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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

The differences so far illustrated in just the opening verse of the second creation account (Gen 2:4b) become even more dramatic as we move through the narrative. Genesis 2:5-7, for example, evidence a dramatic shift in emphasis, thematic material, message, vocabulary, and style.

By way of introduction it might be said that the perspective adopted in these opening verses and indeed throughout this entire creation narrative is an agricultural one, focusing on man’s relationship to the ground and to the vegetation of that ground. Already in verses 5-7 there is a heightened emphasis on plants as agricultural produce, their fields, the rain required for growing that produce, and man for cultivating or tilling these fields and its vegetation. Man, in other words, is essentially defined in relation to the ground whence he was made, and specifically in relation to tilling the ground to produce his livelihood (2:5; 2:15; 3:23). By … Read more

In Genesis 2:5 we saw that the author of this creation story could not have Yahweh create the earth’s vegetation until the two initial conditions necessary for their existence and growth were first established—a water source and a man.

Thus the dry, barren earth that we were presented with in verse 5—one that was unable to support produce and vegetation—is immediately transformed in the following verses with the appearance of a mist that rises up from the earth in verse 6, thus providing irrigation, and the formation of the man in verse 7, thus providing the labor needed to work the field’s produce.

But a mist (’ed) went up from the earth and watered all the face of the ground, and god Yahweh molded (yatsar) the man (ha ’adam), clay from the ground (ha ’adamah), and blew into his nostrils the breath of life and the man became a living

In radically contradictory fashion to the creation of man (and woman) in the first creation account, when all is said and done in the second creation account, the substance from which man is made and that which he essentially becomes are shockingly no different than what is said about every other animal in this creation narrative.

And god Yahweh molded (yatsar) the man (ha ’adam), clay from the ground (ha ’adamah), and blew into his nostrils the breath of life and the man became a living being (nephesh hayah). (Gen 2:7)

And god Yahweh molded (yatsar) from the ground (ha ’adamah) every animal of the field and every fowl of the skies and brought them to the man (ha ’adam) to see what he would call them. And whatsoever the man called every living being (nephesh hayah), that was its name. (Gen 2:19)

In Genesis 2:4b-25, and only in this … Read more