This post continues a series through reading Genesis in context. See Genesis 1 here. Today, I focus on the very naive portrait of Adam and Eve. I compare Genesis 2-3 with a few ancient literary parallels, and I highlight the source of Wisdom and Life in Israel. My nephew’s favorite movie character for a while was Flynn Rider from the Disney movie, Tangled. Tangled is about a special plant (and Rapunzel's hair) that gives life, healing, and, ultimately, immortality. The plot twists and turns as the forces of good (the king/Rapunzel) and evil (Mother Gothel) compete for Rapunzel's rejuvenating golden locks. How far will they go to lay hold of immortality?
In the Ancient Near East (ANE), before and during the time of Israel in the OT, there were many varieties of Tangled-like tales. One character named Adapa was the mortal son of the god Ea. By the gift of the gods, Adapa was given a special food and drink which would produce immortality...only he was deceived into thinking it would kill him, so he refused to eat it. Too bad. Another story is the Epic of Gilgamesh where a secret plant is disclosed to the title character, Gilgamesh. This plant was much like the magic plant in Tangled. It gives "new life," letting him "return to the state of my youth," Gilgamesh explains. And so he calls this plant of life, "Man Becomes Young in Old Age." Unfortunately for him, Gilgamesh never eats of this plant. While bathing in a pool of water, a serpent sneaks over and carries off the plant that gives new life (explaining, they said, why snakes shed their skin).
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This series calls on readers to put Genesis in context. Today's post covers Israel's telling of the creation of the cosmos in Genesis 1. Special attention is given to ancient cosmology and the unique theological claims made by Israel about YHWH. My wife and I are anxiously awaiting closing on a new house in Germantown, TN. It's a short sale that needs a lot of work. It's basically in a state of chaos. We have big plans for redoing the floors, knocking down walls and expanding the living room, painting everything, and just generally decorating and making the place our own. Yes, there is a messy house there, but we have plans to order it and make it our home. In many ways, this is also the story of Genesis 1.
In the Ancient Near East (I'll call it ANE), there are some standard forms used to explain the origin of the cosmos, whether it’s Babylonian, Ugaritic, or the older Sumerian writings. Israel, too, joins this crowd as Genesis 1 has much in common especially with the Babylonian text Enuma Elish. Genesis 1 speaks in the same categories, answers the same questions, and ‘breathes the same air’ as Enuma Elish (or the other ANE cosmologies). Genesis 1 is firmly settled in its ancient context—with strong similarities as well as sharp differences. I think both are important. This post introduces a new series on Genesis, challenging readers to put on ancient eyes when reading this ancient story. Reading the Bible in context is like flossing. It's one of those things that most people say you should do, but--let's be honest--do we really think most people are doing this? I think most Bible readers know the text fits into another world, another culture, another language, another context than the one we are coming from. But knowing that doesn't make it easier to bridge the centuries of differences and get into the mind of the ancient author and reader. I think I should give Bible readers some credit. In fact, I've listened in many Bible classes as the teacher or even the class discussed Greek words, cultural or geographical backgrounds, and contextual information about many New Testament books. Sometimes we even do pretty well with a book's context.
But Genesis is another story. |
CHAUNCEY Smith HopkinsThis blog focuses on topics related to Christianity and ministry. Archives
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