The Table for the Bread of the Presence The wooden table, overlaid with pure gold (Ex. 25:23–30; 37:10–16), was 3 feet long, 1.5 feet wide, and 2.25 feet high (1 m x 0.5 m x 0.7 m). It held the 12 loaves (Lev. 24:5–9) of the bread of the Presence, which were holy (1 Sam. 21:4). Wooden poles, overlaid with gold, were inserted through the rings of the table when the table was transported.
Seventeen full-color illustrations of important Bible sites, structures, and objects The Bronze Altar The bronze altar for burnt offerings (Ex. 27:1–8; 38:1–7) stood in the outer courtyard with its poles removed. It was a hollow wooden box, overlaid with bronze, measuring 4.5 feet high, 7.5 feet long, and 7.5 feet wide (1.4 m x 2.3 m x 2.3 m). There was a bronze grating on the top and on the sides of the altar.
The High Priest’s Holy Garments The illustration depicts the holy garments worn by the high priests (Exodus 28; 39). The turban of fine linen held a plate of pure shining gold, on which were engraved the Hebrew words for “Holy to YHWH.” The ephod (a colorful linen torso garment held by a skillfully woven waistband) had two shoulder pieces, each holding an onyx stone. The names of the 12 sons of Israel were engraved on these two stones. The cloth breastpiece of judgment had four rows, each with three precious stones. Each of these stones had engraved upon it the name of one of the tribes of Israel. The breastpiece also contained the Urim and the Thummim, and was attached to the ephod by gold chains and rings. The blue robe was worn under the ephod (Lev. 8:7–8); colorful imitation pomegranates lined the hem of the robe, alternating with golden bells. The white coat or tunic of checkered weave and fine linen was probably held by the embroidered sash under the robe.
Each illustration comes with an in-depth description
The Altar of Incense The wooden altar, overlaid with pure gold (Ex. 30:1–10; 37:25–28), was 3 feet high, 1.5 feet long, and 1.5 feet wide (1 m x 0.5 m x 0.5 m). It stood in the Holy Place before the veil which separated the Holy Place from the Most Holy Place. It was transported by means of wooden poles which were overlaid with gold and inserted through rings attached to the sides of the altar. 880
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I n t roduc t Ion
Author and Date Traditionally Genesis, like the rest of the Pentateuch (the first five books of the Bible), has been ascribed to Moses. Parts of these books are expressly said to have been written by him (e.g., Num. 33:2; Deut. 31:24; cf. John 5:46). Several centuries separated Moses (who lived in the 1400s or 1200s) from the patriarchs, during which time the stories about them were presumably passed on by word of mouth or perhaps by some kind of early written record that is now lost. It is reasonable to consider the first audience of the Pentateuch to be Israel in the wilderness (either the generation that left Egypt or their children). Genesis, as the first volume of this first section of the Bible, orients the reader to the rest of the Pentateuch, and thus to the rest of the Bible.
illustrates the effects of this broken relationship, it also portrays the special family line as bringing relief from such hardship (3:17–19; 5:29; 9:20; 26:12–33; 41:1–57; 47:13–26; 50:19–21). 5. While the woman’s punishment centers on pain in bearing children (3:16), women play an essential role in continuing the unique family line; with God’s help even barrenness is overcome (11:30; 21:1–7; 25:21; 29:31–30:24; 38:1–30). 6. The corruption of human nature causes families to be torn apart as brotherly affection is replaced by resentment and hatred (4:1–16; 13:5–8; 25:22–23, 29–34; 27:41– 45; 37:2–35). Although Genesis highlights the reality of family strife, the members of the family line have the potential to be agents of reconciliation (13:8–11; 33:1–11; 45:1–28; 50:15–21). 7. Whereas exile from Eden and dispersion throughout the earth are used by God to punish the wicked (3:22–24; 4:12–16; 11:9), the promise of land is a sign of divine favor (12:1–2, 7; 13:14–17; 15:7–21; 26:2–3; 28:13–14; 50:24). 8. Although God is prepared to destroy almost the whole of humanity because of its corruption (6:7, 11–12; 18:17–33), he still desires that the earth should be populated by persons who are righteous (1:28; 8:17; 9:1, 7; 15:1–5; 17:2; 22:17; 26:4; 28:3; 35:11; 48:4).
Reference
Genesis
Map For a map related to the book of Genesis, see “Map 1: The World of the Patriarchs” on page 898.
Two-page introductions to each book
Outline I.
Theme The theme of Genesis is creation, sin, and re-creation. God created the world as very good, but it was destroyed in the flood as a result of man’s disobedience. The new world after the flood was also spoiled by human sin (Genesis 11). The call of Abraham, through whom all nations would be blessed, gives hope that God’s purpose will eventually be realized through Abraham’s descendants (ch. 49).
Key Themes
Primeval History (1:1–11:26) A. God’s creation and ordering of heaven and earth (1:1–2:3) B. Earth’s first people (2:4–4:26) C. Adam’s descendants (5:1–6:8) D. Noah’s descendants (6:9–9:29) E. The descendants of Noah’s sons (10:1–11:9) F. Shem’s descendants (11:10–26) II. Patriarchal History (11:27–50:26) A. Terah’s descendants (11:27–25:18) B. Isaac’s descendants (25:19–37:1) C. Jacob’s descendants (37:2–50:26)
Devotional
1. The Lord God, being both transcendent and immanent, having created the earth to be his dwelling place, commissions human beings as his priestly representatives so that they might fill the earth and caringly govern the other creatures (1:1–2:25). 2. Abandoning their priestly and royal duties, the first man and woman rebel against God by acting on the serpent’s suggestions; their willful disobedience radically affects human nature and the harmonious order of creation (3:1–24; 6:5–6). 3. God graciously announces that the woman’s offspring will redeem humanity from the serpent’s tyranny. Genesis then traces a unique family line, highlighting how its members enjoy a special relationship with God and are a source of blessing to a world that lies under the curse of God (3:15; 4:25; 5:2; 6:8–9; 11:10–26; 12:1–3; 17:4–6; 22:16–18; 26:3–4, 24; 27:27–29; 28:14; 30:27–30; 39:5; 49:22–26). 4. As a result of the man’s disobedience, his unique relationship with the ground degenerates, resulting in hard toil and even famine. While Genesis graphically
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The Ark of the Covenant The ark of the covenant (Ex. 25:10–22; 37:1–9) was the only piece of furniture in the Most Holy Place; the ark and its contents were kept hidden from view at all times. The ark itself was a wooden chest, overlaid with pure gold, measuring 3.75 feet long, 2.25 feet wide, and 2.25 feet high (1.1 m x 0.7 m x 0.7 m). It contained within it the two stone tablets of the Testimony (the Ten Commandments). The author of Hebrews adds that it also contained “a golden urn holding the manna, and Aaron’s staff that budded” (Heb. 9:4). The ark was not to be touched by human hands. Two wooden poles, overlaid with gold, were used to transport it and were not to be removed from the ark. The mercy seat, or atonement cover, was a solid golden slab that fitted perfectly on top of the ark. The golden cherubim, which were hammered out of the same piece of gold, had wings outstretched over the mercy seat and faces that looked downward (in reverent awe). It was here, from between the cherubim, that God spoke to Moses,the representative of the people of Israel. Ancient iconography often depicts cherubim as having a lion-like body, wings, and a human face.
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Children
The Golden Lampstand The golden lampstand (Ex. 25:31–40) was made of pure gold, hammered out of one solid piece. Resting on a base, the central stem had six branches, three on either side, together carrying seven lamps. The lampstand with its branches was modeled on a flowering almond tree. Although the Bible text does not indicate the size of the lampstand, the text indicates that the lampstand (and the utensels) were made out of pure gold, weighing one talent (about 75 pounds or 34 kilograms). The lampstand may have been 5 or 6 feet tall.
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