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Text of the page (random words):
is 21 there are no chapter divisions in the original hebrew text see chapters and verses of the bible the first story refers to the creator deity using the title elohim a form of the generic hebrew word for god translated into english as god the second story refers to the creator deity using a composite name which puts his personal name yahweh written in hebrew as the tetragrammaton together with elohim translated into english as l ord god traditional jewish and evangelical scholars such as c john collins explain this as a single author s variation in style in order to for example emphasize the unity and transcendence of god who created the heavens and earth by himself in the first narrative 22 critical scholars such as richard elliot friedman on the contrary take this as evidence of multiple authorship friedman states that originally the j source only used yahweh but a later editor added elohim to form the composite name it therefore appears to be an effort by the redactor r to soften the transition from the p creation which uses only god 43 times to the coming j stories which use only the name yhwh 23 the first account 24 employs a repetitious structure of divine fiat and fulfillment then the statement and there was evening and there was morning the n th day for each of the six days of creation in each of the first three days there is an act of division day one divides the darkness from light day two the waters above from the waters below and day three the sea from the land in each of the next three days these divisions are populated day four populates the darkness and light with the sun moon and stars day five populates seas and skies with fish and fowl and finally land based creatures and humanity populate the land 25 it concludes with god ceasing involvement with his creations 26 27 in the second story yahweh creates adam the first man from dust and places him in the garden of eden there he is given dominion over the animals eve the first woman is created from adam s rib as his companion a literary bridge joins the primary accounts in each chapter in genesis 2 4 reading these are the generations of the heavens and of the earth when they were created 28 this echoes the first line of genesis 1 in the beginning god created the heaven and the earth and is reversed in the next phrase in the day that the l ord god made the earth and the heavens this verse is one of ten generations hebrew toledot phrases used throughout genesis which provide a literary structure to the book 29 they normally function as headings to what comes after but the position of this the first of the series has been the subject of much debate 30 the overlapping stories of genesis 1 and 2 are usually regarded as contradictory but also complementary b f with the first the p story concerned with the creation of the entire cosmos while the second the j story focuses on man as moral agent and cultivator of his environment 21 g mesopotamian influence edit see also panbabylonism and ancient near eastern cosmology marduk god of babylon destroying tiamat the dragon of primeval chaos comparative mythology provides historical and cross cultural perspectives for jewish mythology both sources behind the genesis creation narrative were influenced by mesopotamian mythology 31 10 32 11 borrowing several themes from them but adapting them to israelite religion 10 11 d and establishing a monotheistic creation in opposition to the polytheistic creation myth of ancient israel s neighbors 33 34 page needed 11 h genesis 1 bears striking similarities and differences with enuma elish a babylonian creation myth 32 the myth begins with two primeval entities apsu the male freshwater deity and tiamat the female saltwater deity the first gods were born from their sexual union the younger gods killed both apsu and tiamat marduk the leader of the gods builds the world with tiamat s body which he splits in two with one half he creates a dome shaped firmament in the sky to hold back tiamat s upper waters with the other half marduk forms dry land to hold back her lower waters marduk then organises the heavenly bodies and assigns tasks to the gods in maintaining the cosmos when the gods complain about their work marduk creates humans out of the blood of the god kingu the grateful gods build a temple for marduk in babylon 35 this is similar to the baal cycle in which the canaanite god baal builds himself a cosmic temple over seven days 36 in both genesis 1 and enuma elish creation consists of bringing order out of chaos before creation there was nothing but a cosmic ocean during creation a dome shaped firmament is put in place to hold back the water and make earth habitable 37 both conclude with the creation of a human called man and the building of a temple for the god in genesis 1 this temple is the entire cosmos 38 in contrast to enuma elish genesis 1 is monotheistic there is no theogony account of god s origins and there is no trace of the resistance to the reduction of chaos to order greek theomachy lit god fighting all of which mark the mesopotamian creation accounts 10 the gods in enuma elish are amoral they have limited powers and they create humans to be their slaves in genesis 1 however god is all powerful he creates humans in the divine image and cares for their wellbeing 39 and gives them dominion over every living thing 40 enuma elish has also left traces on genesis 2 both begin with a series of statements of what did not exist at the moment when creation began enuma elish has a spring in the sea as the point where creation begins paralleling the spring on the land genesis 2 is notable for being a dry creation story in genesis 2 6 41 that watered the whole face of the ground in both myths the respective deities first create a man to serve them then animals and vegetation at the same time and as with genesis 1 the jewish version has drastically changed its babylonian model eve for example seems to fill the role of a mother goddess when in genesis 4 1 42 she says that she has created a man with yahweh but she is not a divine being like her babylonian counterpart 43 genesis 2 has close parallels with a second mesopotamian myth the atra hasis epic parallels that in fact extend throughout genesis 2 11 from the creation to the flood and its aftermath the two share numerous plot details e g the divine garden and the role of the first man in the garden the creation of the man from a mixture of earth and divine substance the chance of immortality and have a similar overall theme the gradual clarification of man s relationship with god s and animals 44 cosmology edit the apollo 8 christmas eve broadcast and reading from the book of genesis 1968 genesis 1 2 reflects ancient ideas about science in the words of e a speiser on the subject of creation biblical tradition aligned itself with the traditional tenets of babylonian science 45 the opening words of genesis 1 in the beginning god created the heavens and the earth sum up the belief of the author s that yahweh the god of israel was solely responsible for the creation and had no rivals 46 later jewish thinkers adopting ideas from greek philosophy concluded that god s wisdom word and spirit penetrated all things and gave them unity 47 christianity in turn adopted these ideas and identified jesus with the creative word in the beginning was the word and the word was with god and the word was god john 1 1 48 when the jews came into contact with greek thought there followed a major reinterpretation of the underlying cosmology of the genesis narrative the biblical authors conceived the cosmos as a flat disc shaped earth in the centre an underworld for the dead below and heaven above 49 below the earth were the waters of chaos the cosmic sea home to mythic monsters defeated and slain by god in exodus 20 4 god warns against making an image of anything that is in the waters under the earth 46 there were also waters above the earth and so the raqia firmament a solid bowl was necessary to keep them from flooding the world 50 during the hellenistic period this was largely replaced by a more scientific model as imagined by greek philosophers according to which the earth was a sphere at the centre of concentric shells of celestial spheres containing the sun moon stars and planets 49 the idea that god created the world out of nothing creatio ex nihilo has become central today to islam christianity and judaism indeed the medieval jewish philosopher maimonides felt it was the only concept that the three religions shared 51 yet it is not found directly in genesis nor in the entire hebrew bible 52 according to walton the priestly authors of genesis 1 were concerned not with the origins of matter the material which god formed into the habitable cosmos but with assigning roles so that the cosmos should function 53 john day however considers that genesis 1 clearly provides an account of the creation of the material universe 54 even so the doctrine had not yet been fully developed in the early 2nd century ad although early christian scholars were beginning to see a tension between the idea of world formation and the omnipotence of god by the beginning of the 3rd century this tension was resolved world formation was overcome and creation ex nihilo had become a fundamental tenet of christian theology 55 alternative biblical creation accounts edit the genesis narratives are not the only biblical creation accounts the bible preserves two contrasting models of creation the first is the logos speech model where a supreme god speaks dormant matter into existence genesis 1 is an example of creation by speech 56 the second is the agon struggle or combat model in which it is god s victory in battle over the monsters of the sea that marks his sovereignty and might 57 there is no complete combat myth preserved in the bible however there are fragmentary allusions to such a myth in isaiah 27 1 isaiah 51 9 10 job 26 12 13 these passages describe how god defeated the forces of chaos these forces are personified as sea monsters these monsters are variously named yam sea nahar river leviathan coiled one rahab arrogant one and tannin dragon 58 psalm 74 and the allusion in isaiah 51 recall a canaanite myth in which god creates the world by vanquishing the water deities awake awake it was you that hacked rahab in pieces that pierced the dragon it was you that dried up the sea the waters of the great deep that made the abysses of the sea a road that the redeemed might walk 59 60 first narrative genesis 1 1 2 4a edit the ancient of days by william blake copy d 1794 background edit the first creation account is divided into seven days during which god creates light day 1 the sky day 2 the earth seas and vegetation day 3 the sun and moon day 4 animals of the air and sea day 5 and land animals and humans day 6 god rested from his work on the seventh day of creation the sabbath 61 the use of numbers in ancient texts was often numerological rather than factual that is the numbers were used because they held some symbolic value to the author 62 the number seven denoting divine completion permeates genesis 1 verse 1 1 consists of seven words verse 1 2 has fourteen and 2 1 3 has 35 words 5 7 elohim is mentioned 35 times heaven firmament and earth 21 times each and the phrases and it was so and god saw that it was good occur 7 times each 63 the cosmos created in genesis 1 bears a striking resemblance to the tabernacle in exodus 35 40 which was the prototype of the temple in jerusalem and the focus of priestly worship of yahweh for this reason and because other middle eastern creation stories also climax with the construction of a temple as a house for the creator god genesis 1 can be interpreted as a description of the construction of the cosmos as god s house for which the temple in jerusalem served as the earthly representative 64 pre creation genesis 1 1 2 edit when god began to create the heavens and the earth the earth was complete chaos and darkness covered the face of the deep while a wind from god swept over the face of the waters genesis 1 1 2 nrsvue 65 the opening phrase of genesis 1 1 is traditionally translated in english as in the beginning god created 66 this translation suggests creatio ex nihilo creation from nothing 67 the hebrew however is ambiguous and can be translated in other ways 68 the nrsv published in 1989 translates verses 1 and 2 as in the beginning when god created the heavens and the earth the earth was a formless void this translation suggests that earth in some way already existed when god began his creative activity 69 the nrsv updated edition published in 2021 represents the evolution of the majority scholarly position that the initial hebrew word b reshit which does not use the definite article is in the grammatical construct state specifying that the beginning of the acts in question are being described rather than being its own clause that indicates an absolute position in time 70 scholars such as r n whybray christine hayes michael coogan cynthia chapman and john h walton argue that genesis 1 1 describes the creation of an ordered universe out of preexisting chaotic material as creatio ex nihilo is thought to be a philosophical concept alien to the text s original audience 71 72 73 74 others including john day and david toshio tsumura argue that genesis 1 1 describes the initial creation of the universe the former writing since the inchoate earth and the heavens in the sense of the air wind were already in existence in gen 1 2 it is most natural to assume that gen 1 1 refers to god s creative act in making them 75 76 the word created translates the hebrew bara a word used only for god s creative activity people do not engage in bara 77 walton argues that bara does not necessarily refer to the creation of matter in the ancient near east to create meant assigning roles and functions the bara which god performs in genesis 1 concerns bringing heaven and earth from chaos into ordered existence 78 day disputes walton s functional interpretation of the creation narrative day argues that material creation is the only natural way of taking the text and that this interpretation was the only one for most of history 54 most interpreters consider the phrase heaven and earth to be a merism meaning the entire cosmos 79 genesis 1 2 describes the earth as completely unordered alternatively translated as formless and void this phrase is a translation of the hebrew tohu wa bohu תֹהוּ וָבֹהוּ 80 tohu by itself means emptiness or futility it is used to describe the desert wilderness bohu has no known meaning although it appears to be related to the arabic word bahiya to be empty 81 and was apparently coined to rhyme with and reinforce tohu 82 the phrase appears also in jeremiah 4 23 where the prophet warns israel that rebellion against god will lead to the return of darkness and chaos as if the earth had been uncreated 83 verse 2 continues darkness covered the ...