESSAGE/SERIES: BIBLICAL BEGINNINGS- “The Fall that Fractured Man” DATE: December 8, 2019 SCRIPTURE FOR THIS WEEK: (These verses will help you understand themes within as you read our core text as scripture proves scripture) Genesis 3-5, Romans 5:12, 2 Corinthians 11:3, Hebrews 11:3-5, Revelations 12:9, 1 John 3:12, John 8:44, 1 John 2:16, Matthew 4:3-8, 1 Timothy 2:14, Galatians 3:16, Romans 8:19-23 (Nature affected by curse), 1 John 3:8-12 (The Sinner practices sin/love propels obedience & repentance), Isaiah 53:3 OPENING SCRIPTURE: [Genesis 3-5] “Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” 4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.
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Genealogies and Spiritualities in Genesis 4:17-22, 4:25-26, 5:1-32
Acta Theologica Supplementum 8 2006 GENEALOGIES AND SPIRITUALITIES IN GENESIS 4:17-22, 4:25-26, 5:1-32 C. Lombaard1 ABSTRACT The three genealogies in Genesis 4:17-22, 4:25-26 en 5:1-32 show different intentions: the first wants (amongst other purposes) to give an aetiology of the trades; the second wants to stress the importance of a new beginning; the third wants to relate Adam to Noah. Each of these approaches to genealogy has a different intent; each wants to in- dicate a different aspect of God’s care. Each thus evidences an own (though not unre- lated) configuration of faith experienced, that is, a different spirituality. 1. OF FAITH IN OLD TESTAMENT TIMES, THE STUDY OF SPIRITUALITY, AND GENEALOGY SCHOLARSHIP Recent Old Testament scholarship has increasingly become aware of the variety of configurations of faith within ancient Israel. This diversity does not involve only a rather straightforward growth in the faith of Israel from one form of belief in God to, presumably, a more advanced form of belief in God. Such a heilsgeschichtliche approach — in the earlier sense of the term (cf. Mildenberger 2000:1585) — would be akin to the concept of progressive revelation, a view which regarded Old Testament history as a process of divine education of the Israelite nation (Rogerson 1988:537; cf. also Lombaard 2003:441). Rather, Old Testament scholarship has made us increasingly aware of different forms of faith within ancient Israel at different times, also with such different expressions competing with one another at the same time. Particularly useful in this regard have been formulations such as those by Rainer Albertz and Philip Davies, the former referring to “Religionsinterner Pluralismus” (Albertz 1978), the latter to “Judaisms” 1 Dr.
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Genesis in Biblical Perspective the Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This Is the Word
Genesis in Biblical Perspective The Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This is the word of God. Genesis 4. 1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the LORD .” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother's keeper?” 10 And the LORD said, “What have you done? The voice of your brother's blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.
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Act Two: the Curse
THE STORY OF THE BIBLE: LESSON THREE Act Two: The Curse I. INTRODUCTION The Storyline The biblical story begins by introducing the setting, main characters, and initial plot. In the first act of the biblical narrative, the reader learns that… Through the act of creation, God establishes his kingdom over all things and appoints human beings to rule on his behalf as his image bearers, to fill the earth and develop his creation into a glorious civilization. Like most every other story, the biblical narrative quickly runs into the conflict that needs to be overcome. The introduction of this conflict makes up the second act of the biblical story. Tragically, human beings rebel against God as they seek to rule God’s creation their own way, resulting in the curse of evil and death upon the world, which infects every aspect of God’s good creation. The Place of Act Two in the Bible Genesis 3–11 raise a number of puzzling issues for readers: the identity of Cain’s wife, the longevity of life spans, the identity of the “sons of God,” and the nature of the flood, to name a few. The danger contemporary readers face is to allow these issues to sidetrack one from the main thrust of what God wants to communicate in these chapters about the curse and how it thwarts his kingdom-purposes for creation. II. ACT TWO: THE CURSE The Event of the Fall (Gen 3:1–7) Human Freedom. The development of God’s creation into a glorious civilization requires cooperation, for humankind to exercise freedom under God’s reign.
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GENESIS FIRST CHURCH MINISTRIES, 2020 BILL CUMBIE ([email protected]) 26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:26-28) Intro to Genesis and summary of Gen 1-4 ▪ Given in context with the Israelites being freed from slavery and also receiving Civil, Moral, and Religious laws for the community ▪ Gen. 1 – Creation and furnishing of the world; the creation of mankind as the crown of creation. ▪ Gen. 2 – God’s special care of mankind ▪ Gen. 3 – Mankind’s temptation and fall; exile from Eden ▪ Gen. 4 – Mankind after the Fall. The consequences of the Fall continue to spiral out of control These are the generations of… Primeval History (1:1–11:26) - Five ▪ 2:4 These are the generations of the heavens and the earth ▪ 5:1 This is the book of the generations of Adam ▪ 6:9 These are the generations of Noah ▪ 10:1 These are the generations of the sons of Noah ▪ 11:10 These are the generations of Shem Patriarchal History (11:27–50:26) – Five (6 counting 36:9) ▪ 11:27 These are the generations of Terah ▪ 25:12 These are the generations of Ishmael ▪ 25:19 These are the generations of Isaac ▪ 36:1 These are the generations of Esau (that is, Edom) and (36:9) ▪ 37:2 These are the generations of Jacob Genesis 4:8-12 Cain murders Abel and is Exiled 8 Cain spoke to Abel his brother.
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Jubal, Pythagoras and the Myth of the Origin of Music with Some Remarks Concerning the Illumination of Pit (It
Philomusica on-line 16 (2017) Jubal, Pythagoras and the Myth of the Origin of Music With some remarks concerning the illumination of Pit (It. 568) Davide Daolmi Università degli Studi di Milano [email protected] § Alla fine del Trecento l’iconografia § At the end of the fourteenth century della Musica mostra una forma the iconography of Music shows a complessa basata sul mito del primo complex morphology based on the padre fondatore dell’arte musicale. La myth of the first founding father of the sua raffigurazione più sofisticata appa- musical art. Its most sophisticated re nella miniatura d’apertura di Pit image appears in the opening (Parigi, Bibl. Nazionale, It. 568), uno illumination of Pit (Paris, Bibl. dei più importanti manoscritti di Ars Nationale, It. 568), one of the most Nova italiana. important manuscripts of the Italian Nel riconsiderare la bibliografia Ars Nova. esistente, la prima parte dell’articolo After reviewing the existing biblio- indaga il contesto culturale che ha graphy, the first part of the article prodotto la miniatura, per poi, nella traces the cultural context that seconda, ripercorrere l’intera storia del produced this illumination. The mito, la sua tradizione biblica (Iubal), il second part reconstructs the whole suo corrispondente pagano (Pitagora), history of the myth of the origin of il rapporto con il mito della translatio music, its biblical tradition (Jubal), its studii (le colonne della conoscenza), e pagan equivalent (Pythagoras), their la sua forma complessa adottata a association with the myth of translatio partire dal XII secolo. Il modello studii (the pillars of knowledge), and iconografico fu concepito in Italia nel its syncretic form adopted from the Trecento e la forma ormai matura twelfth century onward.
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“NOAH” Matthew 24:37-39 I. Understanding the Physical World Of
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Name a Story Bible Study Series
Name, A Story Name, A Story A Series of 5 Bible Studies About Some of the Bible’s Most Obscure People Prepared by Dr. Andrew Corbett http://www.andrewcorbett.net/bible-studies-for-small-groups/ !2 Name, A Story Study Study Topic Page Number 1 JUBAL, THE FATHER OF MUSICAL 5 INSTRUMENTS 2 TUBAL-CAIN, INSTRUCTOR IN METALLURGY 7 3 ELZAPHAN, UNDERTAKER TO DEAD PRIESTS 11 4 AHIEZER, THE MAN WHO COULD NEVER 15 ALWAYS BE RIGHT 5 TERTIUS, THE NEAR ANONYMOUS LETTER 19 WRITER !3 Name, A Story Behind every name there is a story. F.W. Boreham opens his autobiography with the statement about every person has a story to tell. In fact, he says, the person whose story is not worth telling has never been born. One of the unique things about the Bible compared with other so-called religious holy books, is that it is a story. Not only is their a grand story which undergirds it, there are numerous short stories punctuating it. Some of these short stories have entire biblical books dedicated to them. Others warrant a chapter or two. But these five people, with whom we are about to become more acquainted, receive no more than a one-verse mention. Yet their impact on the world was profound. They, like most true heroes, are the unsung heroes of this world. It is my hope that by considering the lives and works of these people, you may even reconsider your own contribution to our world and decrease your possible desire for fame or even acknowledgement, and come to realise that the One who truly matters always honours those who know it and seek to give Him all the fame and acknowledgement they can.
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Moses' Design in the Genesis Genealogy
Moses’ Design in the Genesis Genealogy By Gioacchino Michael Cascione November 20, 2012 Over the centuries, scholars have published excellent studies on Old Testament genealogy and chronology. However, rarely do they write about the design of the genealogy. Chapter Eleven of In Search of the Biblical Order , published in 2012 by RedeemerPress.org, and available through Northwestern Publishing House, explores the origin of genealogical patterns recorded in Matthew and Luke. This article expands this focus by investigating the relationship between text and numbers in the genealogy of Genesis. We begin by comparing the genealogical patterns within Genesis. These patterns are a paradigm for genealogical patterns in Matthew, Luke, Ezra, and Nehemiah. Genesis chapters 4 and 5 record two lines of descent from Adam, Cain and Seth. After the flood, the most important genealogy is Shem to Abraham, found in Genesis chapter 11. The more significant genealogies include the number of years these patriarchs lived. There are remarkable similarities and differences between the three lines of genealogy in Figure 1. For example, each list contains 10 names; women (not included in these three lists) are rarely named as matriarchs; similar names appear in the first two lists; God does not use Cain’s genealogy to mark time; Cain’s genealogy also includes Lamech’s three sons, Jabal, Jubal, and Tubalcain; and Seth’s genealogy includes the ages of the patriarchs and the year their sons were born. In Search of the Biblical Order asserts that symbolic numerical patterns in Revelation have their literal source in Genesis. The predominant numerical patterns in Revelation are 7, 10, and their multiples, and these are also prevalent in the Genesis genealogies.
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Making Sense of the Numbers of Genesis
Article Making Sense of the Numbers of Genesis Making Sense of the Numbers of Genesis Carol A. Hill Among the greatest stumbling blocks to faith in the Bible are the incredibly long ages of the patriarchs and the chronologies of Genesis 5 and 11 that seem to place the age of the Earth at about 6,000 years ago. The key to understanding the numbers in Genesis is that, in the Mesopotamian world view, numbers could have both real (numerical) and sacred (numerological or symbolic) meaning. The Mesopotamians used a sexagesimal (base 60) system of numbers, and the patriarchal ages in Genesis revolve around the sacred numbers 60 and 7. In addition to Mesopotamian sacred numbers, the preferred numbers 3, 7, 12, and 40 are used in both the Old and New Testaments. To take numbers figuratively does not mean that the Bible is not to be taken literally. It just means that the biblical writer was trying to impart a spiritual or historical truth to the text—one that surpassed the meaning of purely rational numbers. Carol A. Hill ne of the greatest stumbling blocks to divided by twelve (1 year = 1 month), then Ofaith in the Bible has been, and is, the Adam would have fathered Seth at age numbers found in Genesis—both the eleven and Enoch would have been only five Numbers [in incredibly long ages of the patriarchs and when he fathered Methuselah.3 Enoch’s age the chronologies of Genesis 5 and 11 that (65; Gen. 5:21) divided by four (1 year = 1 Genesis] could seem to place the age of the Earth at about season) would result in an age of sixteen, 6,000 years before present.
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Similarities Between the Primeval History in Genesis 1-11 and the Greek Historiographers, Hecataeus of Miletus and Herodotus of Halicarnassus
International Journal of Research in Humanities and Social Studies Volume 6, Issue 1, 2019, PP 20-25 ISSN 2394-6288 (Print) & ISSN 2394-6296 (Online) Similarities between the Primeval History in Genesis 1-11 and the Greek Historiographers, Hecataeus of Miletus and Herodotus of Halicarnassus Robert Gnuse Department of Religious Studies, Loyola University, New Orleans *Corresponding Author: Robert Gnuse, Department of Religious Studies, Loyola University, New Orleans ABSTRACT Consideration of the writings of the Greek Historians, Hecataeus of Miletus and Herodotus of Halicarnassus, in comparison with the Primeval History in Genesis 1- 11, indicates that the Greek and the biblical authors shared a number of historio graphical concerns, including a discussion of human accomplishments, the memory of the creation of a post-flood vineyard, three sons of the flood hero and their descendants, segmented genealogies, ethnographic concerns, the beginning of languages, and the transition to more recent history from a primordial age. INTRODUCTION Yahwist, from the sixth or fifth centuries BCE, and the Priestly Editors, from the fifth or fourth It is a fascinating study to compare the narrative centuries BCE. The Yahwist and Priestly accounts in Genesis 1-11 with the writings of Editors are both responsible for crafting what Greek historiographers, especially Hecataeus of we call the Primeval History in Genesis 1-11. Miletus (550-475 BCE), author of the very The similarities between the narratives of the fragmentary Periegesis or Periodos Ges Primeval History and accounts provided by (“Journey round the World”)and Geneaologiae Greek historiographers deserve attention. (“Genealogies or Histories”), and Herodotus of Biblical scholars oft have turned to Halicarnassus (484-425 BCE), author of Mesopotamian stories for insight into the “Histories.” Herodotus has commonly been narratives of Genesis 1-11, and I myself have called the “father of history” due to his done this extensively in the past (Gnuse 2014).
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