Difference between revisions of "Genesis"

<p> Contents The first eleven chapters of [[Genesis]] provide the universal setting for Israel's story. Taking up themes and motifs prominent in the literature of their neighbors, the inspired writer showed how only one God participated in creation of the whole world and in directing the fortunes of all its nations. The focus narrows from creation of the universe to creation of the first family (&nbsp;Genesis 1:1-2:25 ). Trust in a wily serpent rather than in God brings sin into the world and shows God's judgment on sin. Thus human life is lived out in the suffering, pain, and frustration of the world we know (&nbsp;Genesis 3:1 ). In that world God continues to condemn sin, bless faithfulness, and yet show grace to sinners (&nbsp;Genesis 4:1-15 ). From the human perspective, great cultural achievements appear, but so does overwhelming human pride (&nbsp;Genesis 4:16-24 ). Thus humans multiply their race as God commanded; they also look for a better life than that of pain and toil (&nbsp;Genesis 4:25-5:32 ). Help comes, but only after further punishment. Through the flood, God eliminates all humanity except the family of Noah, then makes a covenant with that family never again to bring such punishment (&nbsp;Genesis 6:1-9:17 ), but human sin continues on the individual and the societal levels, bringing necessary </p> <p> divine punishment of the nations at the tower of [[Babel]] (&nbsp;Genesis 9:18-11:9 ). God thus establishes a plan to redeem and bless the humanity that persists in sin. He calls one man of faith—Abraham—and leads him to a new beginning in a new land. He gives His promises of land, nation, fame, and a mission of blessing for the nations. This works itself out in blessing nations that help [[Abraham]] and punishing those who do not. It climaxes in God's covenant with Abraham in which Abraham shows faithfulness in the sign of circumcision and God renews His promises. </p> <p> New generations led by [[Isaac]] and [[Jacob]] find God continuing to lead them, to call them to be His people, and to renew His promises to them. Human trickery and deception personified in Jacob do not alter God's determination to carry out His redemptive plan. Even when crafty Jacob appears to meet his match while returning to Abraham's homeland, God leads him back to the [[Promised]] Land and back to safety. [[Reconciliation]] with his brother [[Esau]] is followed by deception on the part of his sons. They sell favored brother [[Joseph]] into slavery in Egypt. There God mysteriously works even in a prison cell to raise Joseph to power, demonstrating His authority over the highest political authority of the world. Finally, the family is reunited in [[Egypt]] and look forward to God's deliverance so they can return to the land of promise. </p> <p> Thus is established the heritage of God's people in the triad of patriarchal fathers—Abraham, Isaac, and Jacob. God's promises and revelation to them became the foundation of Israel's religious experience and hope. See [[Creation]]; [[Flood]]; [[Sin]]; [[Humanity]]; [[Anthropology]]; Earth; [[Image Of God]]; [[Abraham]]; [[Isaac]]; [[Jacob]]; [[Joseph]]; [[Adam And Eve]]; [[Noah]]; [[Names Of God]]; [[God Of The Fathers]] . </p> <p> Critical Problems Critical scholars have raised many questions as they have sought reverently to study and understand the Book of Genesis. [[Comparison]] with other creation and flood stories, especially those coming from Sumeria, Babylon, and Assyria, have shown striking similarities to the biblical narrative. Why does the biblical account follow the same basic outline of other creation and flood narratives? Has one copied the other? Does God inspire a writer to react to other literature and write the authentic version? What role does oral tradition play in one nation learning of the literature of another nation? The least that can be said is that Israel's creation and flood narratives present a consistent picture of a sovereign God concerned with and in control of all nations. It shows a realistic picture of humanity in their great strengths and weaknesses. It has proven itself true through the centuries and millennia, whereas the other stories have become relics of a past civilization, recovered only by the accident of the archaeologists' spadework. See [[Creation]]; [[Flood]] . </p> <p> Genesis has given rise to theories of the origin and compilation of the book and of the [[Pentateuch]] or first five books of the Bible. Do use of later names such as land of the [[Philistines]] (&nbsp;Genesis 21:32 ), closely resembling, almost duplicate stories (&nbsp;Genesis 12:10-20; &nbsp;Genesis 20:1-18; &nbsp;Genesis 26:1-11 ), the use of different names for God (Yahweh in &nbsp;Genesis 15:1; [[Elohim]] in &nbsp;Genesis 17:1 ), the use of different facts (man made with woman in &nbsp;Genesis 1:27 but man made, then the animals, then woman in &nbsp; Genesis 2:1 ) point to different authors of parts of the book, sources used by an author, or literary and theological techniques used to deliver the divine message? </p> <p> In the 1960s many scholars thought they had reached agreement on the answers. The 1980s opened the questions anew with widely differing theories. The theories each try to explain how God produced and provided this book. The constant fact is that Genesis is both a classic piece of literature and the word of God inspired to teach His people about Him, His plan of redemption, and the nature of the world and people He created. See [[Pentateuch]] . </p> <p> Teachings A brief article can merely list a few of the important teachings of Genesis. Human reflection upon the book from the point of its origin onward has not completely understood its theological richness and its call to covenant faithfulness and hope. God is [[Creator]] and Redeemer. He provided the best of all possible worlds for the best of all possible creatures, humanity created in His image. Human sin, inspired by a tempting part of the creation, brought divine judgment, resulting in the world of pain, labor, and frustration we now experience. </p> <p> God is Judge and Savior. He takes human sin seriously but works constantly to form permanent relationships with people of faith. He calls people to follow and serve Him, promising them blessings suited for their needs and His purposes. God's judgment is limited by His covenant promises. God's salvation is limited only by human refusal to trust and believe. People of faith are not perfect. They deceive and connive, but they leave themselves open to God's leadership and become instruments of His plan. </p> <p> God is universal sovereign and individual God. He created and directs the nations, blessing and cursing according to His purposes. He reveals Himself to, calls, enters into covenant with, and promises to bless individual people. Such work with individuals is part of His plan to bless nations. </p> <p> Outline </p> <p> I. The Nature of Human Life (&nbsp;Genesis 1:1-11:9 ) </p> <p> A. Humans are made in His image and are the climax of His creation (&nbsp;Genesis 1:1-2:4 ). </p> <p> B. Human nature has needs and limits (&nbsp;Genesis 2:2-25 ). </p> <p> C. Human sin brings alienation and punishment (&nbsp;Genesis 3:1-24 ). </p> <p> D. God punishes human pride and irresponsibility, yet His grace protects the sinner (&nbsp;Genesis 4:1-15 ). </p> <p> E. Human nature produces astonishing cultural achievements and deadly pride (&nbsp;Genesis 4:16-24 ). </p> <p> F. Humans respond to God, develop into a large society, but seek relief from their burdens (&nbsp;Genesis 4:25-5:32 ). </p> <p> G. God punishes sinful society but preserves a faithful remnant (&nbsp;Genesis 6:1-8:22 ). </p> <p> H. God renews His commission to the creature made in His image and makes a covenant not to repeat the disastrous punishment of the flood (&nbsp;Genesis 9:1-17 ). </p> <p> I. [[Sin]] and disrespect set the pattern for international relations (&nbsp;Genesis 9:18-10:32 ). </p> <p> J. [[Pride]] and failure to trust God and other people bring separation and loss of communication (&nbsp;Genesis 11:1-9 ). </p> <p> II. The [[Mission]] and Nature of God's Family (&nbsp;Genesis 11:10-50:26 ) </p> <p> A. The Lord has a redemptive plan for His world (&nbsp;Genesis 11:10-25:18 ). </p> <p> 1. God's family originated in a foreign land (&nbsp;Genesis 11:10-32 ). </p> <p> 2. The Lord calls people to Himself (&nbsp;Genesis 12:1-9 ). </p> <p> 3. God plagues the nations which misuse God's people (&nbsp;Genesis 12:10-20 ). </p> <p> 4. God renews His promises and blessings when His family blesses the nations (&nbsp;Genesis 13:1-15:21 ). </p> <p> 5. The promises depend on God's grace, not human cunning (&nbsp;Genesis 16:1-17:27 ). </p> <p> 6. God's faithful servant intercedes with God for the wicked nations (&nbsp;Genesis 18:1-19:38 ). </p> <p> 7. Even deception by God's servant can result in blessing to God-fearing nations (&nbsp;Genesis 20:1-18 ). </p> <p> 8. God fulfills His promises both to His family and to the nations (&nbsp;Genesis 21:1-21 ). </p> <p> 9. God's obedient servant wins recognition from the nations (&nbsp;Genesis 21:22-34 ). </p> <p> 10. God tests His servant and renews His promises to the faithful servant (&nbsp;Genesis 22:1-24 ). </p> <p> 11. God's people begin to own the land (&nbsp;Genesis 23:1-20 ). </p> <p> 12. God proves His faithfulness for the next generation (&nbsp;Genesis 24:1-67 ). </p> <p> 13. God cares for the [[Arabian]] tribes (&nbsp;Genesis 25:1-18 ). </p> <p> B. God works through human conflicts to protect His people and His land (&nbsp;Genesis 25:19-36:43 ). </p> <p> 1. God works His purpose even in family conflicts (&nbsp;Genesis 25:19-34 ). </p> <p> 2. God renews His promises because of obedience of the old generations (&nbsp;Genesis 26:1-5 ). </p> <p> 3. God works through international conflict to preserve His people (&nbsp;Genesis 26:6-35 ). </p> <p> 4. God directs and blesses His people and the nations despite their family disputes (&nbsp;Genesis 27:1-33:20 ). </p> <p> 5. Human revenge and trickery accomplish nothing (&nbsp;Genesis 34:1-31; compare &nbsp;Genesis 49:5-7 ). </p> <p> 6. Recommitment to God brings renewal of His covenant promises (&nbsp;Genesis 35:1-15 ). </p> <p> 7. Death and sin do not mean the end of God's covenant people (&nbsp;Genesis 35:16-29 ). </p> <p> 8. God's leadership is evident even in the history of neighboring nations (&nbsp;Genesis 36:1-43 ). </p> <p> C. God brings reconciliation even in exile in an enemy land (&nbsp;Genesis 37:1-50:26 ). </p> <p> 1. Human jealousy brings hatred, separation, and grief (&nbsp;Genesis 37:1-36 ). </p> <p> 2. God works out His purposes despite human sin, injustice, and conniving </p> <p> (&nbsp;Genesis 38:1-30 ). </p> <p> 3. God's presence is the only blessing His servant needs (&nbsp;Genesis 39:1-23 ). </p> <p> 4. God leads through hardship to blessing and responsibility (&nbsp;Genesis 40:1-41:52 ). </p> <p> 5. God brings reconciliation through trial, confession, acceptance of responsibility, and forgiveness (41:53lb—&nbsp;Genesis 45:28 ). </p> <p> 6. God leads and rules even in a foreign kingdom (&nbsp;Genesis 46:1-47:31 ). </p> <p> 7. The patriarchal blessings belong to the tribes of [[Israel]] (&nbsp;Genesis 48:1-49:33 ). </p> <p> 8. Israel must responsibly fulfill the charges of the patriarchs (&nbsp;Genesis 50:1-14 ). </p> <p> 9. God renews His promises to a forgiving, faithful people (&nbsp;Genesis 50:15-26 ). </p> <p> [[Trent]] C. [[Butler]] </p>

<p> <strong> GENESIS </strong> </p> <p> 1. Name, Contents, and Plan . The name ‘Genesis,’ as applied to the first book of the Bible, is derived from the LXX [Note: Septuagint.] , in one or two MSS of which the book is entitled <em> Genesis kosmou </em> (‘origin of the world’). A more appropriate designation, represented by the heading of one Greek MS, is ‘The Book of Origins’; for Genesis is pre-eminently the Book of [[Hebrew]] Origins. It is a collection of the earliest traditions of the [[Israelites]] regarding the beginnings of things, and particularly of their national history; these traditions being woven into a continuous narrative, commencing with the creation of the world and ending with the death of Joseph. The story is continued in the book of Exodus, and indeed forms the introduction to a historical work which may be said to terminate either with the conquest of [[Palestine]] (Hexateuch) or with the [[Babylonian]] captivity (2Kings). The narrative comprised in Genesis falls naturally into two main divisions (i) <em> The history of primeval mankind </em> (chs. 1 11), including the creation of the world, the origin of evil, the beginnings of civilization, the Flood, and the dispersion of peoples. (ii.) <em> The history of the patriarchs </em> (ch. 12 50), which is again divided into three sections, corresponding to the lives of Abraham (&nbsp; Genesis 12:1 to &nbsp; Genesis 25:18 ), Isaac (&nbsp; Genesis 25:19-34 ), and Jacob (37 50); although in the last two periods the story is really occupied with the fortunes of Jacob and Joseph respectively. The transition from one period to another is marked by a series of genealogies, some of which ( <em> e.g. </em> chs. 5, &nbsp; Genesis 11:10 ff.) serve a chronological purpose and bridge over intervals of time with regard to which tradition was silent, while others (chs. 10, 36, etc.) exhibit the nearer or remoter relation to Israel of the various races and peoples of mankind. These genealogies constitute a sort of framework for the history, and at the same time reveal the plan on which the book is constructed. As the different branches of the human family are successively enumerated and dismissed, and the history converges more and more on the chosen line, we are meant to trace the unfolding of the [[Divine]] purpose by which Israel was separated from all the nations of the earth to be the people of the true God. </p> <p> <strong> 2. Literary sources </strong> . The unity of plan which characterizes the Book of Genesis does not necessarily exclude the supposition that it is composed of separate documents; and a careful study of the structure of the book proves beyond all doubt that this is actually the case. The clue to the analysis was obtained when (in 1753) attention was directed to the significant alternation of two names for God, <em> Jahweh </em> and <em> Elohim </em> . This at once suggested a compilation from <em> two </em> pre-existing sources; although it is obvious that a preference for one or other Divine name might be common to many independent writers, and does not by itself establish the unity of all the passages in which it appears. It was speedily discovered, however, that this characteristic does not occur alone, but is associated with a number of other features, linguistic, literary, and religious, which were found to correspond in general with the division based on the use of the Divine names. Hence the conviction gradually gained ground that in Genesis we have to do not with an indefinite number of disconnected fragments, but with a few homogeneous compositions, each with a literary character of its own. The attempts to determine the relation of the several components to one another proved more or less abortive, until it was finally established in 1853 that the use of <em> Elohim </em> is a peculiarity common to two quite dissimilar groups of passages; and that one of these has much closer affinities with the sections where <em> Jahweh </em> is used than with the other Elohistic sections. Since then, criticism has rapidly advanced to the positions now held by the great majority of OT scholars, which may be briefly summarized as follows: </p> <p> (1) Practically the whole of Genesis is resolved into three originally separate documents, each containing a complete and consecutive narrative: ( <em> a </em> ) the <em> Jahwistic </em> (J [Note: Jahwist.] ), characterized by the use of ‘Jahweh,’ commencing with the [[Creation]] (&nbsp; Genesis 2:4 b ff.) and continued to the end of the book; ( <em> b </em> ) the <em> Elohistic </em> (E [Note: Elohist.] ), using ‘Elohim,’ beginning at ch. 20; ( <em> c </em> ) the <em> Priestly Code </em> (P [Note: Priestly Narrative.] ), also using ‘Elohim,’ which opens with the first account of the Creation (&nbsp; Genesis 1:1 to &nbsp; Genesis 2:4 a). (2) In the compilation from these sources of our present Book of Genesis, two main stages are recognized: first, the fusion of J [Note: Jahwist.] and E [Note: Elohist.] into a single work (JE [Note: [[Jewish]] Encyclopedia.] ); and second, the amalgamation of the combined work JE [Note: Jewish Encyclopedia.] with P [Note: Priestly Narrative.] (an intermediate stage; the combination of JE [Note: Jewish Encyclopedia.] with the Book of Deuteronomy, is here passed over because it has no appreciable influence on the composition of Genesis). (3) The oldest documents are J [Note: Jahwist.] and E [Note: Elohist.] , which represent slightly varying recensions of a common body of patriarchal tradition, to which J [Note: Jahwist.] has prefixed traditions from the early history of mankind. Both belong to the best age of Hebrew writing, and must have been composed before the middle of the 8th cent. b.c. The composite work JE [Note: Jewish Encyclopedia.] is the basis of the Genesis narrative; to it belong all the graphic, picturesque, and racy stories which give life and charm to the book. Differences of standpoint between the two components are clearly marked; but both bear the stamp of popular literature, full of local colour and human interest, yet deeply pervaded by the religious spirit. Their view of God and His converse with men is primitive and childlike; but the bold anthropomorphic representations which abound in J [Note: Jahwist.] are strikingly absent from E [Note: Elohist.] , where the element of theological reflexion is come-what more pronounced than in J [Note: Jahwist.] . (4) The third source, P [Note: Priestly Narrative.] , reproduces the traditional scheme of history laid down in JE [Note: Jewish Encyclopedia.]; but the writer’s unequal treatment of ‘the material at his disposal reveals a prevailing interest in the history of the sacred institutions which were to be the basis of the Sinaitic legislation. As a rule he enlarges only on those epochs of the history at which some new religious observance was introduced, viz., the Creation, when the [[Sabbath]] was instituted; the Flood, followed by the prohibition of eating the blood; and the Abrahamic Covenant, of which circumcision was the perpetual seal. For the rest, the narrative is mostly a meagre and colourless epitome, based on JE [Note: Jewish Encyclopedia.] , and scarcely intelligible apart from it. While there is evidence that P [Note: Priestly Narrative.] used other sources than JE [Note: Jewish Encyclopedia.] , it is significant that, with the exception of ch. 23, there is no single episode to which a parallel is not found in the older and fuller narrative. To P [Note: Priestly Narrative.] , however, we owe the chronological scheme, and the series of genealogies already referred to as constituting the framework of the book as a whole. The Code belongs to a comparatively late period of Hebrew literature, and is generally assigned by critics to the early post-exilic age. </p> <p> <strong> 3. Nature of the material </strong> . That the contents of Genesis are not <em> historical </em> in the technical sense, is implied in the fact that even the oldest of its written documents are far from being contemporary with the events related. They consist for the most part of traditions which for an indefinite period had circulated orally amongst the Israelites, and which (as divergences in the written records testify) had undergone modification in the course of transmission. No one denies that oral tradition may embody authentic recollection of actual occurrences; but the extent to which this is the case is uncertain, and will naturally vary in different parts of the narrative. Thus a broad distinction may be drawn between the primitive traditions of chs. 1 11 on the one hand, and those relating to the patriarchs on the other. The accounts of the Creation, the Fall, the Flood, and the Dispersion, all exhibit more or less clearly the influence of Babylonian mythology; and with regard to these the question is one not of trustworthy historical memory, but of the avenue through which certain mythical representations came to the knowledge of Israel. For the patriarchal period the conditions are different: here the tradition is ostensibly national; the presumed interval of oral transmission is perhaps not beyond the compass of the retentive Oriental memory; and it would be surprising if some real knowledge of its own antecedents had not persisted in the national recollection of Israel. These considerations may be held to justify the belief that a substratum of historic fact underlies the patriarchal narratives of Genesis; but it must be added that to distinguish that substratum from legendary accretions is hardly possible in the present state of our knowledge. The process by which the two elements came to be blended can, however, partly be explained. The patriarchs, for instance, are conceived as ancestors of tribes and nations; and it is certain that in some narratives the characteristics, the mutual relations, and even the history, of tribes are reflected in what is told as the personal biography of the ancestors. Again, the patriarchs are founders of sanctuaries; and it is natural to suppose that legends explanatory of customs observed at these sanctuaries are attached to the names of their reputed founders and go to enrich the traditional narrative. Once more, they are types of character; and in the inevitable simplification which accompanies popular narration the features of the type tended to be emphasized, and the figures of the patriarchs were gradually idealized as patterns of Hebrew piety and virtue. No greater mistake could be made than to think that these non-historical, legendary or imaginative, parts of the tradition are valueless for the ends of revelation. They are inseparably woven into that ideal background of history which bounded the horizon of ancient Israel, and was perhaps more influential in the moulding of national character than a knowledge of the naked reality would have been. The inspiration of the Biblical narrators is seen in the fashioning of the floating mass of legend and folklore and historical reminiscences into an expression of their Divinely given apprehension of religious truth, and so transforming what would otherwise have been a constant source of religious error and moral corruption as to make it a vehicle of instruction in the knowledge and fear of God. Once the principle is admitted that every genuine and worthy mode of literary expression is a suitable medium of God’s word to men, it is impossible to suppose that the mythic faculty, which plays so important a part in the thinking of all early peoples, was alone ignored in the Divine education of Israel. </p> <p> J. Skinner. </p>

<p> Originally the first five books of the [[Bible]] were one. They were divided into their present form for convenience, and collectively are known as the Pentateuch (meaning ‘five volumes’). The books are also commonly referred to as the books of Moses, because [[Moses]] has traditionally been regarded as the author (see PENTATEUCH). </p> <p> '''Purpose of the book''' </p> <p> The name Genesis means ‘origin’ or ‘beginning’, and comes from the title given to the book by those who first translated the Hebrew Old [[Testament]] into Greek. The book speaks of the origins of the universe, of the human race, of human sin and of God’s way of salvation. </p> <p> Although the Bible mentions matters relating to the beginnings of the universe and the early days of the human race, its main concern is not with the scientific aspect of these matters (see CREATION). The Bible is concerned rather with the relationship between God and the people he placed in the world he had made. It shows in the opening chapters of Genesis how human beings, though created sinless, rebelled against God and corrupted human nature. Their sin brought with it God’s judgment, but the judgment contained an element of mercy, as God repeatedly gave them the opportunity to start afresh. Still they rebelled, and still God did not destroy them. </p> <p> This leads Genesis into its second and major section, which shows how God worked in human affairs to provide a way of salvation. God chose to work through Abraham, one of the few surviving believers. He promised to make from Abraham a nation, to make that nation his people, and to give them [[Canaan]] as a national homeland. From that nation God would bring a Saviour, through whom the blessings of God’s salvation would go to all peoples of the world (&nbsp;Genesis 12:1-3; &nbsp;Genesis 13:14-16). The book goes on to record the birth of this nation and the events that helped prepare it for its occupation of the promised land. </p> <p> '''Outline of contents''' </p> <p> Genesis begins with the story of creation (1:1-2:3) and the rebellion of [[Adam]] and [[Eve]] (2:4-4:26). As the human race spread, so did human sin (5:1-6:4), till the rebellion became so widespread and so resistant to reform that God sent a flood that destroyed the entire generation, except for a few believers (6:5-8:19). From these believers, God made a new beginning and repopulated the devastated earth (8:20-10:32), but as people became more secure and independent, so did they become more rebellious against God (11:1-9). [[Judgment]] inevitably followed, but in his grace God again preserved the faithful. One of these was a man from [[Mesopotamia]] named Abram, later renamed Abraham (11:10-26). </p> <p> After God announced to Abraham his promise of blessing (11:27-12:3), Abraham and his household moved into Canaan. When a famine hit the land, they went to Egypt, but in due course they returned and settled at Hebron, west of the [[Dead]] Sea (12:4-14:24). (For a map and other details relevant to Abraham’s varied experiences see ABRAHAM.) </p> <p> God made a covenant with Abraham, in which he promised to give him a multitude of descendants (15:1-21); but the birth of [[Ishmael]] had no part in the fulfilment of that promise (16:1-16). God then confirmed the covenant with Abraham, giving the rite of circumcision as the sign and seal of the covenant (17:1-27). Some time later the promised son Isaac was born (18:1-21:34). God tested the faith and obedience of Abraham, but Abraham proved himself totally committed to God, no matter what the circumstances (22:1-23:20). </p> <p> Isaac married and produced two sons, Esau and Jacob (24:1-25:26). In accordance with God’s will, the blessing of Abraham passed to Jacob instead of to Esau. That, however, was no excuse for Jacob’s ruthlessness and deceit in obtaining the blessing (25:27-28:9). </p> <p> Jacob moved from Canaan to Mesopotamia to obtain a wife among his parents’ relatives. He stayed in Mesopotamia for twenty years, during which he built up a large family. He then left to settle again in Canaan (28:10-31:55). But first he had to be reconciled to his brother Esau, who by this time had developed a prosperous settlement in neighbouring territory to the south-east (32:1-36:43). </p> <p> Troubles arose among Jacob’s twelve sons, with the result that one of them, Joseph, was sold as a slave and taken to Egypt. But God was controlling the affairs of his people, and through a series of remarkable events, Joseph eventually became governor over Egypt. When the entire region was devastated by a famine, his wise administration saved the nation (37:1-41:57). More than twenty years after Joseph’s brothers had sold him as a slave, they met him in Egypt when they went there to buy food. The result was that the whole of Jacob’s household migrated to Egypt and settled in the fertile Nile Delta (42:1-47:26). </p> <p> In the specially marked-off area that [[Pharaoh]] had given them, Jacob’s large family could live together and multiply without being corrupted by [[Egyptian]] ideas. Jacob saw that a prosperous future lay ahead for his descendants and announced his blessings on them before he died (47:27-49:33). </p> <p> Years later Joseph died, but before his death he expressed his unwavering faith in God’s promises. He knew that just as God’s promise to Abraham of a nation had been largely fulfilled, so his promise of a homeland would also be fulfilled. The Israelites’ increasing prosperity in Egypt was rapidly preparing them for the day when they would be strong enough to move north and take possession of the promised land (50:1-26). </p>

<p> '''Genesis''' (jĕn'e-sĭs). The first book of the Bible. The term signifies "beginning" or "origin." Genesis gives us a history of the origin of the world, of the human family, of sin, of the promise of redemption, and of the Jewish people. The first eleven chapters describe the creation of things, the history of Adam, the deluge, and the confusion of tongues at Babel. With the twelfth chapter begins the history of the patriarchs and Israel. There are no good grounds for doubting that Moses was the author. With the use of older documents and traditions, he compiled, under divine direction, the history as we have it. The order of created things in Genesis is substantially the order of geology and biology. Both begin with the formation of the earth and proceed from the vegetable to animal life; both stop with man. The word translated "day" probably means an indefinite period. The "seventh day," which has no evening, Chron. 2:2, cannot refer to a day of 24 hours, but to the long redemptive period in which we are living. Few if any existing documents have a more venerable age than has Genesis. Covering nearly 2500 years, it gives us the account of the preparation of this planet as an abode for man and the first annals of the race. Its value cannot be overestimated as a fragment of literature or as a work of history, and it has been well observed that in the first page of Genesis a child may learn more in an hour than all the philosophers in the world learned without it in a thousand years.—Schaff. </p>

<p> The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., "in the beginning", because this is the first word of the book. It is generally known among [[Christians]] by the name of Genesis, i.e., "creation" or "generation," being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years. </p> <p> Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50). </p> <p> There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods is grouped, viz., Adam (1-3), Noah (4-9), Abraham ((10-25:18),), Isaac ((25:19-35:29),), and Jacob (36-50). </p> <p> In this book we have several prophecies concerning Christ (3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition. </p>

<p> a canonical book of the Old Testament, so called from the Greek γενεσις , <em> genesis, </em> or <em> generation, </em> because it contains an account of the origin of all visible things, and of the genealogy of the first patriarchs. In the Hebrew it is called בראשית , which signifies, <em> in the beginning, </em> because it begins with that word. See PENTATEUCH . </p>

(i) [[Decreasing]] Use of Yahweh <div> <p> '''Copyright Statement''' These files are public domain and were generously provided by the folks at WordSearch Software. </p> <p> '''Bibliography Information''' Orr, James, M.A., D.D. General Editor. Entry for 'Genesis'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/g/genesis.html. 1915. </p> </div>