- 1 Genesis 1 Α′ The cosmological prologue of Scripture: by sovereign speech alone, the God of Israel brings the invisible and unformed (ἀόρατος καὶ ἀκατασκεύαστος) into a six-day structure of ordered goodness — light and dark, sky and sea, dry land and vegetation, luminaries, sea creatures and birds, land animals and humanity — pronouncing each act καλόν and the whole καλὰ λίαν, so that the completed heaven and earth with all their κόσμος stand as the permanent witness to divine creative power and the fitting stage for the human image-bearers commissioned to rule it. PDF
- 2 Genesis 2 Β′ The second creation account: the LORD God forms the human from dust and breathes into him the breath of life, plants a παράδεισος in Eden watered by four rivers, assigns the human the vocation of working and guarding it, pronounces a single prohibition on the tree of knowing, diagnoses the first 'not good' in all creation (aloneness), surveys every creature fruitlessly, casts a divine trance upon the human, builds one rib into a woman, and receives from Adam the first human speech — the bone-and-flesh kinship formula — from which the narrator draws the ἓν σάρξ μία institution of marriage, closing the chapter with the couple naked and unashamed. PDF
- 3 Genesis 3 Γ′ In a tightly coiled narrative of temptation, transgression, interrogation, and judgment, the most shrewd of the creatures uses the ambiguities of divine speech to engineer humanity's fall from paradise into mortality and toil — yet the same divine voice that pronounces curse also decrees enmity between the serpent and the woman's seed, names the woman 'Life,' clothes the exiles in skin, and seals rather than destroys the tree of life, leaving the chapter ending on the very word — ζωή — that frames the whole story's unfinished hope. PDF
- 4 Genesis 4 Δ′ From the first birth (Cain, with Eve's confession of divine gift) through the first murder, the first exile, and the escalating violence of the Cainite genealogy, the chapter traces what the Fall of Genesis 3 means for human community; it closes, in sharp antithesis, with the birth of Seth and the first recorded act of hopeful invocation of the Lord God through his son Enos — the Sethite line positioned as the carrier of eschatological longing against the backdrop of Cainite self-assertion. PDF
- 5 Genesis 5 Ε′ The first great antediluvian genealogy of the Bible: ten patriarchs from Adam to Noah march in relentless tripartite formula — ἔζησεν … καὶ ἐγέννησεν … καὶ ἀπέθανεν — the death-notice tolling like a bell through each entry until the seventh patriarch Enoch breaks the sequence by being translated alive (5:24), and the tenth, Noah, closes the chapter not with death but with the three named sons who will carry humanity through the Flood, the whole register framed by the image-of-God theology of 5:1–2 and Lamech's forward-pointing name-etymology at 5:29. PDF
- 6 Genesis 6 Ϛ′ The moral collapse of the antediluvian world — the transgression of divine-human boundaries by the sons of God, the universal spread of wickedness catalogued in God's own judicial gaze, and the divine grief that resolves into a decree of flood-destruction — is arrested by a single pivot-verse: Noah found grace (χάριν) before the Lord God; and from that pivot the chapter builds its counter-narrative of covenant, command, and total obedience, culminating in the first occurrence of διαθήκη in the entire LXX and closing with the Pentateuchal obedience-formula οὕτως ἐποίησεν. PDF
- 7 Genesis 7 Ζ′ The flood chapter of Genesis is the pivot of the primeval narrative: God commands Noah to enter the ark with his household and all living creatures (v.1), the cosmic machinery of destruction is set in motion (v.11), every breath-of-life creature on dry land is annihilated (vv.21–22), and yet Noah alone — sealed inside the ark by God's own hand (v.16) — survives, as the waters stand raised over the earth for one hundred and fifty days (v.24). PDF
- 8 Genesis 8 Η′ The resolution of the flood: God's covenant-faithful *remembering* of Noah (ἐμνήσθη, v.1) sets in motion the reversal of the deluge — wind, abating waters, the grounding of the ark on Αραρατ, the raven-and-dove reconnaissance sequence crowned by the olive-leaf sign of renewed life — until Noah disembarks by divine command, builds the first altar in Scripture, offers burnt offerings whose ὀσμὴ εὐωδίας ('odor of sweet savor') elicits a divine resolve of mercy and patience, and receives the unconditional promise that seedtime and harvest, cold and heat, summer and spring, day and night shall not cease (οὐ καταπαύσουσιν, v.22) — a new-creation charter for the post-diluvian world. PDF
- 9 Genesis 9 Θ′ The covenant chapter of the primeval history: God re-commissions Noah as a second Adam with the Adamic fertility mandate (Αὐξάνεσθε καὶ πληθύνεσθε, vv.1, 7), grants all animate life as food while prohibiting blood (the Noachic baseline for Acts 15:20), grounds the lex talionis on the divine image (εἰκόνι θεοῦ, v.6), establishes the first explicitly eternal covenant (διαθήκη αἰώνιος) with all flesh and sets his war-bow (τόξον) in the cloud as its sign — then closes with the vineyard episode, the curse of Canaan (παῖς οἰκέτης), the blessing of Shem whose God is κύριος, the blessing of Japheth whose Hebrew name-pun is irretrievably lost in the Greek (πλατύναι … τῷ Ιαφεθ), and Noah's death notice, καὶ ἀπέθανεν. PDF
- 10 Genesis 10 Ι′ The Table of Nations: from the single post-flood family of Noah the seventy peoples of the world are generated and mapped — three genealogical movements (Japheth 2–5, Ham 6–20, Shem 21–31) framed by the toledoth-formula of v.1 and the diaspora-close of v.32, with the Nimrod pericope (vv.8–10) and the Peleg etymology (v.25) as the chapter's two narrative digressions, pointing forward to the tower of Babel in ch.11. PDF
- 11 Genesis 11 ΙΑ′ The chapter moves from the last moment of primordial human unity — πᾶσα ἡ γῆ χεῖλος ἕν, 'all the earth was one lip' (11:1) — through the Babel crisis and its divine judgment, then traces ten genealogical generations from Shem through the flood's second year to Abram in Haran, bracketing the entire sweep with the theological insight that human self-glorification (the tower, the name) is answered by divine dispersal, while the genealogy insists that history's direction runs through a single family line toward the patriarch whose call in chapter 12 will be God's answer to the fragmentation of the nations. PDF
- 12 Genesis 12 ΙΒ′ The inaugurating chapter of the Abrahamic cycle: a triple call to departure (land, kin, father's house) is met by instant faith-obedience, anchored by a five-fold promise whose climax — ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς — becomes the LXX's most consequential single lexical decision in Genesis, and whose Egypt episode foreshadows the Exodus in miniature. PDF
- 13 Genesis 13 ΙΓ′ After the Egypt episode Abram returns to the Bethel altar and renews covenant worship, only to face a crisis of shared pasture that resolves in his magnanimous offer to Lot — whose fateful choice of the paradise-like Jordan plain echoes the Edenic temptation and lands him beside Sodom, while God's renewed promise of land and innumerable seed (vv.14–16) confirms that Abram's generosity, not Lot's strategy, is the posture of faith. PDF
- 14 Genesis 14 ΙΔ′ A coalition war in the cities of the plain forces Abram from his encampment to mount a lightning rescue of the captive Lot — and the return from that victory produces the chapter's theological crown: the encounter with Μελχισεδεκ βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, who brings bread and wine, blesses Abram in the name of the God who made heaven and earth, and receives a tithe of everything — the meeting that founds a priesthood antecedent to and superior to Aaron's and on which Hebrews 5–7 will build its entire christological argument. PDF
- 15 Genesis 15 ΙΕ′ The theological summit of the Abram cycle: God speaks in a vision, declares himself Abram's shield, and answers Abram's protest of childlessness by leading him outside to count the uncountable stars — and Abram believed God, and it was reckoned to him as righteousness (15:6); the chapter culminates in the covenant between the pieces, in which God alone passes through the divided sacrificial halves in the form of a smoking furnace and lamps of fire, sealing a unilateral divine grant of the land from the river of Egypt to the Euphrates for Abram's innumerable seed. PDF
- 16 Genesis 16 ΙϚ′ The crisis of the unfulfilled promise: Sarai's barrenness drives the surrogate-wife arrangement that produces Hagar's contempt, her flight, and the pivotal theophany at the wilderness spring — the first appearance of the ἄγγελος κυρίου in the LXX — where a slave woman names God, receives the Abrahamic multiplication promise, and hears the birth oracle of Ishmael, 'God has heard,' before the chapter closes with Abram at eighty-six and the narrative poised for the covenant of Isaac thirteen years hence. PDF
- 17 Genesis 17 ΙΖ′ The covenant of circumcision: at ninety-nine years old Abram receives the longest single divine speech in Genesis, which renames him Abraham ('father of many nations'), introduces the sign of περιτομή as the permanent mark of the covenant on every male body, renames Sarai as Sarah and promises her a son (Isaac, named in this chapter), blesses Ishmael with twelve nations while reserving the everlasting covenant exclusively for Isaac, and closes with Abraham's same-day, comprehensive obedience — the entire household circumcised — creating the covenantal vocabulary (ἀκροβυστία, σπέρμα, διαθήκη αἰώνιος) that the NT circumcision debates will inherit wholesale. PDF
- 18 Genesis 18 ΙΗ′ In one afternoon at the oak of Mamre, three divine visitors share a meal with Abraam, reaffirm the impossible promise of a son to the laughing Sarrha with the declaration μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα (v.14), and then draw Abraam into the greatest act of intercessory boldness in the patriarchal narratives — a step-by-step negotiation for the righteous remnant of Sodom that descends from fifty to ten and establishes the enduring theological principle that even the smallest company of the just can avert divine judgment on the many. PDF
- 19 Genesis 19 ΙΘ′ The destruction of Sodom and Gomorrah — from the angelic visitation, the siege of Lot's house, the urgent flight, and the annihilation of the plain, to the Lot's-wife warning and the cave episode whose aetiological naming speeches embed the scandal of incestuous origin permanently in the names of Moab and Ammon. PDF
- 20 Genesis 20 Κ′ The second sister-wife episode — Abraham's premeditated deception in Gerar — becomes the surprising occasion for the Bible's first naming of a prophet (προφήτης, 20:7), defined at its inaugural appearance as an intercessor whose prayer reverses divine judgment, while the Philistine king Abimelech, whom Abraham assumed to be godless, proves to possess a finer moral conscience than the patriarch himself. PDF
- 21 Genesis 21 ΚΑ′ The chapter of fulfillment and fracture: the LORD visits Sarah as he had promised and Isaac is born into Abraham's laughter-saturated household; the same laughter-root that names the child triggers the expulsion of Hagar and Ishmael into the wilderness, where God hears the dying boy's voice and vindicates his name ('God hears'), opens a well of living water, and promises him a nation; the chapter closes with a covenant sealed at Beersheba — whose name the LXX translates as Φρέαρ ὁρκισμοῦ, 'Well of the Oath' — as Abraham plants a tamarisk and calls on the Everlasting God, then sojourns in the land of the Philistines many days. PDF
- 22 Genesis 22 ΚΒ′ The theological summit of the Abraham cycle and of the Septuagint's Pentateuch: God tests Abraham with the command to offer his beloved son Isaac as a whole burnt offering in the high land; Abraham obeys without a word of protest, rising early, journeying three days, binding his son, and stretching out the knife — until the angel of the LORD calls twice from heaven, stays his hand, provides a ram caught in a sabek-bush as substitute, and seals the rescue with a divine self-oath that the seed of Abraham shall multiply and bless all nations; the chapter closes with the genealogy of Nahor, which introduces Rebekah — the future bride of the son who was nearly sacrificed. PDF
- 23 Genesis 23 ΚΓ′ The legal acquisition of the Machpelah cave — Sarah's tomb — through an elaborate, courtly Hittite negotiation in which Abraham the self-declared sojourner-and-stranger purchases with full legal title the only land he will ever own in Canaan, setting the word-pair πάροικος καὶ παρεπίδημος at the chapter's heart where the NT will find it, and ratifying the deed with the seal ἐκυρώθη — the field and cave confirmed to Abraham as a possession for burial from the sons of Heth. PDF
- 24 Genesis 24 ΚΔ′ The longest chapter in Genesis — a supreme example of Hebrew narrative art — in which Abraham's unnamed servant travels to Mesopotamia to secure a wife for Isaac, guided at every step by a Providence whose instrument is the verb εὐοδόω ('prosper the way'), spoken seven times across the chapter; the mission culminates in the mirrored gaze of Isaac and Rebekah in the Negeb field at evening, her veiling with the θέριστρον, and the declaration ἠγάπησεν αὐτήν — first conjugal love in Genesis LXX — consoling Isaac after Sarah's death. PDF
- 25 Genesis 25 ΚΕ′ Abraham's twilight and the opening of the Jacob–Esau narrative: the patriarch distributes his estate, dies in covenantal completeness πρεσβύτης καὶ πλήρης ἡμερῶν and is buried by both estranged sons in the double cave; the Ishmaelite line closes with twelve princes; Rebekah conceives twins whose pre-natal struggle drives her to seek a divine oracle, which declares that the elder shall serve the younger — a decree quoted verbatim by Paul as the foundation of sovereign election (Rom 9:12) — and the chapter ends when Esau, the firstborn, sells his πρωτοτόκια for a bowl of lentil stew and the narrator delivers the one-word verdict ἐφαύλισεν. PDF
- 26 Genesis 26 ΚϚ′ The Isaanic covenant: the Abrahamic promise is formally re-grounded in a second generation through a divine reappearance at Gerar and Beersheba, a contested well-sequence that maps grace against hostility, and a covenant meal with Abimelech — the chapter ending not in peace but in the ominous shadow of Esau's foreign marriages and the domestic strife (ἦσαν ἐρίζουσαι) that will ignite the deception of chapter 27. PDF
- 27 Genesis 27 ΚΖ′ The chapter of the stolen blessing: a dying patriarch's deathbed commission is hijacked by a mother's counter-plan, and the elder-serves-younger reversal ordained before the twins' birth (25:23) is ratified through deception. The narrative turns on blindness — literal (Isaac, v.1) and moral (everyone, in different directions): Isaac cannot distinguish son from son; Rebekah and Jacob exploit the gap; Esau arrives to find the irreversible already accomplished. The stolen blessing is not merely a family drama but the hinge on which the entire patriarchal election pivots: the dew-and-fatness oracle (vv.28–29) is the Abrahamic blessing misallocated by human cunning, yet the text's silence — God never appears, never corrects — leaves open the disturbing question whether divine providence is riding the deception. The chapter's five movements run from aged commission (A) through prepared disguise (B) and the blessing scene itself (C) into Esau's anguished return (D) and the flight set in motion by grudge and maternal stratagem (E), closing with Rebekah's double-voiced plea to Isaac (v.46) — honest about her Hittite-daughter grief, silent about Esau's murder-plan. PDF
- 28 Genesis 28 ΚΗ′ At Bethel, Jacob the supplanter receives the first direct divine theophany of the patriarchal saga — a ladder grounded on earth with its head touching heaven, carrying angelic traffic (28:12), a LORD who stands ἐπ' αὐτῆς (upon it — or over him?) and renews the Abrahamic covenant in its fullest form: land, sand-like seed, four-directional expansion, and universal blessing ἐνευλογηθήσονται (28:14, cited by Paul in Gal 3:8); a frightened fugitive who awakes to anoint the sleeping-stone as the first anointed pillar in Scripture (28:18), names the site Οἶκος θεοῦ (LXX translating, not transliterating, Bethel), and seals his response with the first conditional vow and tithe-pledge in Scripture (28:20–22). PDF
- 29 Genesis 29 ΚΘ′ In a chapter that moves from the comedy of eros — Jacob lifting his feet with theophanic energy toward the east, rolling a great stone single-handed for the woman he loves, and counting seven years of servitude as a few days (ὡς ἡμέραι ὀλίγαι, 29:20) — to the dark comedy of deception (the man who wore goat-skins to fool his blind father is handed the wrong wife under cover of darkness by his father-in-law), and finally to the theology of the womb (the LORD opens the hated wife's womb and closes the loved wife's, then draws Leah from petition to pure praise, so that from her doxology — ἐξομολογήσομαι κυρίῳ ('I will praise the LORD', 29:35) — the name Judah is born, the tribal name of the royal and messianic line, and the root of all 'Judaism'). PDF
- 30 Genesis 30 Λ′ The birth-contest between Leah and Rachel — prosecuted through their handmaids Βαλλα and Ζελφα and sealed by the mandrake bargain (30:14–16) — fills the first half of the chapter with the cries of maternal theology: six sons and a daughter are born to Jacob, each naming a divine act; the second half pivots to the economic contest between Jacob and Laban, in which Jacob's God-superintended rod-breeding scheme (ῥάβδοι, 30:37–43) overturns Laban's manipulation and makes Jacob ἐπλούτησεν σφόδρα σφόδρα ('exceedingly exceedingly rich', 30:43), fulfilling the covenant promise of multiplication that the chapter's opening envied but could not yet see. PDF
- 31 Genesis 31 ΛΑ′ PDF
- 32 Genesis 32 ΛΒ′ The chapter that transforms Jacob into Israel: beginning with Laban's farewell kiss and the theophanic double-camp of Mahanaim, moving through the embassy to Esau, the prayer of unworthiness, and the massive gift-convoy, it reaches its theological centre in Jacob's night-long wrestling at the Jabbok — alone, hip-numbed, yet unconquered — from which he emerges renamed Israel, confessing that he has seen God face to face and lived, and closing with the aetiological sinew prohibition that embeds the theophany permanently in the body-practices of the nation bearing his new name. PDF
- 33 Genesis 33 ΛΓ′ The return of Jacob to Canaan becomes an encounter with unexpected grace — Esau's running embrace and five-verb flood of mercy at 33:4 (the LXX text Luke 15:20 echoes verbatim) inverting Jacob's terror into a Peniel-like awe (33:10: seeing Esau's face as the face of God), while the chapter closes with Jacob settled at Shechem, his altar raised, and the God of the promised land named for the first time as 'the God of Israel' — the covenant identity of the patriarch now the defining name of the deity (33:20). PDF
- 34 Genesis 34 ΛΔ′ In terse, paratactic narrative of devastating economy, Genesis 34 moves from the sexual violation of Dinah — rendered by the LXX's ταπεινόω-euphemism ('he humbled her', 34:2) and immediately complicated by Shechem's genuine if unlawful soul-attachment (34:3) — through Simeon and Levi's deceitful circumcision-stratagem (μετὰ δόλου, 34:13), to a third-day massacre and comprehensive plunder that Jacob can only lament as politically catastrophic and that the brothers can only defend with an unanswerable question about their sister's honour (34:31), leaving the moral verdict suspended until the deathbed curse of Gen 49:5–7. PDF
- 35 Genesis 35 ΛΕ′ A chapter of returns and renewals — Jacob returns to Bethel (vv.1–15) and God renews the covenant there in its fullest form; Jacob then journeys south through loss (Rachel's death in labor, vv.16–20) and scandal (Reuben's violation, v.22), arriving at last at his father Isaac's side in time to bury him with Esau (vv.27–29) — and the chapter closes the entire Bethel-Haran-Canaan arc opened at Genesis 28, now sealed with pillar, libation, and a dying patriarch laid to rest by reconciled sons. PDF
- 36 Genesis 36 ΛϚ′ The toledoth of Esau — he is Edom: a five-register genealogical document tracing Esau's wives and sons (vv.1–8), grandsons by mother (vv.9–14), three waves of tribal chiefs (vv.15–19, 29–30, 40–43), the pre-Edomite Horite inhabitants of Seir (vv.20–28), and eight non-dynastic kings who ruled Edom before any king reigned in Israel — the chapter that gives the nation behind the prophetic name its full genealogical and political depth, bracketed four times by the identifying equation 'he is Edom' / 'this is Esau, father of Edom.' PDF
- 37 Genesis 37 ΛΖ′ The opening chapter of the Joseph narrative — fraternal envy kindled by Jacob's preferential love and Joseph's two dreams escalates from speechless hatred (v.4) to a death-plot (v.20) that Reuben partially deflects into a sale: Joseph is stripped of his variegated tunic, thrown into an empty pit, and traded to Midianite merchants for twenty pieces of gold, while Jacob is deceived by a blood-stained garment and mourns inconsolably, vowing to descend grieving into Hades (εἰς ᾅδου) until he reaches his son in death. PDF
- 38 Genesis 38 ΛΗ′ A chapter of descent, deception, and reversal — Judah goes down from his brothers into a Canaanite entanglement, allows his twice-widowed daughter-in-law to remain in legal limbo, and is then forced by his own pledge-tokens to declare the woman he had condemned the righteous party: Δεδικαίωται Θαμαρ ἢ ἐγώ ('Tamar stands in the right rather than I'), a verdict pronounced in the perfect passive of δικαιόω, the justification verb of Romans and Galatians, applied here to a Gentile woman who secured by stratagem the levirate right her father-in-law had withheld. PDF
- 39 Genesis 39 ΛΘ′ The chapter is architecturally governed by a fourfold divine-presence refrain (ἦν κύριος μετὰ Ιωσηφ, vv.2, 3, 21, 23) that frames the entire descent-and-recovery arc — from Joseph's acquisition by Potiphar (v.1) through total delegation (vv.4–6), temptation and refusal (vv.7–10), false accusation and the garment-as-false-witness (vv.11–15), the master's anger and imprisonment in the royal stronghold (vv.16–20), to the LORD's covenantal mercy in the prison and Joseph's restored administrative authority (vv.21–23) — demonstrating that divine accompaniment is not suspended by injustice but operates through it, a pattern Acts 7:9 reads as a type of Christ. PDF
- 40 Genesis 40 Μ′ Two court officials, imprisoned alongside Joseph in Pharaoh's own dungeon, each dream a dream on the same night; Joseph — who attributes interpretive authority not to himself but to God (Οὐχὶ διὰ τοῦ θεοῦ ἡ διασάφησις αὐτῶν ἐστιν;) — reads the vine-dream as three days to the cupbearer's restoration and the basket-dream as three days to the baker's execution, appending to the favorable oracle his personal plea for intercession (μνήσθητί μου); on Pharaoh's birthday both oracles are fulfilled to the letter, but the chapter ends in bitter shadow: the chief cupbearer, restored to Pharaoh's hand, did not remember Joseph — he forgot him (ἐπελάθετο αὐτοῦ). PDF
- 41 Genesis 41 ΜΑ′ The chapter of reversal — Joseph moves from the pit of the prison to the palace of Pharaoh in a single day, and the man whom God exalted through dreams now interprets the dreams of a king, administers the abundance of a nation, and becomes the universal provider to whom all the lands come when famine prevails over all the earth. PDF
- 42 Genesis 42 ΜΒ′ A chapter of seeing and not-seeing, knowing and not-knowing: Jacob sees grain in Egypt and sends his sons down; the brothers prostrate before their unrecognized brother; Joseph recognizes them while they cannot recognize him; guilt surfaces in remembered speech; and the chapter closes with a father's refusal to see any more loss — his old age already descending toward Hades in grief. PDF
- 43 Genesis 43 ΜΓ′ A chapter of concealed reunion and mounting pressure: the famine's renewed intensity forces Jacob's hand, Judah's honourable surety pledge replaces Reuben's crude collateral, the steward's double word at the gate — theological confession and commercial receipt in a single breath — dissolves the brothers' terror about the silver, and the chapter closes on a segregated meal at which Benjamin receives a fivefold portion and all drink freely with the unrecognized Joseph, the first moment of shared ease in the entire disguise narrative. PDF
- 44 Genesis 44 ΜΔ′ The pivot of the Joseph cycle: the planted cup (τὸ κόνδυ τὸ ἀργυροῦν) becomes the instrument of Joseph's final test of his brothers, culminating in Judah's speech — the longest in Genesis — where a man who sold his brother into slavery now offers himself as a slave instead of his youngest brother, performing the substitution (ἀντὶ τοῦ παιδίου) that retrospectively inverts the transaction of chapter 37 and grounds the typological reading of the entire Joseph cycle. PDF
- 45 Genesis 45 ΜΕ′ The theological crown of the Joseph cycle: Joseph's private self-disclosure to his brothers — Ἐγώ εἰμι Ιωσηφ — reframes their decades-old act of sale as a triple divine sending εἰς ζωήν, preserves the remnant-vocabulary of OT prophecy (κατάλειμμα / κατάλειψις), and closes with the rekindling of Jacob's spirit at the sight of Egyptian wagons, the chapter's material proof of a resurrection-news too large for grief-conditioned belief to receive unaided. PDF
- 46 Genesis 46 ΜϚ′ The last theophany of the Jacob narrative marks the threshold between Canaan and Egypt: Israel sacrifices at the Well of the Oath, receives God's threefold pledge of accompaniment, growth, and return, then leads his entire seventy-five-soul household into Egypt — meeting Joseph at Gesem in a reunion narrated with the precise LXX formula that Luke will later deploy for both the returning prodigal and Paul's farewell; the chapter closes with Joseph's careful settlement strategy, turning the Egyptian shepherd-abomination to Israel's advantage. PDF
- 47 Genesis 47 ΜΖ′ In the chapter that carries the covenant family from sojourning to settlement, Joseph engineers the economic transformation of Egypt through four stages of famine-crisis acquisition — money, livestock, land, persons — while Israel multiplies greatly in Gesem; and the chapter closes with its theological crown: the dying patriarch Jacob invokes the ancient thigh-oath, secures from Joseph the promise of Canaan-burial, and then bows upon the top of his staff in an act of dying faith that the author of Hebrews quotes verbatim as proof-text for the LXX's authority over the Hebrew tradition. PDF
- 48 Genesis 48 ΜΗ′ The dying Jacob elevates Joseph's two sons to full co-heirs of the Abrahamic covenant, deliberately crossing his hands to set the younger Ephraim above the firstborn Manasseh; he pronounces the most theologically dense blessing in Genesis, bequeaths Shechem to Joseph as a special portion, and leaves his sons with the Immanuel-promise and a prophetic word of return to the Promised Land. PDF
- 49 Genesis 49 ΜΘ′ Jacob's deathbed Blessing of the Twelve is the theological apex of Genesis: framed by the eschatological formula ἐπ᾿ ἐσχάτων τῶν ἡμερῶν and sealed by Jacob's quiet expiration (ἐξέλιπεν), it moves from curses of forfeited birthright through the scepter-bearing lion of Judah and the broken bows of Joseph to the predatory yet providential wolf of Benjamin, making the whole poem a prophetic charter for Israel's tribal destiny. PDF
- 50 Genesis 50 Ν′ The final chapter of Genesis moves from tears on a dead father's face (50:1) to a coffin in Egypt (50:26), carrying along the way a state funeral of extraordinary splendour, the naming of a place as 'Mourning of Egypt,' the brothers' fearful petition and Joseph's providential forgiveness — articulated in the chapter's theological summit (50:20: 'you planned evil against me, but God planned concerning me for good') — and closing with the bones-oath that binds all Israel to carry Joseph home when God 'surely visits' them, leaving Genesis on the deliberately arrested note of ἡ σορός, the waiting coffin. PDF