Genesis

Books of the Hebrew Bible

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1–2 Samuel 1–2 Kings 1–2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon (Song of Songs) Isaiah Jeremiah Lamentations Ezekiel Daniel other Minor Prophets

The Creation of Light, by Gustave Doré.

Genesis (Hebrew: בראשית, Greek: Γένεσις, having the meanings of "birth", "creation", "cause", "beginning", "source" and "origin") is the first book of the Torah, the first book of the Tanakh and also the first book of the Christian Old Testament. As Jewish tradition considers it to have been written by Moses, it is sometimes also called The First Book of Moses.

In Hebrew, it is called בראשית (B'reshit or Bərêšîth), after the first word of the text in Hebrew (meaning "in the beginning"). This is in line with the pattern of naming the other four books of the Pentateuch.

Summary

The story of Genesis begins with a deity, called "God" in English versions, creating the world, Adam, Eve, and creatures. It describes their banishment from the Garden of Eden, a story about two brothers, Cain and Abel, and a story about Noah and the great flood.

Later, the text recounts what is sometimes titled "the call of Abram" (later Abraham) and his then barren wife Sarai (later Sarah) from Ur (probably in Babylonia) to Canaan (Israel/Palestine). The text records Abraham's acceptance by God, and of God's promise to him that through his seed all people on earth would be blessed (22:3). The book records the doings of his son Isaac, and grandsons, Esau and Jacob (known as Israel), as well as their families. It ends with Jacob's descendants, the Israelites, in Egypt, in favour with the Pharaoh.

Genesis contains the historical presupposition and basis of the national religious ideas and institutions of Israel, and serves as an introduction to its history, laws, and customs. It is the composition of a writer (or set of writers, see documentary hypothesis), who has recounted the traditions of the Israelites, combining them into a uniform work, while preserving the textual and formal peculiarities incident to their difference in origin and mode of transmission.

Outline

The Creation

"In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters." God creates day and night; the "firmament" separating "the waters which were under the firmament from the waters which were above the firmament;" dry land and seas and plants; the sun, moon and stars, set in the firmament; fish and birds; and on the sixth day, "the beasts of the earth according to their kinds." "Then God said, Let us make man in our image ... [I]n the image of God he created him; male and female he created them." On the Sabbath (or seventh) day God rests from the task of creation: "So God blessed the seventh day and hallowed it, because on it God rested from all his work which he had done in creation."

Adam and Eve

God creates man

In what many modern scholars believe is a separate account from a different source, God—here called Yahweh instead of Elohim—forms a man "of dust from the ground," and breathes into the man's nostrils, "and man became a living being." Here the creation of Adam takes place before the creation of the plants and animals. God then sets the man in the Garden of Eden and permits him to eat of all the fruit within it, except that of the Tree of the Knowledge of Good and Evil, "for in the day that you eat of it you shall die." God creates a woman from one of the man's ribs, and the man names his companion Woman, "because she was taken out of Man." The couple is described as "naked and unashamed."

The serpent tempts the woman to eat of the forbidden fruit. She does so, and gives some to the man who also eats. "Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons." God curses the serpent: "upon your belly you shall go, and dust you shall eat all the days of your life;" the woman he punishes with pain in childbirth, and with subordination to man: "your desire shall be for your husband, and he shall rule over you;" and the man he punishes with a life of toil: "In the sweat of your face you shall eat bread till you return to the ground."

The man names his wife Eve, "because she was the mother of all living." "Behold," says God, "the man has become like one of us, knowing good and evil," and expels the couple from Eden, "lest he put forth his hand and take also of the tree of life, and eat, and live for ever," and the gate of Eden is sealed by a cherub and a flaming sword "to guard the way to the tree of life."

Cain and Abel

Cain leads Abel to his death.

Adam and Eve have two sons, Cain and Abel, the first a tiller of the ground, the second a keeper of sheep. Both bring offerings to God, but God accepts only Abel's, "the firstlings of his flock and of their fat portions." Cain is upset by this rejection, and God warns him to overcome the sin that is "couching at the door" for him, promising that he too will be accepted if he does well. However, Cain succumbs to temptation, striking Abel when they are in the field together and murdering him. Asked by God what has become of Abel, replies, "Am I my brother's keeper?" God curses Cain: "When you till the ground, it shall no longer yield to you its strength; you shall be a fugitive and a wanderer on the earth." Cain fears that whoever meets him will kill him, but God places a mark on Cain, with the promise that "if any slays Cain, vengeance shall be taken on him sevenfold." Cain settles in the land of Nod, "away from the presence of the Lord," where he "knew his wife."

Descendants of Cain and Adam

Genesis 4:16-24 lists Cain's descendants: Enoch, Irad, Mehujael, Methushael, and Lamech. Seth meanwhile is born to Adam and Eve to replace Abel. Adam's descendants through the line of Seth are listed: Enosh, Kennan, Mahalalel, Jared, and Enoch. The narrator states that Enoch "walked with God. Then he was no more, for God took him"). AFter Enoch came Methuselah, Lamech and Noah. All the ante-diluvian patriarchs are notable for their extreme longevity, with Methuselah living the longest at 969 years. The list ends with the birth of Noah's sons, from whom all humanity would be descended.

After the "sons of God" take wives from amoung the "daughters of men." God sets the days of man at 120 years. The product of these unions were the Nephilim, describe as "the mighty men that were of old."

Noah and the Great Flood

File:Noah-Dove.jpg

Noah releases a dove from the Ark.

Angered by the violence of mankind, God selects Noah, "a righteous man, blameless in his generation," and commands him to build an Ark, and to take on it his family and representatives of the animals. God destroys the world with a Flood, and enters into a covenant with Noah and his descendants, the entire human race, promising never again to destroy mankind in this way.

Noah plants a vineyard, drinks wine, and falls into a drunken sleep. Ham, son of Noah, sees his father naked; when Noah awakes he places a curse on Ham's son Canaan, saying that he and all his descendants shall henceforth be slaves to Ham's brothers Shem and Japheth.

Next, a genealogical list known as the Table of Nations reviews "the generations of the sons of Noah, Shem, Ham, and Japheth", a total of seventy names, "and from these the nations spread abroad on the earth after the flood."

The Tower of Babel

The peoples of the earth decide to build "a city, and a tower with its top in the heavens" in the land of Shinar, "lest we be scattered abroad upon the face of the whole earth." God fears the ambition of mankind: "This is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. Come, let us go down, and there confuse their language, that they may not understand one another's speech." And so mankind was scattered over the face of the earth, and the city "was called Babel, because there the Lord confused the language of all the earth."

Abraham

Genesis 11 reviews the descendants of Shem to the generation of Terah, who leaves Ur of the Chaldees with his son Abram, Abram's wife Sarai, and his grandson Lot, the son of Abram's brother Haran, towards the land of Canaan. They settle in the city of Haran, where Terah dies. 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." So Abram and his clan journey to the land of Canaan, where God appears to Abram and says, "To your descendants I will give this land.

Later Abram is forced by famine to go into Egypt, where Pharaoh takes possession of his wife, the beautiful Sarai, whom Abram has represented 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 after providing him with rich gifts.

Abram returns to Canaan and separates from Lot in order to put an end to disputes about pasturage. Lots leads his flocks to the valley of the Jordan and south to the city of Sodom. Lot is taken prisoner during a war between the King of Shinar and the King of Sodom and their allies, "four kings against five." Abram rescues Lot. He is als blessed by Melchizedek, king of Salem (the future Jerusalem), who is also called a "priest of God Most High".

File:Sarah-Hagar.jpg

Sarah offers Hagar to Abraham.

At God's command, Abram offers a sacrifice consisting of a heifer, a ram, a she-goat, a dove and a pigeon. A "dread darkness" overcomes him, and he falls asleep. God makes a covenant with Abram, promising that his descendants will be as numerous as the stars in the heavens, but also informing him that they shall suffer oppression in a foreign land for four hundred years.

Sarai, being childless, tells Abram to take her Egyptian handmaiden, Hagar, as wife. Hagar becomes pregnant with Ishmael. Hagar openly despises Sarai, abuses Hagar, who flees to the wilderness. 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," but also that he will be the father of a people who "cannot be numbered."

God makes a covenant with Abram whose name is changed to "Abraham" and that of Sarai to "Sarah," and circumcision is instituted as an eternal sign of the covenant. God informs Abraham that Sarah will bear a son and will become "the mother of nations; kings of peoples will come from her." Doubtful that such a thing would be possible for his elderly wife, Abraham ask that "Ishmael might live in Thy sight." God reiterates that Sarah will indeed bear a son. He will be named Isaac, 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."

Abraham visited by three "men."

God appears again to Abraham. Three strangers 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?" 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 prepare to 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."

The angels arrive at Sodom and are welcomed by Lot. The men of Sodom surround the house and demand to have sexual relations with the strangers. Lot offers his two virgin daughters in place of the angels, but the men refuse. The angels strike the populace with blindness. Lot and his family are led out of the city, and Sodom and Gomorrah are destroyed by 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 have sexu with him; their children become the ancestors of the Moabites and Ammonites.

Abraham again represents Sarah as his sister, this time before Abimelech, 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.

Isaac

Abraham and Isaac.

Sarah gives birth to Isaac, saying, "God has made laughter for me, everyone who hears will laugh over me." Sarah, seeing Ishmael as a threat, demands that Ishmael and his mother Hagar be sent away. God commands Abraham to follow Sarah's advice, and thus Hagar and Ishmael are sent into the wilderness. When their provisions run out and 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 Beer-sheba.

God puts Abraham to the test by demanding the sacrifice of Isaac. Abraham obeys; but, as he is about to lay the knife upon his son, God restrains him, once again promising him numberless descendants through Isaac. On the death of Sarah, Abraham purchases Machpelah, near Hebron as a family tomb 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. 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.

Jacob

Rebekah is barren, but Isaac prays to God and she gives birth to the twins Esau, and Jacob. 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."

Isaac represents Rebekah as his sister before Abimalech, king of Gerar. Abimalech learns of the deception and is angered. Isaac is fortunate in all his undertakings in that country. His prosperity excites the jealousy of Abimalech, 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.

Jacob deceives his father Isaac and obtains the blessing of prosperity which should have been Esau's. Fearing Esau's anger he flees to Haran, the home of his mother's brother Laban. 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 and names the place Bethel.

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. 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." 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." and is freed. "The sun rose upon him as he passed Penuel, limping because of his thigh."

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. 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". 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?"

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 his sons Esau and Jacob buried him."

Genesis 37 is the Edomite King-list, describing the tribes and rulers of Edom, the nation of Esau.

Jacob's son Judah takes a Canaanite wife and has two sons, Er and Onan; Er dies, and his widow Tamar, disguised as a prositute, 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

Jacob makes a coat of many colours for his favourite son, Joseph. 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 sell Joseph to Potiphar, the captain of Pharaoh's guard, but Potiphar's wife, unable to seduce Joseph, accuses him falsely and he is cast into prison. Here he correctly interprets the dreams of two of his fellow prisoners, the king's butler and baker. 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."

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 Jacob brings his whole family to Egypt, where Pharaoh assigns to them the land of Goshen. Jacob receives Joseph's sons Ephraim and Manasseh among his own sons, then calls his sons to his bedside and reveals their future to them. 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."

Composition and date

Chart of the documentary hypothesis.

Although the text of Genesis itself makes no claim about authorship, the traditional Jewish, and later Christian, belief was that the five books of the Torah were dictated by God to Moses on Mount Sinai. For a number of reasons this is no longer accepted by the majority of modern biblical scholars, and contemporary academic debate centers instead on the proposal known as the documentary hypothesis. This postulates that Genesis, together with the other four books, is a composite work assembled from various sources.

For example, the creation account of Genesis 1—in which God is "Elohim" and creations moves from a primordeal beginning through an orderly progression ending in Adam and Eve—is thought to belong to preistly source, "P," and to evidence influence from the Babylonian creation story Enuma Elish. The account of Genesis 2—in which Adam is created before the plants and animals, and Eve is created last, out of Adam's rib—comes of "J," the Yahwist source, who wrote in the tenth-ninth century B.C.E. The presence of the southern "J" source together with the northern "E" source, meanwhile, accounts for several "doublings" of stories, in the account of Noah's Ark (Gen. 6), the two accounts of Sarah posing as Abraham\Abram's sister, and the two accounts of Hagar's exile in the wilderness, etc. The "J" and "E" sources were combined into a single document, "J/E," in the late eight century B.C.E., to which "P" was later added, along with transitional and other editorial material by a final redactor/editor, "R," in the fifth century B.C.E.

The Torah was reporedtly translated into Greek (the Septuagint version) in the third century B.C.E. The oldest Greek manuscripts include second century B.C.E. fragments of Leviticus and Deuteronomy and first century B.C.E. fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the Minor Prophets. Relatively complete manuscripts of the Greek version include the Codex Vaticanus and the Codex Sinaiticus of the fourth century CE and the Codex Alexandrinus of the fifth century CE. 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 C.E., and the Westminster Leningrad Codex dated to 1008 C.E. There are also fragments of the Hebrew version of Genesis preserved in some fo the Dead Sea scrolls (second century B.C.E. to first century CE).

Islamic views

Many of the stories from Genesis are retold in the Qur'an, with frequent variations. The Qur'an emphasises the moral stature of the prophets. Stories such as the incestuous drunkenness of Lot—considered the first prophet after Abraham—therefore find no place in it. While Islam accepts the Torah in principle, the view of Islamic scholarship is that the revelation given to earlier times had become corrupted in certain parts. The Qur'an, the final revelation, contains the essence of all previous revelations, including the Torah.

Main themes

• God created the world. God has called all objects and living beings into existence by his word.
• The universe, when created was good. Genesis expresses an optimistic satisfaction and pleasure in the world.
• God as a personal being, who may appear and speak to mankind.
• Genesis gives no philosophically rigorous definition of God; its description is a practical and historical one. God is treated primarily with reference to his dealings with the world and with humankind.
• Humankind is the crown of Creation, and has been made in God's image.
• All people are descended from Adam and Eve; this expresses the unity of the whole human race.
• Although primal elements seem to exist before the act of creation, God is presented as being the sole creator of nature, and as existing outside of it and beyond it.
• God created an eternal, unbreakable covenant with all humankind at the time of Noah; this is known as the Noachide covenant. This universal concern with all mankind is paralleled by a second covenant made to the descendants of Abraham in particular, through his son Isaac, in which their descendants will be chosen to have a special destiny.
• The Jewish people were chosen to be in a special covenant with God.
• The land of Canaan was given by God to Abraham and his descendants as their possession.

See also

• Enûma Elish
• Torah
• Hebrew Bible
• Documentary hypothesis

Further reading

• Umberto Cassuto, From Adam to Noah. Jerusalem: Magnes Press, 1978. ISBN 965-223-480-X (A scholarly Jewish commentary.)
• Umberto Cassuto, From Noah to Abraham. Eisenbrauns, 1984. ISBN 965-223-540-7 (A scholarly Jewish commentary.)
• Isaac M. Kikawada & Arthur Quinn, Before Abraham was – The Unity of Genesis 1-11. Nashville, Tenn., 1985. (A challenge to the Documentary Hypothesis.)
• Nehama Leibowitz, New Studies in Bereshit, Genesis. Jerusalem: Hemed Press, 1995. (A scholarly Jewish commentary employing traditional sources.)
• Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. Baker Books, 1981. ISBN 0-8010-6004-4 (A creationist Christian commentary.)
• Cardinal Joseph Ratzinger (now Pope Benedict XVI), In the Beginning. Edinburgh, 1995. (A Catholic understanding of the story of Creation and Fall.)
• Jean-Marc Rouvière, Brèves méditations sur la création du monde. L'Harmattan Paris, 2006.
• Nahum M. Sarna, Understanding Genesis. New York: Schocken Press, 1966. (A scholarly Jewish treatment, strong on historical perspective.)
• Nahum M. Sarna, The JPS Torah Commentary: Genesis. Philadelphia: Jewish Publication Society, 1989. (A maintream Jewish commentary.)
• E. A. Speiser, Genesis, The Anchor Bible. Volume 1. Garden City, New York: Doubleday & Company, 1964. (A translation with scholarly commentary and philological notes by a noted Semitic scholar. The series is written for laypeople and specialists alike.)
• Bruce Vawter, On Genesis: A New Reading. Garden City, New York: Doubleday & Co., 1977. (An introduction to Genesis by a fine Catholic scholar. Genesis was Vawter's hobby.)
• Avivah Gottlieb Zornberg, The Beginning of Desire: Reflections on Genesis. New York: Doubleday, 1995. (A scholarly Jewish commentary employing traditional sources.)

External links

Online versions and translations of Genesis:

• Editions
  • בראשית Bereishit - Genesis (Hebrew - English at Mechon-Mamre.org)
  • Westminster-Leningrad codex
  • Westminster-Leningrad Codex
  • Aleppo Codex
• Jewish translations:
  • Genesis at Mechon-Mamre (Jewish Publication Society translation)
  • Genesis (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
  • Bereishit-Genesis (Judaica Press) translation with Rashi's commentary at Chabad.org
• Christian translations:
  • Online Bible at GospelHall.org
  • Genesis at The Great Books (New Revised Standard Version)
  • Genesis, English Translation - Chapter indexed.
  • Genesis in Arabic (from St-Takla.org)
  • Genesis at Wikisource (Authorised/King James Version)
  • Unbound Bible 100+ languages/versions at Biola University
  • biblegateway.com
  • Genesis at the United States Conference of Catholic Bishops (New American Bible)

See also

• Book of Genesis article (Jewish Encyclopedia)
• A detailed chart of Adam's descendants, as told in the book of Genesis
• Genesis from the Biblical Resource Database
• The Genesis According to Spiritism
• Yom Echad: Hypertext Genesis 1:1
• Kabbalah

Other sites

• The Jewish History Resource Center Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
• BiblicalStudies.org.uk Extensive bibliography, on-line articles and books.
• The Esoteric Book of Genesis
• "what happens when an ignorant person actually reads the book on which his religion is based", Slate.com deputy editor David Plotz' multipart diary
• Bereshit with comentary in hebrew
• From Biblarion online magazine
  • Biblaridion magazine: The Wells of Salvation: The theology of water conflict in the patriarchal narratives
  • Biblaridion magazine: The sister-wife motif in the patriarchal narratives
  • Biblaridion magazine: Jacob as a paradigm for the nation of Israel
  • Biblaridion magazine: Genesis 27-36: The purpose of the various forms of repetition in the Beth-el accounts

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