Although this book begins with the creation of the universe, the focal point is the creation of man. As the human race multiplies, the account is narrowed to certain genealogical limits. The contents of Genesis, devided on this basis, are: the history of the heavens and the earth, 2.4; the history of the generations of Adam, 5.1; of Noah, 6.9; of the sons of Noah, 10.1; of Shem, 11.10; of Terah, 11.27; of Ishmael, 25.12; of Isaac, 25.19; of Esau, 36.1; of Jacob 37.1.
Archaeology has provided so much information about contemporary culture of the Ancient Near East that Old Testament scholars generally recognize that the patriarchal narratives reflect the historical culture of the Near East during the first half (2000-1500 B.C.) of the second millennium B.C.
Certain scholars question the historicity of the events recorded in Genesis1-11. Although they regard them as "mythical" or "supra-historical" stories, they assert that these stories have religious value. This position is difficult to maintain in view of Christ's authority and attitude to the Genesis record as in reflected in the following passages: Matthew 19.4-6; 24.37-39; Mark 10.4-9; Luke 11.49-51; 17.26-32; John 7.21-23; 8.44.
The book of Genesis, as the introductory book in the account of God's progressive self-revelation to the human race, is crucially important. It is quoted more than sixty times in the New Testament. where this revelation culminates in the person of Jesus Christ. In this way Genesis provides the historical account of the beginning of God's relationship with man foundational for and essential to a proper understanding of subsequent divine revelations.
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