II • 933 GENESIS, BOOK OF
Pharaoh's infatuation with Sarai, the defeat of the four Genesis 2:4a in the Greek translation: "This is the book of kings and the promise of descendants. There are a num the origins (geneseos) of heaven and earth." The book is ber of events which are added to, or more detailed than, called Genesis in the Septuagint, whence the name came the biblical version: Abram's dream, predicting how Sarai into the Vulgate and eventually into modern usage. In will save his life (and in which he and his wife are symbol Jewish tradition the first word of the book serves as its ized by a cedar and a palm tree); a visit by three Egyptians name, thus the book is called BeriPSit. The origin of the (one named Hirkanos) to Abram and their subsequent name is easier to ascertain than most other aspects of the report of Sarai's beauty to Pharaoh; an account of Abram's book, which will be treated under the following headings: prayer, the affliction of the Egyptians, and their subse quent healing; and a description of the land to be inher A. Text ited by Abram's descendants. Stylistically, the Apocryphon B. Sources may be described as a pseudepigraphon, since events are l. J related in the first person with the patriarchs Lamech, 2. E Noah and Abram in turn acting as narrator, though from 3. p 22.18 (MT 14:21) to the end of the published text (22.34) 4. The Promises Writer the narrative is in the third person. There are also a C. Narrative number of specific details in content which are shared with l. The Framework: Genealogy contemporary literature. Thus, the visit of the Egyptians 2. The Primeval Cycle (when they receive religious instruction from Abram) finds 3. The Abraham Cycle a parallel in Pseudo-Eupolemos. The greatest number of 4. The Jacob Cycle similarities are with jubilees. Both texts, for instance, give 5. The Joseph Narrative the name of Lamech's wife as Bitenosh and specify the D. The Patriarchs and History mountain where Noah's ark came to rest as Lubar. Never E. The Religion of the Patriarchs theless, the precise relationship between the two texts has F. Ancient Near Eastern Parallels not yet been determined. The description of Sarai's beauty l. Cognate Parallels is thought to be poetry, an early precursor of the Arabic 2. Typological Parallels wosf (VanderKam 1979). Some of the uon-biblical parts and some of the rephrasing call .to mind the later Jewish A. Text midrashic texts, but any links are tenuous. There are four major textual witnesses to the book of Despite the expansions and the recasting in the first Genesis: the Masoretic text (MT), the Samaritan Penta- · person, the biblical text is still recognizable and has been teuch (SP), the Septuagint (LXX), and the Genesis frag identified as "an older Palestinian type" (VanderKam ments from Qumran. The latter group comprises our 1978: 55). Also, as in llQtgJob, there are a number of oldest manuscripts but only covers a small proportion of "double translations." It is possible that the Apocryphon is the book (McCarter 1986: 82-88; Davila 1989). In general, (or had as one of its sources) a Targum of Genesis and the MT is well preserved and reliable, but there are many hence that it may be a forerunner of the Rabbinic Tar individual instances where the other versions preserve gumim (Kuiper 1968). However, its closest similarities are superior readings (see e.g., index in Tov 1981; frequent with the Peshitta and not with the medieval Targumim. examples in McCarter 1986; Davila 1989). An important One characteristic of the way in which the text has been category of textual variants is the glosses in the MT. that rewritten is its anticipation of passages which occur later are not attested in other major versions; this category of in the Bible. Thus a number of phrases from the later variants shows how the Hebrew text continued to grow encounter with Abimelech (Genesis 20) are placed in the even in a conservative scribal tradition (e.g., Gen 14:22: narrative of Sarai and Abram in Egypt (Genesis 12). yahweh added to 'el 'elyon [not in LXX or Syr, SP has hii?elohim]; Gen 35:7: 'el added to bet-'el [not in LXX, Vg, Bibliography or Syr]; see Tov 1981: 307-9). Fitzmyer, J. A. I971. The Genesis Apocryphon of Qµmran Cave I: A Commentary. 2d ed. BibOr IBA. Rome. B. Sources Kuiper, G. J. I968. A Study of the Relationship between A Genesis Apocryphon and the Pentateuchal Targumim in Genesis I 4: 1- Since the beginnings of source criticism of the Penta 12. Pp. 149-61 in In Memoriam Paul Kahle. Ed. M. Black and teuch in the 17th and 18th centuries there has been much G. Fohrer. BZAW 103. Berlin. controversy over the sources of Genesis. There are several Muraoka, T. 1972. Notes on the Aramaic of the Genesis Apocry competing theories today, but the long-established identi phon. RevQ 8: 7-51. fication of J (the Yahwist), E (the Elohist), and P (the VanderKam, J. C. 1978. The Textual Affinities of the Biblical Priestly source) still provides the most plausible model for Citations in the Genesis Apocryphon.]BL 97: 45-55. the composition of Genesis (Friedman 1987; see.the over --. 1979. The Poetry of IQ Ap Gen XX, 2-8a, RevQ 10: 57- view of Knight 1985). To these three sources some scholars 66. . would add the Promises writer, who inserted a series of RICHARDT. WHITE divine promises into the patriarchal stories of J + E (see below, B.4.). Other scholars would explain the growth of Genesis by a series of editorial expansions of a single GENESIS, BOOK OF. Genesis is the first book of the source (Rendtorff 1977; Blum 1984) or as wholly com Hebrew Bible. The name of the book is derived from posed by a single author (Whybray 1987), but these theo- GENESIS, BOOK OF 940 • II
use of clothing to symbolize the rites de passage in the Joseph Emerton,]. A. 1982. The Origin of the Promises to the Patriarchs narrative (see above, C.5.) and in the Gilgamesh epic in the Older Sources of the Book of Genesis. VT 32: 14-32. (Moran EncRel 5: 559); Jacob's mysterious wrestling en --. 1987-88. An Examination of Some Attempts to Defend counter with God in Gen 32:23-33 and Gilgamesh's dream the Unity of the Flood Narrative in Genesis. VT 37: 401-20; of a wrestling encounter with his patron god Shamash in 38: 1-21. the Gilgamesh epic (Hendel l 987b: l 03-9). There are --.1988. The Priestly Writer in Genesis.]TS 39: 381-400. many typological parallels from other cultures for _stories Finnegan, R. 1970. A Note on Oral Tradition and Historical Evi- about tricksters like Jacob (Hendel 1987b: 123, 128-29; dence. History and Theory 9: 195-201. Niditch 1987: 95-118), wise heroes like Joseph (Niditch Fishbane, M. 1979. Text and Texture. New York. 1987: II0-14), heroes who wrestle with gods (de Pury Fokkelman, J.P. 1975. Narrative Art in Genesis. Amsterdam. 1979), primeval floods (Dundes 1988), and many other Frazer, J. 1918. Folk-lore in the Old Testament. 3 vols. London. motifs and themes in Genesis (Frazer 19 l 8; Gaster 1950). Freedman, D. N. 1976. Divine Names and Titles in Early Hebrew There are also typological parallels for the overall struc Poetry. Pp. 55-107 in MagnaliaDei: The Mighty Acts of God, ed. ture of the book of Genesis, beginning with myths of F. M. Cross, W. E. Lemke, and P. D. Miller, Jr. Garden City. origins and extending through the lives of the ancestors, Repr. Pp. 77-129 in D. N. Freedman, Pottery, Poetry, and Proph e.g., the Mayan Popul Vuh (Pitt-Rivers 1977: 149-50). ecy: Studies in Early Hebrew Poetry. Winona Lake, IN, 1980. --. 1987. "Who Is Like Thee Among the Gods?" The Religion Bibliography of Early Israel. Pp. 315-35 in AIP. Albertz, R. 1978. Personliche Fr0mmigkeit und offizielle Religion: Reli Friedman, R. E. 1981. The Exile and Biblical Narrative. HSM 22. gionsinterner Pluralismus in Israel und Babylon. CThM 3. Stutt Chico, CA. gart. --. 1986. Deception for Deception~ BRev 2/1: 22-31, 68. Alt, A. 1929.DerGott der Viiter. Stuttgart. Repr. KlSchr 1: 1-78. ET --. 1987. Who ttrote the Bible? New York. pp. 1-100 in Essays on Old Testament History and Religion. Trans. Frymer-Kensky, T 1981. Patriarchal Family Relationships and Near R. A. Wilson. Garden City, NY, 1966. Eastern Law. BA 44: 209-14. Alter, R. 1981. The Art ofBiblical Narrative. New York. Gaster, T H. 1950. Myth, Legend, and Custom in the Old Testament. Barr, J. 1976. Story and History in Biblical Theology.JR 56: 1-17. New York. Repr. pp. 1-17 in The Scope and Authority of the Bible. London, Golka, F. W. 1980. Kein Gnade fiir Kain. Pp. 58-73 in Werden und 1980. Wirken des Alten Testaments, ed. R. Albertz, et al. GOttingen. Blanquart, F., ed. 1987. La Creation dan /'Orient ancien. LD 127. Gunkel, H. 1964. The Legends of Genesis. Trans. W. H. Carruth. New Paris. York. Blenkinsopp, J. 1976. The Structure of P. CBQ 38: 275-92. Hackett, J. 1984. The Balaam Text from Deir