“Because you have done this,
You are cursed more than all cattle,
And more than every beast of the field;
On your belly you shall go,
And ayou shall eat dust
All the days of your life.
Between you and the woman,
And between ayour seed and bher Seed;
cHe shall bruise your head,
And you shall bruise His heel.”
“I will greatly multiply your sorrow and your conception;
aIn pain you shall bring forth children;
bYour desire shall be1 for your husband,
And he shall crule over you.”
c“Cursed is the ground for your sake;
dIn toil you shall eat of it
All the days of your life.
Till you return to the ground,
For out of it you were taken;
bFor dust you are,
And cto dust you shall return.”
Genesis
GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).
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