Book of Genesis

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"The Book of Genesis" redirects here. For the comics, see The Book of Genesis (comics).

The Creation of Man by Ephraim Moses Lilien, 1903.

Jacob flees Laban by Charles Foster, 1897.

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The Book of Genesis (from the Latin Vulgate, in turn borrowed or transliterated from Greek
"γένεσις", meaning "Origin"; Hebrew: ‫ב ְֵּראשִׁית‬, "Bərēšīṯ", "In [the] beginning") is the first book
of the Hebrew Bible (the Tanakh) and the Old Testament.[1] It is divisible into two parts, the
Primeval history (chapters 1–11) and the Ancestral history (chapters 12–50).[2] The primeval
history sets out the author's (or authors') concepts of the nature of the deity and of humankind's
relationship with its maker: God creates a world which is good and fit for mankind, but when
man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to
reestablish the relationship between man and God.[3] The Ancestral History (chapters 12–50)
tells of the prehistory of Israel, God's chosen people.[4] At God's command Noah's descendant
Abraham journeys from his home into the God-given land of Canaan, where he dwells as a
sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and
through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all
with their households, and God promises them a future of greatness. Genesis ends with Israel in
Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of
covenants with God, successively narrowing in scope from all mankind (the covenant with
Noah) to a special relationship with one people alone (Abraham and his descendants through
Isaac and Jacob).[5]

In Judaism, the theological importance of Genesis centers on the covenants linking God to his
chosen people and the people to the Promised Land. Christianity has interpreted Genesis as the
prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or
assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of
covenant promises as the Son of God.

Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus,
Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of
the 6th and 5th centuries BC.[6][7]

Contents
 1 Structure
 2 Summary
 3 Composition
o 3.1 Title and textual witnesses
o 3.2 Origins
o 3.3 Genre
 4 Themes
o 4.1 Promises to the ancestors
o 4.2 God's chosen people
 5 Judaism's weekly Torah portions
 6 See also
 7 Notes
 8 References
 9 Bibliography
o 9.1 Commentaries on Genesis
o 9.2 General
 10 External links

Structure
Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are
the generations," with the first use of the phrase referring to the "generations of heaven and
earth" and the remainder marking individuals—Noah, the "sons of Noah", Shem, etc., down to
Jacob.[8] It is not clear, however, what this meant to the original authors, and most modern
commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1–
11) and a "patriarchal history" (chapters 12–50).[9][note 1] While the first is far shorter than the
second, it sets out the basic themes and provides an interpretive key for understanding the entire
book.[10] The "primeval history" has a symmetrical structure hinging on chapters 6–9, the flood
story, with the events before the flood mirrored by the events after;[11] the "ancestral history" is
structured around the three patriarchs Abraham, Jacob and Joseph.[12] (The stories of Isaac do not
make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and
Jacob).[13]

Summary
See also: Primeval history and Patriarchal age

The Angel Hinders the Offering of Isaac (Rembrandt, 1635)

God creates the world in six days and consecrates the seventh as a day of rest. God creates the
first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to
eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a deceptive
creature or trickster, entices Eve into eating it anyway, and she entices Adam, whereupon God
throws them out and curses them—Adam to getting what he needs only by sweat and work, and
Eve to giving birth in pain. This is interpreted by Christians as the fall of humanity. Eve bears
two sons, Cain and Abel. Cain kills Abel after God accepts Abel's offering but not Cain's. God
then curses Cain. Eve bears another son, Seth, to take Abel's place.

After many generations of Adam have passed from the lines of Cain and Seth, the world
becomes corrupted by human sin and Nephilim, and God determines to wipe out humanity. First,
he instructs the righteous Noah and his family to build an ark and put examples of all the animals
on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great
flood to wipe out the rest of the world. When the waters recede, God promises he will never
destroy the world with water again, using the rainbow as a symbol of his promise. God sees
mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with
many languages and sets them apart with confusion.

God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. There, God
makes a covenant with Abram, promising that his descendants shall be as numerous as the stars,
but that people will suffer oppression in a foreign land for four hundred years, after which they
will inherit the land "from the river of Egypt to the great river, the river Euphrates". Abram's
name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is
instituted as the sign of the covenant. Due to her old age, Sarah tells Abraham to take her
Egyptian handmaiden, Hagar, as a second wife. Through Hagar, Abraham fathers Ishmael.

God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham
protests and gets God to agree not to destroy the cities for the sake of ten righteous men. Angels
save Abraham's nephew Lot and his family, but his wife looks back on the destruction against
their command and turns into a pillar of salt. Lot's daughters, concerned that they are fugitives
who will never find husbands, get him drunk to become pregnant by him, and give birth to the
ancestors of the Moabites and Ammonites.

Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they
are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her,
and he obeys. God sends Sarah a son whom she will name Isaac; through him will be the
establishment of the covenant. Sarah drives Ishmael and his mother Hagar out into the
wilderness, but God saves them and promises to make Ishmael a great nation.

God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife
upon his son, God restrains him, promising him numberless descendants. On the death of Sarah,
Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his
servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself,
Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among
whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays
him to rest in Hebron.

Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through
deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his
uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to
Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve
tribes of the Children of Israel, and a daughter, Dinah.

Joseph, Jacob's favorite son, makes his brothers jealous and they sell him into slavery in Egypt.
Joseph prospers, after hardship, with God's guidance of interpreting Pharaoh's dream of
upcoming famine. He is then reunited with his father and brothers, who fail to recognize him,
and plead for food. After much manipulation, he reveals himself and lets them and their
households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to
his bedside and reveals their future before he dies. Joseph lives to an old age and exhorts his
brethren, if God should lead them out of the country, to take his bones with them.

Composition
Abram's Journey from Ur to Canaan (József Molnár, 1850)

Title and textual witnesses

Genesis takes its Hebrew title from the first word of the first sentence, Bereshit, meaning "In the
beginning [of]"; in the Greek Septuagint it was called Genesis, from the phrase "the generations
of heaven and earth".[14] There are four major textual witnesses to the book: the Masoretic Text,
the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The
Qumran group provides the oldest manuscripts but covers only a small proportion of the book; in
general, the Masoretic Text is well preserved and reliable, but there are many individual
instances where the other versions preserve a superior reading.[15]

Origins

Main article: Documentary hypothesis

For much of the 20th century most scholars agreed that the five books of the Pentateuch—
Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist,
the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and
joined together by various editors.[16] Since the 1970s there has been a revolution leading
scholars to view the Elohist source as no more than a variation on the Yahwist, and the Priestly
source as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The
Deuteronomistic source does not appear in Genesis.)[17]

Scholars use examples of repeated and duplicate stories to identify the separate sources. In
Genesis these include three different accounts of a Patriarch claiming that his wife was his sister,
the two creation stories, and the two versions of Abraham sending Hagar and Ishmael into the
desert.[18]

This leaves the question of when these works were created. Scholars in the first half of the 20th
century came to the conclusion that the Yahwist is a product of the monarchic period,
specifically at the court of Solomon, 10th century BC, and the Priestly work in the middle of the
5th century BC (with claims that the author is Ezra), but more recent thinking is that the Yahwist
is from either just before or during the Babylonian exile of the 6th century BC, and the Priestly
final edition was made late in the Exilic period or soon after.[7]

As for why the book was created, a theory which has gained considerable interest, although still
controversial is "Persian imperial authorisation". This proposes that the Persians of the
Achaemenid Empire, after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a
large measure of local autonomy within the empire, but required the local authorities to produce
a single law code accepted by the entire community. The two powerful groups making up the
community—the priestly families who controlled the Temple and who traced their origin to
Moses and the wilderness wanderings, and the major landowning families who made up the
"elders" and who traced their own origins to Abraham, who had "given" them the land—were in
conflict over many issues, and each had its own "history of origins", but the Persian promise of
greatly increased local autonomy for all provided a powerful incentive to cooperate in producing
a single text.[19]

Genre

Genesis is perhaps best seen as an example of a creation myth, a type of literature telling of the
first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities
and so forth.[20] The most notable examples are found in the work of Greek historians of the 6th
century BC: their intention was to connect notable families of their own day to a distant and
heroic past, and in doing so they did not distinguish between myth, legend, and facts.[21]
Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian
historian the "law of conservation": everything old is valuable, nothing is eliminated.[22] Ska also
points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth
of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to
reconcile and unite the various factions within Israel itself.[22]

Themes

Joseph Recognized by His Brothers (Léon Pierre Urban Bourgeois, 1863)

Promises to the ancestors

In 1978 David Clines published his influential The Theme of the Pentateuch – influential because
he was one of the first to take up the question of the theme of the entire five books. Clines'
conclusion was that the overall theme is "the partial fulfillment – which implies also the partial
nonfulfillment – of the promise to or blessing of the Patriarchs". (By calling the fulfillment
"partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are
still outside Canaan).[23]

The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally
excluded).[24] Since the name YHWH had not been revealed to them, they worshipped El in his
various manifestations.[25] (It is, however, worth noting that in the Jahwist source the patriarchs
refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God
announces the election of Israel, meaning that he has chosen Israel to be his special people and
committed himself to their future.[26] God tells the patriarchs that he will be faithful to their
descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith"
in the context of Genesis and the Hebrew Bible means agreement to the promissory relationship,
not a body of belief).[27]

The promise itself has three parts: offspring, blessings, and land.[28] The fulfilment of the
promise to each patriarch depends on having a male heir, and the story is constantly complicated
by the fact that each prospective mother – Sarah, Rebekah and Rachel – is barren. The ancestors,
however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve
sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises
attains a more rich fulfillment, until through Joseph "all the world" attains salvation from
famine,[29] and by bringing the children of Israel down to Egypt he becomes the means through
which the promise can be fulfilled.[24]

God's chosen people

Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many
would dispute the efficacy of trying to examine Genesis' theology by pursuing a single
overarching theme, instead citing as more productive the analysis of the Abraham cycle, the
Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources.[30] The problem lies in
finding a way to unite the patriarchal theme of divine promise to the stories of Genesis 1–11 (the
primeval history) with their theme of God's forgiveness in the face of man's evil nature.[31][32]
One solution is to see the patriarchal stories as resulting from God's decision not to remain
alienated from mankind:[32] God creates the world and mankind, mankind rebels, and God
"elects" (chooses) Abraham.[5]

To this basic plot (which comes from the Yahwist) the Priestly source has added a series of
covenants dividing history into stages, each with its own distinctive "sign". The first covenant is
between God and all living creatures, and is marked by the sign of the rainbow; the second is
with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is
circumcision; and the last, which does not appear until the book of Exodus, is with Israel alone,
and its sign is Sabbath. A great leader mediates each covenant (Noah, Abraham, Moses), and at
each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with
Abraham, Yahweh with Moses).[5]
Judaism's weekly Torah portions
Main article: Weekly Torah portion

First Day of Creation (from the 1493 Nuremberg Chronicle)

 Bereshit, on Genesis 1–6: Creation, Eden, Adam and Eve, Cain and Abel,
Lamech, wickedness
 Noach, on Genesis 6–11: Noah's Ark, the Flood, Noah's drunkenness, the Tower
of Babel
 Lech-Lecha, on Genesis 12–17: Abraham, Sarah, Lot, covenant, Hagar and
Ishmael, circumcision
 Vayeira, on Genesis 18–22: Abraham's visitors, Sodomites, Lot's visitors and
flight, Hagar expelled, binding of Isaac
 Chayei Sarah, on Genesis 23–25: Sarah buried, Rebekah for Isaac
 Toledot, on Genesis 25–28: Esau and Jacob, Esau's birthright, Isaac's blessing
 Vayetze, on Genesis 28–32: Jacob flees, Rachel, Leah, Laban, Jacob's children
and departure
 Vayishlach, on Genesis 32–36: Jacob's reunion with Esau, the rape of Dinah
 Vayeshev, on Genesis 37–40: Joseph's dreams, coat, and slavery, Judah with
Tamar, Joseph and Potiphar
 Miketz, on Genesis 41–44: Pharaoh's dream, Joseph's in government, Joseph's
brothers visit Egypt
 Vayigash, on Genesis 44–47: Joseph reveals himself, Jacob moves to Egypt
 Vaychi, on Genesis 47–50: Jacob's blessings, death of Jacob and of Joseph

See also
 Bible portal

 Dating the Bible

 Enûma Eliš
  Genesis creation narrative
 Genesis 1:1
 Historicity of the Bible
 Mosaic authorship
 Paradise Lost
 Protevangelium
 Wife–sister narratives in the Book of Genesis

Notes
1.

1. The Weekly Torah portions, Parashot, divide the book into 12 readings.

References
1.

 Hamilton (1990), p. 1
  Bergant 2013, p. xii.
  Bandstra 2008, p. 35.
  Bandstra 2008, p. 78.
  Bandstra (2004), pp. 28–29
  Van Seters (1998), p. 5
  Davies (1998), p. 37
  Hamilton (1990), p. 2
  Whybray (1997), p. 41
  McKeown (2008), p. 2
  Walsh (2001), p. 112
  Bergant 2013, p. 45.
  Bergant 2013, p. 103.
  Carr 2000, p. 491.
  Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible
Dictionary (Vol. 2, p. 933). New York: Doubleday
  Gooder (2000), pp. 12–14
  Van Seters (2004), pp. 30–86
  Lawrence Boadt; Richard J. Clifford; Daniel J. Harrington (2012). Reading the Old
Testament: An Introduction. Paulist Press.
  Ska (2006), pp. 169, 217–18
  Van Seters (2004) pp. 113–14
  Whybray (2001), p. 39
  Ska (2006), p. 169
  Clines (1997), p. 30
  Hamilton (1990), p. 50
  John J Collins (2007), A Short Introduction to the Hebrew Bible, Fortress Press, p. 47
  Brueggemann (2002), p. 61
  Brueggemann (2002), p. 78
  McKeown (2008), p. 4
  Wenham (2003), p. 34
  Hamilton (1990), pp. 38–39
  Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible
Dictionary (Vol. 2, p. 935). New York: Doubleday

32.  Kugler, Hartin (2009), p.9

Bibliography
Commentaries on Genesis

 Bandstra, Barry L. (2008). Reading the Old Testament. Cengage Learning.

ISBN 0495391050.
 Bergant, Dianne (2013). Genesis: In the Beginning. Liturgical Press.
ISBN 9780814682753.
 Blenkinsopp, Joseph (2011). Creation, Un-creation, Re-creation: A Discursive
Commentary on Genesis 1–11. Continuum International Publishing Group.
ISBN 9780567372871.
 Brueggemann, Walter (1986). Genesis. Interpretation: A Bible Commentary for Teaching
and Preaching. Atlanta: John Knox Press. ISBN 0-8042-3101-X.
 Carr, David M. (2000). "Genesis, Book of". In Freedman, David Noel; Myers, Allen C.
Eerdmans Dictionary of the Bible. Amsterdam University Press. ISBN 9780567372871.
 Cotter, David W (2003). Genesis. Liturgical Press. ISBN 9780814650400.
 De La Torre, Miguel (2011). Genesis. Belief: A Theological Commentary on the Bible.
Westminster John Knox Press.
 Fretheim, Terence E. “The Book of Genesis.” In The New Interpreter's Bible. Edited by
Leander E. Keck, vol. 1, pp. 319–674. Nashville: Abingdon Press, 1994. ISBN 0-687-
27814-7.
 Hamilton, Victor P (1990). The Book of Genesis: chapters 1–17. Eerdmans.
ISBN 9780802825216.
 Hamilton, Victor P (1995). The Book of Genesis: chapters 18–50. Eerdmans.
ISBN 9780802823090.
 Hirsch, Samson Raphael. The Pentateuch: Genesis. Translated by Isaac Levy. Judaica
Press, 2nd edition 1999. ISBN 0-910818-12-6. Originally published as Der Pentateuch
uebersetzt und erklaert Frankfurt, 1867–1878.
 Kass, Leon R. The Beginning of Wisdom: Reading Genesis. New York: Free Press, 2003.
ISBN 0-7432-4299-8.
 Kessler, Martin; Deurloo, Karel Adriaan (2004). A Commentary on Genesis: The Book
of Beginnings. Paulist Press. ISBN 9780809142057.
 McKeown, James (2008). Genesis. Eerdmans. ISBN 9780802827050.
 Plaut, Gunther. The Torah: A Modern Commentary (1981), ISBN 0-8074-0055-6
  Rogerson, John William (1991). Genesis 1–11. T&T Clark. ISBN 9780567083388.
 Sacks, Robert D (1990). A Commentary on the Book of Genesis. Edwin Mellen.
 Sarna, Nahum M. The JPS Torah Commentary: Genesis: The Traditional Hebrew Text
with the New JPS Translation. Philadelphia: Jewish Publication Society, 1989. ISBN 0-
8276-0326-6.
 Speiser, E.A. Genesis: Introduction, Translation, and Notes. New York: Anchor Bible,
1964. ISBN 0-385-00854-6.
 Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press.
ISBN 9780664252564.
 Turner, Laurence (2009). Genesis, Second Edition. Sheffield Phoenix Press.
ISBN 9781906055653.
 Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press.
ISBN 9780664227456.
 Wenham, Gordon (2003). "Genesis". In James D. G. Dunn, John William Rogerson.
Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.
 Whybray, R.N (2001). "Genesis". In John Barton. Oxford Bible Commentary. Oxford
University Press. ISBN 9780198755005.

General

 Bandstra, Barry L (2004). Reading the Old Testament: An Introduction to the Hebrew
Bible. Wadsworth. ISBN 9780495391050.
 Blenkinsopp, Joseph (2004). Treasures old and new: Essays in the Theology of the
Pentateuch. Eerdmans. ISBN 9780802826794.
 Brueggemann, Walter (2002). Reverberations of faith: A Theological Handbook of Old
Testament themes. Westminster John Knox. ISBN 9780664222314.
 Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: Texts,
Introductions, Annotations. Fortress Press. ISBN 9781451413670.
 Carr, David M (1996). Reading the Fractures of Genesis. Westminster John Knox Press.
ISBN 9780664220716.
 Clines, David A (1997). The Theme of the Pentateuch. Sheffield Academic Press.
ISBN 9780567431967.
 Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton. Oxford Bible
Commentary. Oxford University Press. ISBN 9780198755005.
 Gooder, Paula (2000). The Pentateuch: A Story of Beginnings. T&T Clark.
ISBN 9780567084187.
 Hendel, Ronald (2012). The Book of "Genesis": A Biography (Lives of Great Religious
Books). Princeton University Press. ISBN 9780691140124.
 Kugler, Robert; Hartin, Patrick (2009). The Old Testament between Theology and
History: A Critical Survey. Eerdmans. ISBN 9780802846365.
 Levin, Christoph L (2005). The Old Testament: A Brief Introduction. Princeton
University Press. ISBN 9780691113944.
 Longman, Tremper (2005). How to read Genesis. InterVarsity Press.
ISBN 9780830875603.
 McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer
University Press. ISBN 9780881461015.
  Newman, Murray L. (1999). Genesis (PDF). Forward Movement Publications,
Cincinnati, OH.
 Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns.
ISBN 9781575061221.
 Van Seters, John (1992). Prologue to History: The Yahwist as Historian in Genesis.
Westminster John Knox Press.
 Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick
Graham. The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John
Knox Press. ISBN 9780664256524.
 Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum
International Publishing Group. ISBN 9780567080882.
 Walsh, Jerome T (2001). Style and Structure in Biblical Hebrew Narrative. Liturgical
Press. ISBN 9780814658970.

External links

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Genesis

 Book of Genesis Hebrew Transliteration

 Book of Genesis illustrated
 Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on
Genesis.
 Bereshit with commentary in Hebrew
 ‫בראשית‬Bereishit – Genesis (Hebrew – English at Mechon-Mamre.org)
 Genesis at Mechon-Mamre (Jewish Publication Society translation)
 01 Genesis public domain audiobook at LibriVox Various versions
 Genesis (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
 Genesis (Judaica Press) at Chabad.org
 Young's Literal Translation (YLT)
 New International Version (NIV)
 Revised Standard Version (RSV)
 Westminster-Leningrad codex
 Aleppo Codex
 Book of Genesis in Bible Book
 Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English – The critical text of the
Book of Genesis in Hebrew with ancient versions (Masoretic, Samaritan Pentateuch,
Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila,
Symmachus, and Theodotion) and English translation for each version in parallel.
 Book of Genesis
Pentateuch

Hebrew Bible
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Old Testament

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Books of the Bible

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Noah's Ark
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Adam and Eve

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Cain and Abel

 BNF: cb12008298g (data)
 LCCN: n80017837
 NDL: 01081288
Authority  NKC: unn2006374743
control  SUDOC: 028199316
 VIAF: 174582712
 WorldCat Identities (via VIAF): 174582712

Categories:

 6th-century BC books
 5th-century BC books
 Book of Genesis
 Torah books
Source: https://en.wikipedia.org/wiki/Book_of_Genesis