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'''Genesis''' בְּרֵאשִׁית, [[Greek language|Greek]]: Γένεσις, meaning "birth", "creation", "cause", "beginning", "source" or "origin") is the first book of the [[Torah]], the [[Tanakh]], and the [[Old Testament]] of the [[Bible]].  

'''Genesis''' בְּרֵאשִׁית, [[Greek language|Greek]]: Γένεσις, meaning "birth", "creation", "cause", "beginning", "source" or "origin") is the first book of the [[Torah]], the [[Tanakh]], and the [[Old Testament]] of the [[Bible]].  

''The Generations of Shem'' brings the biblical genealogy down to the generation of Abraham. [http://bible.thelineberrys.com/GEN/GEN12.HTM Genesis 12.]

''The Generations of Shem'' brings the biblical genealogy down to the generation of Abraham. [http://bible.thelineberrys.com/GEN/GEN12.HTM Genesis 12.]

=== Abraham ===

=== Abraham ===

Genesis 11 reviews the descendants of Shem to the generation of [[Terah]], who leaves [[Ur of the Chaldees]] with his son [[Abraham|Abram]],<ref>Hebrew ''ab'', "father", plus ''ram'', "exalted".</ref> Abram's wife [[Sarah|Sarai]], and his nephew [[Lot (Bible)|Lot]], the son of Abram's brother [[Haran]], towards the land of Canaan. They settle in the city of Haran, where Terah dies.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=11&division=div1  Genesis 11.]</ref> 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 Abram 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.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 12.]</ref>

Genesis 11 reviews the descendants of Shem to the generation of [[Terah]], who leaves [[Ur of the Chaldees]] with his son [[Abraham|Abram]], Hebrew ''ab'', "father", plus ''ram'', "exalted". Abram's wife [[Sarah|Sarai]], and his nephew [[Lot (Bible)|Lot]], the son of Abram's brother [[Haran]], towards the land of Canaan. They settle in the city of Haran, where Terah dies.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=11&division=div1  Genesis 11.] 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 Abram 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. [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 12.]

Abram is forced by famine to go into Egypt, where [[Pharaoh]] takes possession of his wife, the beautiful Sarai, whom Abram has misrepresented as his sister. God strikes the king and his house with plagues, so that he returns Sarai and expels Abram and all his people from Egypt.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 12.]</ref>

Abram is forced by famine to go into Egypt, where [[Pharaoh]] takes possession of his wife, the beautiful Sarai, whom Abram has misrepresented as his sister. God strikes the king and his house with plagues, so that he returns Sarai and expels Abram and all his people from Egypt.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 12.]  

Abram 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, as far as Sodom, whose people "were wicked, great sinners against the {{LORD}}." To Abram 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 13.]</ref>

Abram 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, as far as Sodom, whose people "were wicked, great sinners against the {{LORD}}." To Abram 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."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=12&division=div1 Genesis 13.]

Lot is taken prisoner during a war between the King of [[Shinar]]<ref>An inexact location, but roughly equivalent to the lands of the Tigris and Euphrates.</ref> and the King of [[Sodom]] and their allies, "four kings against five." Abram 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,

Lot is taken prisoner during a war between the King of [[Shinar]] (An inexact location, but roughly equivalent to the lands of the Tigris and Euphrates.) and the King of [[Sodom]] and their allies, "four kings against five." Abram 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.'"[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=14&division=div1 Genesis 14.]  

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.'"<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=14&division=div1 Genesis 14.]</ref>

God makes a covenant with Abram, promising that Abram'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]]."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=15&division=div1 Genesis 15.] The "river of Egypt", traditionally identified not with the Nile but with Wadi [[Al \'Arish|el Arish]] in the Sinai, and the Euphrates, represent the supposed bounds of Israel at its height under Solomon.</ref>

God makes a covenant with Abram, promising that Abram'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]]."([http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=15&division=div1 Genesis 15.] The "river of Egypt", traditionally identified not with the Nile but with Wadi [[Al \'Arish|el Arish]] in the Sinai, and the Euphrates, represent the supposed bounds of Israel at its height under Solomon.)

Sarai, being childless, tells Abram to take his Egyptian handmaiden, [[Hagar (Bible)|Hagar]], as wife. Hagar falls pregnant with [[Ishmael]],<ref>Hebrew ''Yishmael'', "God will hear".</ref> and God appears to her to promise that the child will be "a wild ass of a man, his hand against every man and every man's hand against him," whose descendants "cannot be numbered."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=16&division=div1 Genesis 16.]</ref>

Sarai, being childless, tells Abram to take his Egyptian handmaiden, [[Hagar (Bible)|Hagar]], as wife. Hagar falls pregnant with [[Ishmael]],(Hebrew ''Yishmael'', "God will hear".) and God appears to her to promise that the child will be "a wild ass of a man, his hand against every man and every man's hand against him," whose descendants "cannot be numbered."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=16&division=div1 Genesis 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]]"<ref>The name ''Abraham'' has no meaning in Hebrew. It is traditionally supposed to signify "Father of Multitudes," although the Hebrew for this would be "Abhamon".</ref>  and that of Sarai to "[[Sarah]]," and [[circumcision]] of all males is instituted as an eternal 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]],<ref>Hebrew ''Yitzhak'', "he laughed," sometimes rendered as "he rejoiced" - three explanations of the name are given, the first in this chapter where Abraham laughs when told that Sarah will bear a son.</ref> 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=17&division=div1 Genesis 17.]</ref>

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]]"(The name ''Abraham'' has no meaning in Hebrew. It is traditionally supposed to signify "Father of Multitudes," although the Hebrew for this would be "Abhamon".) and that of Sarai to "[[Sarah]]," and [[circumcision]] of all males is instituted as an eternal 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]],(Hebrew ''Yitzhak'', "he laughed," sometimes rendered as "he rejoiced" - three explanations of the name are given, the first in this chapter where Abraham laughs when told that Sarah will bear a son.) 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."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=17&division=div1 Genesis 17.]

God appears again to Abraham. Three strangers<ref>Often translated as "angels", but the Hebrew refers to men.</ref> 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?"<ref>The second explanation of the name Isaac - in the first, at chapter 17, it is Abraham who laughs.</ref> 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=18&division=div1 Genesis 18.] Abraham's intercession on behalf of the people of Sodom is the foundation of the important Jewish tradition of righteousness.</ref>

God appears again to Abraham. Three strangers (Often translated as "angels", but the Hebrew refers to men.) 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?" The second explanation of the name Isaac - in the first, at chapter 17, it is Abraham who laughs. 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=18&division=div1 Genesis 18.] Abraham's intercession on behalf of the people of Sodom is the foundation of the important Jewish tradition of righteousness.</ref>

The two<ref>Genesis 18 describes three messengers, Genesis 19 two. The traditional gloss is that God was one of the three who came to Abraham, and stayed with him while the other two went on to Sodom.</ref> messengers are hospitably received by Lot. The men of Sodom surround the house and demand to have [[Human sexual behavior|sexual relations]] with the strangers; 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|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 their line (Lot's line) will die out, make their father drunk and lie with him; their children become the ancestors of the [[Moabites]] and [[Ammon (nation)|Ammonites]].<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=19&division=div1 Genesis 19.]</ref>

The two Genesis 18 describes three messengers, Genesis 19 two. The traditional gloss is that God was one of the three who came to Abraham, and stayed with him while the other two went on to Sodom.. The men of Sodom surround the house and demand to have [[Human sexual behavior|sexual relations]] with the strangers; 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|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 their line (Lot's line) will die out, make their father drunk and lie with him; their children become the ancestors of the [[Moabites]] and [[Ammon (nation)|Ammonites][http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=19&division=div1 Genesis 19.]

Abraham represents Sarah as his sister before [[Abimelech]],<ref>Literally, "father-king", apparently a title.</ref> 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.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=20&division=div1 Genesis 20.]</ref>

Abraham represents Sarah as his sister before [[Abimelech]],Literally, "father-king", apparently a title 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.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=20&division=div1 Genesis 20.]

=== Isaac ===

=== 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.  While 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 [[Beersheba|Beer-sheba]].<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=21&division=div1 Genesis 21.]</ref>

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.  While 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 [[Beersheba|Beer-sheba]].[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=21&division=div1 Genesis 21.]

God puts Abraham to the test by demanding the [[binding of Isaac|sacrifice of Isaac]]. Abraham obeys; but, as he is about to lay the knife upon his son, God restrains him, promising him numberless descendants.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=22&division=div1 Genesis 22.]</ref> On the death of Sarah, Abraham purchases [[Machpelah]] for a family tomb<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=23&division=div1 Genesis 23.]</ref> 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.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=24&division=div1 Genesis 24.]</ref> 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]].<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=25&division=div1 Genesis 25.]</ref>

God puts Abraham to the test by demanding the [[binding of Isaac|sacrifice of Isaac]]. Abraham obeys; but, as he is about to lay the knife upon his son, God restrains him, promising him numberless descendants.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=22&division=div1 Genesis 22.] On the death of Sarah, Abraham purchases [[Machpelah]] for a family tomb [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=23&division=div1 Genesis 23.] 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.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=24&division=div1 Genesis 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]].[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=25&division=div1 Genesis 25.]

=== Jacob ===

=== Jacob ===

Rebekah is barren, but Isaac prays to God and she gives birth to the twins [[Esau]],<ref>Hebrew ''Esav'', "made" or "completed".</ref> and [[Jacob]].<ref>Hebrew ''Yaakov'', from a root meaning "crooked, bent", usually interpreted as meaning "heel" - according to the narrative he was born second, holding Esau's heel. The precise meaning is unclear. </ref> While the twins were still in the womb God predicted that the two would be forever divided, and that the elder would serve the younger; and so it comes about that Esau the hunter sells his birthright to Jacob for a bowl of red porridge, and "therefore his name was called [[Edom]]."<ref>Edom, literally "red". [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=25&division=div1 Genesis 25.]</ref>

Rebekah is barren, but Isaac prays to God and she gives birth to the twins [[Esau]], Hebrew ''Esav'', "made" or "completed" and [[Jacob]]. Hebrew ''Yaakov'', from a root meaning "crooked, bent", usually interpreted as meaning "heel" - according to the narrative he was born second, holding Esau's heel. The precise meaning is unclear. While the twins were still in the womb God predicted that the two would be forever divided, and that the elder would serve the younger; and so it comes about that Esau the hunter sells his birthright to Jacob for a bowl of red porridge, and "therefore his name was called [[Edom]]."<ref>Edom, literally "red". [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=25&division=div1 Genesis 25.]

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.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=26&division=div1 Genesis 26.]</ref>

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. [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=26&division=div1 Genesis 26.]

Jacob deceives his father Isaac and obtains the blessing of prosperity<ref>"May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine.

Jacob deceives his father Isaac and obtains the blessing of prosperity "May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine.

29: Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother's sons bow down to you. Cursed be every one who curses you, and blessed be every one who blesses you!" (Genesis 27:28-29)</ref> which should have been Esau's.  Fearing Esau's anger he flees to Haran, the home of his mother's brother Laban.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=27&division=div1 Genesis 27.]</ref> 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<ref>Traditionally the place where this pillar is erected is identified as the site of the [[Most Holy Place|Holy of Holies]] within the [[Temple in Jerusalem|Jewish Temple]] at Jerusalem.</ref> and names the place [[Bethel]].<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=28&division=div1 Genesis 28.] The name ''Bethel'' in Hebrew and related [[West Semitic languages]] means "House of El;" in later Jewish tradition the name was taken to mean "House of God."</ref>

29: Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother's sons bow down to you. Cursed be every one who curses you, and blessed be every one who blesses you!" (Genesis 27:28-29) which should have been Esau's.  Fearing Esau's anger he flees to Haran, the home of his mother's brother Laban.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=27&division=div1 Genesis 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<ref>Traditionally the place where this pillar is erected is identified as the site of the [[Most Holy Place|Holy of Holies]] within the [[Temple in Jerusalem|Jewish Temple]] at Jerusalem and names the place [[Bethel]].[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=28&division=div1 Genesis 28.] The name ''Bethel'' in Hebrew and related [[West Semitic languages]] means "House of El;" in later Jewish tradition the name was taken to mean "House of God."

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 serves another seven years for Rachel, and has sons by his two wives and their two handmaidens, the ancestors of the [[tribes of Israel]]. Jacob then works another six 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 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 serves another seven years for Rachel, and has sons by his two wives and their two handmaidens, the ancestors of the [[tribes of Israel]]. Jacob then works another six 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 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.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=31&division=div1 Genesis 31.]</ref> 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."<ref>Literally, "a stranger," traditionally interpreted as an angel or as God.</ref> Neither Jacob nor the stranger can prevail, but the man touches Jacob's thigh and puts it out of joint, 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."<ref>Hebrew ''Yisrael'', "He will struggle with God;" but the second part of the quoted verse can be translated as: "for you have become great (''sar'') before God and men," implying that "Israel" means "He will be great (sar) before God."</ref> and is freed. "The sun rose upon him as he passed Penuel,<ref>''Penuel'' or ''Peniel'', literally "Face of God" - the sentence connects the mysterious stranger and the following passage about the meting with Esau.</ref> limping because of his thigh."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=32&division=div1 Genesis 32.]</ref>

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.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=31&division=div1 Genesis 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."Literally, "a stranger," traditionally interpreted as an angel or as God. Neither Jacob nor the stranger can prevail, but the man touches Jacob's thigh and puts it out of joint, 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." Hebrew ''Yisrael'', "He will struggle with God;" but the second part of the quoted verse can be translated as: "for you have become great (''sar'') before God and men," implying that "Israel" means "He will be great (sar) before God." and is freed. "The sun rose upon him as he passed Penuel,''Penuel'' or ''Peniel'', literally "Face of God" - the sentence connects the mysterious stranger and the following passage about the meting with Esau limping because of his thigh."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=32&division=div1 Genesis 32.]

The meeting with Esau proves friendly, and the brothers are reconciled: "to see your face is like seeing the face of God," is Jacob's greeting. The brothers part, and Jacob settles near the city of [[Shechem]].<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=33&division=div1 Genesis 33.]</ref> 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".<ref>This passage is traditionally taken to mean that Shechem raped rather than seduced Dinah, but the text is not conclusive.</ref> Shechem asks Jacob for Dinah's hand in marriage, but the sons of Jacob deceive the men of Shechem and slaughter them and take captive their wives and children and loot the city. Jacob is angered that his sons have brought upon him the enmity of the Canaanites, but his sons say, "Should he treat our sister as a harlot?"<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=34&division=div1 Genesis 34.]</ref>

The meeting with Esau proves friendly, and the brothers are reconciled: "to see your face is like seeing the face of God," is Jacob's greeting. The brothers part, and Jacob settles near the city of [[Shechem]].[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=33&division=div1 Genesis 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". This passage is traditionally taken to mean that Shechem raped rather than seduced Dinah, but the text is not conclusive. Shechem asks Jacob for Dinah's hand in marriage, but the sons of Jacob deceive the men of Shechem and slaughter them and take captive their wives and children and loot the city. Jacob is angered that his sons have brought upon him the enmity of the Canaanites, but his sons say, "Should he treat our sister as a harlot?"[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=34&division=div1 Genesis 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"; and Jacob sets up a stone pillar at the place, and names it Bethel. He goes up to his father Isaac at Hebron, and there Isaac dies and is buried.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=35&division=div1 Genesis 35.]</ref>

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"; and Jacob sets up a stone pillar at the place, and names it Bethel. He goes up to his father Isaac at Hebron, and there Isaac dies and is buried. [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=35&division=div1 Genesis 35.]

Genesis 36 is the Edomite King-list, describing the tribes and rulers of [[Edom]], the nation of Esau.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=37&division=div1 Genesis 36.]</ref>

Genesis 36 is the Edomite King-list, describing the tribes and rulers of [[Edom]], the nation of Esau. [http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=37&division=div1 Genesis 36.]

=== Joseph ===

=== Joseph ===

Jacob makes a coat of many colours<ref>Hebrew ''Kethoneth passim'' This is traditionally translated as "coat of many colours", but can also mean long sleeves, or embroidered. Whatever translation is chosen, it means a royal garment.</ref> for his favourite son, [[Joseph (Hebrew Bible)|Joseph]]. Jacob's son Judah takes a Canaanite wife and has two sons, Er and [[Onan]]; Er dies, and his widow [[Tamar (Bible)|Tamar]], disguised as a prostitute, tricks Judah into having a child by her (Er's brother [[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]]<ref>The merchants are described first as Ishmaelites and later as Midianites. There have been many attempts to reconcile the discrepancy.</ref> sell Joseph to [[Potiphar]], the captain of Pharaoh's guard,<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=37&division=div1 Genesis 37.]</ref> but Potiphar's wife, unable to seduce Joseph, accuses him falsely and he is cast into prison.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=39&division=div1 Genesis 39.]</ref> Here he correctly interprets the dreams of two of his fellow prisoners, the king's butler and baker.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=40&division=div1 Genesis 40.]</ref> 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=41&division=div1 Genesis 41].</ref>

Jacob makes a coat of many colours Hebrew ''Kethoneth passim'' This is traditionally translated as "coat of many colours", but can also mean long sleeves, or embroidered. Whatever translation is chosen, it means a royal garment for his favourite son, [[Joseph (Hebrew Bible)|Joseph]]. Jacob's son Judah takes a Canaanite wife and has two sons, Er and [[Onan]]; Er dies, and his widow [[Tamar (Bible)|Tamar]], disguised as a prostitute, tricks Judah into having a child by her (Er's brother [[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]]<ref>The merchants are described first as Ishmaelites and later as Midianites. There have been many attempts to reconcile the discrepancy.sell Joseph to [[Potiphar]], the captain of Pharaoh's guard,[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=37&division=div1 Genesis 37.] but Potiphar's wife, unable to seduce Joseph, accuses him falsely and he is cast into prison.[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=39&division=div1 Genesis 39.]</ref> Here he correctly interprets the dreams of two of his fellow prisoners, the king's butler and baker.<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=40&division=div1 Genesis 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."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=41&division=div1 Genesis 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 promises to settle in Egypt both them and his father<ref>Genesis 42-45</ref> Jacob brings his whole family to Egypt, where Pharaoh assigns to them the [[land of Goshen]].<ref>Genesis 46-47</ref> Jacob receives Joseph's sons [[Ephraim]] and [[Manasseh]] among his own sons,<ref>Genesis 48</ref> then calls his sons to his bedside and reveals their future to them.<ref>Genesis 49</ref> 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."<ref>[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=50&division=div1 Genesis 50.] [[Book of Joshua|The Book of Joshua]] describes the later burial of Joseph's bones in Shechem following the Exodus from Egypt.</ref>

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 promises to settle in Egypt both them and his father (Genesis 42-45) Jacob brings his whole family to Egypt, where Pharaoh assigns to them the [[land of Goshen]].<ref>Genesis 46-47</ref> Jacob receives Joseph's sons [[Ephraim]] and [[Manasseh]] among his own sons,<ref>Genesis 48</ref> then calls his sons to his bedside and reveals their future to them.<ref>Genesis 49</ref> 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."[http://etext.virginia.edu/etcbin/toccer-new2?id=RsvGene.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=50&division=div1 Genesis 50.] [[Book of Joshua|The Book of Joshua]] describes the later burial of Joseph's bones in Shechem following the Exodus from Egypt.

== Composition ==

== Composition ==

The oldest extant [[Masoretic]] (i.e. Hebrew) manuscripts of Genesis are the [[Aleppo Codex]] dated to ca. [[920]] AD, and the [[Westminster Leningrad Codex]] dated to [[1008]] AD. There are also fragments of unvocalized Hebrew Genesis texts preserved in some [[Dead Sea scrolls]] (2nd century BC to [[1st century|1st century AD]]). According to tradition the Torah was translated into Greek (the [[Septuagint]], or 70, from the traditional number of translators) in the [[3rd century BC]]. The oldest Greek manuscripts include [[2nd century BC]] fragments of Leviticus and Deuteronomy (Rahlfs nos. 801, 819, and 957), and [[1st century BC]] fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the [[Minor prophet|Minor Prophets]] (Rahlfs nos. 802, 803, 805, 848, 942, and 943). Relatively complete manuscripts of the LXX (i.e.e, the Septuagint) include the [[Codex Vaticanus]] and the [[Codex Sinaiticus]] of the [[4th century]] and the [[Codex Alexandrinus]] of the [[5th century]] - these are the oldest surviving nearly-complete manuscripts of the Old Testament in any language. There are minor variations between the Greek and Hebrew texts, and between the three oldest Greek texts.

The oldest extant [[Masoretic]] (i.e. Hebrew) manuscripts of Genesis are the [[Aleppo Codex]] dated to ca. [[920]] AD, and the [[Westminster Leningrad Codex]] dated to [[1008]] AD. There are also fragments of unvocalized Hebrew Genesis texts preserved in some [[Dead Sea scrolls]] (2nd century BC to [[1st century|1st century AD]]). According to tradition the Torah was translated into Greek (the [[Septuagint]], or 70, from the traditional number of translators) in the [[3rd century BC]]. The oldest Greek manuscripts include [[2nd century BC]] fragments of Leviticus and Deuteronomy (Rahlfs nos. 801, 819, and 957), and [[1st century BC]] fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the [[Minor prophet|Minor Prophets]] (Rahlfs nos. 802, 803, 805, 848, 942, and 943). Relatively complete manuscripts of the LXX (i.e.e, the Septuagint) include the [[Codex Vaticanus]] and the [[Codex Sinaiticus]] of the [[4th century]] and the [[Codex Alexandrinus]] of the [[5th century]] - these are the oldest surviving nearly-complete manuscripts of the Old Testament in any language. There are minor variations between the Greek and Hebrew texts, and between the three oldest Greek texts.

For a number of reasons the [[Mosaic authorship|traditional Jewish, and later Christian, belief]] that Genesis was written by [[Moses]] and inspired by [[God]] is no longer accepted by modern biblical scholars.<ref>See [http://religion.ucumberlands.edu/hebrewbible/hbnotes/taunotes.htm this site] for an outline of the Mosaic authorship tradition.</ref> Contemporary academic debate centers instead on proposals which seek the origins of the Torah in the specific conditions of Jewish life and society in the 1st millennium BC. For much of the 20th century the field was dominated by the [[documentary hypothesis]] advanced by [[Julius Wellhausen]] in the late 19th century. This sees Genesis as a composite work assembled from various sources: the J text, named for its use of the term [[YHWH]] (JHWH in German) as [[Names of God|the name of God]]; the E text, named for its characteristic usage of the term "[[Elohim]]" for God; and the P, or [[Priestly source]]. These texts were composed independently between 950 BC and 500 BC and underwent numerous processes of redaction, emerging in their current form in around 450 BC. A number of anomalous sources not traceable to any of the three major documents have been identified, notably Genesis 14 (the battle of Abraham and the "Kings of the East"), and the "Blessing of Jacob" contained in the Joseph narrative. One such work, the [[Book of Generations]], was used by the [[Redactor]] (final editor of the Pentateuch) to provide the narrative framework for Genesis, ten occurrences of the ''toledot'' (Hebrew "generations") formula introducing as ten units of the book.<ref>See [[Frank Moore Cross]], ''The Priestly Work'', in "Canaanite Myth and Hebrew Epic", 1973. The ''toledot'' are:

For a number of reasons the [[Mosaic authorship|traditional Jewish, and later Christian, belief]] that Genesis was written by [[Moses]] and inspired by [[God]] is no longer accepted by modern biblical scholars.<ref>See [http://religion.ucumberlands.edu/hebrewbible/hbnotes/taunotes.htm this site] for an outline of the Mosaic authorship tradition.</ref> Contemporary academic debate centers instead on proposals which seek the origins of the Torah in the specific conditions of Jewish life and society in the 1st millennium BC. For much of the 20th century the field was dominated by the [[documentary hypothesis]] advanced by [[Julius Wellhausen]] in the late 19th century. This sees Genesis as a composite work assembled from various sources: the J text, named for its use of the term [[YHWH]] (JHWH in German) as [[Names of God|the name of God]]; the E text, named for its characteristic usage of the term "[[Elohim]]" for God; and the P, or [[Priestly source]]. These texts were composed independently between 950 BC and 500 BC and underwent numerous processes of redaction, emerging in their current form in around 450 BC. A number of anomalous sources not traceable to any of the three major documents have been identified, notably Genesis 14 (the battle of Abraham and the "Kings of the East"), and the "Blessing of Jacob" contained in the Joseph narrative. One such work, the [[Book of Generations]], was used by the [[Redactor]] (final editor of the Pentateuch) to provide the narrative framework for Genesis, ten occurrences of the ''toledot'' (Hebrew "generations") formula introducing as ten units of the book. See [[Frank Moore Cross]], ''The Priestly Work'', in "Canaanite Myth and Hebrew Epic", 1973. The ''toledot'' are:

# The ''generations'' of the heavens and the earth (2:4).

# The ''generations'' of the heavens and the earth (2:4).

# The ''generations'' of Adam (5:1).

# The ''generations'' of Adam (5:1).

# The ''generations'' of Esau (36:1, 9).

# The ''generations'' of Esau (36:1, 9).

# The ''generations'' of Jacob (37:2).

# The ''generations'' of Jacob (37:2).

 

The scholarly consensus which surrounded the Wellhausen hypothesis for much of the 20th century has collapsed since the 1970s.{{Fact|date=September 2007}} The theories currently being advanced can be divided into three models: revisions of Wellhausen's documentary model, of which [[Richard Elliot Friedman]]'s is one of the better known;<ref>Richard Elliot Friedman, "The Bible with Sources Revealed", 2003 - see Bibliography section.</ref> fragmentary models, which see the Torah as composed from a multitude of small fragments rather than from large coherent source texts; and supplementary models, which sees in it the gradual accretion of material over many centuries and from many hands. Major contemporary scholars in this field include [[R. N. Whybray]], who, drawing on techniques of literary analysis, does away with the documentary approach entirely and sees the Torah (and Genesis) as the work of a single author working around 500-450 BC; and [[John Van Seters]], who retains much of the framework of the Wellhausen hypothesis but sees the Torah as the product of a process of gradual growth, with the final form not emerging until about 300 BC.<ref>For an overview of current critical theories on the origins of the Pentateuch, see [http://www.hope.edu/academic/religion/bandstra/RTOT/PART1/PT1_TBD.HTM Source Analysis: Revisions and Alternatives]. For a more detailed treatment, see [http://findarticles.com/p/articles/mi_m0LAL/is_4_36/ai_n16865449/pg_3 "An overlooked message: the critique of kings and affirmation of equality in the primeval history"] from Biblical Theology Bulletin, Winter 2006.</ref>

The scholarly consensus which surrounded the Wellhausen hypothesis for much of the 20th century has collapsed since the 1970s.{{Fact|date=September 2007}} The theories currently being advanced can be divided into three models: revisions of Wellhausen's documentary model, of which [[Richard Elliot Friedman]]'s is one of the better known;<ref>Richard Elliot Friedman, "The Bible with Sources Revealed", 2003 - see Bibliography section.</ref> fragmentary models, which see the Torah as composed from a multitude of small fragments rather than from large coherent source texts; and supplementary models, which sees in it the gradual accretion of material over many centuries and from many hands. Major contemporary scholars in this field include [[R. N. Whybray]], who, drawing on techniques of literary analysis, does away with the documentary approach entirely and sees the Torah (and Genesis) as the work of a single author working around 500-450 BC; and [[John Van Seters]], who retains much of the framework of the Wellhausen hypothesis but sees the Torah as the product of a process of gradual growth, with the final form not emerging until about 300 BC.<ref>For an overview of current critical theories on the origins of the Pentateuch, see [http://www.hope.edu/academic/religion/bandstra/RTOT/PART1/PT1_TBD.HTM Source Analysis: Revisions and Alternatives]. For a more detailed treatment, see [http://findarticles.com/p/articles/mi_m0LAL/is_4_36/ai_n16865449/pg_3 "An overlooked message: the critique of kings and affirmation of equality in the primeval history"] from Biblical Theology Bulletin, Winter 2006.</ref>

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, worshipped him, and established holy places in his honour.  

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, worshipped him, and established holy places in his honour.  

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".<ref>See [http://www.biblicalstudies.org.uk/epn_6_wenham.html#9 Biblical Studies Org.] and [http://links.jstor.org/sici?sici=0018-2710%28198202%2921%3A3%3C240%3ATGWBES%3E2.0.CO%3B2-9&size=LARGE&origin=JSTOR-enlargePage David Biale, "The God With Breasts: El Shaddai in the Bible], 1982.</ref> 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 who gradually took over the father-god's position - was regarded with such hostility.<ref>Frank Moore Cross, "Yahweh and the God of the Patriarchs, 1962 and 1973.</ref> 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." <ref>Mark S. Smith, "The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts", 2002. [http://www.bibleinterp.com/articles/MSmith_BiblicalMonotheism.htm Review of "Origins of Biblical Monotheism"], Journal of Hebrew Scriptures, Vol. 4 (2002-2003).</ref>

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". See [http://www.biblicalstudies.org.uk/epn_6_wenham.html#9 Biblical Studies Org.] and [http://links.jstor.org/sici?sici=0018-2710%28198202%2921%3A3%3C240%3ATGWBES%3E2.0.CO%3B2-9&size=LARGE&origin=JSTOR-enlargePage David Biale, "The God With Breasts: El Shaddai in the Bible], 1982. 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 who gradually took over the father-god's position - was regarded with such hostility.<ref>Frank Moore Cross, "Yahweh and the God of the Patriarchs, 1962 and 1973.</ref> 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." <ref>Mark S. Smith, "The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts", 2002. [http://www.bibleinterp.com/articles/MSmith_BiblicalMonotheism.htm Review of "Origins of Biblical Monotheism"], Journal of Hebrew Scriptures, Vol. 4 (2002-2003).</ref>

In contrast to this picture of a Canaanite background to Genesis, Lloyd R. Bailey (1968) and E.L. Abel (1973) have suggested that Abraham worshipped [[Sin (mythology)|Sin]] the [[Amorite]] moon-god of [[Harran]], pointing, among other things, to Abraham's association with Harran and [[Ur]], both centres of the cult of Sin, to the epithet "Father of the gods" applied to Sin (comparable to Abram's name, "Exalted Father") and 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).<ref>[http://links.jstor.org/sici?sici=0021-9231%28196812%2987%3A4%3C434%3AI%27SAAB%3E2.0.CO%3B2-B&size=LARGE&origin=JSTOR-enlargePage Lloyd Bailey, "Israelite El Sadday and Amorite Bel Sade"] and [http://links.jstor.org/sici?sici=0029-5973%28197304%2920%3A1%3C48%3ATNOTPG%3E2.0.CO%3B2-O&size=LARGE&origin=JSTOR-enlargePage E.L. Abel, "The Nature of the Patriarchal God El Sadday"].</ref> [[M. Haran]] has also distinguished between Canaanite and Patriarchal religion, pointing out that the Patriarchs never worship at existing shrines but build their own, fitting 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 Il/El is a well-known member of the third-millennium Mesopotamian pantheon, concluding: "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 god identifying him with El, or converted to El, is unclear."<ref>[http://www.biblicalstudies.org.uk/epn_6_wenham.html Gordon J. Wenham, "The Religion of the Patriarchs"]</ref>

In contrast to this picture of a Canaanite background to Genesis, Lloyd R. Bailey (1968) and E.L. Abel (1973) have suggested that Abraham worshipped [[Sin (mythology)|Sin]] the [[Amorite]] moon-god of [[Harran]], pointing, among other things, to Abraham's association with Harran and [[Ur]], both centres of the cult of Sin, to the epithet "Father of the gods" applied to Sin (comparable to Abram's name, "Exalted Father") and 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). [http://links.jstor.org/sici?sici=0021-9231%28196812%2987%3A4%3C434%3AI%27SAAB%3E2.0.CO%3B2-B&size=LARGE&origin=JSTOR-enlargePage Lloyd Bailey, "Israelite El Sadday and Amorite Bel Sade"] and [http://links.jstor.org/sici?sici=0029-5973%28197304%2920%3A1%3C48%3ATNOTPG%3E2.0.CO%3B2-O&size=LARGE&origin=JSTOR-enlargePage E.L. Abel, "The Nature of the Patriarchal God El Sadday"]. [[M. Haran]] has also distinguished between Canaanite and Patriarchal religion, pointing out that the Patriarchs never worship at existing shrines but build their own, fitting 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 Il/El is a well-known member of the third-millennium Mesopotamian pantheon, concluding: "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 god identifying him with El, or converted to El, is unclear."[http://www.biblicalstudies.org.uk/epn_6_wenham.html Gordon J. Wenham, "The Religion of the Patriarchs"]

===Covenants===

===Covenants===

The covenants are a major theme in Genesis, "yet it has long been recognised that many of the promises are not original parts of the stories in which they are found."<ref>[http://links.jstor.org/sici?sici=0042-4935%28198201%2932%3A1%3C14%3ATOOTPT%3E2.0.CO%3B2-Q&size=LARGE&origin=JSTOR-enlargePage J.A. Emmerton, "The Origin of the Promises to the Patriarchs in the Older Sources of the Book of Genesis"].</ref> [[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.<ref>Westermann distinguished four types of promise: a son; descendents; blessing; land. He regarded promises as early if they were not combined and if they were intrinsic to the narrative.</ref> [[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.<ref>Summarised from [http://blue.butler.edu/~jfmcgrat/bible/ot/patriarch.htm "The Patriarchs: History and Religion"].</ref>

The covenants are a major theme in Genesis, "yet it has long been recognised that many of the promises are not original parts of the stories in which they are found."[http://links.jstor.org/sici?sici=0042-4935%28198201%2932%3A1%3C14%3ATOOTPT%3E2.0.CO%3B2-Q&size=LARGE&origin=JSTOR-enlargePage J.A. Emmerton, "The Origin of the Promises to the Patriarchs in the Older Sources of the Book of Genesis"]. [[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.<ref>Westermann distinguished four types of promise: a son; descendents; blessing; land. He regarded promises as early if they were not combined and if they were intrinsic to the narrative. [[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.<ref>Summarised from [http://blue.butler.edu/~jfmcgrat/bible/ot/patriarch.htm "The Patriarchs: History and Religion"].  

== Genesis and subsequent Abrahamic tradition ==

== Genesis and subsequent Abrahamic tradition ==

*[[Genesis Rabba]]

*[[Genesis Rabba]]

*[[Creation according to Genesis]]

*[[Creation according to Genesis]]

==Further reading==

==Further reading==

[[Category: Articles]]

[[Category: Articles]]

[[Category: Extended]]

[[Category: Extended]]

[[Category: Abraham]]

[[Category: Abraham]]