Introduction from the NIV Study Bible | Go to Genesis
The first phrase in the Hebrew text of 1:1 is bereshith (“in [the] beginning”), which is also the Hebrew title of the book (books in ancient times customarily were named after their first word or two). The English title, Genesis, is Greek in origin and comes from the word geneseos, which appears in the pre-Christian Greek translation (Septuagint) of 2:4; 5:1. Depending on its context, the word can mean “birth,” “genealogy,” or “history of origin.” In both its Hebrew and Greek forms, then, the traditional title of Genesis appropriately describes its contents, since it is primarily a book of beginnings.
Chs. 1–38 reflect a great deal of what we know from other sources about ancient Mesopotamian life and culture. Creation, genealogies, destructive floods, geography and mapmaking, construction techniques, migrations of peoples, sale and purchase of land, legal customs and procedures, sheepherding and cattle-raising—all these subjects and many others were matters of vital concern to the peoples of Mesopotamia during this time. They were also of interest to the individuals, families and tribes of whom we read in the first 38 chapters of Genesis. The author appears to locate Eden, humankind’s first home, in or near Mesopotamia; the tower of Babel was built there; Abram was born there; Isaac took a wife from there; and Jacob lived there for 20 years. Although these patriarchs settled in Canaan, their original homeland was Mesopotamia.
The closest ancient literary parallels to Ge 1–38 also come from Mesopotamia. Enuma elish, the story of the god Marduk’s rise to supremacy in the Babylonian pantheon, is similar in some respects (though thoroughly mythical and polytheistic) to the Ge 1creation account. Some of the features of certain king lists from Sumer bear striking resemblance to the genealogy in Ge 5. The 11th tablet of the Gilgamesh epic is quite similar in outline to the flood narrative in Ge 6–8. Several of the major events of Ge 1–8 are narrated in the same order as similar events in theAtrahasis epic. In fact, the latter features the same basic motif of creation-rebellion-flood as the Biblical account. Clay tablets found in 1974 at the ancient (c. 2500–2300 b.c.) site of Ebla (modern Tell Mardikh) in northern Syria may also contain some intriguing parallels (see chart, p. xxii).
Two other important sets of documents demonstrate the reflection of Mesopotamia in the first 38 chapters of Genesis. From the Mari letters (see chart, p. xxiii), dating from the patriarchal period, we learn that the names of the patriarchs (including especially Abram, Jacob and Job) were typical of that time. The letters also clearly illustrate the freedom of travel that was possible between various parts of the Amorite world in which the patriarchs lived. The Nuzi tablets (see chart, p. xxiii), though a few centuries later than the patriarchal period, shed light on patriarchal customs, which tended to survive virtually intact for many centuries. The inheritance right of an adopted household member or slave (see 15:1–4), the obligation of a barren wife to furnish her husband with sons through a servant girl (see 16:2–4), strictures against expelling such a servant girl and her son (see 21:10–11), the authority of oral statements in ancient Near Eastern law, such as the deathbed bequest (see 27:1–4,22–23,33)—these and other legal customs, social contracts and provisions are graphically illustrated in Mesopotamian documents.
As Ge 1–38 is Mesopotamian in character and background, so chs. 39–50 reflect Egyptian influence—though in not quite so direct a way. Examples of such influence are: Egyptian grape cultivation (40:9–11), the riverside scene (ch. 41), Egypt as Canaan’s breadbasket (ch. 42), Canaan as the source of numerous products for Egyptian consumption (ch. 43), Egyptian religious and social customs (the end of chs. 43; 46), Egyptian administrative procedures (ch. 47), Egyptian funerary practices (ch. 50) and several Egyptian words and names used throughout these chapters. The closest specific literary parallel from Egypt is the Tale of Two Brothers, which bears some resemblance to the story of Joseph and Potiphar’s wife (ch. 39). Egyptian autobiographical narratives (such as the Story of Sinuhe and the Report of Wenamun) and certain historical legends offer more general literary parallels.
Author and Date of Writing
Historically, Jews and Christians alike have held that Moses was the author/compiler of the first five books of the OT. These books, known also as the Pentateuch (meaning “five-volumed book”), were referred to in Jewish tradition as the five fifths of the law (of Moses). The Bible itself suggests Mosaic authorship of Genesis, since Ac 15:1 refers to circumcision as “the custom taught by Moses,” an allusion to Ge 17. However, a certain amount of later editorial updating does appear to be indicated (see, e.g., notes on 14:14;36:31; 47:11).
The historical period during which Moses lived seems to be fixed with a fair degree of accuracy by 1 Kings. We are told that “the fourth year of Solomon’s reign over Israel” was the same as “the four hundred and eightieth year after the Israelites had come out of Egypt” (1Ki 6:1). Since the former was c. 966 b.c., the latter—and thus the date of the exodus—was c. 1446 (assuming that the 480 in1Ki 6:1 is to be taken literally; see Introduction to Judges: Background). The 40-year period of Israel’s wanderings in the desert, which lasted from c. 1446 to c. 1406, would have been the most likely time for Moses to write the bulk of what is today known as the Pentateuch.
During the last three centuries many interpreters have claimed to find in the Pentateuch four underlying sources. The presumed documents, allegedly dating from the tenth to the fifth centuries b.c., are called J (for Jahweh/Yahweh, the personal OT name for God), E (for Elohim, a generic name for God), D (for Deuteronomic) and P (for Priestly). Each of these documents is claimed to have its own characteristics and its own theology, which often contradicts that of the other documents. The Pentateuch is thus depicted as a patchwork of stories, poems and laws. However, this view is not supported by conclusive evidence, and intensive archaeological and literary research has tended to undercut many of the arguments used to challenge Mosaic authorship.
Theological Theme and Message
Genesis speaks of beginnings—of the heavens and the earth, of light and darkness, of seas and skies, of land and vegetation, of sun and moon and stars, of sea and air and land animals, of human beings (made in God’s own image, the climax of his creative activity), of marriage and family, of society and civilization, of sin and redemption. The list could go on and on. A key word in Genesis is “account,” which also serves to divide the book into its ten major parts (see Literary Features and Literary Outline) and which includes such concepts as birth, genealogy and history.
The book of Genesis is foundational to the understanding of the rest of the Bible. Its message is rich and complex, and listing its main elements gives a succinct outline of the Biblical message as a whole. It is supremely a book that speaks about relationships, highlighting those between God and his creation, between God and humankind, and between human beings. It is thoroughly monotheistic, taking for granted that there is only one God worthy of the name and opposing the ideas that there are many gods (polytheism), that there is no god at all (atheism) and that everything is divine (pantheism). It clearly teaches that the one true God is sovereign over all that exists (i.e., his entire creation), and that he often exercises his unlimited freedom to overturn human customs, traditions and plans. It introduces us to the way in which God initiates and makes covenants with his chosen people, pledging his love and faithfulness to them and calling them to promise theirs to him. It establishes sacrifice as the substitution of life for life (ch. 22). It gives us the first hint of God’s provision for redemption from the forces of evil (compare 3:15 with Ro 16:17–20) and contains the oldest and most profound statement concerning the significance of faith (15:6; see note there). More than half of Heb 11—a NT list of the faithful—refers to characters in Genesis.
The message of a book is often enhanced by its literary structure and characteristics. Genesis is divided into ten main sections, each beginning with the word “account” (see 2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1—repeated for emphasis at 36:9—and 37:2). The first five sections can be grouped together and, along with the introduction to the book as a whole (1:1—2:3), can be appropriately called “primeval history” (1:1—11:26). This introduction to the main story sketches the period from Adam to Abraham and tells about the ways of God with the human race as a whole. The last five sections constitute a much longer (but equally unified) account, and relate the story of God’s dealings with the ancestors of his chosen people Israel (Abraham, Isaac, Jacob and Joseph and their families)—a section often called “patriarchal history” (11:27—50:26). This section is in turn composed of three narrative cycles (Abraham-Isaac, 11:27—25:11; Isaac-Jacob, 25:19—35:29; 37:1; Jacob-Joseph, 37:2—50:26), interspersed by the genealogies of Ishmael (25:12–18) and Esau (ch. 36).
The narrative frequently concentrates on the life of a later son in preference to the firstborn: Seth over Cain, Shem over Japheth (but see NIV text note on 10:21), Isaac over Ishmael, Jacob over Esau, Judah and Joseph over their brothers, and Ephraim over Manasseh. Such emphasis on divinely chosen men and their families is perhaps the most obvious literary and theological characteristic of the book of Genesis as a whole. It strikingly underscores the fact that the people of God are not the product of natural human developments, but are the result of God’s sovereign and gracious intrusion in human history. He brings out of the fallen human race a new humanity consecrated to himself, called and destined to be the people of his kingdom and the channel of his blessing to the whole earth.
Numbers with symbolic significance figure prominently in Genesis. The number ten, in addition to being the number of sections into which Genesis is divided, is also the number of names appearing in the genealogies of chs. 5 and 11 (see note on 5:5). The number seven also occurs frequently. The Hebrew text of 1:1 consists of exactly seven words and that of 1:2 of exactly 14 (twice seven). There are seven days of creation, seven names in the genealogy of ch. 4 (see note on 4:17–18; see also 4:15,24; 5:31), various sevens in the flood story, 70 descendants of Noah’s sons (ch. 10), a sevenfold promise to Abram (12:2–3), seven years of abundance and then seven of famine in Egypt (ch. 41), and 70 descendants of Jacob (ch. 46). Other significant numbers, such as 12 and 40, are used with similar frequency.
The book of Genesis is basically prose narrative, punctuated here and there by brief poems (the longest is the so-called Blessing of Jacob in 49:2–27). Much of the prose has a lyrical quality and uses the full range of figures of speech and other devices that characterize the world’s finest epic literature. Vertical and horizontal parallelism between the two sets of three days in the creation account (see note on 1:11); the ebb and flow of sin and judgment in ch. 3 (the serpent and woman and man sin successively; then God questions them in reverse order; then he judges them in the original order); the powerful monotony of “and then he died” at the end of paragraphs in ch. 5; the climactic hinge effect of the phrase “But God remembered Noah” (8:1) at the midpoint of the flood story; the hourglass structure of the account of the tower of Babel in 11:1–9 (narrative in vv. 1–2,8–9; discourse in vv. 3–4,6–7; v. 5acting as transition); the macabre pun in 40:19 (see 40:13); the alternation between brief accounts about firstborn sons and lengthy accounts about younger sons—these and numerous other literary devices add interest to the narrative and provide interpretive signals to which the reader should pay close attention.
It is no coincidence that many of the subjects and themes of the first three chapters of Genesis are reflected in the last three chapters of Revelation. We can only marvel at the superintending influence of the Lord himself, who assures us that “all Scripture is God-breathed” (2Ti 3:16) and that the men who wrote it “spoke from God as they were carried along by the Holy Spirit” (2Pe 1:21).
- Introduction (1:1—2:3)
- Body (2:4—50:26)
- “The account of the heavens and the earth” (2:4—4:26)
- “The written account of Adam’s line” (5:1—6:8)
- “The account of Noah” (6:9—9:29)
- “The account of Shem, Ham and Japheth” (10:1—11:9)
- “The account of Shem” (11:10–26)
- “The account of Terah” (11:27—25:11)
- “The account of Abraham’s son Ishmael” (25:12–18)
- “The account of Abraham’s son Isaac” (25:19—35:29)
- “The account of Esau” (36:1—37:1)
- “The account of Jacob” (37:2—50:26)
- Creation (1:1—2:3)
- Primeval History (2:4—11:26)
- Adam and Eve in Eden (2:4–25)
- The Fall and Its Consequences (ch. 3)
- Sin’s Progression (4:1–16)
- The Genealogy of Cain (4:17–26)
- The Genealogy of Seth (ch. 5)
- God’s Response to Human Depravity (6:1–8)
- The Great Flood (6:9—9:29)
- Preparing for the flood (6:9—7:10)
- Judgment and redemption (7:11—8:19)
- The flood’s aftermath (8:20—9:29)
- The Spread of the Nations (10:1—11:26)
- Patriarchal History (11:27—50:26)
- The Life of Abraham (11:27—25:11)
- The Descendants of Ishmael (25:12–18).
- The Life of Jacob (25:19—35:29)
- The Descendants of Esau (36:1—37:1)
- The Life of Joseph (37:2—50:26)
© Zondervan. From the Zondervan NIV Study Bible. Used with Permission.