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THE
HOLYBIBLE
Scofield Reference Bible(1917)
IntroductionScofield Reference Notes (1917)
A Panoramic View of the Bible
(See also THE PENTATEUCH, Book Introduction, and Notesassociated
with Genesis 1:1)
The Bible, incomparably the most widely circulated of books,at
once pro- vokes and baffles study. Even the non-believerin its
authority rightly feels that it is unintelligent to
remain in almost total ignorance of the most famous andancient
of books. And yet most, even of sincere believers,soon retire from
any serious effort to master the content ofthe sacred writings. The
reason is not far to seek. It isfound in the fact that no
particular portion of Scripture isto be intelligently comprehended
apart from some conceptionof its place in the whole. For the Bible
story and messageis like a picture wrought out in mosaics: each
book,chapter, verse, and even word forms a necessary part, and
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has its own appointed place. It is, therefore, indispensableto
any interesting and fruitful study of the Bible that ageneral
knowledge of it be gained.
First. The Bible is one book. Seven great marks attest
thisunity. (1) From Genesis the Bible bears witness to one God.
Wherever he speaks or acts he is consistent with himself,and
with the total revelation concerning him. (2) The Bibleforms one
continuous story--the story of humanity inrelation to God. (3) The
Bible hazards the most unlikelypredictions concerning the future,
and, when the centurieshave brought round the appointed time,
records theirfulfilment. (4) The Bible is a progressive unfolding
oftruth. Nothing is told all at once, and once for all. Thelaw is,
"first the blade, then the ear, after that the fullcorn." Without
the possibility of collusion, often withcenturies between, one
writer of Scripture takes up anearlier revelation, adds to it, lays
down the pen, and in
due time another man moved by the Holy Spirit, and another,and
another, add new details till the whole is complete. (5)From
beginning to end the Bible testifies to one redemption.(6) From
beginning to end the Bible has one great theme--theperson and work
of the Christ. (7) And, finally, thesewriters, some forty-four in
number, writing through twentycenturies, have produced a perfect
harmony of doctrine inprogressive unfolding. This is, to every
candid mind, theunanswerable proof of the divine inspiration of the
Bible.
Second. The Bible is a book of books. Sixty-six books makeup the
one Book. Considered with reference to the unity of
the one book the separate books may be regarded as chapters.But
that is but one side of the truth, for each of thesixty-six books
is complete in itself, and has its own themeand analysis. In the
present edition of the Bible these arefully shown in the
introductions and divisions. It istherefore of the utmost moment
that the books be studied inthe light of their distinctive themes.
Genesis, forinstance, is the book of beginnings--the seed-plot of
thewhole Bible. Matthew is the book of the King, & etc.
Third. The books of the Bible fall into groups. Speakingbroadly
there are five great divisions in the Scriptures,
and these may be con- veniently fixed in the memory by
fivekey-words, Christ being the one theme (Lu 24.25-27).
PREPARATION: The OT
MANIFESTATION: The Gospels
PROPAGATION: The Acts
EXPLANATION: The Epistles
CONSUMMATION: The Apocalypse
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In other words, the Old Testament is the preparation forChrist;
in the Gospels he is manifested to the world; in theActs he is
preached and his Gospel is propagated in theworld; in the Epistles
his Gospel is explained; and in theRevelation all the purposes of
God in and through Christ are
consummated. And these groups of books in turn fall intogroups.
This is especially true of the Old Testament, whichis in four well
defined groups. Over these may be written asmemory aids:
REDEMPTIONGenesisExodusLeviticusNumbersDeuteronomy
ORGANIZATIONJoshuaJudgesRuthI,II SamuelI,II KingsI,II
ChroniclesEzraNehemiahEsther
POETRYJobPsalmsProverbsEcclesiastesSong of
SolomonLamentations
SERMONSIsaiahJeremiahEzekiel
DanielHoseaJoelAmosObadiahJonahMicahNahumHabakkuk
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ZephaniahHaggaiZechariahMalachi
Again care should be taken not to overlook, in these general
groupings, the distinctive messages of the several
bookscomposing them. Thus, while redemption is the general themeof
the Pentateuch, telling as it does the story of theredemption of
Israel out of bondage and into "a good landand large," each of the
five books has its own distinctivepart in the whole. Genesis is the
book of beginnings, andexplains the origin of Israel. Exodus tells
the story of thedeliverance of Israel; Leviticus of the worship of
Israel asdelivered people; Numbers the wanderings and failures of
thedelivered people, and Deuteronomy warns and instructs thatpeople
in view of their approaching entrance upon theirinheritance.
The Poetical books record the spiritual experiences of
theredeemed people in the varied scenes and events throughwhich the
providence of God led them. The prophets wereinspired preachers,
and the prophetical books consist ofsermons with brief connecting
and explanatory passages. Twoprophetical books, Ezekiel and Daniel,
have a differentcharacter and are apocalyptic, largely.
Fourth. The Bible tells the Human Story. Beginning,logically,
with the creation of the earth and man, the storyof the race sprung
from the first human pair continues
through the first eleven chapters of Genesis. With thetwelfth
chapter begins the history of Abraham and of thenation of which
Abraham was the ancestor. It is that nation,Israel, with which the
Bible narrative is thereafter chieflyconcerned from the eleventh
chapter of Genesis to the secondchapter of the Acts of the
Apostles. The Gentiles arementioned, but only in connection with
Israel. But it ismade increasingly clear that Israel so fills the
scene onlybecause entrusted with the accomplishment of great
world-wide purposes (Deut 7.7).
The appointed mission of Israel was, (1) to be a witness to
the unity of God in the midst of idolatry (Deut 6.5 Is43.10);
(2) to illustrate to the nations the greaterblessedness of serving
the one true God (Deut. 33.26-29 1Ch17.20,21 Ps 102.15); (3) to
receive and preserve the Divinerevelation (Ro 3.1,2); and (4) to
produce the Messiah,earth's Saviour and Lord (Ro 9.4). The prophets
foretell aglorious future for Israel under the reign of Christ.
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The biblical story of Israel, past, present, and future,falls
into seven distinct periods: (1) From the call ofAbram (Gen 12) to
the Exodus (Ex. 1-20); (2) From the Exodusto the death of Joshua
(Ex 21 to Josh 24); (3) from thedeath of Joshua to the
establishment of the Hebrew monarchyunder Saul; (4) the period of
the kings from Saul to the
Captivities; (5) the period of the Captivities; (6) therestored
commonwealth from the end of the Babyloniancaptivity of Judah, to
the destruction of Jerusalem, A.D.70; (7) the present
dispersion.
The Gospels record the appearance in human history andwithin the
Hebrew nation of the promised Messiah, JesusChrist, and tell the
wonderful story of his manifestation toIsrael, his rejection by
that people, his crucifixion,resurrection, and ascension.
The Acts of the Apostles record the descent of the Holy
Spirit, and the beginning of a new thing in human history,the
Church. The division of the race now becomes threefold--the Jew,
the Gentile, and the Church of God. Just as Israelis in the
foreground from the call of Abram to theresurrection of Christ, so
now the Church fills the scenefrom the second chapter of the Acts
to the fourth chapter ofthe Revelation. The remaining chapters of
that book completethe story of humanity and the final triumph of
Christ.
Fifth. The Central Theme of the Bible is Christ. It is thismani-
festation of Jesus Christ, his Person as "God manifestin the flesh"
(1Ti 3.16), his sacrificial death, and his
resurrection, which constitute the Gospel. Unto this
allpreceding Scripture leads, from this all following
Scriptureproceeds. The Gospel is preached in the Acts and
explainedin the Epistles. Christ, Son of God, Son of man, Son
ofAbraham, Son of David, thus binds the many books into oneBook.
Seed of the woman (Ge 3.15) he is the ultimatedestroyer of Satan
and his works; Seed of Abraham he is theworld blesser; Seed of
David he is Israel's King. "Desire ofall Nations." Exalted to the
right hand of God he is "headover all to the Church, which is his
body," while to Israeland the nations the promise of his return
forms the one andonly rational expectation that humanity will yet
fulfil
itself. Meanwhile the Church looks momentarily for thefulfilment
of his special promise: "I will come again andreceive you unto
myself" (Jno 14.1-3). To him the HolySpirit throughout this Gospel
age bears testimony. The lastbook of all, the Consummation book, is
"The Revelation ofJesus Christ" (Re 1.1).
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GenesisScofield Reference Notes (THE PENTATEUCH)
The five books ascribed to Moses have a peculiar place inthe
structure of the Bible, and an order which is undeniablythe order
of the experience of the people of God in allages. Genesis is the
book of origins--of the beginning oflife, and of ruin through sin.
Its first word, "In thebeginning God," is in striking contrast with
the end, "In acoffin in Egypt." Exodus is the book of redemption,
thefirst need of a ruined race. Leviticus is the book ofworship and
communion, the proper exercise of the redeemed.Numbers speaks of
the experiences of a pilgrim people, theredeemed passing through a
hostile scene to a promised
inheritance. Deuteronomy, retrospective and prospective, isa
book of instruction for the redeemed about to enter
thatinheritance.
That Babylonian and Assyrian monuments contain recordsbearing a
grotesque resemblance to the majestic account ofthe creation and of
the Flood is true, as also that theseantedate Moses. But this
confirms rather than invalidatesinspiration of the Mosaic account.
Some tradition ofcreation and the Flood would inevitably be handed
down inthe ancient cradle of the race. Such a tradition,
followingthe order of all tradition, would take on grotesque
and
mythological features, and these abound in the
Babylonianrecords. Of necessity, therefore, the first task
ofinspiration would be to supplant the often absurd andchildish
traditions with a revelation of the true history,and such a history
we find in words of matchless grandeur,and in a order which,
rightly understood, is absolutelyscientific.
In the Pentateuch, therefore, we have a true and
logicalintroduction to the entire Bible; and, in type, an epitomeof
the divine revelation.
Scofield Reference Notes The First Book of Moses
calledGENESIS
GENESIS is the book of beginnings. It records not only
thebeginning of the heavens and the earth, and of plant,animal, and
human life, but also of all human institutionsand relationships.
Typically, it speaks of the new birth,the new creation, where all
was chaos and ruin. With Genesis
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begins also that progressive self-revelation of God
whichculminates in Christ. The three primary names of Deity,Elohim,
Jehovah, and Adonai, and the five most important ofthe compound
names, occur in Genesis; and that in an orderedprogression which
could not be changed without confusion.The problem of sin as
affecting man's condition in the earth
and his relation to God, and the divine solution of thatproblem
are here in essence. Of the eight great covenantswhich condition
human life and the divine redemption, four,the Edenic, Adamic,
Noahic, and Abrahamic Covenants are inthis book; and these are the
fundamental covenants to whichthe other four, the Mosaic,
Palestinian, Davidic, and NewCovenants, are related chiefly as
adding detail ordevelopment. Genesis enters into the very structure
of theNew Testament, in which it is quoted above sixty times
inseventeen books. In a profound sense, therefore, the rootsof all
subsequent revelation are planted deep in Genesis,and whoever would
truly comprehend that revelation must
begin here. The inspiration of Genesis and it character as
adivine revelation are authenticated by the testimony ofChrist (Mt.
19. 4-6; 24. 37-39; MK 10. 4-9; LK. 11. 49-51;17. 26-29, 32; John
1. 5; 7. 21-23; 8. 44,56).
Genesis is in five chief divisions:
I. Creation (1. 1-2.25)
II. The fall and redemption (3. 1-4, 7).
III. The Diverse Seeds, Cain and Seth, to the Flood
(4.8-7.24).
IV. The Flood to Babel (8.1-11.9).
V. From the call of Abram to the death of Joseph (11.10-50.26).
The events recorded in Genesis cover a period of2,315 years
(Ussher).
Genesis 11:1 In the beginning God created the heaven and the
earth.[1] {God} Elohim (sometimes El or Elah), English form"God,"
the first of the three primary names of Deity, is auni-plural noun
formed from El=strength, or the strong one,and Alah, to swear, to
bind oneself by an oath, so implyingfaithfulness. This
uni-plurality implied in the name isdirectly asserted in Ge 1.26
(plurality), 27 (unity); seealso Gen 3.22. The Trinity is latent in
Elohim. As meaningprimarily the Strong One it is fitly used in the
firstchapter of Genesis. Used in the OT about 2500 times. Seealso
Gen 2.4, note; 2.7; 14.18, note; 15.2, note; 17.1,note; 21.33,
note; 1Sa 1.3, note.[2] {created} But three creative acts of God
are recorded in
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this chapter: (1) heavens and the earth, v.1; (2) animallife,
v.21; and (3) human life, vs. 26,27. The firstcreative act refers
to the dateless past, and gives scopefor all the geologic ages.
[[Typist's note: This is the"GAP" theory.]]
1:2 And the earth was without form, and void; and darkness[was]
upon the face of the deep. And the Spirit of God movedupon the face
of the waters.[3] {without form and void} # Jer 4:23-27 Isa 24:1
45:18clearly indicate that the earth had undergone a
cataclysmicchange as the result of divine judgment. The face of
theearth bears everywhere the marks of such a catastrophe.There are
not wanting imitations which connect it with aprevious testing and
fall of angels. See # Eze 28:12-15 Isa14:9-14 which certainly go
beyond the kings of Tyre andBabylon.
1:3 And God said, Let there be light: and there was light.[4]
{Let there be light} Neither here nor in verses 14-18 isan original
creative act implied. A different word is used.The sense is, made
to appear; made visible. The sun and moonwere created "in the
beginning." The "light" of course camefrom the sun, but the vapour
diffused the light. Later thesun appeared in an unclouded sky.
1:4 And God saw the light, that [it was] good: and Goddivided
the light from the darkness.1:5 And God called the light Day, and
the darkness he calledNight. And the evening and the morning were
the first day.
[1] {day) The word "day" is used in Scripture in three ways:(1)
that part of the solar day of twenty=four hours which islight # Ge
1:5,14 Joh 9:4 11:9 (2) such a day, set apart forsome distinctive
purpose, as, "day of atonement" (Le 23.27);"day of judgment" # Mt
10:15 (3) a period of time, long orshort, during which certain
revealed purposes of God are tobe accomplished, as "day of the
Lord."[2] {evening} The use of "evening" and "morning" may be
heldto limit "day" to the solar day; but the frequent parabolicuse
of natural phenomena may warrant the conclusion thateach creative
"day" was a period of time marked off by abeginning and ending.
1:6 And God said, Let there be a firmament in the midst ofthe
waters, and let it divide the waters from the waters.1:7 And God
made the firmament, and divided the waters which[were] under the
firmament from the waters which [were]above the firmament: and it
was so.1:8 And God called the firmament Heaven. And the evening
andthe morning were the second day.
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1:9 And God said, Let the waters under the heaven begathered
together unto one place, and let the dry [land]appear: and it was
so.1:10 And God called the dry [land] Earth; and the
gatheringtogether of the waters called he Seas: and God saw that
[itwas] good.
1:11 And God said, Let the earth bring forth grass, the
herbyielding seed, [and] the fruit tree yielding fruit after
hiskind, whose seed [is] in itself, upon the earth: and it
wasso.[3] {bring forth grass} It is by no means necessary tosuppose
that the life-germ of seeds perished in thecatastrophic judgment
which overthrew the primitive order.With the restoration of dry
land and light the earth would"bring forth" as described. It was
"animal" life whichperished, the traces of which remain as fossils.
Relegatefossils to the primitive creation, and no conflict
ofscience with the Genesis cosmogony remains. [[Typist's Note:
THE GAP THEORY]]
1:12 And the earth brought forth grass, [and] herb yieldingseed
after his kind, and the tree yielding fruit, whose seed[was] in
itself, after his kind: and God saw that [it was]good.1:13 And the
evening and the morning were the third day.1:14 And God said, Let
there be lights in the firmament ofthe heaven to divide the day
from the night; and let them befor signs, and for seasons, and for
days, and years:1:15 And let them be for lights in the firmament of
theheaven to give light upon the earth: and it was so.
1:16 And God made two great lights; the greater light torule the
day, and the lesser light to rule the night: [hemade] the stars
also.[4] {greater light} The "greater light" is a type of
Christ,the "Sun of righteousness" # Mal 4:2 He will take
thischaracter at His second advent. Morally the world is now inthe
state between # Ge 1:3-16 # Eph 6:12 Ac 26:18 1Pe 2:9The sun is not
seen, but there is light. Christ is thatlight # Joh 1:4,5,9 but
"shineth in darkness," comprehendedonly by faith. As "Son of
righteousness" He will dispel alldarkness. Dispensationally the
Church is in place as the"lesser light," the moon, reflecting the
light of the unseen
sun. The stars # Ge 1:16 are individual believers who
are"lights" # Php 2:15,16 See Note "Joh 1:5" (A type is adivinely
purposed illustration of some truth. It may be: (1)a person # Ro
5:14 (2) an event # 1Co 10:11 (3) a thing #Heb 10:20 (4) an
institution # Heb 9:11 (5) a ceremonial #1Co 5:7 Types occur most
frequently in the Pentateuch, butare found, more sparingly,
elsewhere. The antitype, orfulfilment of the type, is found,
usually, in the New
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Testament.
1:17 And God set them in the firmament of the heaven to
givelight upon the earth,1:18 And to rule over the day and over the
night, and todivide the light from the darkness: and God saw that
[it
was] good.1:19 And the evening and the morning were the fourth
day.1:20 And God said, Let the waters bring forth abundantly
themoving creature that hath life, and fowl [that] may flyabove the
earth in the open firmament of heaven.1:21 And God created great
whales, and every living creaturethat moveth, which the waters
brought forth abundantly,after their kind, and every winged fowl
after his kind: andGod saw that [it was] good.[1] {every living
creature} The second clause, "every livingcreature," as
distinguished from fishes merely, is taken upagain in verse 24,
showing that in the second creative act
all animal life is included.
1:22 And God blessed them, saying, Be fruitful, andmultiply, and
fill the waters in the seas, and let fowlmultiply in the earth.1:23
And the evening and the morning were the fifth day.1:24 And God
said, Let the earth bring forth the livingcreature after his kind,
cattle, and creeping thing, andbeast of the earth after his kind:
and it was so.[2] {living creature} "Creature," Heb. nephesh,
trans. soulin 2.7 and usually. In itself nephesh, or soul,
impliesself-conscious life, as distinguished from plants, which
have unconscious life. In the sense of self-conscious
lifeanimals also have "soul." See verses # Ge 1:26,27 See Note"Ge
1:26"
1:25 And God made the beast of the earth after his kind,
andcattle after their kind, and every thing that creepeth uponthe
earth after his kind: and God saw that [it was] good.1:26 And God
said, Let us make man in our image, after ourlikeness: and let them
have dominion over the fish of thesea, and over the fowl of the
air, and over the cattle, andover all the earth, and over every
creeping thing thatcreepeth upon the earth.
[3] {make man in our image} Man. Gen 1.26,27, gives thegeneral,
Gen 2.7, 21-23, the particular account of thecreation of man. The
revealed facts are: (1) Man was creatednot evolved. This is (a)
expressly declared, and thedeclaration is confirmed by Christ # Mt
19:14 Mr 10:6 (b)"an enormous gulf, a divergence practically
infinite"(Huxley) between the lowest man and the highest
beast,confirms it; (c) the highest beast has no trace of God-
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consciousness--the religious nature; (d) science anddiscovery
have done nothing to bridge that "gulf." (2) Thatman was made in
the "image and likeness" of God. This imageis found chiefly in
man's tri-unity, and in his moralnature. Man is "spirit and soul
and body" # 1Th 5:23"Spirit" is that part of man which "knows" #
1Co 2:11 and
which allies him to the spiritual creation and gives
himGod-consciousness. "Soul" in itself implies self-consciousness
life, as distinguished from plants, which haveunconscious life. In
that sense animals also have "soul" #Ge 1:24 But the "soul" of man
has a vaster content than"soul" as applied to beast life. It is the
seat of emotions,desires, affections # Ps 42:1-6 The "heart" is, in
Scriptureusage, nearly synonymous with "soul." Because the
naturalman is, characteristically, the soulual or physical
man,"soul" is often used as synonymous with the individual, e.g.#
Ge 12:5 The body, separable from spirit and soul, andsusceptible to
death, is nevertheless an integral part of
man, as the resurrection shows # Joh 5:28,29 1Co 15:47-50
Re20:11-13 It is the seat of the senses (the means by whichthe
spirit and soul have world-consciousness) and of thefallen Adamic
nature. # Ro 7:23,24
1:27 So God created man in his [own] image, in the image ofGod
created he him; male and female created he them.1:28 And God
blessed them, and God said unto them, Befruitful, and multiply, and
replenish the earth, and subdueit: and have dominion over the fish
of the sea, and over thefowl of the air, and over every living
thing that movethupon the earth.
[4] DISPENSATION A dispensation is a period of time duringwhich
man is tested in respect of obedience to some specificrevelation of
the will of God. Seven such dispensations aredistinguished in
Scripture. See note [5].[5] {And God blessed them} The First
Dispensation:Innocency. Man was created in innocency, placed in a
perfectenvironment, subjected to an absolutely simple test,
andwarned of the consequence of disobedience. The woman fellthrough
pride; the man deliberately. # 1Ti 2:14 God restoredHis sinning
creatures, but the dispensation of innocencyended in the judgment
of the Expulsion # Ge 3:24 See, forthe other dispensations;
Conscience See Note "Ge 3.23
Human Government See Note "Ge 8:20" Promise See Note "Ge12:1"
Law See Note "Ex 19:8" Grace See Note "Joh 1:17"Kingdom See Note
"Eph 1:10"[6] The Edenic Covenant, the first of the eight
greatcovenants of Scripture which condition life and salvation,and
about which all Scripture crystallizes, has sevenelements. The man
and woman in Eden were responsible: (1) Toreplenish the earth with
a new order--man; (2) to subdue the
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earth to human uses; (3) to have dominion over the
animalcreation; (4) to eat herbs and fruits; (5) to till and
keepthe garden; (6) to abstain from eating of the tree ofknowledge
of good and evil; (7) the penalty--death. See, forthe other seven
covenants: ADAMIC See Note "Ge 3:14"NOAHIC See Note "Ge 9:1"
ABRAHAMIC See Note "Ge 15:18"
MOSAIC See Note "Ex 19:25" PALESTINIAN See Note "De30:3" DAVIDIC
See Note "2Sa 7:16" NEW See Note "Heb 8:8"
1:29 And God said, Behold, I have given you every herbbearing
seed, which [is] upon the face of all the earth, andevery tree, in
the which [is] the fruit of a tree yieldingseed; to you it shall be
for meat.1:30 And to every beast of the earth, and to every fowl
ofthe air, and to every thing that creepeth upon the earth,wherein
[there is] life, [I have given] every green herb formeat: and it
was so.1:31 And God saw every thing that he had made, and,
behold,
[it was] very good. And the evening and the morning were
thesixth day.
Genesis 22:1 Thus the heavens and the earth were finished, and
allthe host of them.2:2 And on the seventh day God ended his work
which he hadmade; and he rested on the seventh day from all his
workwhich he had made.2:3 And God blessed the seventh day, and
sanctified it:because that in it he had rested from all his work
which Godcreated and made.
[1] {sanctified} In the O.T. the same Hebrew word (qodesh)is
translated sanctify, consecrate, dedicate, and holy. Itmeans, set
apart for the service of God. See refs. following"Sanctify," Ge
2.3.
2:4 These [are] the generations of the heavens and of theearth
when they were created, in the day that the LORD Godmade the earth
and the heavens,[2] {Lord} LORD (Heb. Jehovah) (1) The primary
meaning ofthe name LORD (Jehovah) is the "self-existent
One."Literally (as in Ex 3.14), "He that is who He is, thereforethe
eternal I AM." But Havah, from which Jehovah, or Yahwe,
is formed, signifies also "to become," that is, to becomeknown,
thus pointing to a continuous and increasing self-revelation.
Combining these meanings of Havah, we arrive atthe meaning of the
name Jehovah. He is "the self- existentOne who reveals Himself."
The name is, in itself, an advanceupon the name "God" (El, Elah,
Elohim), which suggestscertain attributes of Deity, as strength,
etc., rather thanHis essential being. (2) It is significant that
the first
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appearance of the name Jehovah in Scripture follows thecreation
of man. It was God (Elohim) who said, "Let us makeman in our image"
(Ge 1.26); but when man, as in the secondchapter of Genesis, is to
fill the scene and become dominantover 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 emphasizesthis. (3)
Jehovah is distinctly the redemption name ofDeity. When sin entered
and redemption became necessary, itwas Jehovah Elohim who sought
the sinning ones # Ge 3:9-13and clothed them with "coats of skins"
# Ge 3:21 a beautifultype of righteousness provided by the Lord God
throughsacrifice # Ro 3:21,22 The first distinct revelation
ofHimself by His name Jehovah was in connection with theredemption
of the covenant people out of Egypt # Ex 3:13-17As Redeemer,
emphasis is laid upon those attributes ofJehovah which the sin and
salvation of man bring intoexercise. These are: (a) His holiness #
Le 11:44,45 19:1,2
20:26 Hab 1:12,13 (b) His hatred and judgment of sin #
De32:35-42 Ge 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7 (c) His love forand
redemption of sinners, but always righteously # Ge 3:218:20,21 Ex
12:12,13 Le 16:2,3 Isa 53:5,6,10 Salvation byJehovah apart from
sacrifice is unknown to Scripture. (4) Inhis redemptive relation to
man, Jehovah has seven compoundnames which reveal Him as meeting
every need of man from hislost state to the end. These compound
names are: (a)Jehovah-jireh, "the Lord will provide" # Ge 22:13,14
i.e.,will provide a sacrifice; (b) Jehovah-rapha, "the Lord
thathealeth" # Ex 17:8-15 That this refers to physical healingthe
context shows, but the deeper healing of soul malady is
implied. (c) Jehovah-nissi, "the Lord our banner" The nameis
interpreted by the context. The enemy was Amalek, a typeof the
flesh, and the conflict that day stands for theconflict of # Ga
5:17 the war of the Spirit against theflesh. Victory was wholly due
to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the
Lord send peace" # Jud6:24 Almost the whole ministry of Jehovah
finds expressionand illustration in that chapter. Jehovah hates and
judgessin # Ge 2:1-5 Jehovah loves and saves sinners # Ge 2:7-18but
only through sacrifice see also # Ro 5:1 Eph 2:14 Col1:20 (e)
Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). InPs. 22 Jehovah
makes peace by the blood of the cross; in Ps
23. Jehovah is shepherding His own who are in the world See Note
"Joh 10:7" (f) Jehovah-tsidkenu, "the Lord ourrighteousness" # Jer
23:6 This name of Jehovah occurs in aprophecy concerning the future
restoration and conversion ofIsrael. Then Israel will hail him as
Jehovah-tsidkenu--"theLord our righteousness." (g) Jehovah-shammah,
"the Lord ispresent" # Eze 48:35 This name signifies Jehovah's
abidingpresence with His people # Ex 33:14,15 1Ch 16:27,33 Ps
16:11
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97:5 Mt 28:20 Heb 13:5 (5) Lord (Jehovah) is also thedistinctive
name of Deity as in covenant with Israel # Ex19:3 20:1,2 Jer
31:31-34 (6) Lord God (Heb. Jehovah Elohim)is the first of the
compound names of Deity. Lord God isused distinctly: (1) of the
relation of Deity to man (a) asCreator # Ge 2:7-15 (b) as morally
in authority over man #
Ge 2:16,17 (c) as creating and governing the
earthlyrelationships of man # Ge 2:18-24 3:16-19,22-24 and (d)
asredeeming man # Ge 3:8-15,21 (2) of the relation of Deity
toIsrael # Ge 24:7 28:13 Ex 3:15,18 4:5 5:1 7:6 De 1:11,21 4:16:3
12:1 # Jos 7:13,19,20 10:40,42 Jud 2:12 1Sa 2:30 1Ki1:48 2Ki 9:6 #
2Ki 10:31 1Ch 22:19 2Ch 1:9 Ezr 1:3 Isa 21:17See other names of
Deity, See Note "Ge 1:1" See Note "Ge14:18" See Note "Ge 15:2" See
Note "Ge 17:1" See Note"Ge 21:33" See Note "1Sa 1:3"
2:5 And every plant of the field before it was in the earth,and
every herb of the field before it grew: for the LORD God
had not caused it to rain upon the earth, and [there was]not a
man to till the ground.2:6 But there went up a mist from the earth,
and watered thewhole face of the ground.2:7 And the LORD God formed
man [of] the dust of the ground,and breathed into his nostrils the
breath of life; and manbecame a living soul.2:8 And the LORD God
planted a garden eastward in Eden; andthere he put the man whom he
had formed.2:9 And out of the ground made the LORD God to grow
everytree that is pleasant to the sight, and good for food; thetree
of life also in the midst of the garden, and the tree
of knowledge of good and evil.2:10 And a river went out of Eden
to water the garden; andfrom thence it was parted, and became into
four heads.2:11 The name of the first [is] Pison: that [is] it
whichcompasseth the whole land of Havilah, where [there is]
gold;2:12 And the gold of that land [is] good: there [is]bdellium
and the onyx stone.2:13 And the name of the second river [is]
Gihon: the same[is] it that compasseth the whole land of
Ethiopia.2:14 And the name of the third river [is] Hiddekel:
that[is] it which goeth toward the east of Assyria. And thefourth
river [is] Euphrates.
2:15 And the LORD God took the man, and put him into thegarden
of Eden to dress it and to keep it.2:16 And the LORD God commanded
the man, saying, Of everytree of the garden thou mayest freely
eat:2:17 But of the tree of the knowledge of good and evil,
thoushalt not eat of it: for in the day that thou eatest
thereofthou shalt surely die.2:18 And the LORD God said, [It is]
not good that the man
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should be alone; I will make him an help meet for him.2:19 And
out of the ground the LORD God formed every beastof the field, and
every fowl of the air; and brought [them]unto Adam to see what he
would call them: and whatsoeverAdam called every living creature,
that [was] the namethereof.
2:20 And Adam gave names to all cattle, and to the fowl ofthe
air, and to every beast of the field; but for Adam therewas not
found an help meet for him.2:21 And the LORD God caused a deep
sleep to fall upon Adam,and he slept: and he took one of his ribs,
and closed up theflesh instead thereof;2:22 And the rib, which the
LORD God had taken from man,made he a woman, and brought her unto
the man.2:23 And Adam said, This [is] now bone of my bones,
andflesh of my flesh: she shall be called Woman, because shewas
taken out of Man.[1] {Eve} Eve, type of the Church as bride of
Christ # Joh
3:28,29 2Co 11:2 Eph 5:25-32 Re 19:7,8
2:24 Therefore shall a man leave his father and his mother,and
shall cleave unto his wife: and they shall be one flesh.2:25 And
they were both naked, the man and his wife, andwere not
ashamed.
Genesis 33:1 Now the serpent was more subtil than any beast of
thefield which the LORD God had made. And he said unto thewoman,
Yea, hath God said, Ye shall not eat of every tree ofthe
garden?
[2] {The serpent} The serpent, in his Edenic form, is not tobe
thought of as a writhing reptile. That is the effect ofthe curse #
Ge 3:14 The creature which lent itself to Satanmay well have been
the most beautiful as was the most"subtle" of creatures less than
man. Traces of that beautyremain despite the curse. Every movement
of a serpent isgraceful, and many species are beautifully coloured.
In theserpent, Satan first appeared as "an angel of light" #
2Co11:14
3:2 And the woman said unto the serpent, We may eat of thefruit
of the trees of the garden:
3:3 But of the fruit of the tree which [is] in the midst ofthe
garden, God hath said, Ye shall not eat of it, neithershall ye
touch it, lest ye die.3:4 And the serpent said unto the woman, Ye
shall not surelydie:3:5 For God doth know that in the day ye eat
thereof, thenyour eyes shall be opened, and ye shall be as gods,
knowinggood and evil.
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3:6 And when the woman saw that the tree [was] good forfood, and
that it [was] pleasant to the eyes, and a tree tobe desired to make
[one] wise, she took of the fruitthereof, and did eat, and gave
also unto her husband withher; and he did eat.3:7 And the eyes of
them both were opened, and they knew
that they [were] naked; and they sewed fig leaves together,and
made themselves aprons.3:8 And they heard the voice of the LORD God
walking in thegarden in the cool of the day: and Adam and his wife
hidthemselves from the presence of the LORD God amongst thetrees of
the garden.3:9 And the LORD God called unto Adam, and said unto
him,Where [art] thou?3:10 And he said, I heard thy voice in the
garden, and I wasafraid, because I [was] naked; and I hid
myself.3:11 And he said, Who told thee that thou [wast] naked?
Hastthou eaten of the tree, whereof I commanded thee that thou
shouldest not eat?3:12 And the man said, The woman whom thou
gavest [to be]with me, she gave me of the tree, and I did eat.3:13
And the LORD God said unto the woman, What [is] this[that] thou
hast done? And the woman said, The serpentbeguiled me, and I did
eat.3:14 And the LORD God said unto the serpent, Because thouhast
done this, thou [art] cursed above all cattle, andabove every beast
of the field; upon thy belly shalt thougo, and dust shalt thou eat
all the days of thy life:[1] {And the Lord God said} The Adamic
Covenant conditionsthe life of fallen man--conditions which must
remain till,
in the kingdom age, "the creation also shall be deliveredfrom
the bondage of corruption into the glorious liberty ofthe sons of
God" # Ro 8:21 The elements of the AdamicCovenant are: (1) The
serpent, Satan's tool, is cursed (v.14), and becomes God's
illustration in nature of the effectsof sin--from the most
beautiful and subtle of creatures to aloathsome reptile! The
deepest mystery of the atonement isintimated here. Christ, "made
sin for us," in bearing ourjudgment, is typified by the brazen
serpent # Nu 21:5-9 Joh3:14 2Co 5:21 Brass speaks of judgment--in
the brazen altar,of God's judgment, and in the laver, of
self-judgment. (2)The first promise of a Redeemer (v. 15). Here
begins the
"Highway of the Seed," Abel, Seth, Noah # Ge 6:8-10 Shem #Ge
9:26,27 Abraham # Ge 12:1-4 Isaac # Ge 17:19-21 Jacob #Ge 28:10-14
Judah # Ge 49:10 David # 2Sa 7:5-17 Immanuel-Christ # Isa 7:9-14 Mt
1:1,20-23 1Jo 3:8 Joh 12:31 (3) Thechanged state of the woman
(v.16). In three particulars: (a)Multiplied conception; (b)
motherhood linked with sorrow;(c) the headship of the man (cf) # Ge
1:26,27 The entranceof sin, which is disorder, makes necessary a
headship, and
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it is vested in man # 1Ti 2:11-14 Eph 5:22-25 1Co 11:7-9 (4)The
earth cursed (v. 17) for man's sake. It is better forfallen man to
battle with a reluctant earth than to livewithout toil. (5) The
inevitable sorrow of life (v. 17) (6)The light occupation of Eden #
Ge 2:15 changed to burdensomelabour # Ge 3:18,19 (7) Physical death
# Ge 3:19 Ro 5:12-21
See "Death (spiritual)" # Ge 2:17 See Note "Eph 2:5" Seefor the
other covenants: EDENIC See Note "Ge 1:28" NOAHIC See Note "Ge 9:1"
ABRAHAMIC See Note "Ge 15:18" MOSAIC See Note "Ex 19:25"
PALESTINIAN See Note "De 30:3" DAVIDIC See Note "2Sa 7:16" NEW See
Note "Heb 8:8"
3:15 And I will put enmity between thee and the woman,
andbetween thy seed and her seed; it shall bruise thy head, andthou
shalt bruise his heel.[2] {thou shalt bruise his heel} The chain of
referenceswhich begins here includes the promises and
propheciesconcerning Christ which were fulfilled in His birth
and
works at His first advent. See, for line of unfulfilledpromises
and prophecies: "Christ (second advent)" # De 30:3 See Note "Ac
1:9" "Kingdom" # Ge 1:26-28 Zec 12:8 "Kingdom(N.T.)" # Lu 1:31 1Co
15:28 "Day of the Lord" # Isa 2:10 Re19:11
3:16 Unto the woman he said, I will greatly multiply thysorrow
and thy conception; in sorrow thou shalt bring forthchildren; and
thy desire [shall be] to thy husband, and heshall rule over
thee.3:17 And unto Adam he said, Because thou hast hearkened
untothe voice of thy wife, and hast eaten of the tree, of which
I commanded thee, saying, Thou shalt not eat of it: cursed[is]
the ground for thy sake; in sorrow shalt thou eat [of]it all the
days of thy life;3:18 Thorns also and thistles shall it bring forth
to thee;and thou shalt eat the herb of the field;3:19 In the sweat
of thy face shalt thou eat bread, tillthou return unto the ground;
for out of it wast thou taken:for dust thou [art], and unto dust
shalt thou return.3:20 And Adam called his wife's name Eve; because
she wasthe mother of all living.3:21 Unto Adam also and to his wife
did the LORD God makecoats of skins, and clothed them.
[1] {coats of skins} Coats of skins: Type of "Christ, madeunto
us righteousness"-- a divinely provided garment thatthe first
sinners might be made fit for God's presence. SeeRighteousness,
garment # Ge 3:21 Re 19:8
3:22 And the LORD God said, Behold, the man is become as oneof
us, to know good and evil: and now, lest he put forth hishand, and
take also of the tree of life, and eat, and live
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for ever:3:23 Therefore the LORD God sent him forth from the
gardenof Eden, to till the ground from whence he was taken.[1]
{Therefore the Lord God} The Second Dispensation:Conscience. By
disobedience man came to a personal andexperimental knowledge of
good and evil--of good as
obedience, of evil as disobedience to the known will of
God.Through that knowledge conscience awoke. Expelled from Edenand
placed under the second, or ADAMIC COVENANT, man wasresponsible to
do all known good, to abstain from all knownevil, and to approach
God through sacrifice. The result ofthis second testing of man is
stated in # Ge 6:5 and thedispensation ended in the judgment of the
Flood. Apparently"the east of the garden" # Ge 3:24 where were the
cherubimsand the flame, remained the place of worship through
thissecond dispensation. See for the other six
dispensations:INNOCENCE See Note "Ge 1:28" HUMAN GOVERNMENT See
Note"Ge 8:21" PROMISE See Note "Ge 12:1" LAW See Note "Ex
19:8" GRACE See Note "Joh 1:17" KINGDOM See Note "Eph1:10"
3:24 So he drove out the man; and he placed at the east ofthe
garden of Eden Cherubims, and a flaming sword whichturned every
way, to keep the way of the tree of life.
Genesis 44:1 And Adam knew Eve his wife; and she conceived, and
bareCain, and said, I have gotten a man from the LORD.[3] {Cain}
Cain ("acquisition") is a type of the mere man ofthe earth. His
religion was destitute of any adequate sense
of sin, or need of atonement. This religious type isdescribed in
2Pe 2. Seven things are said of him: (1) heworships in self-will
(2) is angry with God (3) refuses tobring a sin offering (4)
murders his brother (5) lies to God(6) becomes a vagabond (7) is,
nevertheless, the object ofthe divine solicitude.
4:2 And she again bare his brother Abel. And Abel was akeeper of
sheep, but Cain was a tiller of the ground.[4] {Abel} Abel
("exhalation," or, "that which ascends") isa type of the spiritual
man. His sacrifice, in which atoningblood was shed # Heb 9:22 was
therefore at once his
confession of sin and the expression of his faith in
theinterposition of a substitute # Heb 11:4
4:3 And in process of time it came to pass, that Cainbrought of
the fruit of the ground an offering unto theLORD.[3] {Cain} Cain
("acquisition") is a type of the mere man ofthe earth. His religion
was destitute of any adequate sense
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of sin, or need of atonement. This religious type isdescribed in
2Pe 2. Seven things are said of him: (1) heworships in self-will
(2) is angry with God (3) refuses tobring a sin offering (4)
murders his brother (5) lies to God(6) becomes a vagabond (7) is,
nevertheless, the object ofthe divine solicitude.
4:4 And Abel, he also brought of the firstlings of his flockand
of the fat thereof. And the LORD had respect unto Abeland to his
offering:[4] {Abel} Abel ("exhalation," or, "that which ascends")
isa type of the spiritual man. His sacrifice, in which atoningblood
was shed # Heb 9:22 was therefore at once hisconfession of sin and
the expression of his faith in theinterposition of a substitute #
Heb 11:4[5] {flock} Type of Christ, the Lamb of God, the
mostconstant type of the suffering Messiah--"the Lamb of Godthat
taketh away the sin of the world" # Joh 1:29 A lamb
fitly symbolizes the unresisting innocency and harmlessnessof
the Lord Jesus # Isa 53:7 Lu 23:9 Mt 26:53,54 This typeis brought
into prominence by contrast with Cain's bloodlessoffering of the
fruit of his own works, and proclaims, inthe very infancy of the
race, the primal truth that "withoutshedding of blood is no
remission" # Heb 9:22 11:4
4:5 But unto Cain and to his offering he had not respect.And
Cain was very wroth, and his countenance fell.4:6 And the LORD said
unto Cain, Why art thou wroth? and whyis thy countenance fallen?4:7
If thou doest well, shalt thou not be accepted? and if
thou doest not well, sin lieth at the door. And unto thee[shall
be] his desire, and thou shalt rule over him.[1] {sin} Or,
sin-offering. In Hebrew the same word is usedfor "sin," and "sin-
offering," thus emphasizing in aremarkable way the complete
identification of the believer'ssin with his sin offering (cf) #
Joh 3:14 2Co 5:21 Here bothmeanings are brought together. "Sin
lieth at the door," butso also "a sin-offering croucheth at the
[tent] door." It is"where sin abounded" that "grace did much more
abound" # Ro5:20 Abel's offering implies a previous instruction
(cf) #Ge 3:21 for it was "by faith" # Heb 11:4 and faith is
takingGod at His word; so that Cain's unbloody offering was a
refusal of the divine way. But Jehovah made a last appeal toCain
# Ge 4:7 even yet to bring the required offering.
4:8 And Cain talked with Abel his brother: and it came topass,
when they were in the field, that Cain rose up againstAbel his
brother, and slew him.4:9 And the LORD said unto Cain, Where [is]
Abel thybrother? And he said, I know not: [Am] I my brother's
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keeper?4:10 And he said, What hast thou done? the voice of
thybrother's blood crieth unto me from the ground.4:11 And now
[art] thou cursed from the earth, which hathopened her mouth to
receive thy brother's blood from thyhand;
4:12 When thou tillest the ground, it shall not henceforthyield
unto thee her strength; a fugitive and a vagabondshalt thou be in
the earth.4:13 And Cain said unto the LORD, My punishment [is]
greaterthan I can bear.4:14 Behold, thou hast driven me out this
day from the faceof the earth; and from thy face shall I be hid;
and I shallbe a fugitive and a vagabond in the earth; and it shall
cometo pass, [that] every one that findeth me shall slay me.4:15
And the LORD said unto him, Therefore whosoever slayethCain,
vengeance shall be taken on him sevenfold. And theLORD set a mark
upon Cain, lest any finding him should kill
him.4:16 And Cain went out from the presence of the LORD,
anddwelt in the land of Nod, on the east of Eden.4:17 And Cain knew
his wife; and she conceived, and bareEnoch: and he builded a city,
and called the name of thecity, after the name of his son,
Enoch.[2] {builded a city} The first civilization, that
whichperished in the judgment of the Flood, was Cainitic inorigin,
character, and destiny. Every element of materialcivilization is
mentioned in verses 16-22, city and pastorallife, and the
development of arts and manufactures. Enoch,after whom the first
city was named, means "teacher." The el
termination of the names of Enoch's son and grandson showsthat
for a time the knowledge of Elohim was preserved, buthis soon
disappears # Ro 1:21-23 Adah means "pleasure," or"adornment";
Zillah, to "hide"; Lamech, "conqueror," or"wild man." (Cf) # Ro
1:21-25 See Note Ge 6.4 The Cainiticcivilization may have been as
splendid as that of Greece orRome, but the divine judgment is
according to the moralstate, not the material. # Ge 6:5-7
4:18 And unto Enoch was born Irad: and Irad begat Mehujael:and
Mehujael begat Methusael: and Methusael begat Lamech.4:19 And
Lamech took unto him two wives: the name of the one
[was] Adah, and the name of the other Zillah.4:20 And Adah bare
Jabal: he was the father of such as dwellin tents, and [of such as
have] cattle.4:21 And his brother's name [was] Jubal: he was the
fatherof all such as handle the harp and organ.4:22 And Zillah, she
also bare Tubalcain, an instructer ofevery artificer in brass and
iron: and the sister ofTubalcain [was] Naamah.
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4:23 And Lamech said unto his wives, Adah and Zillah, Hearmy
voice; ye wives of Lamech, hearken unto my speech: for Ihave slain
a man to my wounding, and a young man to my hurt.4:24 If Cain shall
be avenged sevenfold, truly Lamechseventy and sevenfold.4:25 And
Adam knew his wife again; and she bare a son, and
called his name Seth: For God, [said she], hath appointed
meanother seed instead of Abel, whom Cain slew.4:26 And to Seth, to
him also there was born a son; and hecalled his name Enos: then
began men to call upon the nameof the LORD.
Genesis 55:1 This [is] the book of the generations of Adam. In
theday that God created man, in the likeness of God made hehim;[1]
{Adam} Adam, as the natural head of the race # Lu 3:38is a
contrasting type of Christ, the Head of the new
creation. See # Ro 5:14 1Co 15:21,22,45-47
5:2 Male and female created he them; and blessed them, andcalled
their name Adam, in the day when they were created.5:3 And Adam
lived an hundred and thirty years, and begat [ason] in his own
likeness, after his image; and called hisname Seth:5:4 And the days
of Adam after he had begotten Seth wereeight hundred years: and he
begat sons and daughters:5:5 And all the days that Adam lived were
nine hundred andthirty years: and he died.5:6 And Seth lived an
hundred and five years, and begat
Enos:5:7 And Seth lived after he begat Enos eight hundred
andseven years, and begat sons and daughters:5:8 And all the days
of Seth were nine hundred and twelveyears: and he died.5:9 And Enos
lived ninety years, and begat Cainan:5:10 And Enos lived after he
begat Cainan eight hundred andfifteen years, and begat sons and
daughters:5:11 And all the days of Enos were nine hundred and
fiveyears: and he died.5:12 And Cainan lived seventy years, and
begat Mahalaleel:5:13 And Cainan lived after he begat Mahalaleel
eight
hundred and forty years, and begat sons and daughters:5:14 And
all the days of Cainan were nine hundred and tenyears: and he
died.5:15 And Mahalaleel lived sixty and five years, and
begatJared:5:16 And Mahalaleel lived after he begat Jared eight
hundredand thirty years, and begat sons and daughters:5:17 And all
the days of Mahalaleel were eight hundred
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ninety and five years: and he died.5:18 And Jared lived an
hundred sixty and two years, and hebegat Enoch:5:19 And Jared lived
after he begat Enoch eight hundredyears, and begat sons and
daughters:5:20 And all the days of Jared were nine hundred sixty
and
two years: and he died.5:21 And Enoch lived sixty and five
years, and begatMethuselah:5:22 And Enoch walked with God after he
begat Methuselahthree hundred years, and begat sons and
daughters:[2] {Enoch} Enoch, "translated that he should not
seedeath" # Heb 11:5 before the judgment of the Flood, is atype of
those saints who are to be translated before theapocalyptic
judgments # 1Th 4:14-17 Noah, left on the earth,but preserved
through the judgment of the Flood, is a typeof the Jewish people,
who will be kept through theapocalyptic judgments # Jer 30:5-9 Re
12:13-16 and brought
as an earthly people to the new heaven and new earth #
Isa65:17-19 66:20-22 Re 21:1
5:23 And all the days of Enoch were three hundred sixty andfive
years:5:24 And Enoch walked with God: and he [was] not; for Godtook
him.5:25 And Methuselah lived an hundred eighty and seven years,and
begat Lamech:5:26 And Methuselah lived after he begat Lamech
sevenhundred eighty and two years, and begat sons and
daughters:5:27 And all the days of Methuselah were nine hundred
sixty
and nine years: and he died.5:28 And Lamech lived an hundred
eighty and two years, andbegat a son:5:29 And he called his name
Noah, saying, This [same] shallcomfort us concerning our work and
toil of our hands,because of the ground which the LORD hath
cursed.5:30 And Lamech lived after he begat Noah five hundredninety
and five years, and begat sons and daughters:5:31 And all the days
of Lamech were seven hundred seventyand seven years: and he
died.5:32 And Noah was five hundred years old: and Noah begatShem,
Ham, and Japheth.
Genesis 66:1 And it came to pass, when men began to multiply on
theface of the earth, and daughters were born unto them,6:2 That
the sons of God saw the daughters of men that they[were] fair; and
they took them wives of all which theychose.6:3 And the LORD said,
My spirit shall not always strive
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with man, for that he also [is] flesh: yet his days shall bean
hundred and twenty years.6:4 There were giants in the earth in
those days; and alsoafter that, when the sons of God came in unto
the daughtersof men, and they bare [children] to them, the same
[became]mighty men which [were] of old, men of renown.
[1] {sons of God} Some hold that these "sons of God" werethe
"angels which kept not their first estate" # Jude 1:6 Itis asserted
that the title is in the O.T. exclusively usedof angels. But this
is an error # Isa 43:6 Angels are spokenof in a sexless way. No
female angels are mentioned inScripture, and we are expressly told
that marriage isunknown among angels. # Mt 22:30 The uniform Hebrew
andChristian interpretation has been that verse 2 marks thebreaking
down of the separation between the godly line ofSeth and the
godless line of Cain, and so the failure of thetestimony to Jehovah
committed to the line of Seth # Ge 4:26For apostasy there is no
remedy but judgment # Isa 1:2-
7,24,25 Heb 6:4-8 10:26-31 Noah, "a preacher ofrighteousness,"
is given 120 years, but he won no convert,and the judgment
predicted by his great-grandfather fell #Jude 1:14,15 Ge 7:11
6:5 And GOD saw that the wickedness of man [was] great inthe
earth, and [that] every imagination of the thoughts ofhis heart
[was] only evil continually.6:6 And it repented the LORD that he
had made man on theearth, and it grieved him at his heart.6:7 And
the LORD said, I will destroy man whom I havecreated from the face
of the earth; both man, and beast, and
the creeping thing, and the fowls of the air; for itrepenteth me
that I have made them.6:8 But Noah found grace in the eyes of the
LORD.6:9 These [are] the generations of Noah: Noah was a just
man[and] perfect in his generations, [and] Noah walked withGod.[2]
{walked}Noah and Enoch are the two antediluvians of whomit is said
that they "walked with God" # Ge 5:24 6:9 Enoch,"translated that he
should not see death" # Heb 11:5 becomesa type of the saints who
will be "caught up" before thegreat tribulation # 1Th 4:14-17 Re
3:10 Da 12:1 Mt 24:21Noah, preserved through the Flood, is a type
of the
Israelitish people who will be preserved through thetribulation
# Jer 30:5-9 See "Tribulation" # Ps 2:5 Re 7:14
6:10 And Noah begat three sons, Shem, Ham, and Japheth.6:11 The
earth also was corrupt before God, and the earthwas filled with
violence.6:12 And God looked upon the earth, and, behold, it
wascorrupt; for all flesh had corrupted his way upon the earth.
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6:13 And God said unto Noah, The end of all flesh is comebefore
me; for the earth is filled with violence throughthem; and, behold,
I will destroy them with the earth.6:14 Make thee an ark of gopher
wood; rooms shalt thou makein the ark, and shalt pitch it within
and without withpitch.
[3] {ark} "Ark": type of Christ as the refuge of His peoplefrom
judgment # Heb 11:7 In strictness of application thisspeaks of the
preservation through the "great tribulation" #Mt 24:21,22 of the
remnant of Israel who will turn to theLord after the Church
(typified by Enoch, who was translatedto heaven before the judgment
of the Flood) has been caughtup to meet the Lord # Ge 5:22-24 1Th
4:15-17 Heb 11:5 Isa2:10,11 26:20,21 But the type also has a
present referenceto the position of the believer "in Christ" (Ep
1.), etc. Itshould be noted that the word translated "pitch" in #
Ge6:14 is the same word translated "atonement" in # Le 17:11etc. It
is atonement that keeps out the waters of judgment
and makes the believer's position "in Christ" safe
andblessed.
6:15 And this [is the fashion] which thou shalt make it[of]: The
length of the ark [shall be] three hundred cubits,the breadth of it
fifty cubits, and the height of it thirtycubits.6:16 A window shalt
thou make to the ark, and in a cubitshalt thou finish it above; and
the door of the ark shaltthou set in the side thereof; [with]
lower, second, andthird [stories] shalt thou make it.6:17 And,
behold, I, even I, do bring a flood of waters upon
the earth, to destroy all flesh, wherein [is] the breath oflife,
from under heaven; [and] every thing that [is] in theearth shall
die.6:18 But with thee will I establish my covenant; and thoushalt
come into the ark, thou, and thy sons, and thy wife,and thy sons'
wives with thee.6:19 And of every living thing of all flesh, two of
every[sort] shalt thou bring into the ark, to keep [them] alivewith
thee; they shall be male and female.[1] {two of every sort} Cf # Ge
7:2 In addition to twoanimals, etc., commanded (Ge 6.19) to be
preserved forfuture increase ("they shall be male and female"),
the
further command was given more than 100 years later to takeof
clean beasts, i.e, acceptable for sacrifice, seven each.Exodus
gives ten such beasts, or but seventy in all. Modernships carry
hundreds of live beasts, with their food,besides scores of human
beings.
6:20 Of fowls after their kind, and of cattle after theirkind,
of every creeping thing of the earth after his kind,
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two of every [sort] shall come unto thee, to keep
[them]alive.6:21 And take thou unto thee of all food that is eaten,
andthou shalt gather [it] to thee; and it shall be for food
forthee, and for them.6:22 Thus did Noah; according to all that God
commanded him,
so did he.
Genesis 77:1 And the LORD said unto Noah, Come thou and all thy
houseinto the ark; for thee have I seen righteous before me inthis
generation.7:2 Of every clean beast thou shalt take to thee by
sevens,the male and his female: and of beasts that [are] not
cleanby two, the male and his female.7:3 Of fowls also of the air
by sevens, the male and thefemale; to keep seed alive upon the face
of all the earth.7:4 For yet seven days, and I will cause it to
rain upon the
earth forty days and forty nights; and every livingsubstance
that I have made will I destroy from off the faceof the earth.7:5
And Noah did according unto all that the LORD commandedhim.7:6 And
Noah [was] six hundred years old when the flood ofwaters was upon
the earth.7:7 And Noah went in, and his sons, and his wife, and
hissons' wives with him, into the ark, because of the waters ofthe
flood.7:8 Of clean beasts, and of beasts that [are] not clean,
andof fowls, and of every thing that creepeth upon the earth,
7:9 There went in two and two unto Noah into the ark, themale
and the female, as God had commanded Noah.[1] {two} Cf. Gen 7.2. In
addition to two animals, etc.,commanded (Ge 6.19) to be preserved
for future increase("they shall be male and female"), the further
command wasgiven more than 100 years later to take of clean
beasts,i.e. beasts acceptable for sacrifice, seven each.
Exodusgives ten such beasts, or but seventy in all. Modern
shipscarry hundreds of live beasts, with their food, besidesscores
of human beings.
7:10 And it came to pass after seven days, that the waters
of the flood were upon the earth.7:11 In the six hundredth year
of Noah's life, in the secondmonth, the seventeenth day of the
month, the same day wereall the fountains of the great deep broken
up, and thewindows of heaven were opened.7:12 And the rain was upon
the earth forty days and fortynights.7:13 In the selfsame day
entered Noah, and Shem, and Ham,
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and Japheth, the sons of Noah, and Noah's wife, and thethree
wives of his sons with them, into the ark;7:14 They, and every
beast after his kind, and all thecattle after their kind, and every
creeping thing thatcreepeth upon the earth after his kind, and
every fowl afterhis kind, every bird of every sort.
7:15 And they went in unto Noah into the ark, two and two ofall
flesh, wherein [is] the breath of life.7:16 And they that went in,
went in male and female of allflesh, as God had commanded him: and
the LORD shut him in.7:17 And the flood was forty days upon the
earth; and thewaters increased, and bare up the ark, and it was
lift upabove the earth.7:18 And the waters prevailed, and were
increased greatlyupon the earth; and the ark went upon the face of
thewaters.7:19 And the waters prevailed exceedingly upon the
earth;and all the high hills, that [were] under the whole
heaven,
were covered.7:20 Fifteen cubits upward did the waters prevail;
and themountains were covered.7:21 And all flesh died that moved
upon the earth, both offowl, and of cattle, and of beast, and of
every creepingthing that creepeth upon the earth, and every
man:7:22 All in whose nostrils [was] the breath of life, of allthat
[was] in the dry [land], died.7:23 And every living substance was
destroyed which was uponthe face of the ground, both man, and
cattle, and thecreeping things, and the fowl of the heaven; and
they weredestroyed from the earth: and Noah only remained
[alive],
and they that [were] with him in the ark.7:24 And the waters
prevailed upon the earth an hundred andfifty days.
Genesis 88:1 And God remembered Noah, and every living thing,
and allthe cattle that [was] with him in the ark: and God made
awind to pass over the earth, and the waters asswaged;8:2 The
fountains also of the deep and the windows of heavenwere stopped,
and the rain from heaven was restrained;8:3 And the waters returned
from off the earth continually:and after the end of the hundred and
fifty days the waterswere abated.8:4 And the ark rested in the
seventh month, on theseventeenth day of the month, upon the
mountains of Ararat.8:5 And the waters decreased continually until
the tenthmonth: in the tenth [month], on the first [day] of
themonth, were the tops of the mountains seen.8:6 And it came to
pass at the end of forty days, that Noahopened the window of the
ark which he had made:
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8:7 And he sent forth a raven, which went forth to and fro,until
the waters were dried up from off the earth.8:8 Also he sent forth
a dove from him, to see if the waterswere abated from off the face
of the ground;8:9 But the dove found no rest for the sole of her
foot, andshe returned unto him into the ark, for the waters [were]
on
the face of the whole earth: then he put forth his hand, andtook
her, and pulled her in unto him into the ark.8:10 And he stayed yet
other seven days; and again he sentforth the dove out of the
ark;8:11 And the dove came in to him in the evening; and, lo, inher
mouth [was] an olive leaf pluckt off: so Noah knew thatthe waters
were abated from off the earth.8:12 And he stayed yet other seven
days; and sent forth thedove; which returned not again unto him any
more.8:13 And it came to pass in the six hundredth and firstyear,
in the first [month], the first [day] of the month,the waters were
dried up from off the earth: and Noah
removed the covering of the ark, and looked, and, behold,the
face of the ground was dry.8:14 And in the second month, on the
seven and twentieth dayof the month, was the earth dried.8:15 And
God spake unto Noah, saying,8:16 Go forth of the ark, thou, and thy
wife, and thy sons,and thy sons' wives with thee.8:17 Bring forth
with thee every living thing that [is] withthee, of all flesh,
[both] of fowl, and of cattle, and ofevery creeping thing that
creepeth upon the earth; that theymay breed abundantly in the
earth, and be fruitful, andmultiply upon the earth.
8:18 And Noah went forth, and his sons, and his wife, andhis
sons' wives with him:8:19 Every beast, every creeping thing, and
every fowl,[and] whatsoever creepeth upon the earth, after their
kinds,went forth out of the ark.8:20 And Noah builded an altar unto
the LORD; and took ofevery clean beast, and of every clean fowl,
and offeredburnt offerings on the altar.8:21 And the LORD smelled a
sweet savour; and the LORD saidin his heart, I will not again curse
the ground any more forman's sake; for the imagination of man's
heart [is] evilfrom his youth; neither will I again smite any more
every
thing living, as I have done.[1] {the Lord said in heart} The
Third Dispensation: HumanGovernment. Under Conscience, as in
Innocency, man utterlyfailed, and the judgment of the Flood marks
the end of thesecond dispensation and the beginning of the third.
Thedeclaration of the Noahic Covenant subjects humanity to anew
test. Its distinctive feature is the institution, forthe first
time, of human government--the government of man
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by man. The highest function of government is the judicialtaking
of life. All other governmental powers are implied inthat. It
follows that the third dispensation isdistinctively that of human
government. Man is responsibleto govern the world for God. That
responsibility rested uponthe whole race, Jew and Gentile, until
the failure of Israel
under the Palestinian Covenant (Deu 28.-30.1-10) brought
thejudgment of the Captivities, when "the times of theGentiles"
(See) # Lu 21:24 Re 16:14 began, and thegovernment of the world
passed exclusively into Gentilehands # Da 2:36-45 Lu 21:24 Ac
15:14-17 That both Israel andthe Gentiles have governed for self,
not God, is sadlyapparent. The judgment of the confusion of tongues
ended theracial testing; that of the captivities the Jewish;
whilethe \Gentile testing will end in the smiting of the Image(Da
2.) and the judgment of the nations # Mt 25:31-46 See,for the other
six dispensations: INNOCENCE See Note "Ge1:28" CONSCIENCE See Note
"Ge 3:23" PROMISE See Note "Ge
12:1" LAW See Note "Ex 19:8" GRACE See Note "Joh 1:17"KINGDOM
See Note "Eph 1:10"
8:22 While the earth remaineth, seedtime and harvest, andcold
and heat, and summer and winter, and day and nightshall not
cease.
Genesis 99:1 And God blessed Noah and his sons, and said unto
them,Be fruitful, and multiply, and replenish the earth.[2] {and
said unto them} The Noahic Covenant. The elementsare: (1) The
relation of man to the earth under the Adamic
Covenant is confirmed See Note "Ge 8:21" (2) The order ofnature
is confirmed (Ge 8.22) (3) Human government isestablished (Ge
9.1-6) (4) Earth is secured against anotheruniversal judgment by
water # Ge 8:21 9:11 (5) A propheticdeclaration is made that from
Ham will descend an inferiorand servile posterity # Ge 9:24,25 (6)
A propheticdeclaration is made that Shem will have a peculiar
relationto Jehovah # Ge 9:26,27 All divine revelation is
throughSemitic men, and Christ, after the flesh, descends fromShem.
(7) A prophetic declaration is made that from Japhethwill descend
the "enlarged" races # Ge 9:27 Government,science, and art,
speaking broadly, are and have been
Japhetic, so that history is the indisputable record of theexact
fulfilment of these declarations. See notes from Gen8.21 for the
other seven covenants: EDENIC (Ge 1.28); ADAMIC(Ge 3.15); ABRAHAMIC
(Ge 15.18); MOSAIC (Ex 19.25);PALESTINIAN (Deu 30.3); DAVIDIC (2Sa
7.16); NEW (He 8.8).
9:2 And the fear of you and the dread of you shall be uponevery
beast of the earth, and upon every fowl of the air,
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upon all that moveth [upon] the earth, and upon all thefishes of
the sea; into your hand are they delivered.[2] {and said unto them}
The Noahic Covenant. The elementsare: (1) The relation of man to
the earth under the AdamicCovenant is confirmed See Note "Ge 8:21"
(2) The order ofnature is confirmed (Ge 8.22) (3) Human government
is
established (Ge 9.1-6) (4) Earth is secured against
anotheruniversal judgment by water # Ge 8:21 9:11 (5) A
propheticdeclaration is made that from Ham will descend an
inferiorand servile posterity # Ge 9:24,25 (6) A
propheticdeclaration is made that Shem will have a peculiar
relationto Jehovah # Ge 9:26,27 All divine revelation is
throughSemitic men, and Christ, after the flesh, descends fromShem.
(7) A prophetic declaration is made that from Japhethwill descend
the "enlarged" races # Ge 9:27 Government,science, and art,
speaking broadly, are and have beenJaphetic, so that history is the
indisputable record of theexact fulfilment of these declarations.
See notes from Gen
8.21 for the other seven covenants: EDENIC (Ge 1.28); ADAMIC(Ge
3.15); ABRAHAMIC (Ge 15.18); MOSAIC (Ex 19.25);PALESTINIAN (Deu
30.3); DAVIDIC (2Sa 7.16); NEW (He 8.8).
9:3 Every moving thing that liveth shall be meat for you;even as
the green herb have I given you all things.9:4 But flesh with the
life thereof, [which is] the bloodthereof, shall ye not eat.9:5 And
surely your blood of your lives will I require; atthe hand of every
beast will I require it, and at the handof man; at the hand of
every man's brother will I requirethe life of man.
9:6 Whoso sheddeth man's blood, by man shall his blood beshed:
for in the image of God made he man.9:7 And you, be ye fruitful,
and multiply; bring forthabundantly in the earth, and multiply
therein.9:8 And God spake unto Noah, and to his sons with
him,saying,9:9 And I, behold, I establish my covenant with you,
andwith your seed after you;9:10 And with every living creature
that [is] with you, ofthe fowl, of the cattle, and of every beast
of the earthwith you; from all that go out of the ark, to every
beast ofthe earth.
9:11 And I will establish my covenant with you; neithershall all
flesh be cut off any more by the waters of aflood; neither shall
there any more be a flood to destroythe earth.9:12 And God said,
This [is] the token of the covenant whichI make between me and you
and every living creature that[is] with you, for perpetual
generations:9:13 I do set my bow in the cloud, and it shall be for
a
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token of a covenant between me and the earth.9:14 And it shall
come to pass, when I bring a cloud overthe earth, that the bow
shall be seen in the cloud:9:15 And I will remember my covenant,
which [is] between meand you and every living creature of all
flesh; and thewaters shall no more become a flood to destroy all
flesh.
9:16 And the bow shall be in the cloud; and I will look uponit,
that I may remember the everlasting covenant between Godand every
living creature of all flesh that [is] upon theearth.9:17 And God
said unto Noah, This [is] the token of thecovenant, which I have
established between me and all fleshthat [is] upon the earth.9:18
And the sons of Noah, that went forth of the ark, wereShem, and
Ham, and Japheth: and Ham [is] the father ofCanaan.9:19 These [are]
the three sons of Noah: and of them was thewhole earth
overspread.
9:20 And Noah began [to be] an husbandman, and he planted
avineyard:9:21 And he drank of the wine, and was drunken; and he
wasuncovered within his tent.9:22 And Ham, the father of Canaan,
saw the nakedness of hisfather, and told his two brethren
without.9:23 And Shem and Japheth took a garment, and laid [it]
uponboth their shoulders, and went backward, and covered
thenakedness of their father; and their faces [were] backward,and
they saw not their father's nakedness.9:24 And Noah awoke from his
wine, and knew what his youngerson had done unto him.
9:25 And he said, Cursed [be] Canaan; a servant of servantsshall
he be unto his brethren.9:26 And he said, Blessed [be] the LORD God
of Shem; andCanaan shall be his servant.9:27 God shall enlarge
Japheth, and he shall dwell in thetents of Shem; and Canaan shall
be his servant.9:28 And Noah lived after the flood three hundred
and fiftyyears.9:29 And all the days of Noah were nine hundred and
fiftyyears: and he died.
Genesis 1010:1 Now these [are] the generations of the sons of
Noah,Shem, Ham, and Japheth: and unto them were sons born afterthe
flood.10:2 The sons of Japheth; Gomer, and Magog, and Madai,
andJavan, and Tubal, and Meshech, and Tiras.[1] Gomer: Progenitor
of the ancient Cimerians and Cimbri,from whom are descended the
Celtic family.[2] Magog: From Magog are descended the ancient
Scythians,
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or Tartars, whose descendants predominate in the modernRussia.
See Ez 38.2 39.6 Re 20.8[3] Madai: Progenitor of the ancient
Medes.[4] Javan: Progenitor of those who peopled Greece,
Syria,etc.[5] Tubal: Tubal's descendants peopled the region south
of
the black Sea, from whence they spread north and south. Itis
probable that Tobolsk perpetuates the tribal name. Abranch of this
race peopled Spain.[6] Meshech: Progenitor of a race mentioned in
connectionwith Tubal, Magog, and other northern nations.
Broadlyspeaking, Russia, excluding the conquests of Peter the
Greatand his successors, is the modern land of Magog, Tubal,
andMeshech.[7] Tiras: Progenitor of the Thracians.From these seven
sons of Japheth are descended the goyim, orGentile, nations, trans.
"heathen" 148 times in the A.V. Thename implies nothing concerning
religion, meaning simply,
non-Israelite, or "foreigner."
10:3 And the sons of Gomer; Ashkenaz, and Riphath,
andTogarmah.10:4 And the sons of Javan; Elishah, and Tarshish,
Kittim,and Dodanim.10:5 By these were the isles of the Gentiles
divided intheir lands; every one after his tongue, after
theirfamilies, in their nations.10:6 And the sons of Ham; Cush, and
Mizraim, and Phut, andCanaan.10:7 And the sons of Cush; Seba, and
Havilah, and Sabtah,
and Raamah, and Sabtecha: and the sons of Raamah; Sheba,
andDedan.10:8 And Cush begat Nimrod: he began to be a mighty one
inthe earth.10:9 He was a mighty hunter before the LORD: wherefore
it issaid, Even as Nimrod the mighty hunter before the LORD.10:10
And the beginning of his kingdom was Babel, and Erech,and Accad,
and Calneh, in the land of Shinar.10:11 Out of that land went forth
Asshur, and buildedNineveh, and the city Rehoboth, and Calah,10:12
And Resen between Nineveh and Calah: the same [is] agreat city.
10:13 And Mizraim begat Ludim, and Anamim, and Lehabim,
andNaphtuhim,10:14 And Pathrusim, and Casluhim, (out of whom
camePhilistim,) and Caphtorim.10:15 And Canaan begat Sidon his
firstborn, and Heth,10:16 And the Jebusite, and the Amorite, and
the Girgasite,10:17 And the Hivite, and the Arkite, and the
Sinite,10:18 And the Arvadite, and the Zemarite, and the
Hamathite:
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and afterward were the families of the Canaanites
spreadabroad.10:19 And the border of the Canaanites was from Sidon,
asthou comest to Gerar, unto Gaza; as thou goest, unto Sodom,and
Gomorrah, and Admah, and Zeboim, even unto Lasha.10:20 These [are]
the sons of Ham, after their families,
after their tongues, in their countries, [and] in
theirnations.10:21 Unto Shem also, the father of all the children
ofEber, the brother of Japheth the elder, even to him
were[children] born.10:22 The children of Shem; Elam, and Asshur,
and Arphaxad,and Lud, and Aram.10:23 And the children of Aram; Uz,
and Hul, and Gether, andMash.10:24 And Arphaxad begat Salah; and
Salah begat Eber.10:25 And unto Eber were born two sons: the name
of one[was] Peleg; for in his days was the earth divided; and
his
brother's name [was] Joktan.10:26 And Joktan begat Almodad, and
Sheleph, andHazarmaveth, and Jerah,10:27 And Hadoram, and Uzal, and
Diklah,10:28 And Obal, and Abimael, and Sheba,10:29 And Ophir, and
Havilah, and Jobab: all these [were]the sons of Joktan.10:30 And
their dwelling was from Mesha, as thou goest untoSephar a mount of
the east.10:31 These [are] the sons of Shem, after their
families,after their tongues, in their lands, after their
nations.10:32 These [are] the families of the sons of Noah,
after
their generations, in their nations: and by these were
thenations divided in the earth after the flood.
Genesis 1111:1 And the whole earth was of one language, and of
onespeech.[1] {one language} The history of Babel
("confusion")strikingly parallels that of the professing Church.
(1)Unity # Ge 11:1 --the Apostolic Church # Ac 4:32,33 (2)Ambition
# Ge 11:4 using worldly, not spiritual means # Ge11:3 ending in a
man-made unity--the papacy; (3) theconfusion of tongues # Ge 11:7
--Protestantism, with its
innumerable sects. See Note "Isa 13:1"
11:2 And it came to pass, as they journeyed from the east,that
they found a plain in the land of Shinar; and theydwelt there.11:3
And they said one to another, Go to, let us make brick,and burn
them throughly. And they had brick for stone, andslime had they for
morter.
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11:4 And they said, Go to, let us build us a city and atower,
whose top [may reach] unto heaven; and let us make usa name, lest
we be scattered abroad upon the face of thewhole earth.11:5 And the
LORD came down to see the city and the tower,which the children of
men builded.
11:6 And the LORD said, Behold, the people [is] one, andthey
have all one language; and this they begin to do: andnow nothing
will be restrained from them, which they haveimagined to do.11:7 Go
to, let us go down, and there confound theirlanguage, that they may
not understand one another's speech.11:8 So the LORD scattered them
abroad from thence upon theface of all the earth: and they left off
to build the city.11:9 Therefore is the name of it called Babel;
because theLORD did there confound the language of all the earth:
andfrom thence did the LORD scatter them abroad upon the faceof all
the earth.
11:10 These [are] the generations of Shem: Shem [was] anhundred
years old, and begat Arphaxad two years after theflood:[1]
{generations of Shem} Genesis 11. and 12. mark animportant turning
point in the divine dealing. Heretoforethe history has been that of
the whole Adamic race. Therehas been neither Jew nor Gentile; all
have been one in "thefirst man Adam." Henceforth, in the Scripture
record,humanity must be thought of as a vast stream from which
God,in the call of Abram and the creation of the nation ofIsrael,
has but drawn off a slender rill, through which Hemay at last
purify the great river itself. Israel was called
to be a witness to the unity of God in the midst ofuniversal
idolatry # De 6:4 Isa 43:10-12 to illustrate theblessedness of
serving the true God # De 33:26-29 to receiveand preserve the
divine revelations # Ro 3:1,2 De 4:5-8 andto produce the messiah #
Ge 3:15 21:12 28:10,14 49:10 2Sa7:16,17 Isa 4:3,4 Mt 1:1
The reader of scripture should hold firmly in mind: (1) thatfrom
Gen 12. to Mat 12.45 the Scriptures have primarily inview Israel,
the little rill, not the great Gentile river;though again and again
the universality of the ultimatedivine intent breaks into view
(e.g. # Ge 12:3 Isa 2:2,4
5:26 9:1,2 11:10-12 42:1-6 49:6,12 52:15 54:3 55:5 #
Isa60:3,5,11-16 61:6,9 62:2 66:12,18,19 Jer 16:19 Joe 3:9,10Mal
1:11 Ro 9. 10. 11. # Ga 3:8-14 (2) that the human race,henceforth
called Gentile in distinction from Israel, goeson under the Adamic
and Noahic covenants; and that for therace (outside Israel) the
dispensations of Conscience and ofHuman government continue. The
moral history of the greatGentile world is told in # Ro 1:21-32 and
its moral
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accountability in # Ro 2:1-16 Conscience never acquits: iteither
"accuses" or "excuses." Where the law is known to theGentiles it is
to them, as to Israel, "a ministration ofdeath," a "curse" # Ro
3:19,20 7:9,10 2Co 3:7 Ga 3:10 Awholly new responsibility arises
when either Jew or Gentileknows the Gospel # Joh 3:18,19,36
15:22-24 16:9 1Jo 5:9-12
11:11 And Shem lived after he begat Arphaxad five hundredyears,
and begat sons and daughters.11:12 And Arphaxad lived five and
thirty years, and begatSalah:11:13 And Arphaxad lived after he
begat Salah four hundredand three years, and begat sons and
daughters.11:14 And Salah lived thirty years, and begat Eber:11:15
And Salah lived after he begat Eber four hundred andthree years,
and begat sons and daughters.11:16 And Eber lived four and thirty
years, and begat Peleg:11:17 And Eber lived after he begat Peleg
four hundred andthirty years, and begat sons and daughters.
11:18 And Peleg lived thirty years, and begat Reu:11:19 And
Peleg lived after he begat Reu two hundred andnine years, and begat
sons and daughters.11:20 And Reu lived two and thirty years, and
begat Serug:11:21 And Reu lived after he begat Serug two hundred
andseven years, and begat sons and daughters.11:22 And Serug lived
thirty years, and begat Nahor:11:23 And Serug lived after he begat
Nahor two hundredyears, and begat sons and daughters.11:24 And
Nahor lived nine and twenty years, and begatTerah:11:25 And Nahor
lived after he begat Terah an hundred and
nineteen years, and begat sons and daughters.11:26 And Terah
lived seventy years, and begat Abram, Nahor,and Haran.11:27 Now
these [are] the generations of Terah: Terah begatAbram, Nahor, and
Haran; and Haran begat Lot.11:28 And Haran died before his father
Terah in the land ofhis nativity, in Ur of the Chaldees.11:29 And
Abram and Nahor took them wives: the name ofAbram's wife [was]
Sarai; and the name of Nahor's wife,Milcah, the daughter of Haran,
the father of Milcah, and thefather of Iscah.11:30 But Sarai was
barren; she [had] no child.
11:31 And Terah took Abram his son, and Lot the son of Haranhis
son's son, and Sarai his daughter in law, his sonAbram's wife; and
they went forth with them from Ur of theChaldees, to go into the
land of Canaan; and they came untoHaran, and dwelt there.11:32 And
the days of Terah were two hundred and five years:and Terah died in
Haran.
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Genesis 1212:1 Now the LORD had said unto Abram, Get thee out of
thycountry, and from thy kindred, and from thy father's house,unto
a land that I will shew thee:[1] {Now the Lord} The Fourth
Dispensation: Promise. ForAbraham, and his descendants it is
evident that the
Abrahamic Covenant See Note "Ge 15:18" made a greatchange. They
became distinctively the heirs of promise. Thatcovenant is wholly
gracious and unconditional. Thedescendants of Abraham had but to
abide in their own land toinherit every blessing. In Egypt they
lost their blessings,but not their covenant. The Dispensation of
Promise endedwhen Israel rashly accepted the law # Ex 19:8 Grace
hadprepared a deliverer (Moses), provided a sacrifice for
theguilty, and by divine power brought them out of bondage # Ex19:4
but at Sinai they exchanged grace for law. TheDispensation of
Promise extends from Gen 12.1 to Ex 19.8,and was exclusively
Israelitish. The dispensation must be
distinguished from the covenant. The former is a mode oftesting;
the latter is everlasting because unconditional.The law did not
abrogate the Abrahamic Covenant # Ga 3:15-18but was an intermediate
disciplinary dealing "till the Seedshould come to whom the promise
was made" # Ga 3:19-29 4:1-7Only the dispensation, as a testing of
Israel, ended at thegiving of the law. See, for the other six
dispensations: See Note "Ge 8:21" INNOCENCE (Ge 1.28); CONSCIENCE
(Ge3.23); HUMAN GOVERNMENT (Ge 8.20); LAW (Ex 19.8); GRACE
(Jno1.17); KINGDOM (Eph 1.10)
12:2 And I will make of thee a great nation, and I will
bless thee, and make thy name great; and thou shalt be
ablessing:[2] {And} For analysis and summary of the
AbrahamicCovenant, see Ge 15.18. See Note "Ge 15:18"
12:3 And I will bless them that bless thee, and curse himthat
curseth thee: and in thee shall all families of theearth be
blessed.12:4 So Abram departed, as the LORD had spoken unto him;
andLot went with him: and Abram [was] seventy and five yearsold
when he departed out of Haran.12:5 And Abram took Sarai his wife,
and Lot his brother's
son, and all their substance that they had gathered, and
thesouls that they had gotten in Haran; and they went forth togo
into the land of Canaan; and into the land of Canaan theycame.12:6
And Abram passed through the land unto the place ofSichem, unto the
plain of Moreh. And the Canaanite [was]then in the land.12:7 And
the LORD appeared unto Abram, and said, Unto thy
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seed will I give this land: and there builded he an altarunto
the LORD, who appeared unto him.12:8 And he removed from thence
unto a mountain on the eastof Bethel, and pitched his tent,
[having] Bethel on thewest, and Hai on the east: and there he
builded an altarunto the LORD, and called upon the name of the
LORD.
[1] {Beth-el} One of the sacred places of Canaan, meaning,house
of God # Ge 28:1-22 See Note "GE 35.7 It ischaracteristic of all
apostasy that Jeroboam chose thissacred place in which to erect an
idol # 1Ki 12:28,32 (Cf)1Ki 13.1-5 and of divine judgment upon
apostasy that Godshould decree the destruction of Bethel, despite
its sacredmemories # 1Ki 13:1-5 2Ki 23:15-17 Am 3:14,15 God
neverhesitates to cast aside that which no longer serves Hispurpose
# Re 2:5 3:16
12:9 And Abram journeyed, going on still toward the south.12:10
And there was a famine in the land: and Abram went
down into Egypt to sojourn there; for the famine [was]grievous
in the land.[2] {famine} A famine was often a disciplinary testing
ofGod's people in the land. (Cf) # Ge 26:1 42:5 Ru 1:1 2Sa24:13 Ps
105:16 The resort to Egypt (the world) is typicalof the tendency to
substitute for lost spiritual power thefleshly resources of the
world, instead of seeking, throughconfession and amendment, the
restoration of God's presenceand favour.
12:11 And it came to pass, when he was come near to enterinto
Egypt, that he said unto Sarai his wife, Behold now, I
know that thou [art] a fair woman to look upon:12:12 Therefore
it shall come to pass, when the Egyptiansshall see thee, that they
shall say, This [is] his wife: andthey will kill me, but they will
save thee alive.12:13 Say, I pray thee, thou [art] my sister: that
it may bewell with me for thy sake; and my soul shall live because
ofthee.12:14 And it came to pass, that, when Abram was come
intoEgypt, the Egyptians beheld the woman that she [was]
veryfair.12:15 The princes also of Pharaoh saw her, and commended
herbefore Pharaoh: and the woman was taken into Pharaoh's
house.12:16 And he entreated Abram well for her sake: and he
hadsheep, and oxen, and he asses, and menservants, andmaidservants,
and she asses, and camels.12:17 And the LORD plagued Pharaoh and
his house with greatplagues because of Sarai Abram's wife.12:18 And
Pharaoh called Abram, and said, What [is] this[that] thou hast done
unto me? why didst thou not tell me
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that she [was] thy wife?12:19 Why saidst thou, She [is] my
sister? so I might havetaken her to me to wife: now therefore
behold thy wife, take[her], and go thy way.12:20 And Pharaoh
commanded [his] men concerning him: andthey sent him away, and his
wife, and all that he had.
Genesis 1313:1 And Abram went up out of Egypt, he, and his wife,
andall that he had, and Lot with him, into the south.13:2 And Abram
[was] very rich in cattle, in silver, and ingold.13:3 And he went
on his journeys from the south even toBethel, unto the place where
his tent had been at thebeginning, between Bethel and Hai;13:4 Unto
the place of the altar, which he had made there atthe first: and
there Abram called on the name of the LORD.13:5 And Lot also, which
went with Abram, had flocks, and
herds, and tents.13:6 And the land was not able to bear them,
that they mightdwell together: for their substance was great, so
that theycould not dwell together.13:7 And there was a strife
between the herdmen of Abram'scattle and the herdmen of Lot's
cattle: and the Canaaniteand the Perizzite dwelled then in the
land.13:8 And Abram said unto