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Appendixes and some Notes to the Companion Bible

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Appendixes and some Notes to the Companion Bible

Taken from: and

Update Oct 2002

First there are the full Appendixes (some of them with links to other Appendixes found here but On line also) and at the end, linked indexes to both connections in full On line:

This Is Appendix 1 From The Companion Bible.

I.--THE LAW (Torah).

   A. GENESIS. The beginning. All produced by the Word of God (Gen 1:3). Israel as a "family" (Gen 15:1)

      B. EXODUS. History. Israel emerging from Families and Tribes to a Nation. Called "Hebrews" according to their "tongue."
         C. LEVITICUS. Worship. Jehovah in the midst. He, Israel's God; and they, His People.
      B. NUMBERS. History. Israel, now a "Nation," numbered, and blessed as such (23, 24).
 A. DEUTERONOMY. The end. All depending on the Word of Jehovah. Israel regarded as in the "Land."

II.--THE PROPHETS (Nebi'im).

The Former Prophets (Zech. 7:7):

   A. JOSHUA. "The Lord of all the earth" giving possession of the Land. Government under Priests.
       B. JUDGES. Israel forsaking and returning to God; losing and regaining their position in the Land. "No king." Bethlehem. Failure under Priests.
         C. SAMUEL. Man's king "rejected"; God's king (David) "established."
             D. KINGS. Decline and Fall under the kings.

The Latter Prophets:

            D. ISAIAH. Final blessing under God's King.
         C. JEREMIAH. Human kings "rejected." David's "righteous Branch" "raised up."
      B. EZEKIEL. God forsaking Israel, and returning in glory, to say for ever of His Land and city "Jehovah-Shammah."
   A. MINOR PROPHETS. "The Lord of all the earth" giving restored possession of the Land, and foretelling final and unending possession.

III.--THE PSALMS (Kethubim, Writings).

   A. PSALMS. Tehilim (Tehillim). "Praises." God's purposes and counsels as to His doings in the future.

      B. PROVERBS, i.e. Rules: Words which govern or rule man's life. God's moral government set forth.
         C. JOB. "The end of the Lord" shown in Satan's defeat, and the saints deliverance from tribulation.

The Five Megilloth (Megilloth):

            D. CANTICLES. Virtue rewarded. Read by the Jews at the Passover: the Feast which commemorates the deliverance from Pharaoh, the Jews' oppressor.
               E. RUTH. The stranger gathered in to hear of, and share in, God's goodness in Redemption. Read at Pentecost, which commemorates God's goodness in the Land.
                  F. LAMENTATIONS. "Alas!" The record of Israel's woes. Read at the Fast of the ninth of Abib.
               E. ECCLESIASTES. "The Preacher." The People collected to hear of man's vanity. Read at the Feast of Tabernacles, which commemorates God's goodness in the wilderness.
          D. ESTHER. Virtue rewarded. Read at the Feast of Purim, which commemorates the deliverance from Haman, "the Jews' enemy."

         C. DANIEL. "God's judgment." Here are shown the final defeat of Antichrist, and the deliverance out of "the Great Tribulation."

B. EZRA-NEHEMIAH. Men who governed and ruled God's People in their resettlement in the Land.
A. CHRONICLES. Dibrae hayyamim. "Words of the Days"; or, God's purposes and counsels as to Israel's doings in the past, and until the time of the end.


This Is Appendix 2 From The Companion Bible.

   Genesis is the seed-plot of the whole Bible. It is essential to the true understanding of its every part. It is the foundation on which Divine Revelation rests; and on which it is built up. It is not only the foundation of all Truth, but it enters into, and forms part of, all subsequent inspiration; and is at once the warp and woof of Holy Writ.

   Genesis is quoted or referred to sixty times in the New Testament; and Divine authority is set like a seal on its historical facts. See Matthew 19:4-6; 24:37-39. Mark 7:4,10; 10:3-8. Luke 11:49-51; 17:26-29,32. John 1:51; 7:21-23; 8:44-56.

   It, and the Book of the Law, of which it forms part, are ascribed to Moses. See Deuteronomy 31:9,10,24-26. Joshua 1:7; 8:32,35; 23:6. 1Kings 14:6; 23:25. 2Chronicles 23:18; 30:16; 34:14. Ezra 3:2; 7:6. Nehemiah 8:1. Daniel 9:11,13. Malachi 4:4. Mark 12:26. Luke 2:22. John 7:23. Acts 13:39; 15:5; 28:23. 1Corinthians 9:9. Hebrews 10:28.

This Is Appendix 3 From The Companion Bible.


  1. Genesis, the book of beginning.

  2. The Earth created (1:1).

  3. Satan's first rebellion.

  4. Sun, moon and stars for the Earth's government (1:14-16).

  5. Sun to govern the day (1:16).

  6. Darkness called night (1:5).

  7. Waters called seas (1:10).

  8. A river for Earth's blessing (2:10-14).

  9. Man in God's image (1:26).

  10. Entrance of sin (3).

  11. Curse pronounced (3:14,17).

  12. Death entered (3:19).

  13. Cherubim, first mentioned in connection with man (3:24).

  14. Man driven out from Eden (3:24).

  15. Tree of life guarded (3:24).

  16. Sorrow and suffering enter (3:17).

  17. Man's religion, art, and science, resorted to for enjoyment, apart from God (4).

  18. Nimrod, a great rebel and king, and hidden anti-God, the founder of Babylon (10:8,9).

  19. A flood from God to destroy an evil generation (6:9).

  20. The Bow, the token of God's covenant with the Earth (9:13).

  21. Sodom and Egypt, the place of corruption and temptation (13,19).

  22. A confederacy against Abraham's people overthrown (14).

  23. Marriage of first Adam (2:18-23).

  24. A bride sought for Abraham's son (Isaac) and found (24).

  25. Two angels acting for God on behalf of His people (19).

  26. A promised seed to possess the gate of his enemies (22:17).

  27. Man's dominion ceased and Satan's begun (3:24).

  28. The old serpent causing sin, suffering, and death (3:1).

  29. The doom of the old serpent pronounced (3:15).

  30. Sun, moon, and stars, associated with Israel (37:9).


  1. Apocalypse, the book of the end.

  2. The Earth passed away (21:1).

  3. Satan's final rebellion (20:3,7-10).

  4. Sun, moon, and stars, connected with Earth's judgement (6:13; 8:12; 16:8).

  5. No need of the sun (21:23).

  6. "No night there" (22:5).

  7. "No more sea" (21:1).

  8. A river for the New Earth (22:1,2).

  9. Man headed by one in Satan's image (13).

  10. Development and end of sin (21,22).

  11. "No more curse" (22:3).

  12. "No more death" (21:4).

  13. Cherubim, finally mentioned in connection with man (4:6).

  14. Man restored (22).

  15. "Right to the Tree of Life" (22:14).

  16. No more sorrow (21:4).

  17. Man's religion,luxury, art, and science, in their full glory, judged and destroyed by God (18).

  18. The Beast, the great rebel, a king, and manifested anti-God, the reviver of Babylon (13-18).

  19. A flood from Satan to destroy an elect generation (12).

  20. The Bow, betokening God's remembrance of His covenant with the Earth (4:3; 10:1).

  21. Sodom and Egypt again: (spiritually representing Jerusalem) (11:8).

  22. A confederacy against Abraham's seed overthrown (12).

  23. Marriage of last Adam (19).

  24. A Bride made ready and brought to Abraham's Son (19:9) See Matthew 1:1.

  25. Two witnesses acting for God on behalf of His People (11).

  26. The promised seed coming into possession (11:18).

  27. Satan's dominion ended, and man's restored (22).

  28. The old serpent bound for 1,000 years (20:1-3).

  29. The doom on the old serpent executed (20:10).

  30. Sun, moon, and stars, associated again with Israel (12).


This Is Appendix 4 From The Companion Bible.

   I. ELOHIM occurs 2,700 times. Its first occurrence connects it with creation, and gives it its essential meaning as the Creator. It indicates His relation to mankind as His creatures (see note on 2Chronicles 18:31, where it stands in contrast with Jehovah as indicating covenant relationship)… ‘Elohim in indicated (as in the Authorized Version) by ordinary small type, "God". See table below.

   II. JEHOVAH. While Elohim is God as the Creator of all things, Jehovah is the same God in covenant relation to those whom He has created (compare 2Chronicles 18:31). Jehovah means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine definition is given in Genesis 21:33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now "in Christ". We can say "My God," but not "My Jehovah", for Jehovah is "My God."
   Jehovah is indicated (as in Authorized Version) by small capital letters, "LORD"; and by "GOD" When it occurs in combination with Adonai, in which case LORD GOD = Adonai Jehovah.
   The name Jehovah is combined with ten other words, which form what are known as "the Jehovah Titles."
   They are as follows in the order in which they occur in the Hebrew Canon (Appendix 1). All are noted in the margin, in all their occurrences:-

  1. JEHOVAH-JIREH = Jehovah will see, or provide. Genesis 22:14.

  2. JEHOVAH-ROPHEKS = Jehovah that healeth thee. Exodus 15:26.

  3. JEHOVAH-NISSI = Jehovah my banner. Exodus 17:15.

  4. JEHOVAH-MeKADDISHKEM = Jehovah that doth sanctify you. Exodus 31:13. Leviticus 20:8, 21:8, 22:32. Ezekiel 20:12.

  5. JEHOVAH-SHALOM = Jehovah [send] peace. Judges 6:24.

  6. JEHOVAH-ZeBA’OTH = Jehovah of hosts. 1Samuel 1:3, and frequently.

  7. JEHOVAH-ZIDKENU = Jehovah our righteousness. Jeremiah 23:6, 33:16.

  8. JEHOVAH-SHAMMAH = Jehovah is there. Ezekiel 48:35.

  9. JEHOVAH-‘ELYON = Jehovah most high. Psalms 7:17, 47:2, 97:9.

  10. JEHOVAH-RO‘I = Jehovah my Shepherd. Psalms 23:1.

   We have seven of these, experimentally referred to, in Psalms 23, inasmuch as Jehovah, as the "Good," "Great," and "Chief Shepherd," is engaged, in all the perfection of His attributes, on behalf of His sheep:
   In verse 1, we have number 1 above.
   In verse 2, we have number 5.
   In verse 3, we have numbers 2 and 7.
   In verse 4, we have number 8.
   In verse 5, we have numbers 3 and 4.

   III. JAH is Jehovah in a special sense and relation. Jehovah as having BECOME our Salvation (first occurrence Exodus 15:2), He Who IS, and WAS, and IS TO COME. It occurs 49 times (7x7. See Appendix 10). Jah is indicated by type thus: Lord.

   IV. EL is essentially the Almighty, though the word is never so rendered (see below, "Shaddai"). EL is Elohim in all His strength and power. It is rendered "God" as Elohim is, but El is God the Omnipotent. Elohim is God the Creator putting His omnipotence into operation. Eloah (see below) is God Who wills and orders all, and Who is to be the one object of the worship of His people. El is the God Who knows all (first occurrence Genesis 14:18-22) and sees all (Genesis 16:13) and that performeth all things for His people (Psalms 57:2); and in Whom all the Divine attributes are concentrated.
   El is indicated in this edition by type in large capital letters, thus: "GOD." It is sometimes transliterated in proper names Immanu-’el, Beth-’el, etc., where it is translated, as explained in the margin.

   V. ELOAH is Elohim, Who is to be worshipped. Eloah is God in connection with His Will rather than His power. The first occurrence associates this name with worship (Deuteronomy 32:15,17). Hence it is the title used whenever the contrast (latent or expressed) is with false gods or idols. Eloah is essentially "the living God" in contrast to inanimate idols.

   Eloah is rendered "God", but we have indicated it by type thus GOD.

   VI. ELYON first occurs in Genesis 14:18 with El, and is rendered "the most high (God)". It is El and Elohim, not as the powerful Creator, but as "the possessor of heaven and earth." Hence the name is associated with Christ as the Son of "the Highest" (Luke 1:35).

   It is Elyon, as possessor of the earth, Who divides the nations "their inheritance". In Psalms 83:18, He is "over all the earth". The title occurs 36 times (6x6, or 62. See appendix 10).
   Elyon is the Dispenser of God’s blessings in the earth; the blessings proceeding from a Priest Who is a King upon His throne (compare Genesis 14:18-22 with Zechariah 6:13, 14:9).

   VII. SHADDAI is in every instance translated "Almighty", and is indicated by small capital letters ("ALMIGHTY"). It is God (El), not as the source of strength, but of grace; not as Creator, but as the Giver. Shaddai is the All-bountiful. This title does not refer to His creative power, but to His power to supply all the needs of His people. Its first occurrence is in Genesis 17:1, and is used to show Abraham that He Who called him out to walk alone before Him could supply all his need. Even so it is the title used in 2Corinthians 6:18, where we are called to "come out" in separation from the world. It is always used in connection with El (see above).

   VIII. ADON is one of three titles (ADON, ADONAI, and ADONIM), all generally rendered "Lord"; but each has its own peculiar usage and association. They all denote headship in various aspects. They have to do with God as "over-lord."
   (1) ADON is the Lord as Ruler in the earth. We have indicated this in type by printing the preceding article or pronouns in small capitals, not because either are to be emphasised, but to distinguish the word "Lord" from Adonai, which is always so printed in the Authorized Version.
   (2) ADONAI is Lord in His relation to the earth; and as carrying out His purposes of blessing in the earth. With this limitation it is almost equivalent to Jehovah. Indeed, it was from an early date so used, by associating the vowel points of the word Jehovah with Adon, thus converting Adon into Adonai. A list of 134 passages where this was deliberately done is preserved and given in the Massorah (§§ 107-115). (See Appendix 32) We have indicated these by printing the word like Jehovah, putting an asterisk, thus: LORD*.
   (3) ADONIM is the plural of Adon, never used of man. Adonim carries with it all that Adon does, but in a greater and higher degree; and more especially as owner and proprietor. An Adon may rule others who do not belong to him. Hence (without the article) it is often used of men. But Adonim is the Lord Who rules His own. We have indicated it by type, thus: LORD.

   The three may be thus briefly distinguished:-

Adon is the Lord as overlord or ruler.

Adonim is Lord as owner.

Adonai is the Lord as blesser.

   IX. The TYPES used to indicate the above titles, in the text, are as follows:

God = Elohim.

GOD = Jehovah (in combination with Adonai, "Lord").

GOD* = Jehovah in the Primitive Texts, altered by Sopherim to Elohim as in the Printed Text. (See Appendix 32.)

GOD = El.

GOD = Eloah.

LORD = Jehovah.


LORD* = Jehovah in the Primitive Text, altered by the Sopherim to Adonai as in the Printed Text. (See Appendix 32.)

Lord = Adonai.

LORD = Adonim.

ALMIGHTY = Shaddai.

MOST HIGH = Elyon.

   X. THE COMBINATIONS are indicated as follows:

Adonai Jehovah = Lord GOD.

Jehovah Elohim = LORD God.


El Shaddai = GOD ALMIGHTY.


This Is Appendix 5 From The Companion Bible.

   The Introduction to Genesis (and to the whole Bible) Genesis 1:1-2:3, ascribes everything to the living God, creating, making, acting, moving, and speaking. There is no room for evolution without a flat denial of Divine revelation. One must be true, the other false. All God's works were pronounced "good" seven times (see Appendix 10), videlicet: Genesis 1:4,10,12,18,21,25,31. They are "great," Psalm 111:2. Revelation 15:3. They are "wondrous," Job 37:14. They are "perfect," Deuteronomy 32:4.

   Man starts from nothing. He begins in helplessness, ignorance, and inexperience. All his works, therefore, proceed on the principle of evolution. This principle is seen only in human affairs : from the hut to the palace ; from the canoe to the ocean liner ; from the spade and ploughshare to machines for drilling, reaping, and binding, etc. But the birds build their nests to-day as at the beginning. The moment we pass the boundary line, and enter the Divine sphere, no trace or vestige of evolution is seen. There is growth and development within, but no passing, change, or evolution out from one into another. On the other hand, all God's works are perfect.

   In the Introduction to Genesis (chapter 1:1-2:3) fortysix times everything is ascribed to direct acts and volitions on the part of God as the Creator (see Appendix 4. I.) :-

God (or He) created

6 times (1:1,21,27,27,27; 2:3)

God moved

1 once (1:2).

God said

10 times (1:3,6,9,11,14,20,24,26,28,29).

God saw

7 times (1:4,10,12,18,21,25,31,)

God divided

2 twice (1:4,7)

God (or He) called

5 times (1:5,5,8,10,10).


Brought forward. =


God (or He) made

7 times (1:7,16,25,31; 2:2,2,3).

God set

1 once (1:17).

God blessed

3 times (1:22,28; 2:3).

God ended

1 once (2:2).

He rested

2 twice (2:2,3).

He sanctified

1 once (2:3).




   It will be noted that the word "God" (Elohim, see Appendix 4. I.) occurs in this Introduction thirty-five times (7 x 5), the product of 7 and 5, the numbers of spiritual perfection, and grace. (See Apppendix 10.)

   There are also ten words connected with the word "God" ; this is the number of ordinal perfection (Appendix 10).

   There is only one verb used alone with the pronoun "He", instead of "God", and that is the verb "rested". This makes eleven in all ; for the significance of which see Appendix 10.

   The word "and" is repeated 102 times : thus, by the figure Polysyndeton (Appendix 6), marking and emphasising each separate act as being equally independent and important.

   Evolution is only one of several theories invented to explain the phenomena of created things. It is admitted by all scientists that no one of these theories covers all the ground ; and the greatest claim made for Evolution, or Darwinism, is that "it covers more ground than any of the others."

   The Word of God claims to cover all the ground : and the only way in which this claim is met, is by a denial of the inspiration of the Scriptures, in order to weaken it. This is the special work undertaken by so-called "Higher Criticism", which bases its conclusions on human assumptions and reasoning, instead of on the documentary evidence of manuscripts, as Textual Criticism does.

This Is Appendix 6 From The Companion Bible.

    It is most important to notice these. It is absolutely necessary for true interpretation. God's Word is made up of "words which the Holy Spirit teacheth" (1Corinthians 2:13. 1Thessalonians 2:13. 2Timothy 3:16. 2Peter 1:21, etc.).

    A "Figure of speech" relates to the form in which the words are used. It consists in the fact that a word or words are used out of their ordinary sense, or place, or manner, for the purpose of attracting our attention to what is thus said. A Figure of speech is a designed and legitimate departure from the laws of language, in order to emphasise what is said. Hence in such Figures we have the Holy Spirit's own marking, so to speak, of His own words.

    This peculiar form or unusal manner may not be true, or so true, to the literal meaning of the words; but it is more true to their real sense, and truer to the truth.

    Figures are never used but for the sake of emphasis. They can never, therefore, be ignored. Ingnorance of Figures of speech has led to the grossest errors, which have been caused either from taking literally what is figurative, or from taking figuratively what is literal.

    The Greeks and Romans named some hundreds of such figures. The only work on Biblical Figures of speech in the English language is by Dr. Bullinger 1, from which we have taken the whole of information given here as well as in the marginal notes. He has classified some 217 seperate figures (some of them with many varieties or subdivisions), and has given over 8,000 illustrations.

    In Genesis 3:14,15. we have some of the earlist examples. By interpreting these figures literally as meaning "belly", "dust", "heel", "head", we lose the volumes of precious and mysterious truth which they convay and intensify. It is the truth whish is literal, while the words employed are figurative. (See under Appendix 19)

    In the marginal notes will be found the names of most of these figures; and we append a list with their pronunciation and English definitions (giving one or more references as examples).

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