The Book of Genesis

First book of the Bible. The word Genesis is derived from the Greek name which means origin or beginning.
In Hebrew it is taken from its first word of the first verse bereshith which literally means in the beginning.

Genesis is the first book of the Pentateuch which is concerned with the origins; of the world of humanity, of
Israel in its ancestors and how God works in the entire history of mankind and his choice of using these people to
become instrument of his plan of salvation.

It is composed of fifty chapters subdivided into four major components namely; the Primeval History, The
Patriarchal stories of Abraham, Isaac and Jacob and the story of Joseph and His Brothers.

Genesis narrates the story of the Nations beginning from the creation of the world and its restoration after the
Great Flood.
The first account of creation depicts that God began creating the world in a very systematic manner and
brought about order and harmony in all His creatures. He mandated these creatures to fill the world with its
offspring and make it fruitful. For six days He is able to bring to completion this creative activity and sanctified the
last day for on this day he rested.
The second account shows the creation of humanity that is of Adam and Eve; Man and Woman. As Gods
masterpiece man is endowed with Gods own image and likeness afterwards placed a garden of Eden and they
were given dominion over all other creatures and also summoned to rule and fill the earth with their offspring.
However with the temptation of the serpent, the Devil himself, Man fell into sin and thus suffered the
consequence of being driven away from the Garden of Eden, to necessitate themselves to toil in order to survive
and
the once long life that they endured became shortened and undergone pain and suffering. But man did not learn
much from his mistakes, for when the first conflict rose between Cain and Abel leading to the murder of the latter,
man transgressed God and spilled blood. God vanished Cain as punishment but left an imprint on his forehead as a
sign of protection.

Adam and Even conceived another child named Seth who in turn gave birth to Enosh of which at the time men
began to invoke the Lord by name.

Again, the sons of heaven took the daughters of man for their wives, an act which is a great wickedness on the
part of man that terribly offended the Lord leading to his act of destruction of the earth with a great flood, but
sparing Noah son of Lamech of whom found favor with the Lord. The Lord instructed Noah to build an Ark
according to His specifications and told to bring along with him his family, and a pair of each of the living creatures.

For forty days and forty nights, heavy rains poured down on the earth and wiped out every living creature on
earth except Noah and his family. And when the waters subsided, Noah built an altar for the Lord and offered to
Him which pleased the Lord and thus promised never to repeat what he has done. God established a covenant
with Noah and re-echoed the same mandate he has given to Adam and Eve. As a proof of this covenant, God set a
bow in the clouds to serve as a sign of the covenant between Him and the earth.

But man took advantage of the similarity of their language and preempted Gods will by building the Tower of
Babel, which when He discovered confused their speech thus scattering them through all the earth.
Story of the Patriarch Abraham began with Gods call to him to leave Ur and go on a journey towards the land
which God promised him to give. He reiterates his blessing towards Noah by promising him land and to make him
a great nation.
He took his wife Sarai along with him, Abraham was already seventy-five years old and his wife was such a
beautiful woman. That in their passing through the land of Egypt, Pharaoh got attracted to her and took her in but
because God was with them, He struck the Egyptians forcing them in turn to leave the land. Abram brought his
nephew Lot with him and shared the abundance he and his herdsmen enjoyed. But the dispute over their
properties led them to part ways. And Abram continue to gain lands by winning over Kings one of which he made
a pact with.
Because Sarai was barren and Abram was in his old age, they could not bear a son. But God promised him a son
and give him the land He has promised. But Sarai intervened and gave her maid Hagar to be his concubine giving
birth to Ishmael. But Ishmael is not the one whom God ought him to be the one He promised to give to Abram.
And so the Lord made a covenant with Abram, the promise of blessing, prosperity, land, and multitude of
descendants in turn must dedicate themselves completely to God through the circumcision.
Then God began fulfilling his promise by announcing the birth of his son Isaac through the message brought by
the three visitors, which while being doubted by Sarai came into fulfillment.
At the same time, God is already contemplating to destroy Sodom and Gomorrah for the grave sins they have
committed which Abraham interceded in their behalf but still God continued to destroy them.
Abraham was one hundred years old when
Isaac was born. Being the only son, he was very precious to him but God put Abraham to test by summoning him
to offer Isaac in the land of Moriah. Abraham true to his faith to God did not hesitate the offer but God refrained
him to do so.
Isaac married Rebekah and bore two sons; Esau and Jacob. In Isaacs old age, when his sight failed, Rebekah
connived with Jacob to trick Isaac to into giving to Jacob the blessing of the firstborn, which belongs to Esau. A
blessing which is irrevocable. At Bethel God appeared to Jacob in a dream of a ladder leading up to heaven and
renewed with him the promise He made to Abraham.
Jacob had twelve sons of whom he favors most is Joseph that elicited envy among his brothers. They plotted to
kill him but, they sold him out to a caravan of merchants and was brought to Egypt. Joseph being able to interpret
dreams did so before the Pharaoh and was exalted as administrator of the land.
Famine brought his brothers to go to Egypt to buy provisions and it is there that they were reunited. Jacob in his
last moments blessed his two sons of whom he gave his primary blessing to the second-born Ephraim.

Structure of the Book of Genesis:

I. Story of the Nations
(Gen 1:1 - 11:26)

II. Story of Israels Ancestors
a. Abraham & Sarah
(Gen 11:27 - 25:18)
b. Isaac & Jacob
(Gen 25:19 36:43)
c. Joseph
(Gen 37:1 50:26)
Themes:
a. Creation reveals the absolute primacy of God.
God is the author of creation. In the book of Genesis he alone possesses the creative power with divine
goodness and love which brings forth richness and beauty to the universe. The two complementary chapters show
how God manifest his action that brings order, harmony and life.
Chapter 1: 1-5 describes the pattern of the creative work He has done each day.
1) Introduction: and God said
2) Divine command: Let there be
3) Fulfillment of the Word: and there was
4) Divine evaluation: God saw it was good.
5) Rounding off phrase: and there was evening
God made all things that now exist which cannot be compared to any human activity, God creates; man
produces. It was his powerful and creative Word which serves as the raw material for the created orderly world.
The Spirit of God moving over the face of the waters mean the life-giving power and energy of God, making
the once barren and chaotic place filled with life and become habitable. (Maher 1982, 19-24)
By seeing his goodness in His creation, He reveals His own approval of each work and that each creature should
serve its divine purpose. By giving names to his creation he designates the roles in creation and enables them to
participate in His continuing creative activity.
b. Man as sharer in Gods glory
The climax of his creative work is the creation of man who will be in the image and likeness of God (1:26). It
conveys that humanity is the highpoint of creation which God himself chooses and decided upon.
Man and woman are created in the image of God and became sharers in Gods sovereignty. This sharing of
divine identity makes man distinct from other creatures. They now exercise dominion over other creatures, and
partners of Gods continuing act of creation. (Maher 1982, 28-29)

c. Separation of Man from God in the event of sin.

Adams sin is a manifestation of mans conscious and deliberate disobedience and violates one of Gods
precepts. That is not to eat from the tree of knowledge of Good and Evil. They attributed their offense with the
seduction of the serpent which to be like gods enabling them to know both good and evil. (Dictionary of Biblical
Theology 1967, 550-551)

They have perverted their harmonious relationship with God and would like to be independent of Him. They
defied Gods goodness and began to doubt His generosity.
As a consequence, they were expelled from Paradise, and this expulsion created a distance between man and
the very source of life. Such effect leads them to definitive death.
This rupture of relationship between humanity and the Divine extends further to other living creatures; man
began to accuse one another as with Adam pointing out to Eve, they sought violence towards leading to the
murder of Abel. It also brought about confusion among themselves as the effect of their towering effect of
preempting Gods prerogatives.
d. Promises are Gods initiative toward His chosen people
Promises are oaths of God which are keys to the History of Salvation. With the call of Abraham, He receives the
promise of an heir and inheritance, numerous descendants, fertile land and a great name. God himself gave
assurance of a great future for the one whom he has chosen.
Key word of Divine promise is blessing. Abrahams blessing becomes the model of divine blessing and not limit
itself to descendants but is also extended to all the families of the earth (v3a).
Abraham is established as the mediator of Gods blessing to those and only to those who approve of what he
stood for. These promises are manifestations of the initiative and the grace of God.

e. Obedience as an act of Faith
In order to undo the effects of Adams disobedience, God stirs up the faith of Abraham and to assure himself of
that faith he makes it pass through obedience: leave your country, walk in my presence and be perfect, take
your son offer him as a holocaust. Gods word became his driving force to go forth on a journey blindly and
perform acts which he himself could not fully understand. Obedience for him is a trial from God and a test of faith.
SITUATE THE TEXT
Genesis 18:1-10, is part of the Abraham cycle contained in the story of the Patriarchs. The theophany at Mamre
which thematically involves the continuity of the promises made by God to Abraham as affirmed by the covenant
of circumcision and the announcement of the birth of Isaac. It introduces the event in which Abraham intervened
before Yahweh in relation to the destruction of Sodom and Gomorrah. (Scullion 1992, 151-152)

TEXTUAL CRITICISM

NJB
Genesis 18:1 Yahweh appeared to him at the Oak of Mamre while he was sitting by the entrance of the tent
during the hottest part of the day.
2
He looked up, and there he saw three men standing near him. As soon as he
saw them he ran from the entrance of the tent to greet them, and bowed to the ground.
3
'My lord,' he said, 'if I
find favour with you, please do not pass your servant by.
4
Let me have a little water brought, and you can wash
your feet and have a rest under the tree.
5
Let me fetch a little bread and you can refresh yourselves before going
further, now that you have come in your servant's direction.' They replied, 'Do as you say.'
6
Abraham hurried to
the tent and said to Sarah, 'Quick, knead three measures of best flour and make loaves.'
7
Then, running to the
herd, Abraham took a fine and tender calf and gave it to the servant, who hurried to prepare it.
8
Then taking
curds, milk and the calf which had been prepared, he laid all before them, and they ate while he remained standing
near them under the tree.
9
'Where is your wife Sarah?' they asked him. 'She is in the tent,' he replied.
10
Then his
guest said, 'I shall come back to you next year, and then your wife Sarah will have a son.' Sarah was listening at the
entrance of the tent behind him.


NAB
Genesis 18:1 The LORD appeared to Abraham by the terebinth of Mamre, as he sat in the entrance of his tent,
while the day was growing hot.
2
Looking up, he saw three men standing nearby. When he saw them, he ran from
the entrance of the tent to greet them; and bowing to the ground,
3
he said: "Sir, if I may ask you this favor, please
do not go on past your servant.
4
Let some water be brought, that you may bathe your feet, and then rest
yourselves under the tree.
5
Now that you have come this close to your servant, let me bring you a little food, that
you may refresh yourselves; and afterward you may go on your way." "Very well," they replied, "do as you have
said."
6
Abraham hastened into the tent and told Sarah, "Quick, three seahs of fine flour! Knead it and make rolls."
7

He ran to the herd, picked out a tender, choice steer, and gave it to a servant, who quickly prepared it.
8
Then he
got some curds and milk, as well as the steer that had been prepared, and set these before them; and he waited
on them under the tree while they ate.
9
"Where is your wife Sarah?" they asked him. "There in the tent," he
replied.
10
One of them said, "I will surely return to you about this time next year, and Sarah will then have a son."
Sarah was listening at the entrance of the tent, just behind him.

NRS
Genesis 18:1 The LORD appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the
heat of the day.
2
He looked up and saw three men standing near him. When he saw them, he ran from the tent
entrance to meet them, and bowed down to the ground.
3
He said, "My lord, if I find favor with you, do not pass by
your servant.
4
Let a little water be brought, and wash your feet, and rest yourselves under the tree.
5
Let me bring
a little bread, that you may refresh yourselves, and after that you may pass on-- since you have come to your
servant." So they said, "Do as you have said."
6
And Abraham hastened into the tent to Sarah, and said, "Make
ready quickly three measures of choice flour, knead it, and make cakes."
7
Abraham ran to the herd, and took a
calf, tender and good, and gave it to the servant, who hastened to prepare it.
8
Then he took curds and milk and
the calf that he had prepared, and set it before them; and he stood by them under the tree while they ate.
9
They
said to him, "Where is your wife Sarah?" And he said, "There, in the tent."
10
Then one said, "I will surely return to
you in due season, and your wife Sarah shall have a son." And Sarah was listening at the tent entrance behind him.

Using the NAB, NJB and NRS translations of the text and compared with the Hebrew text indicate some variations
in the translations such as:
There are three circumstantial clause with participle, expressing a state contemporary with main action, more
evident in the NJB (v.1, 8,10). The term Lord is used in NAB, NRS, while Yahweh in NJB which is more precise
equivalent of the Hwhy The k in /at expresses the concurrence of two events (v2). Hnhw literally
means and behold which shows how things looked to the expectator (v2.a). Frequent use of an expresses
deference and politeness (v3). Hebrew prefers using the definite article the for something particular but
undefined , where English prefers indefinite in (v7). Infinitive absolute in a promise reinforces assurance as in I
shall used in the NJB among others. By looking at the translated texts, there are components where the three
versions agree but compared to the New Jerusalem Bible, it used words which are more precise than the other
version, such terms and expressions like; Yahweh; while he was sitting by, My lord, the negative imperative
please do not pass, frequent use of the preposition in, little water, wash, fetch, bread or food, measures,
theservant, while he remained, she is, and I shall come. (WBC, 36-37)
The New Jerusalem Bible has the better opt for being more faithful to the original text.
SOURCE CRITICISM
There are no peculiar ancient sources that can be inferred to by the theophany at Mamre, but modern scholars
suggest certain parallel writings (Homers Odyssey Book XVII # 485-487) wherein gods disguised as humans; which
deemed similar to the visitation. It states For the gods do take all sorts of transformations, appearing from
strangers else where, and thus they range at large through the cities, watching to see which men keep laws, and
which are violent. (Scullion 1992, 153)

HISTORY OF TRADITIONS
The text is of Yahwists tradition although the whole of the book is part of a more complex product of traditions. It
originated in Judah and was probably committed to writing for the main part, during the reign of Solomon. In
those texts collectively attributed to it which reflects occasions of archaic and different concepts. This tradition
had taken shape in oral and possibly even in written form, during the period of the Judges, that is to say, when
Israel was already beginning to exists as a nation. Such tradition contain only a very few legislative text. (New
Jerusalem Bible, Intro)

FORM CRITICISM
This event is best described as a Saga. It is the nature of saga to focus on the single hero (Abraham in this sense),
to whom other characters in the story play subordinate roles, and there it gathers heroic deeds. In this text two
motifs emerge in this saga, the visit of the deities and the birth announcement. Hence, for the overwhelming
hospitality of Abraham he was rewarded which the assurance of an heir. (Vawter 1977, 28)

REDACTION CRITICISM
The definitive form of this Yahwistic narrative recounts the apparition of Yahweh accompanied by two men, who
according to 19:1, are angels. As the variants of Gk and Sam
show, the text is frequently uncertain in its choice of singular or plural. Many of the church fathers saw a
foreshadowing of the mystery of the Trinity until it is revealed in the New Testament. (New Jerusalem Bible)

There are other terms which may be confused as purely plural or singular in number per se but rather is indicative
of significant concepts such as the Oak or oaks of Mamre.

The use of the pronoun she indicating the direct association and recognition of the presence of a women which
in the Hebrew culture is somehow not tolerated. Minimalist concept of units of measure can also be
misunderstood as stinginess but on the contrary is a hyperbolic description of the extent of measure of the goods
offered the visitors. (WBC, 45)

HISTORICAL CRITICISM
This episode of Abrahams journey gives a faithful picture of the origin of the migrations of the ancestors of Israel
rather than its geographical-racial background. The meeting place where the event occurred and the discourse
itself clearly reflects the situation of Abrahams experience.

Places where Patriarchs worshipped.
Sanctuaries made by patriarchs is in perfect agreement with two facts; that in between the arable land and the
zone where shepherds and goat-herds pastured their flock correspond to the social position of the Patriarchs who
were semi-nomads. The period of the Judges under the monarchy provide the illustrious origin of the certain
places of worship.
Sanctuaries were erected where nature manifested the presence of God to Abraham in this sense near a tree at
Mamre.
The Hebrew text speaks of the Oaks of Mamre in the plural but better ancient versions read singular: the idea was
to waterdown the superstitious veneration of a particular tree. Soon after they substitute the plain of Mamre
however it only tries to minimize the
The religious importance of Mamre.
(De Vaux 1961, 293-292)
The Law of Hospitality.
Hospitality is a necessity of life in the desert, but among the nomads this necessity has become a virtue and a most
highly esteemed one. The guest is sacred: the honour of providing him is disputed, but generally falls to the
sheikh. The stranger can avail himself of this hospitality for three days and even after leaving he has a right to
protection for a given time. This time varies from tribe to tribe: among some it is until the salt has eaten has left
his stomach. (De Vaux 1961, 10)

Sacred Trees.
Throughout the ancient Near East, certain trees were acknowledged to have a religious character. Sacred trees are
especially frequent in Mesopotamian iconography. They are shown as a symbol of fertility or as closely associated
with fertility gods: the tree was incidental to the cult, and strictly speaking was not itself worshipped.
In Ancient Israel, legitimate places of cultic worship could also be marked by a tree but one must beware of
applying this principle to all the trees of the Old Testament.
Near Hebron, there stood the Oak of Mamre, where Abraham set up an altar and under which he received the
three mysterious visitors (Gen 18:4,8); it was venerated until the Byzantine epoch.
The translations oak and terebinth are inspired by ancient versions of the Bible, and are only approximate. The
two Hebrew words seem to be synonymous and to mean simply a large tree. ( de Vaux, 1961, 278-279 )

The socio-geographic conditions of the nomads or even the semi-nomadic people wandering through the desert
would have indicated the probability of the event of the strangers being received by Abraham. The place and the
trees as well as the sacred tradition would have able justify the theophany in chap 18: 1-10.
WORDS AND IMAGES. (WBC ,45-48)
The Lord appeared > reflects the narrators standpoint: the identity of the visitors > functions like 22:1, God
tested Abraham, to make the reader aware of the start of the story or the real nature of the encounter.

as he was sitting > is the real start of the story.

he looked up. The pair of verbs look up and see > indicates what he sees will prove very significant.

seeing them, he ran > gestures expressing both warm welcome and deep respect.

bowing down > he treats his visitors like deities though they were men. Not a religious act but simply a mark of
respect.

Sir > lit means my lord used to address the leader of the group.

Bit of food > lit means morsel of bread something like the flat Arab pita roll. By mentioning only part of what he
can provide such understatement indicates the characteristic of a generous people.

for your servants benefit > stresses Abrahams pleasure at being able to entertain.

His bit of food > turns out to be a feasts.
three seahs = six gallons of best wheat flour is more that adequate for three visitors. To kill a bull / goat > shows
royal generosity.

Sarah laughed > foreshadows the name of Isaac.

Where is your wife Sarah? parallels Where are you? (3:9) and Where is your brother? (4:9) shows something
about the questioner and indicates the real recipient of the message to be given.
TEXT IN CONTEXT
The Episode of the three visitors to Abrahams tent is, in the Abraham cycle, part of a larger complex of events and
theological reflections which cover one day. The three men come to Abraham in the heat of the day (18:1-10).

It is preceded by Gods covenant with Abraham (17:1-27) to make him the father of a great nation, numerous
progeny, and land. Such initiative of God towards him is sealed with the instruction of the circumcision and the
repeat of the promise of a son to Sarah. This promise differentiated his promise to Ishmael. (The New Jerome
Biblical Commentary; 1990)

The overlapping of the themes of the promise is somehow been fused into one in this periscope, however it was
extended by the details of the visit as the announcement of the birth of the son, which is also as such refer to the
birth of a nation. (Schullion, 1992)

The event then is followed by Abraham bargaining with God (18:16-33) Such account do not really intend to show
his being mediator but rather to enable distinction between situation of the righteous and the wicked, and placing
God to be the judge of the world. (The New Jerome Biblical Commentary; 1990)

D. LITURGICAL CONTEXT.

Abraham and three visitors at the Oak of Mamre is used in the Gospel text of Luke 10: 38-42 but in a different
perspective wherein in this account Jesus himself made the visit to the house of Lazarus, where Martha and Mary
received him parallel to how Abraham accepted the three visitors, who were representatives of God.
Abraham was the host of the account in Genesis 18: 1-10; while the two women stands as host to Jesus visit.

Abraham showed his hospitality through the overwhelming preparations of the meals, and to that of Martha,
making herself busy with the same task.

The story of Martha and Mary in the Lukes Gospel demonstrates the importance of listening to the word of Jesus
is the only important thing. It demonstrates that what is required is not complicated. (The New Jerome Biblical
Commentary; 1990)

It also spoke of the women in society wherein Sarah listens to the conversation between Abraham and the visitors
from a distance, which indicates how the early Jewish Tradition women are not to have directly involved
themselves in conversation with the men. However in the Gospel Luke used this event to highlight that women are
now considered as disciples.

The genesis account foreshadows the announcement of the birth of the true Son of God, which in regard to the
faith and hospitality manifested by Abraham is rewarded with the fulfillment of the promise.
In the account of the Gospel of Luke, he challenges his audience to express their act of faith more fully.

On account of Abrahams call to follow him through the Promised Land which the pericope is included, the Gospel
of Luke shows another form of responding to Jesus call to discipleship can be fulfilled not only through service of
the meals but by listening to the Word of God.