Lessons for such a time as this: The Man and Woman in the Garden Excerpt from: Mathews, K. A. (1996). Genesis 1-11:26 (Vol. 1A, pp. 187–190). Nashville: Broadman & Holman Publishers. _________________ Much has been made of the differences between chaps. 1 and 2 in the history of interpretation. For well over a century critical scholars have attributed these passages to two conjectural sources (P and J) coming from different times and conveying distinct theological perspectives. A line of division is drawn at 2:4a, which is taken as the conclusion of the P(riestly) account of creation in 1:1–2:4a, and the beginning of the Yahwist’s story, which consists of 2:4b–4:26. We have described already at chap. 1 the primary reasons for such a division and the problems that a dichotomy at 2:4a and 2:4b creates for this now well-entrenched reconstruction by critical scholars. Although there are some differences between chaps. 1 and 2, which we will address, there is a growing recognition that these differences can be attributed to reasons other than two original, competing creation stories. At 2:4 the author has joined the account of universal creation (1:1–2:3) and the singular story of human history (2:5–4:26). Studies in the rhetorical features of 1:1–2:3 and 2:4–25 have shown that they are two complementary descriptions that present a congruent narrative, the second picking up on the skeletal telling of the former. They possess a number of similarities in literary structure and content that recommend that they are the product of one hand. Scholars are recognizing that chaps. 1 and 2 are not a repetition of the same matters that in places are at odds with one another, but rather chap. 2 is a thematic elaboration of the key features found in 1:1–2:3. It has long been recognized that the normal use of the formulation “these are the generations of” refers to the progeny that follows as opposed to the progenitor himself. “The generations of Terah” (11:27), for example, does not concern Terah’s begetting but his offspring Abraham. Thus “these are the generations of the heavens and the earth” (2:4a) concerns not their own begetting, for this has been seen already in chap. 1; rather, the tôlĕdôt heading introduces what was the aftermath of that creation. Another indication that 2:4–25 is an expansion on chap. 1 is the similarity of 2:4 with Gen 5:1 and Num 3:1 in syntax and narrative function: the heading “this is the account of” (tōlĕdōt) is followed by a temporal clause “when” (bĕyôm). In Gen 5:1 and Num 3:1 the content of the “when” clause refers to former prominent information, so as to bring it to the attention of the reader for understanding the conditions under which the following tōlĕdōt section occurs. In chap. 1 the peak days in the progression of creation are days three and six, in which the earth exhibits productivity (vegetation) and population (animal, human). These foci in days three and six are found again in chap. 2, where they are treated not repetitively but in a fuller way so as to give them continuing prominence. Particularly, the sixth day’s events regarding the creation of man and woman and their dominion (1:26–28) are taken up in 2:4–25. Moreover, comparative studies show that the telling of human origins in doublet is a feature observed in Sumerian and Babylonian stories. In Enki and Ninmah (ca. 2000 B.C.) the first account of the creation of human life is a general one, with creation by nipping off clay, and the second account covers the same ground in more detail. Babylonian Atrahasis has the first creation from the remains of a slain deity mixed with clay, and the second elaborates, showing that the first humans were created in seven pairs by snipping off clay. In both cases the former is general and the second specific. As with Genesis 1 and 2, a transition from a general account to a specific one also is found in the pairing of the genealogical records in Genesis 4 with 5 and 10 with 11. They exhibit a focusing technique whereby the second genealogy in the pair becomes prominent for the following narrative, that is, Seth (chap. 5) and Shem (chap. 11). The first genealogical record also traces a line of descent; but, unlike the second genealogy, its descendants are excluded from the succeeding narrative, that is, Cain (chap. 4) and Japheth and Ham (chap. 10). Creation in 1:1–2:3 is completed without further reference, and the subsequent account (2:4–25) picks up the main aspect of that creation, namely, the man, and focuses on his creation, home, and companion in chaps. 2–4. It is Adam’s history that concerns the ongoing narration. The first indication that the narrative of chaps. 1–2 shifts focus from the broad to the specific is the inversion of “the heavens and the earth” (1:1; 2:4a) to “the earth and the heavens” in 2:4b, which shows a change in attention and prepares for a different narrative arrangement. As we will show, this inversion, “the earth and the heavens,” while echoing 1:1, is immediately related to 2:4a. The reversal “the earth and the heavens” also occurs in Ps 148:13 and is found in a chiasmus at Jer 10:11. The allusion to 1:1, “the heavens and the earth,” in 2:4a and the inversion “the earth and the heavens” at 2:4b are best explained as a transition in the narrative, carefully integrating the creation account and the narrative of the garden to follow. The genealogical framework, “these are the generations of,” in chaps. 1–11 is designed to move the narration forward, indicating the progressive movement of God’s program for achieving the promissory blessings despite the setbacks of personal sin and societal wickedness. Chapter 2 picks up the thesis of blessing for mankind already introduced (1:26–28) and carries it thematically forward by recounting the first man’s family and environment. Since both narratives overlap in some points of content but yet are structured for different functions, it is not surprising that dissimilarities result. How their different aims impact the way events are narrated is well illustrated by the creation of the animals (2:19–20; 1:20–25). The different order in the creation of the animals and humanity between 1:1–2:3 and 2:4–25 has been taken as an irreconcilable conflict. Chapter 2, however, presents a topical order in the formation of the man and the animals (2:7, 19), giving priority to the man’s role as master over Eden (see 2:19 note). Also in chap. 2’s narrative hierarchy, the making of the animals is subservient to the larger concern of the woman’s creation (vv. 18–25). The animals are paraded before the man to establish the suitability of the woman as his companion. Chapter 1, on the other hand, presents the creation of the birds and beasts before the creation of humanity to indicate a line of ascendancy in creation, from the lesser creatures to the superior mankind. Such differences can be attributed to the purpose of the present arrangement of chaps. 1 and 2. As a son carries out the purposes of a father, chap. 2 is the offspring (tôlĕdôt, 2:4a) of creation (chap. 1), showing that the reason for creation is human history. We conclude that 1:1–2:3 and 2:4–25 are compatible, and the latter is an expansion on the former with special attention on what became of the human family. - via Logos 6 #lessonsforsuchatimeasthis #christjesus #theword #studyscripture #god #biblestudy #bible #jesus #faith #holyspirit #bookexcerpts #vineofchristministries
Posted on: Tue, 13 Jan 2015 19:50:04 +0000
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