In the previous blog we saw that Genesis is composed of different parts by several writers, who are distinguished from each other by the concept of toledoth. Moses is the editor of Genesis. He brought the various writings together, made additions and probably wrote the last part himself. In this blog I would like to briefly visit all Toledoth.
the first toledoth (1:1 to 2:4)
We saw earlier that the first toledoth is the conclusion of the creation story from 1:1 to 2:4: These are the toledoth of the heavens and the earth when they were created (2:4). The writer is not mentioned. Could God have written it Himself and not only taught Adam orally, but also literally left His word?
the second toledoth (2:5 to 5:1a)
Gen.5:1 says: This is the document of the toledoth of Adam (5:1). Adam is the writer and he himself (also) wrote an account of creation, mainly the creation of man (2:5-2:25). That also explains why there are two creation stories, something that has caused many headaches for theologians. It is also fodder for Bible critics, because people believe they can read differences in the two parts. There are none, but it has been written down by different writers.
the third toledoth (5:1b to 6:9a)
The third toledoth is signed by Noah: These are the toledoth of Noah (6:9a). Noah tells about the cause of the flood and God’s announcement of the great flood (6:1-6:8). The history of the Flood itself was described by his sons.
It is remarkable that in Gen.6:9 we find the word Noah twice in succession. P.J. Wiseman, an American archaeologist, explains in his book New Discoveries in Babylonia About Genesis, that in ancient times this was one of the ways to indicate the order of clay tablets. A new tablet began with the same word or phrase that the previous one ended with. See also: 5:1, 10:1, 11:27, 25:19, 36:1, etc.
the fourth toledoth (6:9b to 10:1)
This toledoth describes the flood and was recorded by the sons of Noah: These are the toledoth of the sons of Noah: Shem, Ham and Japheth (10:1). They were eyewitnesses of the flood and that is how they described it, see for example 7:19-20.
the fifth toledoth (10:2b to 11:10a)
The fifth toledoth is from the hand of Shem: These are the toledoth of Shem (11:10). The list of nations in Gen.10 and the tower building of Babel were recorded by Shem.
the sixth toledoth (11:10b to 11:27a)
This toledoth is relatively short and was recorded by Abraham’s father: These are the toledoth of Terah (11:27). The section lists the descendants of Shem.
the seventh and eighth toledoth (11:27b to 25:12 and 25:19)
It is remarkable that Abraham did not record any history. This was done by his sons: these are the toledoth of Ishmael (25:12) and: these are the toledoth of Isaac (25:19). Due to the signing in 25:12 by Ishmael, he seems to have been responsible for the largest part and Isaac for only a very small part, but it is of course also possible that these two sons wrote the account of Abraham’s life (and a part of their own lives) and brought this together.
The word toledoth also occurs in 25:13, but here it is not a recording of another writer, but a mention of the sons of Ishmael.
the ninth toledoth (25:19b to 36:1 and 36:9)
Twice in this passage we find a toledoth with the same writer: These are the toledoth of Esau (36:1 and 36:9). Here we see something similar to the following toledoth of Ishmael and Isaac. Because we find the next toledoth relatively soon after this and it is from Jacob.
the tenth toledoth (36:10 to 37:2a)
This is the last part: These are the toledoth of Jacob (37:2). Jakob’s share is relatively short. Perhaps Esau, as the eldest son, had the task of managing the family writings. That could also be an explanation for the seventh and eighth toledoth, where Ishmael, as the eldest son of Abraham, wrote the largest part.
the sequel (37:2b to 50:26)
The remainder of Genesis no longer contains toledoth. It is the story of Joseph, which runs from 37:2b to the end of the book of the Bible. The writer of this is not mentioned, but it is likely that Moses wrote this.
ten times
We find ten toledoth in Genesis. Isn’t this also a wonderful confirmation that, although it was written down by men, this first book of the Bible is the word of God? As we also read ten times in Genesis 1 that God spoke: and God said. And later in Exodus 20 the ten words that God gave to Moses.
criticism
Many points raised as criticisms against the authenticity of Genesis actually appear to confirm the reliability of the book. In the aforementioned book by P.J. Wiseman, he gives a number of examples of this.
Many Babylonian words appear in the first eleven chapters of Genesis.
This is a point for scriptural criticism to question the reliability of the book. Certainly also because of the following issue.
In the last fourteen chapters we find Egyptian words.
different influences
It is therefore argued that Genesis cannot have been written by one author (Moses) because this is an example of different influences. But when we know about the toledoth, we know that Genesis was indeed written by different authors, the main characters and eyewitnesses themselves!
The first chapters were written in Mesopotamia (e.g. Gen. 2:14; Gen. 10:10; Acts 7:2).
Moses
In the last chapters, which contain the history of Joseph, we find Egyptian words. And that also makes sense, when we know that Moses is the writer of the last part of Genesis (37:2b to 50:26). He grew up in Pharaoh’s court and was taught all the wisdom of the Egyptians (Acts 7:22).
Egyptian
In this part we constantly encounter Egyptian names and expressions. For example, Moses mentions: Potiphar, the captain of the guard (37:36; 39:1). And the mention that Joseph received a new Egyptian name from Pharaoh: Safenath-paneach, which means: savior of the world. In this, of course, Joseph is a wonderful type of Christ. He also mentions Asenath, the daughter of Potipherah, priest of On (41:45). These are Egyptian names, connected to Egyptian gods.
That the Egyptians are not allowed to eat bread with the Hebrews, because that is an abomination to the Egyptians (43:32) presupposes knowledge of Egyptian customs. But other facts, such as how the land was allocated to the priests (47:22) and that runners were allowed to go in front of Joseph’s chariot (41:43), suggest knowledge of Egyptian culture.
Moses as editor
In the previous blog we already saw examples of additions that Moses made to the original text. This mainly concerns place names that were now known under a different name. There are many of these additions.
Moses as editor
In the previous blog we already saw examples of additions that Moses made to the original text. This mainly concerns place names that were now known under a different name. There are many of these additions.
Genesis 14
7 And-mispat, that is Kadesh…
(…)
15 …and he pursued them as far as Hobah, which is on the left side of Damascus.
(…)
17 …to the valley of Shaveh, which is the king’s valley.
Genesis 16
14 Therefore the name of the well was called the well Lahai-roi; behold, he is between Kadesh and Bered.
names of God
An important argument used to object that Moses is the writer of Genesis is the fact that multiple names of God are used: Elohim (God), YAHWEH, El Shaddai (God Almighty), etc. Here again the logical answer is that Genesis is composed of documents by different writers, who named God differently.
In Genesis the name YAHWEH is an anachronism (an error against the reckoning of time). God had not yet made himself known by that name. But Moses will have used the name YAHWEH when editing the text, because it is only to Moses that God makes Himself known under this name (Ex.6:2-3).
a reliable word
Isn’t it wonderful to read Genesis this way? By taking it in from toledoth to toledoth and realizing who the writers were: Adam, Noah, Shem, Ham and Japheth, Isaac, Esau, Jacob, etc. Ancestors that God has given us in the Bible book that explains the origin of describes the world and humanity. Genesis is also a reliable word and worthy of all acceptance (1 Tim. 1:18, 4:9)!