Editing Book of Genesis (section)

=== God's chosen people ===
{{Further|Jews as the chosen people}}
Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive the analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the [[Yahwist]] and [[Priestly source]]s.{{Sfn|Hamilton|1990|pp=38–39}} The problem lies in finding a way to unite the patriarchal theme of the divine promise to the stories of Genesis 1–11 (the [[primeval history]]) with their theme of God's forgiveness in the face of man's evil nature.{{Sfn|Hendel|1992|p=935}}{{Sfn|Kugler|Hartin|2009|p=9}} One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from humankind:{{Sfn|Kugler|Hartin|2009|p=9}} God creates the world and humans, humans rebel, and God "elects" (chooses) Abraham.{{Sfn|Bandstra|2004|pp=28–29}}

To this basic plot (which comes from the Yahwist), the Priestly source has added a series of [[covenant (biblical)|covenants]] dividing history into stages, each with its own distinctive "sign". The [[Covenant (biblical)#Noahic covenant|first covenant]] is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Isaac and Ishmael), and its sign is [[Brit milah|circumcision]]; and the last, which does not appear until the Book of Exodus, is with Israel alone, and its sign is [[Biblical Sabbath|Sabbath]]. A great leader mediates each covenant ([[Noah]], Abraham, Moses), and at each stage God progressively reveals himself by his name ([[Elohim]] with Noah, [[El Shaddai]] with Abraham, [[Yahweh]] with Moses).{{Sfn|Bandstra|2004|pp=28–29}}