Archive for category Old Testament

Some information on the Genesis Apocryphon

JERUSALEM, ISRAEL - AUGUST 27:  A  combination...
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I was able to attend a session at SBL in which I was introduced to the Genesis Apocryphon, a reworked/expanded story pulled from Genesis. You can find the wiki entry (Sorry, Jim, I’m a googler, not a Dead Sea Scrolls scholar) here.

I found it interesting for several reasons, and would like feedback on it from those of you interested in the Dead Sea Scrolls.

This translation can be found here, but since it is 12 years old, I’m going to post it because you might not click through:

Frag.1 Col. 1

You should let your anger and tear out (?)… and who is the man who.. the fury of your anger….. and those who have been destroyed and killed, bereft and… and now I have stopped the prisoners…. the Great Holy One….all that he…

Frag.1 Col 2:

day of… all…land of… and the evil for…

Frag. 2

…and they were hit from behind…in front of the lord

Col. 1

…. and with the sowing….not even the mystery of evil which….the mystery which

Col. 2.[1]

I thought, in my heart, that the conception was the work of the Watchers the pregnancy of the Holy Ones and that it belonged to the Giants[2]… and my heart was upset by this… I, Lamech, turned to my wife Bitenosh and said… Swear to me by the Most High, Great Lord, King of the Universe[3]…the sons of heavens, that you will truthfully tell me everything, if… You will tell me without lies… Then Bitenosh, my wife spoke harshly and she cried… and said: Oh my brother and lord! Remember my pleasure… the time of love, gasping for breath. I will tell you everything truthfully… and then my heart began to ache… When Bitenosh realized my mood had changed…Then she withheld her anger and said to me: O my lord and brother! Remember my pleasure. I swear to you by the Great Holy One, the King of the heavens… That this seed, pregnancy, and planting of fruit comes from you and not a stranger, Watcher, or son of the heaven… Why is your expression changed and your spirit saddened… I speak honestly to you… Then I, Lamech, went to my father, Methuselah, and told him everything so that he would know the truth because he is well liked… and he is in well with the Holy Ones and they share everything with him. Methuselah went to Enoch to find the truth… he will. And he went to Parvaim, where Enoch lived… He said to Enoch: O my father and lord, to whom I… I tell you! Do not be angry because I came here to you… fear before you…

Col 3

For in the days of Jared, my father…[4]

Col 5

Enoch…not from the sons of heaven, but from Lamech your son… I now tell you… and I reveal to you… Go tell your son Lamech… When Methuselah heard this… And with his son Lamech, he spoke… Now when I, Lamech, heard these things… Which he got out of me

Col 6[5]

I abstained from injustice and in the womb of my mother who conceived me I searched for truth. When I emerged from my mother’s womb, I lived all my days in truth and walked in the path of eternal truth. And the Holy One was with me… on my pathways truth sped to warn me off the… of lie which led to darkness.. I braced my loins with the vision of truth and wisdom… paths of violence. vacat Then, I Noah became a man that clung to truth and seized… I took Amzara, his daughter as my wife. She conceived and bore me three sons and daughters. I Then took wives from my brother’s family for my sons, and I gave my daughters to my nephews according to the law of the eternal precept which Most High ordained to the sons of man. vacat And in my days, when according to my reckoning… ten jubilees had been completed, the time came for my sons to take wives for themselves… heaven, I saw in a vision and was explained and made known the actions of the sons of heaven and… the heavens. Then I hid this mystery in my heart and explained it to no one. vacat… to me and a great and… and in a message of the Holy One… and he spoke to me in a vision and he stood before me… and the message of the Great Holy One called out to me: “To you they say, O’ Noah,…” and I reckoned the whole conduct of the sons of the earth. I knew and explained everything… two weeks. then the blood which the Giants had spilled… I was at ease and waited until… the holy ones with the daughters of man… The I Noah, found grace, greatness and for my entire life I have behaved righteously…I, Noah, a man…

Col. 7

God told Noah that he would rule over the earth and the seas and all they encompass. Noah was overjoyed at the idea.

Col. 10

The arc rested upon the mountain of Ararat (Hurarat). Noah atoned for the land and burned incense on the alter[6]

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Col. 11

God makes a covenant with Noah telling him he could no longer eat blood of any kind.

Col. 12

I placed my bow in the cloud and it became a sign for me in the cloud… the earth… it was revealed to me in the mountains[7]… a vineyard in the mountains of Ararat… After the flood Noah and his sons descended from the mountain. They saw the widespread devastation of the earth. After the flood Noah’s children began to have his grandchildren-Sons ands daughters[8]. They then planted the soil and put a vineyard on Mount Lubar that produced wine four years later: On the first day of the fifth year, there was a feast at which the first wine was drank. Noah gathered his family together and they went to the alter and thanked god for saving them from the destruction of the flood.

Col 13[9]

…They were cutting gold, silver, stones, and clay and taking some for themselves. I saw the gold and silver… iron, and they cut down all the trees and took some. I saw the sun, moon, and stars cutting and taking some for themselves… I turned to see the olive tree and behold, it was rising up and for many hours… many leaves… appeared in them. I watched the olive tree and the abundance of its leaves… they tied to it. I was greatly amazed by the tree and its leaves… the four winds of heaven were strongly blowing and they were breaking off and smashing the branches of the olive tree. The westerly wind hit first, knocking off its fruit and leaves and scattering them everywhere. Then…

Col 14

…Listen and hear! You are the great cedar… standing in front of you in a dream on the mountain tops… truth. The willow that springs from it and rises high (these are) three sons… And the one that you did see, the first willow got attached to the stump of the cedar… and the wood from it… will never separate from you. And among it posterity… will be called… will grow a wonderful plant… will stand forever. And what you saw, the willow caught the stump… the last willow… part of their branch entered[10] the branch of the first tree, two sons… And what you saw, that part of their branch entered the branch of the first tree… I explained to him the mystery…

Col 15

…And that you saw all of them… They will go around, the majority of them will be evil. and what you saw, that a man came from the south, with a sickle in his hand, and bringing fire with him… who will come from the south of the land… And they will put wickedness on the fire, a;;… And he should come between… Four angels… between all nations. And they will all worship and be dumbfounded… I will honestly explain to you. And I, Noah woke up from my sleep and the Sun[11]

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Col. 16

Noah divided the land among his decedents…. all the land of the north as far as… this boundary, the waters of the Mediterranean…. the Tina River.

Col. 17

Noah further divided the land West, to Asshur, as far as the Tigris. He gave Aram land as far as the source of…. this Mountain of the Bull, and he crossed it westward as far as…. where the three parts met…. For Arpachshad[12]… He gave Gomer[13] a part in the northeast t the Tina River…. To Magog[14]

Col. 19

I, Abraham built and alter (at Bethel) and called to god, praising him. I then went to the Holy mountain and to Hebron[15] where he lived for two years. Because there was famine in the land my family and I traveled to Egypt where grain was plentiful. I went across the branches of the Nile[16] to enter Egypt, the land of the sons of Ham. I had a dream about a cedar tree and a date-palm tree. When people came to cut down the cedar tree, the date-palm tree objected, saying that they were grown from a single root. The cedar tree was spared. I became fearful of the dream and told it to my wife. I explained it as it pertained to us telling Sarah that the men will come for her and try to kill me. I warned Sarah that she must tell everyone that I am her brother so that my life can be spared. She became scared and did not want to go to Zoan for fear of being seen. Five years later[17], councilors of the Egyptians court and advisors of the Pharaoh of Zoan[18] came, having heard the words of my wife. They brought gifts and requested knowledge from me. I read to them from the Book of the words of Enoch.

Col. 20[19]

The men return to the Pharaoh and describe Sarah’s features: beautiful face, supple hair, lovely eyes, pleasant nose, radiant face[20]. He continued on describing her shapely breasts, perfect hands, and everything down to her long and delicate fingers. the men compared her to and rated her far higher than virgins and birds, and all other women alike. Hearing this, and then seeing Sarah, the pharaoh wanted her and took her for his wife. Sarah saved me by telling the pharaoh that I was her brother and that night I and my nephew Lot cried together I prayed to Lord for justice[21]. I wanted the Lord to raise up against the pharaoh and protect Sarah. God listened and sent an evil spirit to the entire household that prevented the pharaoh from having sexual relations with Sarah for the two years that they were together. At the end of the two years, the plagues and afflictions were so great that magicians and healers were sent for. They were, of course, ineffective, and they all soon left. Hyrcanos went to me pleading for help against the plague because I had been seen in a dream. I agreed to help only when my wife Sarah is returned to me. The pharaoh heard this and confronted me, himself asking why I lied saying that Sarah was my sister. He agreed to give Sarah back and I exorcised the evil spirit from the house of the pharaoh. The pharaoh swore to me that he had not touched Sarah while they were together and gave her gifts of gold, silver, linen, and purple-dyed clothing. Sarah and I were then led out of Egypt. I, Sarah, Lot, and his wife took our flocks and the gold and silver I had received[22] and traveled together.

Col. 21

I went to all my old campsites until I reached Bethel, the place where I once built an alter, and then I built another one and offered up burnt offerings and a cereal offerings to the God Of Most High, and invoked the name of the Lord of the Universe there. I praised God’s name and blessed god and gave thanks to Him there for all the flocks and goods and wealth which he has given me, for the good he has done for me, and because He had returned me to this land safely.
After this day, Lot left me on the account of our shepherd’s behavior. He went to live in the Valley of Jordan taking all his flocks with him. And I also added greatly to what he had. he pastured his flock and kept moving until he reached Sodom[23] and bought a house there, while I still lived in the mountain of Bethel. It bothered me that Lot and I had separated.
God came to me in a dream and said to me: Go up to Ramat Hazor[24] which is north of Bethel, the place you are living now, and look to the east, west, south and to the north. Look at the land which I am giving you and your descendants forever. The next morning I went up to Ramat Hazor and looked at the land from that height, from the river of Egypt up to Lebanon and Senir[25], and from the Great Sea up to Hauran[26], and all the land of Gebel[27] to Qadesh[28], and all the Great Desert[29], as far as the Euphrates and he said to me: I shall give all this land to your descendants; and they will inherit it forever. I will multiply your descendants like the dust of the earth that none can count. Your descendants will be numberless. Arise, walk about, go “see how long and how wide it is, for I will give it to you and to your descendants after you, forever.
Then I, Abraham, went out traveling in a circuit to survey the land. I began the circuit at the Gihion River[30], I went along the Mediterranean Sea until I reached the Mountain of the Bull[31]. I circled from the coast of this great river saltwater sea, skirting the Mount of the Bull, and continued eastward through the breadth of the and until I came to the Euphrates river. I traveled along the Euphrates until I reached the red sea in the east, whence I followed the coast of the Red Sea until I came to the branch of the Reed Sea[32], jutting out from the Red Sea. From there I completed the circuit, moving southward to arrive at Gihon River. Then I returned home safely and found all is well with my men. Then I went and settled next to the oaks of Mamre[33], which is northeast of Hebron. There I built an alter and offered up burnt offering and a cereal offering to the God Most High. I ate and drank there, I and all the men of my household, and invited Mamre, Arnem, and Eshkol, three Amorite brothers and my friends. They ate and drank together with me. Prior to those days Chedorlaomer, the king of Elam, Amraphel, the king of Babylon, Arioch, the king of Cappadocia[34], and Tidal, the king of Goiim[35], which lies between the two rivers had come. They had waged war on Bera, the king of Sodom, Birsha, the king of Gomorrah, Shinab, the king of Admah, Shemiabad, the king of Zeboiim, and the king of Bela. All these formed an alliance to do battle in the Valley of Siddim. Now the king of Elam, and the kings with him proved to be stronger than the king of Sodom and imposed tribute upon them. Over twelve years they continued paying their tribute to the king of Elam, but in the thirteenth they rebelled against him. Thus the fourteenth year the king of Elam sallied forth with all his allies, and they ascended by the way of the desert[36]. They smote and plundered beginning from the Euphrates. They kept on smiting-smiting the Rephaim who were in the Asteroth- Kernaim[37], the Zumzammin who were Amman, the Emim[38] who were in Shaveh- hakerioth, and the Horites who were in the mountain of Gebal-until they reached El- Paran, in the desert. They returned…in Hazazon-tamar[39]. The king of Sodom went out to meet him, together with the king of Gomorrah, Admah, Zeboiim and the king of Bela. They engaged in battle in the valley of Siddim against Chedorlaomer, and allies that were with him. The king of Sodom was defeated and put to flight while the king of Gomorrah fell into the pits… The king Elam plundered all the property of Sodom and of Gomorrah and they captured Lot.

Footnotes

[1] The columns numbers differ between sources. This is because recent research has shown that the 1Q20 fragments comprise column 1 and 2 but are not after included with this work.
[2] Lamech believes that his wife Bitenosh has been with fallen angels called Watchers or Nephilim. He fears his child may be a Giant because of this union with the Watcher.
[3] Most High, Great Lord, King of the Universe are all referring to God; the names make God appear even more powerful and mighty.
[4] This column contains the beginning of Enoch’s reply to Methuselah. He starts talking about how in the days of Jared, angels descended to take human wives.
[5] There are very few sources where this column’s context is explained. Many sources attempt to hypothesize what the text is trying to get across but an agreement has yet to be established. The main thrust of this text is that Noah, after being born with the gift of knowing the truth, lived his life righteously, married, and married his children off. Finally this passage ends with Noah having a vision.
[6] These are the activities that occur immediately after the flood.
[7] Mountain of Ararat
[8] Noah’s grandsons were Arpachsad, Gomer, Magog, Madai, Yavan, Tubal, Mosok, and Tiras. Others were born, as well as granddaughters, but their names are not mentioned.
[9] This column is not found in many sources and no explanations are given beyond the text. It is unclear who “they” and the significance of the olive tree. Columns 14 and 15 also have no further explanation.
[10] Part of the branch possibly got entangled with
[11] This passage presents the idea that Noah had been dreaming in columns 13,14,15 after he came down from the mountain.
[12] Noah’s firstborn grandson.
[13] Son of Japhet.
[14] Another son of Japhet.
[15] In the bible it only states that Abraham set out, continuing on his way to Negeb with no mention of Hebron. Hebron is a town older than any other in the country- approximately 2300 years old.
[16] Carmon is the branch mentioned but it is controversial whether the translation from Greek gives an actual branch of the Nile or not.
[17] As with all Biblical writings, the mention of time periods is controversial. five years is not an exact time period.
[18] Zoan is the old Testament name for Tanis, a town in Egypt.
[19] The descriptions of Sarah’s beauty provide many details that writers of the scroll believed were locking in the Old Testament.
[20] This can be literally taken as “all the bloom” of her face. It suggests Sarah’s god given beauty that cannot be taken away.
[21] Biblical accounts do not include Abraham’s praying to God.
[22] This is actually interpreted incorrectly. The gifts were given to Sarah by the Pharaoh, and Abraham’s wealth was independent of these gifts.
[23] located in the Jordan Valley but unfortunately, no other information is given.
[24] it is the highest spot in the mountains of Judea, which gives Abraham an unique view of the land.
[25] Mt. Hermon which is the southern tip of the Anti-Lebanon range.
[26] it is a broad, high plateau that is southeast of Mt. Hermon..
[27] it is the land south of the Dead Sea.
[28] associated with the Gebel, it is southeast of the Dead Sea.
[29] the desert between Egypt and Palestine.
[30] it is associated with the Nile River and it is undoubtedly the same as the “River of Egypt”.
[31] it is part of the Taurus mountain range called Mount Amanus, situated north of Alexandretta.
[32] Tongue-shaped gulf of the Suez.
[33] Are oak trees belonging to Mamre, the Amorite that is later mentioned in this text. Abraham settles near the oak of Ogyges.
[34] kingdom located in Asia Minor.
[35] A place in the Mesopotamia.
[36] Syrian Desert.
[37] Ashteroh is found east of Jordan.
[38] Inhabitant of the ancient land of Moab.
[39] Situated somewhere in the southern area of the Dead Sea.

Bibliography

Fitzmyer, J. 1966. The Genesis Apocryphon Of Qumran Cave I. Pontifical Biblical Institute: pgs. 1-164

Martinez, F.G. 1994. The Dead sea scrolls translated: The Qumran text in English. E.J. Brill Leiden New York: pgs. 230-237

Vermes, G. 1962. The Complete Dead Sea Scrolls in English. Penguin Press: pgs. 448-458

Wise, Abegg, Cook. 1990. Dead Sea Scrolls: A new Translation. Harper Collins Publishers: pgs. 74-85

Yadin, Y. 1957. The Message of the Scrolls. Simon and Schuster: pgs. 145-148

12/7/98

prepared for Intro. to the Hebrew Bible
by Lesley Faulk and Amanda Scott

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A warning?

When I was a student I revered the sciences, and mocked religion and I felt rather grand doing that. Now that I take a closer look at the matter, I am surprised to find how many dignitaries of the Church take seriously the superficial arguments I and my friends once used, and how ready they are to reduce their faith accordingly. In this they treat the sciences as if they, to, formed a Church, only a Church of earlier times and with a more, primitive philosophy when one still believed in absolutely certain results. A look at the history of the sciences, however, shows a very different picture.
P. Feyerbend, Farewell to Reason, Verso, 1987, p. 264

(edit: added author name)

 

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A look under the hood of Deuteronomy

Moses with the tablets of the Ten Commandments...
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A recent assignment was to look at Deuteronomy. This is a rough draft of what I submitted,

Arguably, the examination of Deuteronomy is one of my favorite areas of study which combine the Old Testament, the so-called (and falsely so-called) Intertestamental Times, and the New Testament thought world of the Pauline Corpus. The study of Deuteronomy, its formation, impact, and subsequent exaltation in the hearts and minds of the Jewish people in late antiquity which while dwelling in the Levant were still in exile, is only now really starting to scratch away the patina of history and allow us a glimpse of the importance of this book which is generally regarded as the summation of the Torah. What is interesting is that it doesn’t claim to be what others see it as – an authentically written account. It is simply a moral history lesson, perhaps coming to light during the reign of King Josiah (oddly enough, both the Text and the King were kept hidden away, preserved in the Temple, until the people needed them[i]). As Coogan points out, the author is situated in an area where Moses never arrived – on the other side of Jordan, which would prevent the historical notion of Mosaic authorship. If we are honest to the text, I believe we can begin to see this sacred book for exactly what it is – an appeal to God for a remembrance of the Mosaic Covenant and I would strongly contend, an attempt by a people facing destruction to make a covenant themselves with God to safeguard them from the future wrath. Whereas Leviticus is the Covenant handed down from On High, Deuteronomy is the plea offering from the people to God while attempting to preserve their cultural and ritual identity.

Simply put, Deuteronomy is the key to understanding much of the late Intertestamental pleas, encapsulated in such works as the Psalms of Solomon and writings found at Qumran, for a return of the Blessing while being faced with foes such as Babylon, the Greeks and finally Rome. Further, it is set looking forward to such a time that God would answer their pleas with forgiveness and mercy, restoring them[ii] once they have suffered long enough and have been brought to repentance. The land itself is given a significance beyond that of being Promised, but must be kept pure with a singular spot being chosen for God’s Holy Temple. Further, the steady reminder that God is One, and that only YWHW is God (which still permeates Judaism unto this day), is given and demanded by more than just words, but action. This historical Creed of the monotheistic faith is to be taught, hammered into the home and into the hearts and minds of all generations. They were securing themselves for Exile into foreign lands with strange gods and women who would entice their sons into leaving YWHW. Further, as Coogan notes, there is the sense that Deuteronomy is providing for a return to Israel, which is what leads me to believe that this Text is an appeal from the people to God that this time, unlike the other times, they know their consequences, are ready to repent and to be restored in due season. Other safeguards include, as many will note, the focus on social values (although the Year of Jubilee should not be forgotten), the notation that any king will ultimately be a bad thing for Israel, and that at some time in the future, a Prophet will rise up like Moses to once again bring the word of God to the people of Israel.

Deuteronomy is a highly political book in that it is seemingly found during a rebuilding effort of the Temple ordered by King Josiah. Ironically, shortly thereafter, both the Temple and the King would be lost, but the Text would survive and serve to pull together the Judean people, acting as a bulwark for God’s people. Further, it forgoes nearly all of the myth of Israel to focus solely on the things which Israel will need to survive in exile while appealing to God for a dismissal of the Curse and a restoration of the Blessing. Finally, this book serves to keep together the better parts of the Law, which is not a summation of Leviticus, but a different take in which the land was to be kept pure, the children taught about YWHW, kingship almost shunned, prophets discouraged on the pain of death unless they were like Moses[iii] , and of course, the emphasis on the inclusion and concern of the’ other’ into the cultic and social life of Israel. Deuteronomy is the setting in which the hope of the New Testament takes shape.


[i] “The book is thus, in our pair of narratives, similar in meaning and function to the king, but more important – more powerful – than the king, because the book rules over the king.” Grottannelli (1999:189; Sanders 2009:154)

[ii] Deuteronomy (in the LXX) 6.20-25; 7.12-16; all of chapter 30 compared with chapter 28

[iii] Prophets were not dealt with by the Torah, finding mention only three times before Deuteronomy. Further, 1st Samuel 9.9 explicitly states that before the time period of Samuel, there was no such thing as prophets, with those connected to God being called רֹאֶה)

 

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What is really all that Special about Israel?

Engraving of the Prophet Amos by Gustave Doré ...
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Both books that I am reading (here and here) made mention of this particular verse, which for the life of me, and my (re)reading of Amos time and time again, I never noticed:

“Are you not as the sons of Ethiopia to Me, O sons of Israel?” declares the LORD. “Have I not brought up Israel from the land of Egypt, And the Philistines from Caphtor and the Arameans from Kir? Amos 9:7 NASB

“Are you Israelites more important to me than the Ethiopians? ” asks the LORD. “I brought Israel out of Egypt, but I also brought the Philistines from Crete and led the Arameans out of Kir. Amos 9:7 NLT

Read the first few chapters of Amos and you will note that God is speaking against several neighboring nations of Israel, but He focuses on Israel, it is in the different way. It is harsher and the list of crimes longer and more personal. In fact, as Stark points out, Israel’s uniqueness comes in the system of Justice which it adhered to. This system was given by God. But, here, Israel’s great and powerful exodus from Egypt is given no higher place than the other ancient migrations of even some of Israel’s worse enemies.

What really begins to separate Israel is not heritage, but its premise which is that under the One True God of Heaven, these people alone could show the world what awaits in the Kingdom of God. How radically different is this picture of eventual inclusion than what we see in Ezra-Nehemiah. How beautiful the picture of Israel then which erupts as one who is given the uniqueness not of special divine status due to birth or parentage, but because it knew of the justice and equality expected by God.

In the back of my mind is the remembrance of being told that somewhere someone once said that we will be judged out of our own mouths.

Just a thought, I reckon.

 

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Biologos and what happened before Creation

Creation of Light, by Gustave Doré. The engrav...
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Peter Enns, at the Biologos Foundation, notes the incompleteness of the Genesis 1 account (which is seen if we continue to examine the other creation accounts in throughout the Old Testament), noting two things:

  1. Ancient interpreters regularly pick up on real interpretive problems and challenges in the biblical text that tend to pass us by. We benefit from their close reading by becoming close readers ourselves.
  2. Paying attention to the interpretive challenges of Genesis corrects the notion that the meaning of the creation story is “obvious” and that debates over what it means is nothing or than making obscure what is plain.

Why is this important?

Because a flat reading of Scripture dismisses what the Ancients were trying to say, casting their writings into the light of today. There was theological interpretation going on, even in Holy Writ, but by ignoring this, we actually cease to take the text as inspired, and instead lean more to our own understanding and make ourselves the writers.

To be honest, I find that studying, reflecting and theologizing Genesis 1 as something more than scientifically literal is the Christian Response to Scripture, and well within the confines of Christian interpretative history.

You can read the series here,

Genesis, Creation, and Ancient Interpreters: Before Creation | The BioLogos Forum.

And, be sure to check out Peter’s (in?)famous book and the other posts in the same series,

  • Genesis, Creation, and Ancient Interpreters: Who is “Us”?
  • Genesis, Creation, and Ancient Interpreters: What about Angels?
  • Genesis, Creation, and Ancient Interpreters: Let There Be Light
  • Genesis, Creation, and Ancient Interpreters, Part II

 

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Thoughts on Proof-texting for Hate

Moses Pleading with Israel, as in Deuteronomy ...
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An anonymous commentator posted this verse in response to today’s post on a deceased blogger,

The whole city celebrates when the godly succeed; they shout for joy when the wicked die.

Like most proof-texting, a single, solitary verse will do for their argument.

The aim of this short post is not to show him how wrong he is according to the entire witness of Scripture, including the Gospel, but to call attention to the fact that the use of this verse in context is wrong.

Simply, I note the next verse,

Upright citizens are good for a city and make it prosper, but the talk of the wicked tears it apart.

Taken together, the passage is dealing with the city, a city, during a time, perhaps, of war or oppression. So, if this is the case, why wouldn’t the Righteous want to see oppression cease? Further, K&D state,

The בּ of בּטוּב denotes the ground but not the object, as elsewhere, but the cause of the rejoicing, like the ב 10b, and in the similar proverb, Pro 29:2, cf. Pro 28:12. If it goes well with the righteous, the city has cause for joy, because it is for the advantage of the community; and if the wicked (godless) come to an end, then there is jubilation (substantival clause for תּרן), for although they are honoured in their lifetime, yet men breathe freer when the city is delivered from the tyranny and oppression which they exercised, and from the evil example which they gave. Such proverbs, in which the city (civitas) represents the state, the πόλις the πολιτεία, may, as Ewald thinks, be of earlier date than the days of an Asa or Jehoshaphat; for “from the days of Moses and Joshua to the days of David and Solomon, Israel was a great nation, divided indeed into many branches and sections, but bound together by covenant, whose life did not at all revolve around one great city alone.” We value such critical judgments according to great historical points of view, but confess not to understand why קריה must just be the chief city and may not be any city, and how on the whole a language which had not as yet framed the conception of the state (post-bibl. מדינה), when it would described the community individually and as a whole, could speak otherwise than of city and people.

This might match with the first chapter or two of the Wisdom of Solomon, but nevertheless, the context is still king.

So, unless Ken Pulliam was oppressing people and his death brought freedom to the city, then the context states that the anonymous commentator was proof-texting.

What is really interesting, however, above the discussion of context is the verse after this passage:

It is foolish to belittle one’s neighbor; a sensible person keeps quiet. (Pro 11:10-12 NLT)

Amazing… if only they had read but that statement… then maybe instead of belittling the departed, they would have simply kept quite, refusing to gloat when their enemy fell.

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The Two Accounts of Creation in Genesis – Bibliobloggers Arise!

Seems that Creationism is making the rounds again. First, check out summaries of latest posts here and here. But, I want you to check out Dr. Brady’s post on Genesis 3 and the implications of an extremely literal reading of that portion. Here is the paradox for many, just as in reading Genesis 1 and 2. If you take Genesis 3 literally, then Adam didn’t die that day, but if you take it as the story of the imputation of death, then yes, Adam died. Adam dies the same day only after theological reconstruction of the story has taken place.

In Genesis 2, we read of a separate account of Creation, one which is vastly different than what we have in Genesis 1. Again, from a rough draft in discussing Creation in my Old Testament class –

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The first Creation account in Genesis (Gen. 1.1-2.3) is given in a liturgical style, perhaps as John Walton points out (The Lost World of Genesis One) as a Temple hymn sung during certain times of the year. It begins with the ancient chaos, out of which God is introduced as the One Who is in the midst of creating. It is not so abrupt a start in the Hebrew as the older translations give us, but one in which God is seen as creating and seemingly pauses to bring forth Creation, at least that part of the physical world in which humanity thrives. In hymnody fashion, God is seen as assigning order to the chaos of the primordial seas (which is later declared to be a violent act in Psalm 74.12-17 and Job 26.12-14) as well as building the creation to a point where humanity is the zenith, the crowning jewel, and certainly not accidental. This motif is certainly one found throughout Genesis in which by the end of the book, we have a singular family with the promise from God, and one among them who had the birthright. Genesis 1 shows a path of God’s work to bring about humanity while bringing forth first those things which humanity would need. Then, suddenly, the creation is complete; God assumes His position in the Temple of the Earth, blessing that Day, and then resting. Of course, unlike the other days, there is no evening or morning on the seventh day which would become important to theologians such as Augustine.

The second Creation account is found in Genesis 2.4-25. In this, we find the broad use of Day as is later used by the Prophets in describing the coming Day of the Lord. It is a timeless Day, although using the same concise word as found in the previous account. It was in this Day that God made a man first before His other creatures. No plant had yet been formed when God reached down and using the dust of the ground, began to form that man, finally giving to him the divine breath. It was then, unlike the first account wherein plant life came forward. Because of that man’s loneliness, God formed the animals; nevertheless, finding that that didn’t work, God caused that man to fall asleep and from the side of the man, a woman was made which would become that man’s wife.

In the first, the majesty of God is revealed as One Who was creating when the heaven and the earth came to be, bringing these things about on purpose. God refers to His divine Counsel (perhaps His Word and Wisdom as later theologians would come to see, or the sons of God as described in Job) when creating the race, calling for humanity to be in the imago dei. Further, after each step in the first account, God affirms the goodness of each created object and later gives all of Created Order to Humanity to rule and govern. In the second account, while humanity is still the central figure, everything is made for the man, but only after the man needs it. Even the vocabulary is different, from naming the first man to the even giving God a name (from אֱלֹהִ֑ים in Gen 1:1, to יְהוָ֥ה אֱלֹהִ֖ים in Gen 2:4). Further, the act of Creation is no longer described as בָּרָ֣א (Gen 1:1) but עֲשׂ֛וֹת (Gen 2:4). With that, what remains is the largest difference in which we see – that no longer is Humanity created in an androgynous fashion, but the man first and then the woman only to serve as a helper to the man.

While certainly, the readings should be read together as they are placed next to each other, to read them as many do today in the style of the poetic device of parallelism as found in the Prophets and the is to destroy sound, and original theology, I believe. First, we have the purpose and order which can gain from the first account in which God, in a very liturgical style, builds Creation up to a point, declares everything good and finally, when it is all done, sets humanity above all things while He finds rest in the cosmic temple. While in the second, God takes the time to build the things according to humanity’s needs, first with the divine spark which separates the human race from all other created things. Then, when food and companionship, ending with the very thing which makes us thrive – love. Both relate the same theology, in that all of creation is for and because of humanity, that God did these things, and that they are well ordered and serve a purpose. In both, God’s sovereignty is easily seen, but in the second, so too His immanence which is contrasted to the booming, but distant voice of God as found in the first (‘and God said’ compared with ‘and God did’). Further, in the first account, we find that God establishes society between men and women and gives to them both the charge to rule and govern the earth. For Philo, this division of male and female would be a sign of equality (QGe 2.56; Her 1.156).

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So, how do you explain the difference between Genesis 1 and Genesis 2′s creation account?

 

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