The book of Genesis is in two distinct parts. The first (chapters 1-11) records Israel's version of the origins of the world and the human race, while the second (chapters 12-50) traces the way in which God's promises worked out in Abraham's family from Abraham to the time of Joseph. The two parts are closely connected, since God's promises are his response to the avalanche of human sin in chapters 3-11 that threatened to destroy God's good creation. The book's turning point is God's call to Abraham (12:1-3), which is a second new beginning parallel to the creation of the world. In both cases, God's word creates something new out of chaos, and God blesses what he has created (cf. 12:2-3 and 1:28). The contrast between the two parts of the book, however, is that whereas Adam and Eve refused to obey God's word (3:1-7), Abraham believed it (15:6). In contrast to Adam and Eve being banished from God's presence (3:22-4), Abraham was accepted by God and made right with him (15:6). No one knows who wrote Genesis, since no firm evidence exists to support the traditional view of Moses' authorship. For a long time, many scholars believed Genesis was an amalgam of three sources, called J (= the Yahwistic source), E (= the Elohistic source), and P (= the Priestly source), from between the tenth and fifth centuries  BC. Some also believe a long period of oral tradition lies behind these sources. In recent years, however, the book has increasingly been interpreted on the basis of its final shape and overall themes, for while its origins remain unknown, it can still be richly appreciated as a work of literature and theology. Genesis has often been contrasted unfavourably with the discoveries of modern science and modern historical study. It is important to remember, however, that Genesis concentrates on God's role in creating the world, the human race and the Israelite people, and is not just a record of what took place. It is a mistake to oppose Genesis and science, and many scientists and theologians have seen them as complementing each other. Historically, many indirect points of contact exist between Genesis and the ancient world. Chapters 1-11 show repeated evidence of a Mesopotamian background, while the names, family customs and movements of the patriarchs' families provide many incidental, and therefore authentic, links with ancient Near Eastern history. The 'Patriarchal Age' is often placed in the first half of the second millennium  BC, though some date it to the fourteenth century  BC.

1. Genesis 1-10 (OJB)
2. Genesis 11-20 (OJB)
3. Genesis 21-30 (OJB)
4. Genesis 31-40 (OJB)
5. Genesis 41-50 (OJB)