Book of Genesis

The Book of Genesis (Template:Lang-el, "birth", "origin," from Hebrew: בְּרֵאשִׁית, Bereishit, "in the beginning") is the first book of the Hebrew Bible, the first of five books of the Torah, which are called the Pentateuch in the Christian Old Testament.

Genesis contains some of the best known biblical stories, including the Hebrew account of the creation of the world, Adam and Eve, Cain and Abel, Noah's Ark, the Tower of Babel, the Call of Abraham, Abraham and the sacrifice of Isaac, Esau and Jacob, the marriage of Jacob, Jacob and Laban, Sarah and Pharaoh, Sarah and Abimelech, the battle of the Vale of Siddim, Sodom and Gomorrah, Jacob's wrestling with the angel at Peniel, Joseph and his coat of many colours, Joseph and the interpretation of Pharaoh's dreams, Onan and his sin, the seduction of Lot by his daughters, the Blessing of Jacob, the purchase of the cave of Machpelah, and others. Structurally, it consists of the "primeval history" (chapters 1–11) and cycles of Patriarchal stories (chapters 12–50)—Abraham, Isaac, Jacob (renamed, Israel), and concluding with Joseph. Modern critical scholarship believes that the Book of Genesis reached its final form in the 5th century BC, with a previous history of composition reaching back into the 6th and 7th centuries.

For Jews the theological importance of Genesis centers on the Covenants linking Yahweh (God) to his Chosen People and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God. Even the rebellion by Adam and Eve has been seen as a prefiguration of original sin.

Name

In Hebrew the book is called Bereishit, meaning "in the beginning." This title is the first word of the Hebrew text and it is how all five books of the Torah are named. When the Hebrew Bible was translated into Greek in the 3rd century BC to produce the Septuagint, the name given was Γένεσις Genesis, meaning "birth" or "origin." This was in line with the Septuagint use of subject themes as book names. The Greek title has continued to be used in all subsequent Latin and English versions of the book, and most other languages.

Summary

Template:Books of the Old Testament For convenience in organizing the summary, the body of this article uses divisions put forth by Rolf Rendtorff, wherein Genesis is separated by primeval history and then the Patriarchal cycles—Abraham, Isaac, Jacob and Joseph.

Primeval history

"In the beginning God created the heavens and the earth, and the earth was welter and waste and darkness over the deep and the wind of God hovering over the waters, and God said, 'Let there be light,' and there was light;" the "firmament" separating "the waters which were under the firmament from the waters which were above the firmament;" dry land and seas and plants and trees which grew fruit with seed; the sun, moon and stars in the firmament; air-breathing sea creatures, fishes and birds; and on the sixth day, "wild beasts of every kind." "Then God said, Let us make man in our image ... in the image of God He created him; male and female He created them." On the seventh day God rests: "So God blessed the seventh day and hallowed it, because on it God rested from all his work which he had done in creation."Gen 2:3

God forms Adam "from the dust of the ground...and man became a living being."Gen 2:7 God sets the man in the Garden of Eden and permits him to eat of all the fruit within it, except that of the Tree of the Knowledge of Good and Evil, "for in the day that you eat of it you shall die." God makes "every beast of the field and every bird of the air, ... and whatever the man called each living creature, that was its name ... but for the man there was not found a helper God causes the man to sleep, and makes a woman from one of his ribs (or side), and the man awakes and names his companion Woman, "because she was taken out of Man." "And the man and his wife were both naked, and were not ashamed."Gen 2

The serpent tells the woman that she will not die if she eats the fruit of the tree: "When you eat of it your eyes will be opened, and you will be like God, knowing good and evil." So the woman eats and gives to the man who also eats. "Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons." God curses the serpent: "upon your belly you shall go, and dust you shall eat all the days of your life;" the woman he punishes with pain in childbirth and with subordination to man: "your desire shall be for your husband, and he shall rule over you;" and the man he punishes with a life of toil: "In the sweat of your face you shall eat bread till you return to the ground." The man names his wife Eve, "because she was the mother of all living". "Behold", says God, "the man has become like one of us, knowing good and evil," and expels the couple from Eden, "lest he put forth his hand and take also of the tree of life, and eat, and live for ever." The gate of Eden is sealed by a cherub and a flaming sword "to guard the way to the tree of life."Gen 3

Adam and Eve had two sons, Cain and Abel. Cain was a farmer and Abel was a shepherd. Each brought an offering to God, but God rejected Cain's offering. Cain murders Abel, and God then curses Cain: "When you till the ground, it shall no longer yield to you its strength; you shall be a fugitive and a wanderer on the earth." Cain fears that whoever meets him will kill him, but God places a mark on Cain to protect him, with the promise that "if any slays Cain, vengeance shall be taken on him sevenfold." Cain settles in the land of Nod, "away from the presence of the Lord." The descendants of Cain are Enoch, Irad, Mehujael, Methushael, and Lamech. Seth is born to replace Abel.Gen 4

The generations of Adam are described, including Enoch, who "walked with God...[and] was no more, for God took him",Gen 5:24 Methuselah, and Noah. The antediluvian Patriarchs are notable for their extreme longevity, with Methuselah living 969 years. The list ends with the birth of Noah's sons, from whom all humanity is descended.Gen 5

God sets the days of man at 120 years. "The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. These were the mighty men that were of old, the men of renown."Gen 6 The term Nephilim is mentioned in Genesis, Enoch and Jubilees as applying to a pre-Flood race; but in Numbers 13:33 the Hebrew scouts sent to spy out the Promised Land report them as living there. References to "post-Flood Nephilim" gave rise to Talmudic traditions that their forebear, Og of Bashan, had survived the Deluge by clinging to the outside of the Ark. Angered by the wickedness of humanity, God selects Noah, Noah's father Lamech gives this name to his son saying, "Out of the ground which the Lord has cursed this one shall bring us relief from our work and from the toil of our hands,"Gen 5:29 "a righteous man, blameless in his generation," and commands him to build an Ark, and to take on it his family and representatives of the animals.Gen 6 God destroys the world with a Flood,Gen 7–8 and afterwards enters into a covenant with Noah and his descendants, the entire human race, promising never again to destroy mankind in this way. God creates the rainbow and puts it in the sky as a sign of his promise. Noah plants a vineyard, drinks wine, and falls into a drunken sleep. Ham "uncovers his fathers nakedness," and Noah places a curse on Ham's son Canaan, saying that he and all his descendants shall henceforth be slaves to Ham's brothers Shem and Japheth.Gen 9

The seventy generations of the descendants of Noah are named, "and from these the nations spread abroad on the earth after the flood."Gen 10 Men decide to build "a tower with its top in the heavens" in the land of Shinar, "lest we be scattered abroad upon the face of the whole earth." God fears the ambition of mankind: "This is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. Come, let us go down, and there confuse their language, that they may not understand one another's speech." And so humanity is scattered over the face of the earth, and the city "was called Babel, because there Yahweh confused the language of all the earth."Gen 11 The Generations of Shem brings the biblical genealogy down to the generation of Abraham.Gen 12

Patriarchal history

Abraham

Terah leaves Ur of the Chaldees with his son Abram, Abraham's wife Sarah, and his nephew Lot, the son of Abraham's brother Haran, towards the land of Canaan. They settle in the city of Haran, where Terah dies. God commands Abram, "Go from your country and your kindred and your father's house to the land that I will show you, and I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing.

I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves." So Abraham and his people and flocks journey to the land of Canaan, where God appears to Abram and says, "To your descendants I will give this land.

Abraham is forced by famine to go into Egypt, where Pharaoh takes possession of his wife, the beautiful Sarah, who Abraham has misrepresented as his sister. God strikes the king and his house with plagues, so that he returns Sarah and expels Abraham and all his people from Egypt.

Abraham returns to Canaan and separates from Lot in order to put an end to disputes about pasturage. He gives Lot the valley of the Jordan River, as far as Sodom, whose people "were wicked, great sinners against Yahweh." To Abraham God says, "Lift up your eyes, and look ... for all the land which you see I will give to you and to your descendants for ever. I will make your descendants as the dust of the earth; so that if one can count the dust of the earth, your descendants also can be counted. Arise, walk through the length and the breadth of the land, for I will give it to you."Gen 13

Lot is taken prisoner during a war between the King of Shinar and the King of Sodom and their allies, "four kings against five." Abraham rescues Lot and is blessed by Melchizedek, king of Salem (the future Jerusalem) and "priest of God Most High". Abram refuses the King of Sodom's offer of the spoils of victory, saying: "I have sworn to the LORD God Most High, maker of heaven and earth, that I would not take a thread or a sandal-thong or anything that is yours, lest you should say, `I have made Abram rich.'"Gen 14

God makes a covenant with Abraham, promising that Abraham's descendants shall be as numerous as the stars in the heavens, that they shall suffer oppression in a foreign land for four hundred years, but that they shall inherit the land "from the river of Egypt to the great river, the river Euphrates."Gen 15

Sarai, being childless, tells Abram to take her Egyptian handmaiden, Hagar, as a concubine. Hagar becomes pregnant with Ishmael, and God appears to her to promise that the child will be "a wild donkey of a man, his hand against every man and every man's hand against him," whose descendants "cannot be numbered."Gen 16

God makes a covenant with Abram: Abram will have a numerous progeny and the possession of the land of Canaan, and Abram's name is changed to "Abraham" and that of Sarai to "Sarah," and circumcision of all males is instituted as an external sign of the covenant. Abraham asks of God that Ishmael "might live in Thy sight," but God replies that Sarah will bear a son, who will be named Isaac, and that it is with Isaac and his descendants that the covenant will be established. "As for Ishmael, I have heard you; behold, I will bless him and make him fruitful and multiply him exceedingly; he shall be the father of twelve princes, and I will make him a great nation. But I will establish my covenant with Isaac."Gen 17

God appears again to Abraham. Three strangers appear, and Abraham receives them hospitably. God tells him that Sarah will shortly bear a son, and Sarah, overhearing, laughs: "After I have grown old, and my husband is old, shall I have pleasure?" God tells Abraham that he will punish Sodom, "because the outcry against Sodom and Gomorrah is great and their sin is very grave." The strangers depart. Abraham protests that it is not just "to slay the righteous with the wicked," and asks if the whole city can be spared if even ten righteous men are found there. God replies: "For the sake of ten I will not destroy it."Gen 18

The two messengers are hospitably received by Lot. The men of Sodom surround the house and called to Lot, "Where are the men who came to you tonight? Bring them out to us, so that we may know them." Lot offers his two virgin daughters in place of the messengers, but the men refuse. Lot and his family are led out of Sodom, and Sodom and Gomorrah are destroyed by fire-and-brimstone; but Lot's wife, looking back, is turned to a pillar of salt. Lot's daughters, fearing that they will not find husbands and that Lot's line will die out, make their father drunk and lie with him; their children become the ancestors of the Moabites and Ammonites.Gen 19

Abraham represents Sarah as his sister before Abimelech, king of Gerar. God visits a curse of barrenness upon Abimelech and his household and warns the king that Sarah is Abraham's wife, not his sister. Abimelech restores Sarah to Abraham, loads them both with gifts and sends them away.Gen 20

Isaac

Sarah gives birth to Isaac, saying, "God has made laughter for me, everyone who hears will laugh over me." At Sarah's insistence Ishmael and his mother Hagar are driven out into the wilderness. When Ishmael is near dying, an angel speaks to Hagar and promises that God will not forget them but will make of Ishmael a great nation; "Then God opened her eyes, and she saw a well of water; and she went, and filled the skin with water, "... And God was with the lad, and he grew up...." Abraham enters into a covenant with Abimelech, who confirms his right to the well of Beer-sheba.Gen 21

God tests Abraham by commanding that he sacrifice Isaac. Abraham obeys; but, as he is about to lay the knife upon his son, God restrains him, promising him numberless descendants.Gen 22 On the death of Sarah, Abraham purchases Machpelah for a family tombGen 2 and sends his servant to Mesopotamia, Nahor's home, to find among his relations a wife for Isaac; and Rebekah, Nahor's granddaughter, is chosen.Gen 24 Other children are born to Abraham by another wife, Keturah, among whose descendants are the Midianites; and he dies in a prosperous old age and is buried in his tomb at Hebron.Gen 25

Jacob

Isaac's wife Rebekah is barren, but Isaac prays to God, and she gives birth to the twins Esau, and Jacob.

Isaac represents Rebekah as his sister before Abimelech, king of Gerar. Abimelech learns of the deception and is angered. Isaac is fortunate in all his undertakings in that country. His prosperity excites the jealousy of Abimelech, who sends him away; but the king sees that Isaac is blessed by God and makes a covenant with him at the well of Beer-sheba.Gen 26

Jacob deceives his father Isaac and obtains the blessing of prosperity which should have been Esau's. Fearing Esau's anger he flees to Haran, the home of his mother's brother Laban.Gen 27 Isaac, prohibiting Jacob from marrying a Canaanite woman, tells him to go and marry one of Laban's daughters. On the way, Jacob falls asleep on a stone and dreams of a ladder stretching from Heaven to Earth and thronged with angels, and God promises him prosperity and many descendants; and when he awakes Jacob sets the stone as a pillar and names the place Bethel.Gen 28

Jacob hires himself to Laban on condition that, after having served for seven years as a herdsman, he shall marry the younger daughter, Rachel, with whom he is in love. At the end of this period Laban gives him the elder daughter, Leah, explaining that it is the custom to marry the elder before the younger. Jacob does get to marry Rachel at the same time, but to be allowed to leave with her he must serve another seven years. During the next seven years, he has sons by his two wives and their two handmaidens, the ancestors of the tribes of Israel. Jacob then works another seven years, deceiving Laban to increase his flocks at his uncle's expense, and gains great wealth in sheep, goats, camels, donkeys and slave-girls.

Jacob Wrestling with the Angel by Alexander Louis Leloir.

Jacob flees with his family and flocks from Laban; Laban pursues and catches him, but God warns Laban not to harm Jacob, and they are reconciled.Gen 31 On approaching his home he is in fear of Esau, to whom he sends presents under the care of his servants, and then sends his wives and children away. "And Jacob was left alone; and a man wrestled with him until the breaking of the day." Neither Jacob nor the stranger can prevail, but the man touches Jacob's thigh and pleads to be released before daybreak, but Jacob refuses to release the being until he agrees to give a blessing; the stranger then announces to Jacob that he shall bear the name "Israel", "for you have striven with God and with men, and have prevailed." and is freed. "The sun rose upon him as he passed Penuel, limping because of his thigh."Gen 32

The meeting with Esau proves friendly, and the brothers are reconciled. Jacob greets him by saying, "to see your face is like seeing the face of God." The brothers part and Jacob settles near the city of Shechem.Gen 33 Jacob's daughter Dinah goes out, and "Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humbled her." Shechem asks Jacob for Dinah's hand in marriage, but the sons of Jacob deceive the men of Shechem, slaughter them, take their wives and children captive, and loot the city. Jacob is angered that his sons have brought upon him the enmity of the Canaanites, but his sons ask, "Should he treat our sister as a harlot?"Gen 34

Jacob goes up to Bethel. There "God said to him, Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name. So his name was called Israel". Jacob sets up a stone pillar at the place and names it Bethel. He goes to his father Isaac at Hebron, and there Isaac dies and is buried.Gen 35

Joseph

Jacob makes a coat of many colours for his favourite son, Joseph. Jacob's son Judah takes a Canaanite wife and has two sons, Er and Onan; Er dies, and his widow Tamar, disguised as a prostitute, tricks Judah into having a child by her (Onan, who should have fathered the child, refused). She gives birth to twins, the elder of whom is Pharez, ancestor of the future royal house of David. Joseph's jealous brothers sell him to some Ishmaelites and show Jacob the coat, dipped in goat's blood, as proof that Joseph is dead. Meanwhile the Midianites sell Joseph to Potiphar, the captain of Pharaoh's guard,Gen 37 but Potiphar's wife, unable to seduce Joseph, accuses him falsely, and he is cast into prison.Gen 39 Here he correctly interprets the dreams of two of his fellow prisoners, the king's butler and baker.Gen 40 Joseph next interprets the dream of Pharaoh, of seven fat cattle and seven lean cattle, as meaning seven years of plenty followed by seven years of famine, and advises Pharaoh to store grain during the good years. He is appointed second in the kingdom, and, in the ensuing famine, "all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth."Gen 41

Jacob sends his sons to Egypt to buy grain. The brothers appear before Joseph, who recognizes them but does not reveal himself. After having proved them on this and on a second journey, and they having shown themselves so fearful and penitent that Judah even offers himself as a slave, Joseph reveals his identity, forgives his brothers the wrong they did him, and he promises to settle in Egypt both them and his fatherGen 42–45 Jacob brings his whole family to Egypt, where Pharaoh assigns to them the land of Goshen.Gen 46–47 Jacob receives Joseph's sons Ephraim and Manasseh among his own sons,Gen 48 then calls his sons to his bedside and reveals their future to them.Gen 49 Jacob dies and is interred in the family tomb at Machpelah (Hebron). Joseph lives to see his great-grandchildren, and on his death-bed he exhorts his brethren, if God should remember them and lead them out of the country, to take his bones with them. The book ends with Joseph's remains being "put in a coffin in Egypt."Gen 50 The Book of Joshua describes the later burial of Joseph's bones in Shechem following the Exodus from Egypt.

Text and composition

Bereshit aleph, or the first chapter of Genesis, written on an egg, which is kept in the Israel Museum.

Text

The oldest extant Biblical manuscripts (mss) of Genesis are the twenty-four fragments found among the Dead Sea Scrolls, dating from between 150 BC and AD 70. The next oldest manuscripts are the Greek Codex Sinaiticus and Vaticanus based on the Septuagint and produced by the early Christian church in the 4th century AD. The oldest manuscripts of the Masoretic Text, which forms the basis of Jewish worship today, date from around AD 1000, but have clear ancestors in the Dead Sea scrolls. Also worthy of note are the Samaritan and Syriac translations. While these manuscripts are not as old as the Dead Sea Scrolls and the Septuagint, they have noteworthy differences.

Composition

Traditionally, both Jews and Christians accepted that Moses was the witness to and author of five books of the Pentateuch. But the problems with this have long been recognised - notably there is the question of how Moses could describe the events of Genesis, which he had not witnessed. Various suggestions were put forward, including direct revelation by God and the idea that the various Patriarchs, beginning with Adam, had kept records which they had passed on to Moses. By the 19th century, however, these explanations no longer seemed convincing to biblical scholars, and in its place the idea of the documentary hypothesis gained wide acceptance. This proposed that four separate narrative histories of Israel's origins had been composed between the time of David (9th century BC) and the fall of Jerusalem to the Babylonians (6th century BC), and subsequently combined. This hypothesis enjoyed wide support for much of the 20th century, but since around 1970 it came under increasing scrutiny and today, while it still has defenders, it no longer enjoys the status it once had. In the 21st century most biblical scholars see Genesis and the other books as composite works derived from many sources, and primarily a product of the Exilic and Persian periods (6th and 5th centuries BC).

Alongside these new approaches to the history of the text has come an increasing interest in the way the narratives tell their stories, concentrating not on the origins of Genesis but on its meaning, both for the society which produced it and for the modern day, placing "a new emphasis on the narrative's purpose to shape audiences' perceptions of the world around them and to instruct them in how to live in this world and relate to its God."

Themes

The Flammarion woodcut portrays the cosmos as described in Genesis chapter 1.

Religion of the Patriarchs

Alt's "Religion of the Patriarchs"

In 1929 Albrecht Alt proposed that the Hebrews arrived in Canaan at different times and as different groups, each with its nameless "gods of the fathers." In time these gods were assimilated with the Canaanite El, and names such as "El, God of Israel" emerged. The "God of Abraham" then became identified with the "God of Isaac" and so on. Finally "Yahweh" was introduced in the Mosaic period. The authors of Genesis, living in a later period when Yahweh had become the only God, partly obscured and partly preserved this history in their attempt to demonstrate that the patriarchs shared their own monotheistic worship of Yahweh. According to Alt, the theology of the earliest period and of later fully-developed monotheistic Judaism were nevertheless identical: both Yahweh and the tribal gods revealed himself/themselves to the patriarchs, promised them descendants, and protected them in their wanderings; they in turn enjoyed a special relationship with their god, worshiped him, and established holy places in his honor.

In 1934 Julius Lewy, drawing on the recently discovered Ugarit texts, argued that the "God of Abraham" was not anonymous, but was probably El Shaddai, "El of the Mountain" (El being identified with a mythical holy mountain). The name Shaddai, however, remains mysterious, and has also been identified with both a specific city and with a Hebrew root meaning "breast". In 1962 Frank Moore Cross concluded that the name Yahweh developed as one of the many epithets of El: "El the creator, he who causes to be." For Cross the continuity between El and Yahweh explained how the other El-names could continue to be used in Genesis, and why Baal (in Canaanite mythology a rival to El) was regarded with such hostility. More recently, Mark S. Smith has returned to the Ugarit texts to show how polytheism "was a feature of Israelite religion down through the end of the Iron Age and how monotheism emerged in the seventh and sixth centuries."

Conservative views

In contrast to this picture of a Canaanite background to Genesis, Lloyd R. Bailey (1968) and E.L. Abel (1973) have suggested that Abraham worshiped Sin the Amorite moon-god of Harran. To support their theory, Bailey and Abel point (1) to Abraham's association with Harran and Ur, both centers of the cult of Sin, (2) to the epithet "Father of the gods" applied to Sin (comparable to Abram's name, "Exalted Father") and, (3) to the close similarity between names associated with Abraham and with Sin: Sarah/Sarratu (Sin's wife); Milcah/Malkatu (Sin's daughter); and Terah/Ter (a name of Sin). M. Haran has also distinguished between Canaanite and Patriarchal religion, pointing out that the Patriarchs never worship at existing shrines but rather build their own shrines, something fitting to a semi-nomadic lifestyle. He also points to the invocation of Shaddai by Baalam and the identification of the Patriarchal God with the "sons of Eber" in Genesis 10:21 as evidence that their god was not originally Canaanite. Gordon Wenham has pointed out that El (or "Il") is a well-known member of the third-millennium Mesopotamian pantheon, adding: "Whether El was ever identified with the moon god is uncertain. To judge from the names of Abraham's relations and the cult of his home town, his ancestors at least were moon-god worshippers. Whether he continued to honour this gods (sic) identifying him with El, or converted to El, is unclear."

Covenants

See also: Covenant (biblical)

The covenants are integral to the understanding not only of Genesis but also of the entire Bible. Otto Eissfeldt, an early scholar of the Ugarit texts, recognised that in Ugarit the promise of a son was given to kings together with promises of blessing and numerous descendants, a clear parallel to the pattern of Genesis. Claus Westermann, (1964 and 1976), analysing the Genesis covenants in the light of Ugarit and Icelandic sagas, came to the conclusion that the Patriarchal stories were usually lacking any promises in their original form. Westermann saw the promise of a son in Genesis 16:11 and 18:1-15 as genuine, as well as the promise of land behind 15:7-21 and 28:13-15; the rest he saw as representing later editors. Rolf Rendtorff accepts Westermann's thesis that the Patriarchal stories were originally independent, and suggests that the promises were added to link the stories of Abraham, Isaac and Jacob into cycles which grew through a process of gradual accretion into the final book. John Van Seters, in contrast, sees Genesis as a late and unified composition, from which it is impossible to excise the Covenants without doing damage to the overall narrative.

Early covenants

Biblical tradition mentions two covenants contracted between God and Noah (Genesis 6:18; Genesis 9:8–17). It is clearly called a covenant, with a certain obligation on Noah and certain promises from the Lord. This is a prelude to biblical covenants where the promise plays an important role.

Patriarchal covenants

This transmitted to us in two traditions, viz. Genesis 15 and Genesis 17. The Lord has contracted this covenant with Abraham with strong emphasis on the promise (especially in Gen. 17). Two promises were made, viz. the multiplication of Abraham’s offspring and the inheritance of the Promised Land. It is obvious, e.g. from the book of Exodus, that the promise of a large offspring is regarded as fulfilled (cf. Exodus 1:7–22). The description of the conquering of the Promised Land in Joshua points to the fulfillment of the promise of inheritance. The patriarchal covenant is thus mainly promissory. This covenant is seen as significant throughout the entire Old Testament.

See also

• Bible and history
• Biblical Patriarchs
• Dating the Bible
• Genesis Rabba
• Kabbalah
• Tanakh
• Timeline of the Bible
• Weekly Torah portions in Genesis: Bereishit, Noach, Lech-Lecha, Vayeira, Chayei Sarah, Toledot, Vayetze, Vayishlach, Vayeshev, Miketz, Vayigash, Vayechi
• Wife-sister narratives in Genesis

Further reading

• Avivah Gottlieb Zornberg, The Beginning of Desire: Reflections on Genesis. New York: Doubleday, 1995. (A scholarly Jewish commentary employing traditional sources.)
• Bruce Vawter, On Genesis: A New Reading. Garden City, New York: Doubleday & Co., 1977. (An introduction to Genesis by a fine Catholic scholar. Genesis was Vawter's hobby.)
• Cardinal Joseph Ratzinger (now Pope Benedict XVI), In the Beginning. Edinburgh, 1995. (A Catholic understanding of the story of Creation and Fall.)
• E. A. Speiser, Genesis, The Anchor Bible. Volume 1. Garden City, New York: Doubleday & Company, 1964. (A translation with scholarly commentary and philological notes by a noted Semitic scholar. The series is written for laypeople and specialists alike.)
• Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. Baker Books, 1981. ISBN (A creationist Christian commentary.)
• Jean-Marc Rouvière, Brèves méditations sur la création du monde. L'Harmattan Paris, 2006.
• Nahum M. Sarna, The JPS Torah Commentary: Genesis. Philadelphia: Jewish Publication Society, 1989. (A mainstream Jewish commentary.)
• Nahum M. Sarna, Understanding Genesis. New York: Schocken Press, 1966. (A scholarly Jewish treatment, strong on historical perspective.)
• Nehama Leibowitz, New Studies in Bereshit, Genesis. Jerusalem: Hemed Press, 1995. (A scholarly Jewish commentary employing traditional sources.)
• Umberto Cassuto, From Noah to Abraham. Eisenbrauns, 1984. ISBN (A scholarly Jewish commentary.)

External links

• Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on Genesis.
• Bereshit with commentary in Hebrew
• בראשית Bereishit - Genesis (Hebrew - English at Mechon-Mamre.org)
• Hebrew Audiobook of Genesis from Librivox
• Young's Literal Translation (YLT)
• New International Version (NIV)
• New Revised Standard Version (NRSV)
• Westminster-Leningrad codex
• Aleppo Codex