Notes on Genesis - Plano Bible Chapel

1 Copyright 2022 by Thomas L. Constable Notes on Genesis 2022 Edition Dr. Thomas L. Constable TITLE Each book of the Pentateuch (the first five books of the Old Testament, called "The Pentateuch" since about 160, called "The Torah" [instruction] by the Jews), originally received its title in the Hebrew Bible from the first word or words in the book. There are three divisions in the Hebrew Bible : The Law (Torah), The Prophets, and The Writings (cf. Luke 24:44).1 The Torah was originally one book, but the translators of the Septuagint (Greek) version (ca. 250 ) divided it into the five books that we have. The Jews regarded the stories in the Torah as divine instruction for them, as well as the commandments and sermons, since they too teach theology and ethics. The English title " Genesis " has come to us from the Latin Vulgate translation (Liber Genesis ) made by the early church father Jerome (ca.)

2 390). The Latin title came from the Septuagint translation. " Genesis " is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis , and the English translators have usually rendered it "account" or "generations" or "history" or "records" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).2 1 See Appendix 1 at the end of these Notes for a table showing four canons of the Old Testament (Hebrew Bible ): Jewish, Protestant, Roman Catholic, and Eastern Orthodox. See also Floyd V. Filson, Which Books Belong in the Bible ? pp. 73-100. See Randall Price, Searching for the Original Bible , pp. 36-42, for a concise explanation of the origin and development of the whole Old Testament.

3 2 See Jason S. Derouchie, "The Blessing-Commission, The Promised Offspring, and The Toledot Structure of Genesis ," Journal of the Evangelical Theological Society 56:2 (June 2013):219-47; Jared M. August, "The Toledot Structure of Genesis : Hope of Promise," Bibliotheca Sacra 174:695 (July-September 2017):267-82. 2 Dr. Constable's Notes on Genesis 2022 Edition DATE The events recorded date back to the creation of the world. Many Christians believe the earth is millions of years old. They usually base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason. Many evangelicals believe that the earth is not much older than 10,000 years. They base this on the genealogies in Scripture (Gen.)

4 5; 10; 11; et al.), which they understand to be "open" ( , not complete).1 Evangelicals usually hold to a more recent date for man's creation more recent than the millions of years that evolutionists postulate for the same reason. "The history of man on the earth may easily be more than the supposed six thousand years and with no violence to the testimony of the Sacred Text."2 Another group of evangelicals believes that these genealogies are either "closed" ( , complete) or very close to complete. This leads them to date the creation of the world and man about 6,000 years ago. I shall discuss the question of how we should interpret the genealogies in the exposition of the chapters where they occur. Many interpreters have placed the date of composition of Genesis much later than Moses' lifetime. Some of them do this because Genesis contains some names that became common designations of people and places after Moses' time ( , the Philistines, Dan, et al.

5 I shall discuss these anomalies in the exposition to follow as we come to them. See also the section below: "Writer." If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 ). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from , Andrew E. Steinmann, "Gaps in the Genealogies in Genesis 5 and 11?" Bibliotheca Sacra 174:694 (April-June 2017):141-58. 2 Lewis S. Chafer, Systematic Theology, 2:137. 2022 Edition Dr. Constable's Notes on Genesis 3 the Plains of Moses may have written it earlier to prepare them for the Exodus,2 but this seems less likely to me. Another guess is that Moses wrote it during the 38 years of wilderness No one knows for sure.

6 WRITER The authorship of the Pentateuch (Gr. penta, "five," and teuchos, "a case for carrying papyrus scrolls" and, in later usage, the "scrolls" themselves), has been the subject of great controversy among professing Christians, since Spinoza promoted "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which grew out of his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent: a Yahwistic (Jehovistic) tradition (supposedly dating from the ninth century ), an Elohistic tradition (eighth century ), a Deuteronomic tradition (seventh century ), a Priestly tradition (fifth century ), etc.

7 The subject of Old Testament Introduction deals with these One reliable scholar summed up the present state of this controversy as follows: ".. the documentary hypothesis is shaky at best and before long may have to be given up entirely by the scholarly world."5 The evidence that Moses wrote the Pentateuch seems conclusive if one believes that Jesus Christ spoke the truth when He attributed the authorship to Moses (Matt. 19:8; Mark 7:10; Luke 16:29-31; 20:37; 24:27; 1 Eugene H. Merrill, "A Theology of the Pentateuch," in A Biblical Theology of the Old Testament, p. 30. See Walther Zimmerli, "Abraham," Journal of Northwest Semitic Languages 6 (1978):49-60. , Kenneth Kitchen, "The Old Testament in its Context: 1 From the Origins to the Eve of the Exodus," Theological Students' Fellowship Bulletin 59 (1971):9.)

8 3H. C. Leupold, Exposition of Genesis , 1:8. 4 See especially Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament, pp. 42-51. Or see Gleason L. Archer Jr., A Survey of Old Testament Introduction, pp. 81-104. For a more extensive discussion see R. K. Harrison, Introduction to the Old Testament, pp. 3-82. 5 Kitchen, p. 78. 4 Dr. Constable's Notes on Genesis 2022 Edition John 7:19, 22; cf. Acts 15:1). Jesus Christ did not specifically say that Moses wrote Genesis , but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them "Just west of Abydos in southern Egypt, the Wadi el-Hol site yielded an alphabetic inscription carved on the underface of a ledge.

9 Palaeographically it resembled a text found at Serabit al-Khadem in the Sinai Peninsula from 1600 , which until 1993 was the earliest alphabet ever found. But the Wadi Hol example is at least two hundred years older, dating from the time Jacob and his sons lived in Egypt. The argument that Moses could not have written the Torah in alphabetic form that early (ca. 1400 ) thus has no basis."3 How did Moses receive this information? He may have done so in either of two ways. Perhaps Adam and Eve told the creation story to their descendants, and they passed it on to succeeding generations orally and/or in written form ( , tradition). Moses' mother may have told him these stories as a child. If so, God guarded the true account. The other ancient 1 See, for example, the testimony of Flavius Josephus, a first-century Jewish-Christian writer, to the Mosaic authorship of the Pentateuch, in Against Apion, 1:8.

10 2 Oswald T. Allis' The Five Books of Moses is a classic rebuttal of the denial that Moses wrote all five books. No one has discredited it, though many liberal scholars have ignored it. More recently, Kenneth Kitchen's series of six articles, "The Old Testament in its Context" in Theological Students' Fellowship Bulletin (1971-72), especially the sixth article, refuted "the fashionable myth" (p. 9) of the evolution of Israel's religion as proposed by Julius Wellhausen and his followers. Another excellent rebuttal by a Jewish scholar, Umberto Cassuto, is his The Documentary Hypothesis. For a review of other subsequent approaches scholars have pursued in the study of Genesis ( , the form-critical, tradition-historical, and rhetorical-critical), see Allen P. Ross, Creation and Blessing, pp.