“This is the book of the generations”); the account of the creation forming the substratum of the whole. These groups consist of the Tholedoth:
- 1. of the heavens and the earth (Gen. 2:4-4:26);
- 2. of Adam (Gen. 5:1-6:8);
- 3. of Noah (Gen. 6:9-9:29);
- 4. of Noah’s sons (Gen. 10:1-11:9);
- 5. of Shem (Gen. 11:10-26);
- 6. of Terah (Gen. 11:27-25:11);
- 7. of Ishmael (Gen. 25:12-18);
- 8. of Isaac (Gen. 25:19-35:29);
- 9. of Esau (26); and 10. of Jacob (37-50).
There are five groups in the first period, and five in the second. Although, therefore, the two periods differ considerably with regard to their scope and contents, in their historical importance to the book of Genesis they are upon a par; and the number ten stamps upon the entire book, or rather upon the early history of Israel recorded in the book, the character of completeness. This arrangement flowed quite naturally from the contents and purport of the book. The two periods, of which the early history of the kingdom of God in Israel consists, evidently constitute two great divisions, so far as their internal character is concerned. All that is related of the first period, from Adam to Terah, is obviously connected, no doubt, with the establishment of the kingdom of God in Israel, but only in a remote degree. The account of paradise exhibits the primary relation of man to God and his position in the world. In the fall, the necessity is shown for the interposition of God to rescue the fallen. In the promise which followed the curse of transgression, the first glimpse of redemption is seen. The division of the descendants of Adam into a God-fearing and an ungodly race exhibits the relation of the whole human race to God. The flood prefigures the judgment of God upon the ungodly; and the preservation and blessing of Noah, the protection of the godly from destruction. And lastly, in the genealogy and division of the different nations on the one hand, and the genealogical table of Shem on the other, the selection of one nation is anticipated to be the recipient and custodian of the divine revelation. The special preparations for the training of this nation commence with the call of Abraham, and consist of the care bestowed upon Abraham, Isaac, and Jacob, and their posterity, and of the promises which they received. The leading events in the first period, and the prominent individuals in the second, also furnished, in a simple and natural way, the requisite points of view for grouping the historical materials of each under
