Near the end of Moses’ life he wrote a prophetic
message to the people of Israel. We have come to call this the “Song of Moses”
for it poetically expresses his thoughts regarding the past and future of the
Nation of Israel. The “Song of Moses” is found in Chapter 32:1-43 in the book
of Deuteronomy. However, in chapter 31 Moses gives specific directions, which he
wrote just before he died on Mount Nebo (circa 1404 B.C.). In chapter 31, it he
gave two direct commandments.
Deuteronomy 31:24-26
22 Moses therefore
wrote this song the same day, and taught it the children of Israel. 23 And he
gave Joshua the son of Nun a charge, and said, Be strong and of a good courage:
for thou shalt bring the children of Israel into the land which I sware unto
them: and I will be with thee. 24 And it came to pass, when Moses had made an
end of writing the words of this law in a book, until they were finished, 25
That Moses commanded the Levites, which bare the ark of the covenant of the
LORD, saying, 26 Take this book of the law, and put it in the side of the ark
of the covenant of the LORD your God, that it may be there for a witness
against thee (KJV).
In the first command he directed Joshua, his
successor, to “be strong and of a good courage” to bring
the children of Israel into the Promised Land. In the second he commanded the
Levites to insert the Song as part of the Law into the Ark of the Covenant.
In fact, Josephus the first century Jewish historian wrote
that copies of Haʾazinu (Hebrew for “The Song of Moses” in Deuteronomy 32:1-43)
and other biblical poems were kept in the Temple (Josephus, Ant. 4.303; cf.
3.38; 5.61.). According to Tigay in rabbinic writings, it is stated that the
Levites are to read parts of the poem in the Temple (RH 31a; TJ Meg. 3:7, 74b,
end; see Maimonides, Hilkhot Temidin u-Musafin 6:9.). The reading is completed
over a six-week cycle and then is to begin again.[1]
So, this song has particular significance
within the Hebrew culture.
The song has one particularly fascinating
characteristic. It states that the various nations of the world were
geographically segmented through God’s predetermined plan for Israel:
Deuteronomy 32:8
8 When the most High
divided to the nations their inheritance, when he separated the sons of Adam,
he set the bounds of the people according to the number of the children of
Israel (KJV).
The Most High (Hebrew ʿelyôn) divided humankind into nations
and assigned to them their geographical and historical allotments (v. 8a). The
Lord (who is perfectly sovereign), in a prescriptive sense, is using the volume
of the people in the nation Israel to determine the world’s geographic
boundaries. Most Bible students agree that the background to this is the “Table
of Nations” found in the tenth chapter of Genesis. In Genesis 10 the segmenting
of people groups on this earth are further subdivided by racial and political
entities. The table establishes the distribution of the human race immediately
following man’s rebellion under the leadership of Nimrod at the Tower of Babel.
Eugene Merrill sees a tie between the two books of Deuteronomy and Genesis,
through the use of the same verb “divided”.
The verb translated “divided” (Hebrew
pārad) which occurs in Deuteronomy 32:8, likewise occurs in Genesis 10:5 and
speaks of the separation of the human race into lands, languages, clans, and
nations. It also occurs in Genesis 10:32
in a statement summarizing the divine distribution of peoples throughout the
earth:[2]
Genesis 10:32
These [are] the
families of the sons of Noah, after their generations, in their nations: and by
these were the nations divided in the earth after the flood.
Even though the nation Israel had not yet been created, they
were central to the Lord’s purposes. All the nations who were dispersed at
Babel could no longer speak to one another after the Lord confounded their
original language. He then directed them away from Babylon to the various
locations he had determined for them. Somehow He did it in accordance to the
number of the future population of
the Jews.
Most of our English Bible translations of
the Old Testament are from the Hebrew Masoretic text. The oldest complete texts
come from the 10th and 11th centuries A.D. This is also the authoritative
Hebrew text used by the Jews today for their Tanakh (our Old Testament).
Although the existing copies of the
Masoretic Text date back only to the tenth century, two other important textual
evidences let’s us know that it is accurate. First, the discoveries of the Dead Sea Scrolls (DSS) at Qumran
revealed manuscripts dating between 167 B.C. to A.D. 233. Second is the comparison of the Masoretic text to the Greek
translation called the Septuagint (or LXX), which was written around 285 B.C. (The
presumed number of 70 Jewish scholars at Alexandria, Egypt did this for the Egyptian
king.) Afterwards the Hellenistic Jews used the Septuagint as they became less familiar
with Hebrew.[3]
Alexander the Great forced the Greek language on the nations he conquered.
While
not exact mirror images of each other, both the Septuagint and the Dead Sea
Scrolls reveal a strong consistency with the Masoretic Text. This consistence
assures us that God has sovereignly protected His Word through thousands of
years of copying and translating. Both of these individual texts have multiple
versions.
The Hebrew text of some lost manuscripts have been translated
into Greek through several other translators, three of which are Aquila,
Theodotion, and Symmachus. Origens’s Hexapla (about A.D. 230-245) combined the
others as well as the Hebrew text of his day in a six-column display comparing
them all.[4]
All these are nearly unanimous in the
echoing of the text of Deuteronomy 32:8b.
The discovered Dead Sea Scrolls (DSS) have
revealed several versions of the text representing our Bible’s Old Testament.
All of them are nearly unanimous in the repetition of the text of Deuteronomy
32:8b. What is interesting about these two manuscripts (the Hebrew Dead Sea
Scrolls[5]
and the Greek Septuagint[6]
) is that both of them, in all versions, have a different term for the “children of Israel” (Bene Yisrael) of
Deuteronomy 32:8b than what appears in the Masoretic Text. Here they use the
different of “sons of God”, (Bene Elohime). Actually some use the term “children of God.”[7]
Some
discussion of these two terms is necessary in order to understand the
distinction and similarities of the “the
sons of God” in the DSS and the LXX as well as the term “children of Israel” in the Masoretic
text.
The Children
of Israel
The name Israel was first given to the
patriarch Jacob as chronicled in Genesis 32:28 which according to archbishop
James Ussher was about 1900 B.C.[8]
Jacob was the grandson of the patriarch Abraham
who received a significant unilateral covenant from God. This covenant included
a land, seed and blessings for both him and his progeny. In fact God gave
Abraham the boundaries of the land that he and his offspring would some day
inherit (Genesis 15: 18-21). He also told him that his progeny would be
afflicted and spend four hundred years in a land that was not theirs. After
this period they would leave that land with great wealth and substance (Genesis
15: 13-14).
Jacob then
wrestled with a celestial being that had the appearance of a man. We know this
to be the Angel of Jehovah or a preincarnate appearance of the Lord Jesus
Christ. The Bereshit Rabbah says it was the guardian angel of Esau (BR 77: 3).
Whether it was Esau’s guardian angel or not, Hosea 12: 5 confirms the “man” as
an angelic being and not an earthly man. The wrestling went on all night until
the morning. The text says that the angel did not prevail against Jacob. This
is not because He was not able. Angels are significantly stronger then men. It
was because He wanted the struggle to last. Jacob was going to come out of it a
better, more refined man. Finally, when the Lord wanted the wrestling to end,
He gave Jacob’s thigh a debilitating supernatural blow. As a result Jacob’s hip
was dislocated. Still Jacob would not release his hold on the Angel until He
blessed him. Interestingly the Angel asks Jacob his name and he answers “Jacob.” The Angel then said, “Thy name shall be called no more
Jacob, but Israel: for thou hast striven with God and with men, and hast
prevailed” (Genesis 32:28).
So, God calls Jacob “Israel”, which in Hebrew is יִשְׂרָאֵל Yisrael,
or a combination of the two Hebrew words “sarah”
(meaning “he strived”, not the
feminine name) and “el”. It literally means “he who strives
with God.” The word play becomes significance to our understanding of the name
change from “Jacob” to “Israel”. Jacob “strove”
with Esau his brother, then with Laban his father–in-law, and finally with God
Himself before he took the Abrahamic Covenant he was prophesied to receive. The
covenant, which was passed to his father Isaac, would have been passed to Jacob
eventually, but first God allowed him to conspire with his mother Rebecca
against Esau, and Isaac to take the birthright, which entitled him to the covenant,
on his own. Further, Esau despised his birthright and because of this attitude,
was unworthy to receive the promised covenant (Genesis 25: 34; Hebrews 12:
16-17). He however greatly resented his brother Jacob getting the covenant promise,
and this eventually leads to the conflict between the progeny of these brothers.
The history of the Nation of Israel clearly reveals this “struggling” with the
Arabs. The “struggling” with God is evident as the Jews continually turned from
Him to follow after the pagan nations around them. What we see in the word play
of the word “Israel” is that God
fought for Jacob and God will fight for the Nation of Israel. Even though they
sin terribly, God will be on their side when all the world’s nations turn to transpire
against them. God selected the nation Israel to be His own and this name is
threaded throughout the Scriptures starting in Genesis 32:28 and continues into
in the Millennial Kingdom following the Great Tribulation. There their roles
and experiences will be of prime significance in the Millennial Kingdom. The
Nation of Israel is close to the heart of God, and only divine intervention
would change that:
Jeremiah 31: 35-37
35Thus saith
Jehovah, who giveth the sun for a light by day, and the ordinances of the moon
and of the stars for a light by night, who stirreth up the sea, so that the
waves thereof roar; Jehovah of hosts is his name: 36If these
ordinances depart from before me, saith Jehovah, then the seed of Israel also
shall cease from being a nation before me for ever. 37Thus saith
Jehovah: If heaven above can be measured, and the foundations of the earth
searched out beneath, then will I also cast off all the seed of Israel for all
that they have done, saith Jehovah (ASV 1901).
Israel had Twelve Sons
The “sons of Israel” refer to the Jewish
people who descended from Jacob, the patriarch whose name was changed by God to
“Israel” (Genesis 32:28). He had
twelve sons with four women and they are the Benei Yisrael, or the “sons of Israel”.
The designation of Jacob’s sons as The Twelve Tribes of
Israel or, sometimes, The Sons of Israel occurs ten times in the Bible without
any individual names being listed (Genesis 49:28; Exodus 24:4; 28:21; 39:14;
Ezekiel 47:13; Matthew 19:28; Luke 22:30; Acts 26:7; James 1:1& Revelation
21:12).
The Bible contains twenty-four appearances of
the twelve sons of Jacob and, or, the tribes of Israel with the individual
names listed. Some of these are in very brief lists, while others are spread
out over several paragraphs or chapters. These lists discuss the distribution
of the land, or name certain representatives of each tribe, one after another.
Each listing is slightly different from all the others, either in the order of
the names mentioned or even in the specific names used. For example, the two
sons of Joseph are sometimes listed along with, or instead of, their father;
and sometimes one or more names are omitted for various reasons. A few of the
texts actually have more than twelve names.
Jacob's
twelve sons are first mentioned in the order of their births (to four
different mothers) in the Book of Genesis (29:31–30:24 & 35:16-20). Here is
a list of the mother and her sons with their birth order number preceding their
name:
•
Leah (1st
wife) 1) Reuben 2) Simeon 3) Levi 4) Judah
later also 9) Issachar 10) Zebulon
•
Bilhah
(Rachel's slave): 5) Dan 6) Naphtali
•
Zilpah
(Leah's slave): 7) Gad 8) Asher
•
Rachel
(younger wife): 11) Joseph
(Manasseh & Ephraim, sons of Joseph, are
often listed separately. In some later texts, the half-tribe of Manasseh is
further divided into its eastern and western halves) 12) Benjamin
This is a representative list of biblical references
describing the variations of the grouping of “the children of Israel”:
•
Genesis
29:31–30:24 and 35:16-20 - the births of the first eleven sons are
mentioned in chronological order, along with the meanings of their names; the
last son, Benjamin, is born significantly later.
•
Genesis
35:22-26 - briefly lists the names of the twelve sons of Jacob, grouped
by their respective mothers: Leah, Rachel, Bilhah, and Zilpah.
•
Genesis
46:8-27 - lists the seventy members of Jacob's extended family who went
to live in Egypt: Jacob's sons (grouped by their mothers: Leah, Zilpah, Rachel,
Bilhah), along with their sons and even a few grandsons; aside from the
mothers, only three other women are named (Leah's daughter Dinah, Asher's
daughter Serah, and Joseph's Egyptian wife Asenath); the total is seventy,
"not counting the wives of Jacob's sons" (Genesis 46:26)
•
Genesis
49:1-27 - just before dying, Jacob blesses his twelve sons with various
words, in a slightly different order than the previous lists.
•
Exodus
1:1-5 - a brief list of "the sons of Israel" who migrated to
Egypt; the same order as Genesis 35:22-26, except that Joseph is mentioned
last, because he "was already in Egypt."
•
Numbers
1:5-15 - a brief list of leading men, one from each tribe, who are to
assist Moses and Aaron in taking a census of all the Israelites; for the first
time, Ephraim and Manasseh are listed separately for the descendants of Joseph;
the tribe of Levi is omitted, as explained at the end of the chapter.
•
Numbers
1:20-46 & 47-54 - the completed census, reporting the number of
fighting-age men in each tribe; curiously, Gad is now listed third, but
otherwise the order is the same as the previous list; vv. 47-54 explain that
the Levites were not to be included in the census, since they have a special
responsibility for the Tabernacle.
•
Numbers
2:3-29 - the arrangement of the encampment in the desert is prescribed:
three on each side (E, S, W, N), with the Levites and the meeting tent in the
middle; the four camps are named after Judah, Reuben, Ephraim, and Dan, with
two other tribes associated with each one, respectively.
•
Numbers
7:1-88 - after the Tabernacle is set up, the leaders of the twelve
tribes present offerings, one each on twelve consecutive days, in the same
order as listed in 2:3-29, except that the introduction mentions the Levites as
the ones receiving the offerings brought by all the other tribes.
•
Numbers
10:11-28 - the Israelites break camp in a very orderly fashion,
identical to Numbers 2:3-29 except for the position of the Levites: the camp of
Judah (with their 2 associated tribes) goes first, then the Gershon and Merari
clans of Levites carry the Tabernacle, then the camp of Reuben; at midpoint,
the Kohath clan of Levites carries the sacred objects for the Tabernacle,
followed by the camps of Ephraim and Dan.
•
Numbers
13:4-15 - twelve men, one from each tribe except Levi, are chosen to
reconnoiter the land of Canaan; the order is similar to Numbers 1:5-15, with
two minor reversals.
•
Numbers
26:5-50 - a second census of fighting-age men is reported in the same
order as the first census (Numbers 1:20-46), except for the reversal of the
tribes of Manasseh and Ephraim, both of which are still explicitly identified
as the descendants of Joseph.
•
Numbers
34:19-28 - after the tribes of Reuben, Gad, and half of Manasseh are
settled on the East side of the Jordan river, one leader from each of the
remaining 9-1/2 tribes is to work with Eliezer (priest) and Joshua (new leader
after Moses) to apportion among themselves the land of Canaan (West of the
Jordan).
•
Deuteronomy
27:12-13 - Moses says that six tribes "shall stand on Mount Gerizim
to pronounce blessings over the people," while the other six tribes
"shall stand on Mount Ebal to pronounce curses"; the list includes
both Levi and Joseph, but the order is different than any previous text.
•
Deuteronomy
33:1-29 - just before his death, Moses blesses eleven of the tribes of
Israel; the order is totally unfamiliar, and curiously Simeon is omitted.
•
Joshua
13–19 - the division of the Promised Land among the twelve tribes is
described in detail, beginning briefly with the 2-1/2 tribes East of the Jordan
(Reuben, Gad, and 1/2 of Manasseh), followed by greater detail about the 9-1/2
tribes West of the Jordan.
•
Joshua
21:4-8 - each of the tribes of Israel gives several cities to the
Levites, in four divisions: the Kohathite descendants of Aaron (from Judah,
Simeon & Benjamin); the other Kohathite clans (from Ephraim, Dan &
half-Manasseh); the Gershonite clans (from Issachar, Asher, Naphtali &
half-Manasseh); the Merarite clans (from Rueben, Gad & Zebulon).
•
Judges
5:12-22 - six tribes formed the Israelite league fighting against
Sisera: Ephraim, Benjamin, Machir (probably representing Manasseh), Zebulon,
Issachar, and Naphtali (led by Barak); four tribes are chided for not
participating: Reuben, Gilead (Gad), Dan, and Asher; the tribes of Judah and
Simeon (more distant), and Levi (priestly) are not mentioned.
•
1
Chronicles 2:1-2 - a brief list of the 12 sons of Israel; similar to the
order of Genesis 35:22-26, except that Dan is placed before Joseph.
•
1
Chronicles 2–7 - very long genealogies covering the time span from the
patriarchs down to the Babylonian exile; the tribe of Judah is covered first
and in greatest detail (Chapters 2-3; because of King David and the Chronicler's
own Judean context); Chapter 4 covers the southern tribes: Judah & Simeon;
Chapter 5 the 2-1/2 eastern (Transjordan) tribes; 5:27–6:66 the various Levite
clans; 7:1-40 most of the other northern tribes, but only briefly and omitting
Zebulon.
•
1
Chronicles 12:24-38 - thousands of soldiers from each tribe assemble at
Hebron to swear allegiance to David as the new King; the tribe of Judah is
first and the 2-1/2 Transjordan tribes are last, but the rest is in an order
different from anything prior (why?)
•
1
Chronicles 27:16-22 - a brief list of 13 leaders of the tribes of Israel
at the time of King David; Levi and Aaron are curiously listed separately, as
are the eastern and western halves of Manasseh, but Gad and Asher are omitted.
•
Ezekiel
48:1-29 - an idealized division of the land among the tribes of a New
Israel, with seven tribes in the north, the tribe of Levi administering a
sanctuary and sacred city in the middle, and the remaining five tribes in the
south.
•
Ezekiel
48:30-34 - the new sacred city has twelve gates named after the twelve
sons of Jacob, three on each side (N, E, S, W)
•
Revelation
7:5-8 - the only list in the New Testament of the twelve tribes; John
hears that 144,000 Israelites have been "sealed" for salvation,
12,000 from each of the 12 tribes; this list curiously lists both Manasseh and
Joseph (but not Ephraim), and omits Dan.
•
This chart describes the Hebrew meaning of the names of the12
sons of Israel:
Name Meaning in
Hebrew From Bible Verse
Reuben
|
See as Son
|
Genesis 29:32
|
Simeon
|
Heard
|
Genesis 29:33
|
Levi
|
Joined
|
Genesis 29:34
|
Judah
|
Praise
|
Genesis 29:35
|
Dan
|
He Judged
|
Genesis 30:6
|
Naphtali
|
Wrestled
|
Genesis 30:8
|
Gad
|
Fortune
|
Genesis 30:11
|
Asher
|
Happy
|
Genesis 30:13
|
Issachar
|
Hire-Reward
|
Genesis 30:18
|
Zebulon
|
Honor
|
Genesis 30:20
|
Joseph
|
He Adds
|
Genesis 30:24
|
Benjamin
|
Son of the Right
Hand or Son of the South
|
Genesis 35:18
|
Manasseh
|
Making to Forget
|
Genesis 45:51
|
Ephraim
|
To Be Fruitful
|
Genesis 45:52
|
The Sons of
God
Bene HaElohim is a general term that means “to
be brought into existence by God’s creative act.” Because the term carries this meaning, it is
used selectively throughout the Old Testament and is always used of angels (Job
1:6; 2:1; 38:7). In the Old Testament the terms El, Elohay, and Elohime, refers to
celestial rulers and judges as divine representatives at sacred places, or as
reflecting divine majesty and power. They can refer to any divine ones, for
example, superhuman beings including God.
So while its usage is widespread in the biblical text it can also refer
to celestial beings that are not Jehovah God. We know from Scripture that there
are three levels of celestial beings, the Cherubim, Seraphim, and the common
angels. Michael is the only archangel named in Scripture. One-third of the
angels became aligned with Satan when he fell. In the New Testament the term “sons of God” is expanded. Adam is called the “son of God “because he was brought into existence by creation (Luke
3:38). Believers are called “sons of God”
(John 1:12) because believers are considered to be a “new creation” (Galatians 6:15).
According to Job 1–2, the “sons of God” present themselves before God to report on their
assignments. One of them is Satan or “the Adversary” (Satan in Hebrew means
“the adversary”.) Clearly this is Lucifer after his fall when he became God’s “adversary”.
While not at
all authoritative it is also helpful to view the ancient culture groups in
Canaan at the time of the ancient Israelites. Here we see some similarities to
the true God and His adversary in their writings. The equivalent term in other
Canaanite languages is benei ʾel (im),
and according to Ugaritic mythology there are seventy such beings. While these
pagan religions could have some connection to the true God it is most likely
that they are referring to Satan’s retinue. While ʾelohim and ʾel (im)
literally mean “god” or “gods,” they also refer to various types of
supernatural beings and heavenly bodies that form God’s retinue. These include
spirits, angels (malʾakhim, literally
“emissaries”), the sun, moon, stars, and “the host of heaven.”[9]
In keeping with the activities of the fallen angels in Psalm 82 God rebukes the
“divinities” (ʾelohim) for judging
unjustly and the psalmist calls upon God to judge all nations personally and take them all as His allotment.
In keeping
with Psalm 82 where God rebukes the fallen angels, the book of Daniel refers to them as
“governors” or “princes” (in Hebrew sarim)
and describes them as angelic territorial adversaries of God over various
nations. Daniel mentions those of Persia and Greece (Daniel 10:13, 20). Paul in
the New Testament affirms the great spiritual battle, which is taking place in
the celestial realm and has its battleground in the minds and hearts of human
beings (Ephesians 6:12-13).
Conclusion
Since the Masoretic text states Deuteronomy
32:8 passage as “sons of Israel” and
the LXX as well as the DSS use the term “children
of God” this writer accepts them both as authoritative. It is God’s divine
sovereignty to manage His creation in any manner of His choosing. The manner in
which people groups have migrated into the world after the Flood is defined in
Genesis 10. God changed their language and directed them away from Babel. The
idea stated in the various passages is that the number of nations equals the
number of “sons of the divine” and suggests
that each of these beings is paired with a nation. From Daniel 9:13 it appears
that God appointed divine beings to govern the nations on His behalf. Jehovah
God distributed the peoples of this earth based in part upon then number of
Jews that were instrumental in the history of the nation. [10]
Over every nation, or people group He appointed a ruler; but the Lord’s portion
is Israel. Consider these points:
·
The
Jews were chosen by God and as such are a unique people group on the earth:
Jeremiah 10:16
The portion of Jacob
[is] not like them: for he [is] the former of all [things]; and Israel [is] the
rod of his inheritance: The LORD of hosts [is] his name (KJV).
·
The Lord leads the Children of Israel in the
paths that they will go:
Isaiah 48:17
Thus saith the Lord,
thy Redeemer, the Holy One of Israel; I
am the Lord thy God which teacheth thee to profit, Which leadeth thee by the way that thou
shouldest go (KJV).
·
He controls the earth by directing His angels to
carry out His Will:
Matthew 13:41
The Son of man shall
send forth his angels, and they shall gather out of his kingdom all things that
offend, and them which do iniquity (KJV).
The scribes responsible for transcribing the text of the
Bible realized that both the Heavenly Host and the Children of Israel were
directed by God to carry out His divine will. Some wanted to emphasize the
divine control through the celestial beings, and others wanted to emphasize the
divine control according to the number of the Children of Israel. The Hebrew text states number of “the
sons of Israel” were meaning “the number of Israelites” and the Septuagint as
well as the DSS has “according to the number of angels.” The sense is that, in
accordance with the number of celestial beings, God divided humankind into
separate people groups. Each people group would have its own divine “guider” taking
directions from God by placing the people groups around the earth in accordance
with the Jews God Almighty placed within their nations to influence their
histories.
Daniel E. Woodhead Ph.D.
[1] Tigay, J. H. (1996). Deuteronomy. The JPS Torah Commentary (513). Philadelphia: Jewish
Publication Society.
[2]
Merrill,
E. H. (1994). Vol. 4: Deuteronomy. The New American Commentary (413). Nashville: Broadman & Holman
Publishers.
[3]
Brenton Sir Lancelot C.L. (1851) The Septuagint with Apocrypha: Greek and
English, (Introduction) Samuel Bagster & Sons Ltd., London.
[4] Wenger, Paul D. (1999) The Journey from Texts to Translations,(192-195) Baker Books, Grand
Rapids, MI 49516
[5]
Scanlin Harold. (1993) The Dead Sea Scrolls and Modern Translation of the Old Testament. (112)
Tyndale House Publishers, Wheaton, IL 60187
[6] Thomson, Charles (Ed. Muses, C.A.) (1954) The Septuagint Bible Translated from
Greek to English (350) The Falcon’s Wing Press, Indian Hills, Colorado 80454
[7]
Abegg, Martin Jr. Flint, Peter. Ulrich, Eugene. The Dead Sea Scrolls Bible, Published by
T&T Clark, Edinburgh, Scotland 1999
[8]
Ussher, J, 1650. Annals of the World: James Ussher's Classic Survey of World History
(Modern English republication, ed. Larry and Marion Pierce, Green Forest, AR:
Master Books, 2003)
[9] Tigay, J. H. (1996). Deuteronomy. The JPS Torah Commentary (514). Philadelphia: Jewish Publication
Society.
[10] Fruchtenbaum, Arnold, G. The Book of Genesis (204) Ariel Ministries, San Antonio, TX
78279-2507
