Focusing specifically on Genesis chapters 1 and 2, it will be analyzed how Gerhard Von Rad, Davies and Clines, and the author of this paper view those chapters. The methodologies of the different authors, their presuppositions, and their constructions of meaning will all be taken into account here.
As it is told by two perspectives, the savvy reader of Genesis 1 and 2 must resolve the at-times conflicting accounts and make sense of them as best as one can, according to the available resources at hand.
The beginning of the world is a major cosmic story that begs to be analyzed. How the planet and its people came into being is still hotly-debated and is the cause for many a rift in theological circles.
Still, what is so compelling about these two stories is the way in which one creatively is able to reconcile the difference between the two accounts. Hopefully, this is what will be able to be achieved here through analysis of both chapters.
Gerhard Von Rad says in his book Genesis: A Commentary, "Faith in creation is neither the basis nor the goal of the declarations in Gen., chs. 1 and 2. Rather, the position of both the Yahwist and the Priestly document isfaith in salvation and election[undergirded] by the testimony that this Yahwehis also the creator of the world."1
It is obvious that by the eloquence of the language in chapter 1 of Genesis is Priestly writing due to the fact that it is so staid and orderly. It is a cosmic vision of the beginning, and about how creation came into being through the words of God being spoken.
Von Rad points out that it is precisely because of this orderliness that Genesis chapter 1 is so compellingly told from a Priestly point of view. The first six days and nights are related in an orderly way.
God creates the living creatures, and then creates man. The seventh day is considered a day of rest.
As mentioned by Von Rad, "Anyone who expounds Gen., ch. 1, must understand one thing: this chapter is Priestly doctrine-indeed, it contains the essence of Priestly knowledge in a most concentrated formdoctrine that has been carefully enriched over centuries by very slow growth."2
As Von Rad states, this Priestly doctrine is quite obvious in the way that chapter 1 (and parts of chapter 2) progresses. That, in fact, is what the Priestly account is-a progression.
Von Rad's methodology is to look at the wording of the text in order to deduce that Genesis 1 is a priestly account. Von Rad, in his analysis of the text, is presupposing here that the first chapter is a Priestly account.
He constructs the meaning of this to relate that the text in chapter 2 is older. Thus, it is possibly more reliable as a source.
The Priestly author of chapter 1 painstakingly goes through every detail of the creation, in almost a mechanical way. Each day there is a new creation-whether it be a new day, animals, or the creation of man.
For the most part, Genesis chapter 2 is a Yahwist account. This denotes the special Yahwist community (or J redactor, J standing for Jahwist) which predominantly interpreted events from the viewpoint of the southern tribes of Israel, particularly Judah.
Although the Yahwist is not always writing in Judah's defense, Yahwist accounts-particularly that of Genesis chapter 2-are usually not as ethereal as other accounts, say for example Elohist (E), Deuteronomic (D), or Priestly (P). It is the Yahwist, Elohist, Deuteronomic, and Priestly accounts which form JEDP, or documentary hypothesis.
The documentary hypothesis is basically a conflagration of these four at-times conflicting ...
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907 which was a revolutionary period witnessed by the East Asian countries. Thus, it becomes quite natural that the real worth of the book proliferates amid the students interested in mythology and history. In this critique paper, the author’s bias, the methodology used, the theoretical presentation and other similar factors will also be taken into consideration with the potentiality to influence the documentation as well as the technicality of the book.
The critics, Celsus, Pliny, Porphyry, Julian and Galen, all perceived Christianity as being a threat to the Roman empire’s religious and social order (Wilken, 2003). Wilken himself does not write as an adversary or apologist of Christianity, but a charitable historian towards the faith who seeks to make clear how Christianity developed by understanding its critics.
It has been diversely depicted as feminist literature, African-American literature and as a lost masterpiece. The story is narrated by Janie through an unlimited flashback to her best friend Pheoby who narrates the story to the curious society on her behalf.
The epic dates back to the 18th century before the Christian era, that is, more than 3,700 years ago. Engraved in the block -shaped letters known as cuneiform on clay tablets, Gilgamesh stands as the most basic classic of world literature, a classic which is still in the making, for scholars keep on discovering and assemble slices -- in Akkadian, Sumerian, Hittite and other ancient languages intermittently adding some more lines to this story of the ancient Middle Eastern king's search for immortality and his accepting the inevitability of death (Dirda, 2007).
Even since that time, human beings have never been the same.
God explained to Adam and Eve, in the garden, that they could eat from any tree they wanted, but not from the tree of life. However, having been tricked by the serpent ["For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil (Genesis 3:5)"], Eve ate fruit from the tree of life, and even shared some with Adam.
In the Bible, these important writings were consisted of the first five books (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) that collectively narrate the creation of the universe, the promises God made to the ancient people of Israel, the hardships due to the enslavement of the Israelites in Egypt, their escape and journey towards the promised land under the leadership of Moses, and their covenant with God.
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This aspect has made Christians of different generations think up means by which they elucidate the work of creation from a Biblical perspective.
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The book is a presentation of research conducted for over 30 years regarding the Tainos people and their origins, who earlier dominated as inhabitants of the Northern Caribbean Islands (Rouse, 1986, pg. 4). In the book, Rouse’s analysis is that theorized into a migration of
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