Book of Genesis

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The Creation of Man by Ephraim Moses Lilien, 1903. Lieber des Ghetto 18.jpg
The Creation of Man by Ephraim Moses Lilien, 1903.
Jacob flees Laban by Charles Foster, 1897. Foster Bible Pictures 0047-1 Jacob Flees Laban.jpg
Jacob flees Laban by Charles Foster, 1897.

The Book of Genesis, [lower-alpha 1] the first book of the Hebrew Bible and the Old Testament, [1] is Judaism's account of the creation of the world and the origins of the Jewish people. [2]

Contents

It is divisible into two parts, the primeval history (chapters 1–11) and the ancestral history (chapters 12–50). [3] The primeval history sets out the author's (or authors') concepts of the nature of the deity and of humankind's relationship with its maker: God creates a world which is good and fit for mankind, but when man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to reestablish the relationship between man and God. [4] The ancestral history (chapters 12–50) tells of the prehistory of Israel, God's chosen people. [5] At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob). [6]

In Judaism, the theological importance of Genesis centers on the covenants linking 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 or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.

Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus, Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC. [7] [8]

Structure

Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are the generations," with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals—Noah, the "sons of Noah", Shem, etc., down to Jacob. [9] It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1–11) and a "patriarchal history" (chapters 12–50). [10] [lower-alpha 2] While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book. [11] The "primeval history" has a symmetrical structure hinging on chapters 6–9, the flood story, with the events before the flood mirrored by the events after; [12] the "ancestral history" is structured around the three patriarchs Abraham, Jacob and Joseph. [13] (The stories of Isaac do not make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and Jacob.) [14]

Summary

The Creation of Adam by Michelangelo, 1512. Michelangelo - Creation of Adam (cropped).jpg
The Creation of Adam by Michelangelo, 1512.

God creates the world in six days and consecrates the seventh as a day of rest. God creates the first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a deceptive creature or trickster, entices Eve into eating it against God's wishes, and she entices Adam, whereupon God throws them out and curses them—Adam to getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the fall of humanity. Eve bears two sons, Cain and Abel. Cain kills Abel after God accepts Abel's offering but not Cain's. God then curses Cain. Eve bears another son, Seth, to take Abel's place.

After many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by human sin and Nephilim, and God determines to wipe out humanity. First, he instructs the righteous Noah and his family to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy the world with water again, using the rainbow as a symbol of his promise. God sees mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with many languages and sets them apart with confusion.

God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. There, God makes a covenant with Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for four hundred years, after which they will inherit the land "from the river of Egypt to the great river, the river Euphrates". Abram's name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is instituted as the sign of the covenant. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife. Through Hagar, Abraham fathers Ishmael.

God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests and gets God to agree not to destroy the cities for the sake of ten righteous men. Angels save Abraham's nephew Lot and his family, but his wife looks back on the destruction against their command and turns into a pillar of salt. Lot's daughters, concerned that they are fugitives who will never find husbands, get him drunk to become pregnant by him, and give birth to the ancestors of the Moabites and Ammonites.

Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her, and he obeys. God sends Sarah a son whom she will name Isaac; through him will be the establishment of the covenant. Sarah drives Ishmael and his mother Hagar out into the wilderness, but God saves them and promises to make Ishmael a great nation.

The Angel Hinders the Offering of Isaac (Rembrandt, 1635) Rembrandt Harmensz. van Rijn 035.jpg
The Angel Hinders the Offering of Isaac (Rembrandt, 1635)

God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him numberless descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself, Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays him to rest in Hebron.

Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel, and a daughter, Dinah.

Joseph, Jacob's favorite son, makes his brothers jealous and they sell him into slavery in Egypt. Joseph prospers, after hardship, with God's guidance of interpreting Pharaoh's dream of upcoming famine. He is then reunited with his father and brothers, who fail to recognize him, and plead for food. After much manipulation, he reveals himself and lets them and their households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to an old age and exhorts his brethren, if God should lead them out of the country, to take his bones with them.

Composition

Abram's Journey from Ur to Canaan (Jozsef Molnar, 1850) Molnar Abraham kikoltozese 1850.jpg
Abram's Journey from Ur to Canaan (József Molnár, 1850)

Title and textual witnesses

Genesis takes its Hebrew title from the first word of the first sentence, Bereshit, meaning "In [the] beginning [of]"; in the Greek Septuagint it was called Genesis, from the phrase "the generations of heaven and earth". [15] There are four major textual witnesses to the book: the Masoretic Text, the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The Qumran group provides the oldest manuscripts but covers only a small proportion of the book; in general, the Masoretic Text is well preserved and reliable, but there are many individual instances where the other versions preserve a superior reading. [16]

Origins

For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors. [17] Since the 1970s there has been a revolution leading scholars to view the Elohist source as no more than a variation on the Yahwist, and the Priestly source as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis.) [18]

Scholars use examples of repeated and duplicate stories to identify the separate sources. In Genesis these include three different accounts of a Patriarch claiming that his wife was his sister, the two creation stories, and the two versions of Abraham sending Hagar and Ishmael into the desert. [19]

This leaves the question of when these works were created. Scholars in the first half of the 20th century came to the conclusion that the Yahwist is a product of the monarchic period, specifically at the court of Solomon, 10th century BC, and the Priestly work in the middle of the 5th century BC (with claims that the author is Ezra), but more recent thinking is that the Yahwist is from either just before or during the Babylonian exile of the 6th century BC, and the Priestly final edition was made late in the Exilic period or soon after. [8]

As for why the book was created, a theory which has gained considerable interest, although still controversial is "Persian imperial authorisation". This proposes that the Persians of the Achaemenid Empire, after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Temple and who traced their origin to Moses and the wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text. [20]

Genre

Genesis is perhaps best seen as an example of a creation myth, a type of literature telling of the first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities and so forth. [21] The most notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth, legend, and facts. [22] Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated. [23] Ska also points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to reconcile and unite the various factions within Israel itself. [23]

Themes

Joseph Recognized by His Brothers (Leon Pierre Urban Bourgeois, 1863) Bourgeois Joseph recognized by his brothers.jpg
Joseph Recognized by His Brothers (Léon Pierre Urban Bourgeois, 1863)

Promises to the ancestors

In 1978 David Clines published his influential The Theme of the Pentateuch – influential because he was one of the first to take up the question of the theme of the entire five books. Clines' conclusion was that the overall theme is "the partial fulfillment – which implies also the partial nonfulfillment – of the promise to or blessing of the Patriarchs". (By calling the fulfillment "partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are still outside Canaan). [24]

The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded). [25] Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations. [26] (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future. [27] God tells the patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew Bible means agreement to the promissory relationship, not a body of belief). [28]

The promise itself has three parts: offspring, blessings, and land. [29] The fulfilment of the promise to each patriarch depends on having a male heir, and the story is constantly complicated by the fact that each prospective mother – Sarah, Rebekah and Rachel – is barren. The ancestors, however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises attains a more rich fulfillment, until through Joseph "all the world" attains salvation from famine, [30] and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled. [25]

God's chosen people

Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive the analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources. [31] The problem lies in finding a way to unite the patriarchal theme of divine promise to the stories of Genesis 1–11 (the primeval history) with their theme of God's forgiveness in the face of man's evil nature. [32] [33] One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from mankind: [33] God creates the world and mankind, mankind rebels, and God "elects" (chooses) Abraham. [6]

To this basic plot (which comes from the Yahwist) the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which does not appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. A great leader mediates each covenant (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses). [6]

Judaism's weekly Torah portions

First Day of Creation (from the 1493 Nuremberg Chronicle) Nuremberg chronicles - f 2v.png
First Day of Creation (from the 1493 Nuremberg Chronicle )
  • Bereshit, on Genesis 1–6: Creation, Eden, Adam and Eve, Cain and Abel, Lamech, wickedness
  • Noach, on Genesis 6–11: Noah's Ark, the Flood, Noah's drunkenness, the Tower of Babel
  • Lech-Lecha, on Genesis 12–17: Abraham, Sarah, Lot, covenant, Hagar and Ishmael, circumcision
  • Vayeira, on Genesis 18–22: Abraham's visitors, Sodomites, Lot's visitors and flight, Hagar expelled, binding of Isaac
  • Chayei Sarah, on Genesis 23–25: Sarah buried, Rebekah for Isaac
  • Toledot, on Genesis 25–28: Esau and Jacob, Esau's birthright, Isaac's blessing
  • Vayetze, on Genesis 28–32: Jacob flees, Rachel, Leah, Laban, Jacob's children and departure
  • Vayishlach, on Genesis 32–36: Jacob's reunion with Esau, the rape of Dinah
  • Vayeshev, on Genesis 37–40: Joseph's dreams, coat, and slavery, Judah with Tamar, Joseph and Potiphar
  • Miketz, on Genesis 41–44: Pharaoh's dream, Joseph in government, Joseph's brothers visit Egypt
  • Vayigash, on Genesis 44–47: Joseph reveals himself, Jacob moves to Egypt
  • Vaychi, on Genesis 47–50: Jacob's blessings, death of Jacob and of Joseph

See also

Notes

  1. The name "Genesis" is from the Latin Vulgate, in turn borrowed or transliterated from Greek "γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית, "Bərēšīṯ", "In [the] beginning"
  2. The Weekly Torah portions, Parashot, divide the book into 12 readings.

Related Research Articles

Abraham Biblical patriarch

Abraham is the common patriarch of Christianity, Islam, Judaism, and some other religions. In Judaism, he is the founding father of the covenant of the pieces, the special relationship between the Hebrews and God; in Christianity, he is the prototype of all believers, Jewish or Gentile; and in Islam he is seen as a link in the chain of prophets that begins with Adam and culminates in Muhammad.

Book of Numbers Fourth book of the Bible

The Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah. The book has a long and complex history, but its final form is probably due to a Priestly redaction of a Yahwistic source made some time in the early Persian period. The name of the book comes from the two censuses taken of the Israelites.

Book of Exodus Second book of the Bible

The Book of Exodus is the second book of the Torah and describes the Exodus, which includes the Israelites' deliverance from slavery in Egypt through the hand of Yahweh, the revelations at biblical Mount Sinai, and the subsequent "divine indwelling" of God with Israel.

Isaac Biblical character

Isaac is one of the three patriarchs of the Israelites and is an important figure in the Abrahamic religions, including Judaism, Christianity, and Islam. He was the son of Abraham and Sarah, the father of Jacob, and the grandfather of the twelve tribes of Israel.

Book of Leviticus Third book of the Bible

The Book of Leviticus is the third book of the Torah and of the Old Testament; scholars generally agree that it developed over a long period of time, reaching its present form during the Persian Period between 538-332 BCE.

Torah First five books of the Hebrew Bible

Torah has a range of meanings. It can most specifically mean the first five books of the 24 books of the Hebrew Bible. This is commonly known as the Written Torah. It can also mean the continued narrative from all the 24 books, from the Book of Genesis to the end of the Tanakh (Chronicles), and it can even mean the totality of Jewish teaching, culture, and practice, whether derived from biblical texts or later rabbinic writings. This is often known as the Oral Torah. Common to all these meanings, Torah consists of the origin of Jewish peoplehood: their call into being by God, their trials and tribulations, and their covenant with their God, which involves following a way of life embodied in a set of moral and religious obligations and civil laws.

Documentary hypothesis Hypothesis to explain the origins and composition of the Torah

The documentary hypothesis (DH) is one of the models historically used by biblical scholars to explain the origins and composition of the Torah. More recent models include the supplementary hypothesis and the fragmentary hypothesis. All agree that the Torah is not a unified work from a single author, but is made up of sources combined over many centuries by many hands. These models differ on the nature of these sources and how they were combined.

Noahs Ark the vessel in the Genesis flood narrative

Noah's Ark is the vessel in the Genesis flood narrative through which God spares Noah, his family, and examples of all the world's animals from a world-engulfing flood. The story in Genesis is repeated, with variations, in the Quran, where the ark appears as Safina Nūḥ.

Ishmael son of Abraham

Ishmael, a figure in the Tanakh and the Quran, was Abraham's first son according to Jews, Christians and Muslims. Ishmael was born to Abraham and Sarah's handmaiden Hagar (Hājar). According to the Genesis account, he died at the age of 137.

Patriarchs (Bible) the Biblical figures Abraham, his son Isaac, and Isaacs son Jacob, or the ancestor-figures between Adam and Abraham

The patriarchs of the Bible, when narrowly defined, are Abraham, his son Isaac, and Isaac's son Jacob, also named Israel, the ancestor of the Israelites. These three figures are referred to collectively as the patriarchs, and the period in which they lived is known as the patriarchal age.

Genesis creation narrative Creation myth of both Judaism and Christianity

The Genesis creation narrative is the creation myth of both Judaism and Christianity. The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim creates the heavens and the Earth in six days, then rests on, blesses and sanctifies the seventh. In the second story, God, now referred to by the personal name Yahweh, creates Adam, the first man, from dust and places him in the Garden of Eden, where he is given dominion over the animals. Eve, the first woman, is created from Adam and as his companion.

Genealogies of Genesis

The genealogies of Genesis provide the framework around which the Book of Genesis is structured. Beginning with Adam, genealogical material in Genesis 4, 5, 10, 11, 22, 25, 29-30, 35-36, and 46 move the narrative forward from the creation to the beginnings of Israel's existence as a people.

Elohist One of the four sources of the Torah in the documentary hypothesis

According to the documentary hypothesis, the Elohist is one of four source documents underlying the Torah, together with the Jahwist, the Deuteronomist and the Priestly source. The Elohist is so named because of its pervasive use of the word Elohim to refer to the Israelite god.

Jahwist one of the sources of the Torah in the documentary hypothesis, dated to the Babylonian captivity or later; uses the name YHWH throughout, anthropomorphizes God physically/mentally, focuses on the Kingdom of Judah, and supports the Davidic monarchy

The Jahwist, or Yahwist, often abbreviated J, is one of the most widely recognized sources of the Pentateuch (Torah), together with the Deuteronomist and the Priestly source. The existence of the Jahwist is somewhat controversial, with a number of scholars, especially in Europe, denying that it ever existed as a coherent independent document. Nevertheless, most scholars do assume its existence, and date its composition to the period of the Babylonian captivity or perhaps somewhat later. The Jahwist is so named because of its characteristic use of the term Yahweh for God.

Priestly source One of four sources of the Torah

The Priestly source is perhaps the most widely recognized source underlying the Torah. It is both stylistically and theologically distinct from other material in the Torah, and includes a set of claims that are contradicted by non-Priestly passages and therefore uniquely characteristic: no sacrifice before the institution is ordained by Yahweh (God) at Sinai, the exalted status of Aaron and the priesthood, and the use of the divine title El Shaddai before God reveals his name to Moses, to name a few. In general, the Priestly work is concerned with priestly matters – ritual law, the origins of shrines and rituals, and genealogies – all expressed in a formal, repetitive style. It stresses the rules and rituals of worship, and the crucial role of priests, expanding considerably on the role given to Aaron.

Covenant (biblical) A religious covenant that is described in the Bible.

A biblical covenant is a religious covenant that is described in the Bible. All Abrahamic religions consider biblical covenants important.

Melchizedek Person in the Bible; King of Salem and priest of the Most High (Gen. 14)

Melchizedek, Melchisedech, Melkisetek, or Malki Tzedek, was the king of Salem and priest of El Elyon mentioned in the 14th chapter of the Book of Genesis. He brings out bread and wine and then blesses Abram and El Elyon.

Genesis flood narrative Biblical flood myth

The Genesis flood narrative is a flood myth found in the Tanakh. The story tells of God's decision to return the Earth to its pre-creation state of watery chaos and then remake it in a reversal of creation. The narrative has very strong similarities to parts of the Epic of Gilgamesh which predates the Book of Genesis.

Primeval history The first eleven chapters of the Book of Genesis

The primeval history, the name given by biblical scholars to the first eleven chapters of the Book of Genesis, is a story of the first years of the world's existence.

Composition of the Torah The origins and composition of the Torah

The composition of the Torah was a process that involved multiple authors over an extended period of time. While Jewish tradition holds that all five books were originally written by Moses sometime in the 2nd millennium BCE, by the 17th century leading scholars had rejected Mosaic authorship.

References

  1. Hamilton 1990, p. 1.
  2. Sweeney 2012, p. 657.
  3. Bergant 2013, p. xii.
  4. Bandstra 2008, p. 35.
  5. Bandstra 2008, p. 78.
  6. 1 2 3 Bandstra (2004), pp. 28–29
  7. Van Seters (1998), p. 5
  8. 1 2 Davies (1998), p. 37
  9. Hamilton (1990), p. 2
  10. Whybray (1997), p. 41
  11. McKeown (2008), p. 2
  12. Walsh (2001), p. 112
  13. Bergant 2013, p. 45.
  14. Bergant 2013, p. 103.
  15. Carr 2000, p. 491.
  16. Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 933). New York: Doubleday
  17. Gooder (2000), pp. 12–14
  18. Van Seters (2004), pp. 30–86
  19. Lawrence Boadt; Richard J. Clifford; Daniel J. Harrington (2012). Reading the Old Testament: An Introduction. Paulist Press.
  20. Ska (2006), pp. 169, 217–18
  21. Van Seters (2004) pp. 113–14
  22. Whybray (2001), p. 39
  23. 1 2 Ska (2006), p. 169
  24. Clines (1997), p. 30
  25. 1 2 Hamilton (1990), p. 50
  26. John J Collins (2007), A Short Introduction to the Hebrew Bible, Fortress Press, p. 47
  27. Brueggemann (2002), p. 61
  28. Brueggemann (2002), p. 78
  29. McKeown (2008), p. 4
  30. Wenham (2003), p. 34
  31. Hamilton (1990), pp. 38–39
  32. Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 935). New York: Doubleday
  33. 1 2 Kugler, Hartin (2009), p.9

Bibliography

Commentaries on Genesis

General

Book of Genesis
Preceded by
None
Hebrew Bible Succeeded by
Exodus
Christian
Old Testament