Category Archives: Genesis’ Two Creation Accounts

“Let there be lights in the domed barrier of the skies to separate between the day and the night, and let them be for signs, and for fixed times, and for days, and for years.”

The domed vault or raqî‘a that was made in verses 6-8 to separate and hold back the waters above is now populated with the luminaries: sun, moon, and the stars—with no awareness of the individual distances of each luminary from the earth nor their actual places in the solar system. Here they are presented as two-dimensional buttons on an arched vault behind which are the primordial waters above.

Unlike modern man, ancient man constructed their calendars and measured the progression of time according to the celestial luminaries: predominantly the sun and the moon. The author of Genesis’ first creation account depicts this idea by having the creator deity specify that these luminaries were created for … Read more

Man is unlike any other animal of the earth. This truth was acknowledged and reflected upon by nearly every ancient culture. The Greek philosopher Plato proposed that man was divided between a lower animal part and an upper divine part, the immortal soul. He reasoned that man’s intellect and divine soul set him apart from the rest of the animals. Ancient Egyptians also accorded man with an immortal soul, which originated from the gods and returned to them upon death of the physical body. And creation myths from ancient Egypt and Mesopotamia alike speak of the creation of man as part clay of the earth on the one hand, and part divine intelligence, divine blood, or divine breath on the other hand. Additionally, many of these same texts describe man as “the image of his creator god,” and kings and Pharaohs throughout the Levant, including those from Israel, were imaged … Read more

2And on the 7th day God finished his work which he had made; and he rested on the 7th day from all his work which he had made. 3And God blessed the 7th day and made it holy, because on it he rested from all his work which God created to be made.

On the 7th and last day of this creation account, our author not only presents the deity resting from his creative work, but more significantly consecrating and blessing the 7th day as holy. That is to say, the creator god creates and proclaims the last day of creation as a holy day of rest, a Sabbath—distinct from the previous six non-sacred or common days.

This is a significant point which is largely neglected, misunderstood, and/or interpreted away by so-called modern day Creationists and fundamentalists who, despite their claims, do not believe in the creation of the world … Read more

From the opening verses of the second creation account, or if my reader prefers right at Genesis 2:4b, we notice stark differences in the text’s tone, style, vocabulary, message, presentation, perspective, and thematic and theological emphases. These will be brought out in the forthcoming textual analysis. These differences should not be ignored or disingenuously interpreted away by imposing an exterior theological framework created centuries after these texts were written and by a readership that knew and still knows nothing about the authors of these texts, when they were written, why, and for whom. Rather these textual differences should be seen as a product of the text’s historical and literary context, and even embraced for what they are—the mark of a different scribal hand, a different textual tradition, a variant version of the same story.

Stories were as much a part of the ancient world as the television is for us … Read more

There are several differences that are immediately noticeable in the opening verse (Gen 2:4b) of this second creation account. A literal translation runs: “In the day that god Yahweh made earth and skies…”

We immediately notice that the creator deity is now specified by name, Yahweh. This feature is unique to both this creation account and the textual tradition to which it belongs, unceremoniously named the Yahwist. This source (J) earns its name because its author consistently uses the name of Israel’s deity, Yahweh, throughout his composition. Even though the divine name appears approximately 1,800 times in the Pentateuch alone, the other Pentateuchal sources (Elohist, Deuteronomist, and Priestly) restrain from using the name Yahweh prior to its revelation to Moses in Exodus. Only the Yahwist text, in other words, affirms and acknowledges contrary to the other sources that the name Yahweh was known to, and … Read more