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Making reference to Onan's offense to identify masturbation as sinful, in his Commentary on Genesis, John Calvin wrote that "the voluntary spilling of semen outside of intercourse between a man and a woman is a monstrous thing. Deliberately to withdraw from coitus in order that semen may fall on the ground is double monstrous."
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The De opificio mundi (On the Creation of the Cosmos) is a treatise on the Genesis creation narrative, composed by the Jewish philosopher Philo of Alexandria some time between 30 and 40 AD. [1] It belongs to the Hexaemeral genre of literature, and is the first surviving example of it, though earlier, albeit lost Hexaemeral works, also existed.
The toledot of heaven and earth (Genesis 1:1–4:26) The Genesis creation narrative (the combined Hexameron or six-day cosmic creation-story of Genesis 1 and the human-focused creation-story of Genesis 2) The Eden narrative (the story of Adam and Eve and how they came to be expelled from God's presence) Cain and Abel and the first murder
Some [who?] have argued that Lot's behavior in offering of his daughters to the men of Sodom in Genesis 19:8 constitutes sexual abuse of his daughters, which created a confusion of kinship roles that was ultimately played out through the incestuous acts in Genesis 19:30–38. [36] A number of commentators describe the actions of Lot's daughters ...
In support of this theory, scholars have pointed to the description of Joseph (rather than Benjamin) in Genesis 37:3 as if he were Jacob's youngest son, Joseph's and Jacob's references to Joseph's mother (as if Rachel were still alive) in Joseph's prophetic dream in Genesis 37:9–10, and the role of the oldest brother Reuben intervening for ...
According to the book of Genesis, God had killed Shelah's two older brothers, Er and Onan. [4] Judah was unwilling to allow Tamar, who had been successively Er's and Onan's wife, [5] to be married to Shelah. [6] Judah's concern was that Tamar might be cursed and Shelah might die if married to her. So Judah told her to wait until Shelah had ...
The supplementary approach was dominant by the early 1860s, but it was challenged by an important book published by Hermann Hupfeld in 1853, who argued that the Pentateuch was made up of four documentary sources, the Priestly, Yahwist, and Elohist intertwined in Genesis-Exodus-Leviticus-Numbers, and the stand-alone source of Deuteronomy. [22]