Changes

<br>In the Eastern Liturgies, it is commonly taken for granted that this was a Theophany (a visible manifestation of the invisible God). For e.g "God in Three Persons appeared to Abraham at the oak of Mambre, and through mercy he was given as reward for his hospitality Isaac. That God we now glorify him as God of our Fathers." Octoechos, Sunday, Tone 3, Midnight Office, Ode 7. [https://www.academia.edu/13190369/The_Early_Christian_Reception_of_Genesis_18_From_Theophany_to_Trinitarian_Symbolism]</ref>

<br>In the Eastern Liturgies, it is commonly taken for granted that this was a Theophany (a visible manifestation of the invisible God). For e.g "God in Three Persons appeared to Abraham at the oak of Mambre, and through mercy he was given as reward for his hospitality Isaac. That God we now glorify him as God of our Fathers." Octoechos, Sunday, Tone 3, Midnight Office, Ode 7. [https://www.academia.edu/13190369/The_Early_Christian_Reception_of_Genesis_18_From_Theophany_to_Trinitarian_Symbolism]</ref>

Genesis is intended to be interpreted as plain historical narrative, which [[liberal denial]] pretends is merely poetry or figurative.<ref>Multiple references:

Genesis is intended to be interpreted as a plain historical narrative, which [[liberal denial]] pretends is merely poetry or figurative.<ref>Multiple references:

*Johnson, James J.S. (2011). [https://www.icr.org/article/genesis-history-poetry-exposing-hidden/ Genesis Is History, Not Poetry: Exposing Hidden Assumptions about What Hebrew Poetry Is and Is Not]. ''Institute for Creation Research'' (from ''Acts & Facts''. 40 (6): 8-9). Retrieved January 18, 2018.

*Johnson, James J.S. (2011). [https://www.icr.org/article/genesis-history-poetry-exposing-hidden/ Genesis Is History, Not Poetry: Exposing Hidden Assumptions about What Hebrew Poetry Is and Is Not]. ''Institute for Creation Research'' (from ''Acts & Facts''. 40 (6): 8-9). Retrieved January 18, 2018.

*Sarfati, Jonathan (April 2015). [https://creation.com/genesis-is-history Genesis is history!]. ''Creation Ministries International'' (from ''Creation'' 37(2):50–52). Retrieved January 18, 2018.

*Sarfati, Jonathan (April 2015). [https://creation.com/genesis-is-history Genesis is history!]. ''Creation Ministries International'' (from ''Creation'' 37(2):50–52). Retrieved January 18, 2018.

==Name==

==Name==

The [[Hebrews]] had called the first book of [[Moses]] by the name of ''bereisheet'', meaning "in the beginning", based on the three words which start Genesis.  The [[Septuagint]], the ancient Greek-language translation of the [[Old Testament]], rendered this title under the name ''he biblos geneseos'', from which came the current title of ''Genesis'', meaning "origin".<ref>Unger, 1966, p.396</ref>

The [[Hebrews]] had called the first book of [[Moses]] by the name of ''bereisheet'', meaning "in the beginning", based on the three words that start Genesis.  The [[Septuagint]], the ancient Greek-language translation of the [[Old Testament]], rendered this title under the name ''he biblos geneseos'', from which came the current title of ''Genesis'', meaning "origin".<ref>Unger, 1966, p.396</ref>

==Overview==

==Overview==

The fifty chapters of the book of Genesis can be divided into two parts: the early, primeval history of man from the [[Creation]] to the fall of the [[Tower of Babel]] (Genesis 1-11), and the [[Patriarchs|Patriarchal History of Israel]] from [[Abraham]] and his son [[Isaac]], grandson [[Jacob]], and Jacob's sons, primarily [[Joseph]] (Genesis 12-50), although there is a continuous genealogy connecting both parts.

The fifty chapters of the book of Genesis can be divided into two parts: the early, ancient history of man from the [[Creation]] to the fall of the [[Tower of Babel]] (Genesis 1-11), and the [[Patriarchs|Patriarchal History of Israel]] from [[Abraham]] and his son [[Isaac]], grandson [[Jacob]], and Jacob's sons, primarily [[Joseph]] (Genesis 12-50), although there is a continuous genealogy connecting both parts.

===The Creation===

===The Creation===

Chapters 6 to 9 tell the story of the [[great flood]].

Chapters 6 to 9 tell the story of the [[great flood]].

The wickedness of mankind becomes so great that God 'repents' of His creation and decides to destroy it all through a [[flood]].  Only Noah is righteous before God, and He instruct Noah to build an [[Noah's Ark|ark]] to carry himself, his family, and pairs of every creature on earth and in the air.  God then destroys the earth with [[water]], the ark riding the waves until the waters abate and it comes to rest at the mountains of [[Ararat]].  God makes a promise never to destroy the earth by flood again, and shows Noah the sign of that covenant, a [[rainbow]].

The wickedness of mankind becomes so great that God 'repents' of His creation and decides to destroy it all through a [[flood]].  Only Noah is righteous before God, and He instructs Noah to build an [[Noah's Ark|ark]] to carry himself, his family, and pairs of every creature on earth and in the air.  God then destroys the earth with [[water]], the ark riding the waves until the waters abate and it comes to rest at the mountains of [[Ararat]].  God makes a promise never to destroy the earth by flood again, and shows Noah the sign of that covenant, a [[rainbow]].

Noah is also the first planter of a [[vineyard]], and during a drunken sleep one of his sons ([[Ham (son of Noah)|Ham]]) sees him naked.  Noah awakes with the knowledge as to what he had done, and places a curse upon Ham's son Canaan, declaring that Canaan and his descendants would be slaves to the his brothers [[Shem]] and [[Japheth]].  All three sons would have their names and their descendants listed on the [[Table of Nations]], which is contained in chapter 10.

Noah is also the first planter of a [[vineyard]], and during a drunken sleep one of his sons ([[Ham (son of Noah)|Ham]]) sees him naked.  Noah awakes with the knowledge as to what he had done, and places a curse upon Ham's son Canaan, declaring that Canaan and his descendants would be slaves to his brothers [[Shem]] and [[Japheth]].  All three sons would have their names and their descendants listed on the [[Table of Nations]], which is contained in chapter 10.

Some people argue that the flood account was taken from ancient Babylonian legends. This claim, however popular, is anachronistic. There are two proposed dates for the time Genesis was written, around 1440 BC and somewhere from 539 to 424 BC. The reason the claim that the Genesis flood narrative was taken from Babylonian legends is anachronistic are as follows:

Some people argue that the flood account was taken from ancient Babylonian legends. This claim, however popular, is anachronistic. There are two proposed dates for the time Genesis was written, around 1440 BC and somewhere from 539 to 424 BC. The reason the claim that the Genesis flood narrative was taken from Babylonian legends is anachronistic are as follows:

If the older date is correct, this means that Genesis was written over eight centuries before the Hebrews made any contact with Babylon that had the potential for Babylonian influence on Hebrew writings. Since Genesis was written too early to have been affected by any Babylonian influence on Hebrew writings, it could not have taken from Babylonian legends, and the claim that it did is an anachronism.

If the older date is correct, this means that Genesis was written over eight centuries before the Hebrews made any contact with Babylon that had the potential for Babylonian influence on Hebrew writings. Since Genesis was written too early to have been affected by any Babylonian influence on Hebrew writings, it could not have been taken from Babylonian legends, and the claim that it did is an anachronism.

If, however, the newer date is correct, this means that Genesis was written after Babylon had been conquered by Persia. Any Babylonian culture and influence would be uprooted and replaced with the Achaemenid Persian culture and influence. Since Genesis was written after the Babylonian culture and influence had been replaced with Achaemenid Persian culture and influence, it was written too late to have been affected by any Babylonian influence on Hebrew writings. Since Genesis was written too late to have been affected by any Babylonian influence on Hebrew writings, it could not have taken from Babylonian legends, and the claim that it did is an anachronism.

If, however, the newer date is correct, this means that Genesis was written after Babylon had been conquered by Persia. Any Babylonian culture and influence would be uprooted and replaced with the Achaemenid Persian culture and influence. Since Genesis was written after the Babylonian culture and influence had been replaced with Achaemenid Persian culture and influence, it was written too late to have been affected by any Babylonian influence on Hebrew writings. Since Genesis was written too late to have been affected by any Babylonian influence on Hebrew writings, it could not have been taken from Babylonian legends, and the claim that it did is an anachronism.

Therefore, if the earlier date is correct, than Genesis was written before any contact with Babylon and too early to have been affected by Babylonian influence on Hebrew writings. This means that it could not have taken from Babylonian legends, and the claim that it did is an anachronism. If the later date is correct, than Genesis was written after the Babylonian culture and influence had been replaced by Persian culture and influence and too late to have been affected by Babylonian influence on Hebrew writings. This means that it could not have taken from Babylonian legends, and the claim that it did is an anachronism. Either way, the claim that the Genesis flood account was taken from Babylonian legends is an anachronism. Since a statement cannot be both true and anachronistic at the same time, and the claim that the Genesis flood story was taken from Babylonian legends is anachronistic, it therefore cannot be true.

Therefore, if the earlier date is correct, then Genesis was written before any contact with Babylon and too early to have been affected by Babylonian influence on Hebrew writings. This means that it could not have been taken from Babylonian legends, and the claim that it did is an anachronism. If the later date is correct, then Genesis was written after the Babylonian culture and influence had been replaced by Persian culture and influence and too late to have been affected by Babylonian influence on Hebrew writings. This means that it could not have been taken from Babylonian legends, and the claim that it did is an anachronism. Either way, the claim that the Genesis flood account was taken from Babylonian legends is an anachronism. Since a statement cannot be both true and anachronistic at the same time, and the claim that the Genesis flood story was taken from Babylonian legends is anachronistic, it therefore cannot be true.

===Abraham===

===Abraham===

Chapters 11 to 23 and the start of chapter 25 tells the story of Abram

Chapters 11 to 23 and the start of chapter 25 tell the story of Abram

Abram leaves the city of [[Ur]] with his wife, Sarai, on a journey towards [[Canaan]], where God has shown him what He was going to do: "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."

Abram leaves the city of [[Ur]] with his wife, Sarai, on a journey towards [[Canaan]], where God has shown him what He was going to do: "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."

The two angels are received by Abraham's nephew [[Lot]], much to the consternation of the townspeople who surround the house and demand sexual acts with the strangers.

The two angels are received by Abraham's nephew [[Lot]], much to the consternation of the townspeople who surround the house and demand sexual acts with the strangers.

The townspeople are blinded, and the angels warn Lot and his family to flee immediately for the mountains and never look back.  Both Sodom and Gomorrah are consumed by [[fire]] and [[brimstone]].

The townspeople are blinded, and the angels warn Lot and his family to flee immediately for the mountains and never look back.  Both Sodom and Gomorrah are consumed by [[fire]] and [[brimstone]].

Lot’s wife turns back to look and is turned to a pillar of salt.

Lot’s wife turns back to look and is turned into a pillar of salt.

Sarah gives birth to Isaac, and at her insistence demands that Hagar and Ishmael are driven into the wilderness. While Ishmael is near dying, an angel speaks to Hagar and promises that God will not forget them, and will make the descendants of Ishmael a great nation.

Sarah gives birth to Isaac, and at her insistence demands that Hagar and Ishmael be driven into the wilderness. While Ishmael is near dying, an angel speaks to Hagar and promises that God will not forget them, and will make the descendants of Ishmael a great nation.

God puts Abraham to the test by demanding the sacrifice of Isaac. Abraham sets out to obey God by carrying out is request.

God puts Abraham to the test by demanding the sacrifice of Isaac. Abraham sets out to obey God by carrying out is request.

But just as he is about to thrust the knife into Isaac, God restrains him, and promises descendants beyond numbering.  Abraham dies later, "full of years", and is laid to rest in the Tomb of Machpelah in [[Hebron]], which he had purchased shortly before as a place of rest for Sarah.

But just as he is about to thrust the knife into Isaac, God restrains him and promises descendants beyond numbering.  Abraham dies later, "full of years", and is laid to rest in the Tomb of Machpelah in [[Hebron]], which he had purchased shortly before as a place of rest for Sarah.

===Isaac and Jacob===

===Isaac and Jacob===

Isaac had prayed to God that He would give his wife [[Rebekah]] a child, even though Rebekah was unable to get [[pregnancy|pregnant]].  God grants Isaac's request, and Rebekah gives birth to the twins [[Esau]] and [[Jacob]]

Isaac had prayed to God that He would give his wife [[Rebekah]] a child, even though Rebekah was unable to get [[pregnancy|pregnant]].  God grants Isaac's request, and Rebekah gives birth to the twins [[Esau]] and [[Jacob]]

However, prior to the birth God predicted division between the two, with the elder serving the younger.  Esau, the elder, despised his own birthright and sold it to Jacob for a bowl of red porridge, allowing Jacob to enter his father’s tent and deceitfully take the blessing intended for Esau.  He flees to [[Haran]], the home of his uncle [[Laban]].  Along the way he has a dream of a ladder to Heaven, where God tells him of prosperity for himself and his descendants.  Jacob names the spot [[Bethel]] in commemoration.

However, prior to the birth, God predicted division between the two, with the elder serving the younger.  Esau, the elder, despised his own birthright and sold it to Jacob for a bowl of red porridge, allowing Jacob to enter his father’s tent and deceitfully take the blessing intended for Esau.  He flees to [[Haran]], the home of his uncle [[Laban]].  Along the way, he has a dream of a ladder to Heaven, where God tells him of prosperity for himself and his descendants.  Jacob names the spot [[Bethel]] in commemoration.

Jacob had two wives, [[Leah]] and [[Rachel]], and two [[concubine]]s, [[Zilpah]] (Leah's handmaid), and [[Bilhah]] (Rachel's handmaid).  Together they bore Jacob twelve sons:

Jacob had two wives, [[Leah]] and [[Rachel]], and two [[concubine]]s, [[Zilpah]] (Leah's handmaid), and [[Bilhah]] (Rachel's handmaid).  Together they bore Jacob twelve sons:

During the famine "all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth."

During the famine "all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth."

Jacob, not knowing Joseph was still alive, sent his sons to buy [[grain]] in Egypt. The brothers appeared before Joseph, but did not recognize him.

Jacob, not knowing Joseph was still alive, sent his sons to buy [[grain]] in Egypt. The brothers appeared before Joseph, but did not recognize him. Joseph however, recognized them, and after a series of tests that convinced Joseph their characters had changed, revealed himself to them, convinced them that what happened in the past was God’s plan, and told them to bring Jacob and their families to live in Egypt.

Joseph however, recognized them, and after a series of tests which convinced Joseph their characters had changed, revealed himself to them, convinces them that what happened in the past was God’s plan, and told them to bring Jacob and their families to live in Egypt.

Genesis ends with the blessing of Jacob’s children, his death, and the death of Joseph, who exhorts his brothers to carry his bones to the [[Promised Land]] when they eventually reach there.

Genesis ends with the blessing of Jacob’s children, his death, and the death of Joseph, who exhorts his brothers to carry his bones to the [[Promised Land]] when they eventually reach there.

==Authorship==

==Authorship==

''See also [[Genesis authorship]]''.

''See also [[Genesis authorship]]''.

<br>Biblical tradition within and without the [[Old Testament]], [[Jesus]] in the [[New Testament]], as well as extra-Biblical writers such as [[Josephus]], [[Origen]], the early church fathers and many others, have claimed [[Moses]] as the author of Genesis, written during the time of the [[Hebrew]] wanderings in the Wilderness, between 1440-1400 B.C.  Certainly, Moses was able to have written Genesis in Hebrew, [[Akkadian]], or Egyptian.  He was well-educated and trained in the Egyptian court.  [[Archaeology]] demonstrates that such a man would have the education necessary to accomplish this during that time in history.<ref>Unger, pp. 35-35</ref>

<br>Biblical tradition within and without the [[Old Testament]], [[Jesus]] in the [[New Testament]], as well as extra-Biblical writers such as [[Josephus]], [[Origen]], the early church fathers and many others, have claimed [[Moses]] as the author of Genesis, written during the time of the [[Hebrew]] wanderings in the Wilderness, between 1440-1400 B.C.  Certainly, Moses was able to have written Genesis in Hebrew, [[Akkadian]], or Egyptian.  He was well-educated and trained in the Egyptian court.  [[Archaeology]] demonstrates that such a man would have had the education necessary to accomplish this during that time in history.<ref>Unger, pp. 35-35</ref>

The higher critical view is that Moses did not write Genesis.  Some biblical scholars identified five separate authors of the five "books of Moses."<ref>[http://www.religioustolerance.org/chr_tora.htm Who Wrote The Pentateuch, The Five Books of Moses?]</ref><ref>[http://lectionary.org/EXEG-English/OT/EOT01-Gen/Authorship-Genesis%20&%20Pentateuch.html Introduction to Genesis & the Pentateuch]</ref> This idea is called the ''Documentary Hypothesis''. Although unidentified, each of these authors has been given the name of a letter:

The higher critical view is that Moses did not write Genesis.  Some biblical scholars identified five separate authors of the five "books of Moses."<ref>[http://www.religioustolerance.org/chr_tora.htm Who Wrote The Pentateuch, The Five Books of Moses?]</ref><ref>[http://lectionary.org/EXEG-English/OT/EOT01-Gen/Authorship-Genesis%20&%20Pentateuch.html Introduction to Genesis & the Pentateuch]</ref> This idea is called the ''Documentary Hypothesis''. Although unidentified, each of these authors has been given the name of a letter:

* P who wrote an alternate history in what was called the ''Priestly Code'', about 550 B.C.

* P who wrote an alternate history in what was called the ''Priestly Code'', about 550 B.C.

* R who joined the writings of J, E, D and P to form a single work.

* R who joined the writings of J, E, D and P to form a single work.

**(Though recent Scholarship has moved toward a four source hypothesis, with the Priestly writer functioning as final contributor and editor.)

**(Though recent Scholarship has moved toward a four-source hypothesis, with the Priestly writer functioning as the final contributor and editor.)

Under this hypothesis, looking at the Creation story

Under this hypothesis, looking at the Creation story

* Genesis 1:1 through 2:3 were written by P.

* Genesis 1:1 through 2:3 were written by P.

* Genesis 2:4 was written by R

* Genesis 2:4 was written by R

* Genesis 2:5 through 4:26 were written by J.

* Genesis 2:5 through 4:26 were written by J.

This idea has gained in popularity among critics since it was first proposed in the late 19th century.  However, it is inevitably a product of modern rationalistic research and the application of literary criteria. Opponents of this research point to the fact that it is difficult to reconcile with the historical, miraculous, and prophetic elements which they claim to be basic to the first five books of the Bible.<ref>Unger, p. 397; Young, pp. 183-276</ref>

This idea has gained popularity among critics since it was first proposed in the late 19th century.  However, it is inevitably a product of modern rationalistic research and the application of literary criteria. Opponents of this research point to the fact that it is difficult to reconcile with the historical, miraculous, and prophetic elements which they claim to be basic to the first five books of the Bible.<ref>Unger, p. 397; Young, pp. 183-276</ref>

== See also ==

== See also ==