Akkad is mentioned once in the Tanakh — Book of Genesis 10: 10: And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar ( KJV ).

Eco ( 1993 ) notes that Genesis is ambiguous on whether the language of Adam was preserved by Adam's descendants until the confusion of tongues ( Genesis 11: 1-9 ), or if it began to evolve naturally even before Babel ( Genesis 10: 5 ).

Notable among them are: ( 1 ) whether the word " eden " means a steppe or plain, or instead means " delight " or some similar term ; ( 2 ) whether the garden was in the east of Eden, or Eden itself was in the east, or whether " east " is not the correct word at all and the Hebrew means the garden was " of old "; ( 3 ) whether the river in Genesis 2: 10 " follows from " or " rises in " Eden, and the relationship, if any, of the four rivers to each other ; and ( 4 ) whether Cush, where one of the four rivers flows, means Ethiopia ( in Africa ) or Elam ( just east of Mesopotamia ).

Genesis 10 ( the Table of Nations ) links them to an eponymous ancestor Heth, a descendant of Ham through his son Canaan.

They are listed in the order " Shem, Ham, and Japheth " in Genesis 5: 32 and 9: 18, but treated in the reverse order in chapter 10.

Genesis 10: 21 refers to relative ages of Japheth and his brother Shem, but with sufficient ambiguity to have given rise to different translations.

Genesis 11: 10 records that Shem was one hundred years old when his son Arphaxad was born, two years after the Flood.

The link between Japheth and the Europeans stems from Genesis 10: 5, which states ," By these were the isles of the Gentiles divided in their lands.

Genesis 10: 5 was often interpreted to mean that the peoples of Europe were descended from Japheth.

Togarmah is mentioned in Genesis ( Chapter 10 verses 2 & 3 ) as a grandson of Japheth.

The Hebrew text of Genesis 10: 14, with regard to the descendants of Mizraim, reads " we ' et Petrusim we ' et Kesluhim ' esher yats ' u misham Filistim we ' et Keftorim.

For biblical references to Sheol see Genesis 42: 38, Isaiah 14: 11, Psalm 141: 7, Daniel 12: 2, Proverbs 7: 27 and Job 10: 21, 22, and 17: 16, among others.

: Genesis 2: 2 – 3 ; Exodus 16: 23 – 30 ; Exodus 20: 8 – 11 ; Matthew 5: 17 – 19 ; Mark 2: 27 – 28 ; Luke 4: 16 ; Acts 13: 14, 42 – 44 ; 16: 11 – 13 ; 17: 2 – 3 ; 18: 4 – 11 ; Ezekiel 20: 19 – 20 ; Hebrews 4: 9 – 10 ; John 14: 15 ; Isaiah 58: 13 – 14 ; Luke 23: 56.

Genesis 11: 10 records that Shem was still 100 years old at the birth of Arpachshad, ( but nearly 101-see Chronology note ,) two years after the flood, making him barely 99 at the time the flood began ; and that he lived for another 500 years after this, making his age at death 600 years.

According to some Jewish traditions ( e. g., B. Talmud Nedarim 32b ; Genesis Rabbah 46: 7 ; Genesis Rabbah 56: 10 ; Leviticus Rabbah 25: 6 ; Numbers Rabbah 4: 8.

Shem is mentioned in Genesis 5: 32, 6: 10 ; 7: 13 ; 9: 18, 23, 26-27 ; 10 ; 11: 10 ; also in 1 Chronicles 1: 4.

According to The Bible, Genesis 10: 22-31

In Christian theology, traducianism is a doctrine about the origin of the soul ( or synonymously, " spirit "), in one of the biblical uses of word to mean the immaterial aspect of human beings ( Genesis 35: 18, Matthew 10: 28 ).

The Bible, in Genesis 4: 21, cites Jubal as being the " father of all those who play the ugab and the kinnor ".

According to the documentary hypothesis, use of names of God indicates authorship, and form critics variously assign passages like Genesis chapter 26, verses 6-11 to the Yahwist source, and Genesis chapter 20 verses 1-7, chapter 21, verse 1 to chapter 22, verse 14 and chapter 22, verse 19 to the Elohist source ; this source-critical approach has admitted problems, in that the name " Yahweh " appears in Elohist material.

:" While Genesis 4. 21 identifies Jubal as the “ father of all such as handle the harp and pipe ,” the Pentateuch is nearly silent about the practice and instruction of music in the early life of Israel.

In Genesis 21, Abraham agreed a covenant of kindness with the Philistine king Avimelech and his descendants.

* Genesis 1: 21 And God created great < U > whales </ U >, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

The Bible refers to Leviathan and Rahab, from the Hebrew Tanakh, although ' great creatures of the sea ' ( NIV ) are also mentioned in Book of Genesis 1: 21.

This idea was derived from Genesis 8: 21, which states that " the imagination of the heart of man is evil from his youth ".

Instances where rabbinic writings say that God made miracles a part of creation include Midrash Genesis Rabbah 5: 45 ; Midrash Exodus Rabbah 21: 6 ; and Ethics of the Fathers / Pirkei Avot 5: 6.

However, the existence of some " innate sinfulness on each human being was discussed " in both biblical ( Genesis 8: 21, Psalms 51. 5 ) and post-biblical sources.

In the Bible, nose-jewels are mentioned in Isaiah 3: 21, and referred to in Ezekiel 16: 12, Genesis 24: 47, Proverbs 11: 22, and Hosea 2: 13.

:" While Genesis 4. 21 identifies Jubal as the “ father of all such as handle the harp and pipe ,” the Pentateuch is nearly silent about the practice and instruction of music in the early life of Israel.

" And the Lord smelled the sweet savor ..." — Genesis 8: 21

* Genesis 8: 21: " And when the LORD smelled the pleasing aroma, the LORD said in his heart, " I will never again curse the ground because of man, for the intention of man ’ s heart is evil from his youth.

Rashi's commentary on Genesis 1: 21 repeats the tradition: " God created the great sea monsters-taninim.

Abraham's faith in God is such that he felt God would be able to resurrect the slain Isaac, in order that his prophecy ( Genesis 21: 12 ) might be fulfilled.

( Genesis 21: 4 ) For Sarah, the thought of giving birth and nursing a child, at such an old age, also brought her much laughter, as she declared, " God hath made me to laugh.

" ( Genesis 21: 6-7 ) Abraham held a great feast on the day when Isaac was to be weaned.

According to Genesis 21: 21, Hagar married Ishmael to an Egyptian woman, and if Rabbinical commentators are correct about Hagar being the daughter of the Pharaoh, his marriage to a woman selected by the Pharaoh's daughter could explain how and why his sons became princes.

It is found in Genesis 8: 21, when God swears that he will " never again curse the ground because of man and never again smite every living thing.

Its position is indicated in the Bible: it lay north of Bethel and Shiloh, on the high road going from Jerusalem to the northern districts ( Judges xxi, 19 ), at a short distance from Michmethath ( Joshua 17: 7 ) and of Dothain ( Genesis 37: 12-17 ); it was in the hill-country of Ephraim ( Joshua 20: 7 ; 21: 21 ; 1 Kings 12: 25 ; 1 Chronicles 6: 67 ; 7: 28 ), immediately below Mount Gerizim ( Judges 9: 6-7 ).

The Hebrew Bible refers to " Hittites " in several passages, ranging from Genesis to the post-Exilic Ezra-Nehemiah.

" This name actually refers to a special " ceremony ": the last weekly Torah portion is read from Deuteronomy, completing the annual cycle, and is followed immediately by the reading of the first chapter of Genesis.

" ( Genesis 1: 31 )— Midrash: Rabbi Nahman said in Rabbi Samuel's name: " Behold, it was good " refers to the Good Desire ; " And behold, it was very good " refers to the Evil Desire.

The Book of Genesis () refers to Casluhim as the origin of the Philistines.

While the canonical status of the novels is uncertain, Russell T Davies intimated in the Doctor Who Annual 2006 article that various Dalek stories take place as parts of the Time War, such as Genesis of the Daleks, which he refers to as " the first strike ".

The text of Genesis ( 29: 33 ) argues that the name of Simeon refers to Leah's belief that God had heard that she was hated by Jacob, in the sense of not being as favoured as Rachel.

This could be why Genesis 17: 20 refers to Ishmael as the father of 12 mighty princes.

In Genesis, the patriarch Jacob (" Israel ") gave that symbol to his tribe when he refers to his son Judah as a Gur Aryeh ג ּ ו ּ ר א ַ ר ְ י ֵ ה י ְ הו ּ ד ָ ה, a " Young Lion " ( Genesis 49: 9 ) when blessing him.

The Book of Genesis 14: 18, mentions a city called Salem, which most Jewish commentators believe refers to Jerusalem, ruled by King Melchizedek, whose name means " my king is zedek ", where Zedek is believed to refer either to the Canaanite deity Sydyk or the word righteous.

The term " Adam's Apple " is derived from the forbidden fruit in the biblical account of the lives of Adam and Eve ( the specific type of fruit of which they partook, however, is not mentioned in the Genesis account ) and refers to the prominence of the lump in males ( hence, Adam ) more than females.

The Book of Genesis also refers to the city of " Admah " as one of the cities of the plain associated with Sodom and Gomorrah.

The film's title refers to the biblical story of Jacob's Ladder, or the dream of a meeting place between Heaven and Earth ( Genesis 28: 12 ).

The New American Bible commentary draws a parallel to the Epistle of Jude and the statements set forth in Genesis, suggesting that the Epistle refers implicitly to the paternity of nephilim as heavenly beings who came to earth and had sexual intercourse with women.

Orthodox Judaism has always taken a consistent line against the idea that Genesis 6 refers to angels or that angels could intermarry with men.

Along with the expected examples from Homer and other figures of Greek culture, Longinus refers to a passage from Genesis, which is quite unusual for the 1st century:

Gen: 35: 19 ; derek ’ eprāt, Gen: 48: 7 ), hence the passage in Genesis meant ' the road to Ephrath or Bethlehem ,' on which Ramah, if that word refers to a toponym, lay.

Serrano refers to Genesis 6. 4: " the sons of God came in to the daughters of men, and they bore children to them ".

Rarely in English " the Law " can also refer to the whole Pentateuch including Genesis, but this is generally in relation to New Testament uses where nomos " the Law " sometimes refers to all five books, including Genesis.

In addition, Genesis 15: 18 refers to the western border of the Land of Israel as Nahar Mitzrayim i. e. " River of Egypt ".