24 THESE ARE THE GENERATIONS of the heaven and of the earth a 77 when they were created. MC. b 48 11 "In the beginning God 'created the heaven and the earth. 2 And the earth was "waste and void"; and darkness was upon the face of the 'deep: and the spirit of God moved upon the face of the waters. 3 And God said, Let there be light and there was light. 4 And God saw the light, that it was good and God 'divided the light from the darkness. 5 And God 'called 53 24 It has long been recognized that the Book of Genesis is primarily based upon a document containing a series of sections introduced by the formula 'These are the generations of... cp 77 (Introd chap XIII 1 p 121). To this document Ewald gave the name of the Book of Origins,' and it was also occasionally designated the Grundschrift, the ground-work or foundation-document. Beginning with a survey of the creation of the heavens and the earth, it proceeds to trace the descendants of Adam through Seth to Noah 51... After narrating the Flood, it describes three great groups of nations, under the names Japheth, Ham, and Shem 101.., and then follows a special line from Shem through Arpachshad to Terah. At this point the writer's view concentrates itself on Abraham, from whom are derived Ishmael and Isaac. A summary enumeration of the tribes of Ishmael prepares the way for the division of the posterity of Isaac under the names of Esau and Jacob. The recital of Esau's marriage-alliances with their results finally enables the author to dismiss Edom from view, and limit himself to the children of Israel. At each stage of advance towards the main crisis of the narrative--the revelation of El Shaddai to Moses by the name Yahweh-the historic connexion is effected by the method of genealogical filiation, which does not wholly disappear till the family history of the founder of the priesthood has been related Num 31. The toledhoth formula of Gen 24a is not appropriate to the narrative which follows it in 24b.., for this says nothing about the creation of the heavens or the earth, but deals with the formation of the first man after they were made. On the other hand its form and substance are both congruous with the account of the creation of the universe in 11-23. In other sections, however, the formula always precedes the matter which it designates. It is probable, therefore, that it originally stood before 11, and was transposed by the editor who combined the two documents, to serve as the link of combination. Bacon (Genesis 97) conjectures that the title originally read 'These are the generations of the heavens and the earth in the beginning of their creation. 11 God created,' &c. But the words 'when they were created' may have been added by the compiler, as other similar formulae do not present analogous expressions. Ball (in Haupt's SBOT) reads 'This is the book of the generations' with here as at 51: but does not attempt to decide whether this formula originally stood also, or only, at the head of 1.' 11 The historical introduction to the Priestly Code fitly commences with a survey of the 'origins' of the world. The account of the creation of the heavens and the earth with all the multiplicity of their contents is marked by a stately order and precision partially reflected in the careful descriptions, the detailed enumerations, and the numerous identities of phrase. Each step in the series of creative acts is preceded by a creative utterance 3 6 9 11 14 20 24 26 in which the divine Thought at once announces and executes its purpose. The entire process is distributed into eight stages, which apparently fall into two groups of four, having a certain harmony in their constituent members : (1) Light 3-4 (2) The Firmament 6-7 (3) The Earth 9-10 (4) Plants 11-12 (5) The Heavenly bodies 14-18 (6) Fishes and birds 20-22 (7) Land animals 24-25 (8) Man 26-27 It has been often conjectured (cp Dillmann, Genesis i 49-50) that an earlier story presented these two series in clearer sequence, and that they were subsequently adapted to the scheme of the creative week with its six days of work, by throwing the related pairs (3-4) and (7-8) each into a single day. It may be surmised that originally each creative utterance was accompanied by the record of its execution and of the divine approval. The corresponding formulae, however, now appear only seven times 3 7 9 11 15 24 30 and 4 10 12 18 21 25 31. The source of this representation it is difficult to determine. In many other portions of his narrative P seems to be founded on prior materials is he wholly fresh and independent in his presentation of the creation? Analogies with the Babylonian tablets have often been pointed out, and some eminent Assyriologists have recognized in Gen 1 distinct traces of the influence of Babylonian ideas (cp G Smith, Chald Genesis 73; Jensen, Kosmol der Babylonier 301–306; Gunkel, Schöpfung und Chaos 114; Sayce, Expos Times vii 206 ff; cp Introd 135). Was that influence exerted direct, or did it pass through other channels on the way? The question belongs rather to a commentary than to analysis, and can only be answered here on grounds of general probability. It will be indicated hereafter that the narrative of the Flood assigned to Js (cp Introd chap XI 6a p 108) cannot be derived from the author of the story of Eden and the first pair. Was it, however, an isolated fragment, or was it originally part of a primaeval history, which had its own account of the origin of the world and its inhabitants? In the latter case may not this narrative (Js) have served in its turn as the antecedent of P? The suggestion was first made by Budde, Urgeschichte 486, and has been widely adopted (cp Holzinger, Gen 23, and Encyclopaedia Biblica art 'Creation'). See Ex 2011. 2 M Or, was brooding upon. Р the light Day, and the darkness he called Night. "And there was evening And God said, Let there be a firmament in the midst of the waters, and d 70 9 And God said, Let the waters under the heaven be gathered together 74 unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas and God saw that it was good. 11 And God said, Let the earth put forth grass, herb yielding seed, [and] fruit tree bearing fruit 'after its kind, wherein is the seed thereof, upon the earth: and it was f 18 So. 12 And the earth brought forth grass, herb yielding seed 'after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. 14 And God said, Let there be lights in the "firmament of the heaven to 'divide the day from the night; and let them "be for 'signs, and for 'seasons, and for days and years: 15 and let them "be for "lights in the "firmament of the heaven to give light upon the earth: and it was so. 16 And God made the two great lights; the greater light to 'rule the day, and the lesser light to rule the night: [he made the stars also. 17 And God set them in the "firmament of the heaven to give light upon the earth, 18 and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And there was evening and there was morning, a fourth day. 8 104 h 27 i 142 je k 157 1 64 20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and let fowl "fly above the earth in the open dfirmament of heaven. 21 And God created the great "sea-monsters, and every living creature that "moveth, which the waters brought forth m 49 abundantly, after their kinds, and every winged fowl after its kind: and God saw that it was good. 22 And God "blessed them, saying, " 33 'Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And there was evening and there was morning, a fifth day. 73 24 And God said, Let the earth bring forth the living creature 'after its kind, cattle, and "creeping thing, and 'beast of the earth 'after its kind: and P 29 it was so. 25 And God made the "beast of the earth 'after its kind, and the cattle after their kind, and every thing that "creepeth upon the ground after its kind: and God saw that it was good. 26 And God said, Let us make man in our image, after our "likeness and let them have 'dominion 4 136 over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every "creeping thing that creepeth upon the earth. 27 And God created man in his own image, in the image of God created he him; 'male and female created he them. 28 And God "blessed r 107a them and God said unto them, Be 'fruitful, and multiply, and replenish the earth, and 'subdue it; and have 'dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 2 And God said, Behold, I have given you every herb 'yielding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for "meat: 30 and to every s "beast of the earth, and to every fowl of the air, and to every thing that "creepeth upon the earth, wherein there is life, [I have given every 'green Mm ΣΤΟ c Ct 11 d 2115 Job 304 7+ € 323 42 12* ƒ Job 3627+ g 7.19 * cp 215 5 herb for 'meat: and it was so. 31 And God saw every thing that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. L 21 And the heaven and the earth were finished, and all the "host of them. a 177 3 And b 137b 2 And on the seventh day God 'finished his "work which he had made; and 24 In the day that "Yahweh "God made earth and heaven. J And no plant of the field was 'yet in the earth, and no herb of the field had 'yet sprung up: for Yahweh God had not caused it to 'rain upon the earth, and there was not a man to 'till the ground; but there went up a mist from the earth, and "watered the whole 'face of the ground. 7 And Yahweh God 'formed man of the "dust of the ground, and 'breathed into his nostrils the breath of life; and man became a living soul. And Yahweh God planted a 'garden *eastward, in Eden; and there he 9202133 Num put the man whom he had formed. And out of the ground made Yahweh God to 'grow every tree that is "pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of "good and evil. A 319 23 1827 iH. 37224 246 1318 xa 139 14 253 cp 105 H 10 NAnd a river went out of Eden to "water the 'garden; and from 2 The story of the 'generations of the heaven and of the earth' is followed by a second narrative which cannot be ascribed to the same source, and is marked by striking differences both in substance and in style. The character of its opening is somewhat obscured by grammatical peculiarities which an English version cannot exactly reproduce. In 1b the making of earth and heaven (this order occurs only in Ps 14813) is assumed without further description; the condition of an earth without vegetation or man is indicated in a series of dependent clauses 5., constituting really a long parenthesis which might be rendered when no plant . . .,' and the writer passes on to the first main fact 7, the formation of a man out of the dust of the ground. The beginning of the narrative has apparently, therefore, been removed by the compiler in favour of the toledhoth section of P, and at the junction some compression may have taken place to prevent needless repetition. In what follows, accordingly, there is no analysis of the parts of the universe, nor any determination of their several functions, and the order of production on the earth is quite different. Whereas in 126.. the creation of man, male and female together, marks the climax of the series of divine acts, a single man is formed in 27 before either trees or animals: none of the beasts proves a suitable mate for him; and finally a woman is built 22 out of one of his ribs 18-25. To these diversities of material fact correspond other varieties both in thought and phrase. The story is distinguished by the entry of a new divine name, Yahweh (on the combination Yahweh Elohim,' see below). No attempt is made to adapt the creative process to a week of six days' labour followed by a seventh day of rest. The recurring formulae defining the divisions of the divine acts, and recording the divine inspection and approval, are all absent. Fresh terms are employed to describe the modes of production: Yahweh makes earth and heaven 4b, forms a man 7. with beast and bird 19, breathes into the man's nostrils 7, plants a garden, takes the man, and puts him into it 15 (cp the 'building' of the woman 21., and ct the creation of male and female in God's image 127). These divergences can only be explained by the assumption that a new document is here introduced. The assumption is justified by the narratives which follow, for corresponding groups of differences may be noted through the whole series of stories of the early history of mankind. Each document, J and P, had its account of the origin of the race, and traced the connexion between the first Man and the ancestors of the people of Israel, Cp Introd XI. 4b M Jehovah, as in other places where LORD is put in capitals. See vol i preface. 4c The juxtaposition of these two names, Yahweh and God (Elohim), is very rare in the Old Testament. In the Hexateuch, after Gen 2-3 where it appears twenty times, it occurs only in Ex 930 elsewhere it is found in 2 Sam 722 25 1 Chron 1716 2 Chron 641 Ps 848 11 Jonah 46+. The combination, begun in 24b, ceases at 323, and in 41Yahweh' is read alone, though employs the Lord God' down to 821 and even in 912. It is commonly supposed to be due to the compiler, who desired thus to show that the Yahweh' of the second story was identical with the Elohim' of the first (cp Dillmann, Genesis i 97). Klostermann has suggested that it was an instruction to the reader, when 11-324 was regarded as one section, to pronounce the same divine name (Elohim) throughout, cp der Pentateuch 37. 9 Some difficulty attaches to the mention of two trees in this verse. In 33 the divine prohibition appears limited to one tree, described as 'the tree which is in the midst of the garden.' From the sequel (cp 217) it is plain that the words really designate the tree of the knowledge of good and evil,' and not (as in 9) the tree of life. The permission in 32. (as in 216) really extends to the tree of life, whereas in 322 the danger that its fruit also may be eaten is only averted by the expulsion of the first pair from the garden. Budde, accordingly, has conjectured that the original Eden-story contained but one tree; a later hand incorporated the second from another source; and he thus accounts for the somewhat awkward order of 29b. This leads also to the suggestion that in 17 the tree was originally distinguished as 'the tree that is in the midst of the garden.' See further on 322. 10 It was surmised by Ewald that the Four Rivers 10-14 had no place in the ancient conception of Eden. At what time, and from what source, this passage was introduced into the text, it is not possible to determine. But it does not contribute to the development of the story: the account of the divine action in 9 15 is somewhat suddenly interrupted to give it room: the geographical and antiquarian details which it contains have no connexion with anything else in the narrative and it may be regarded with great probability as a secondary addition. 12 M Or, beryl. J J's P 14 And the the same is it that compasseth the whole land of Cush. 15 And Yahweh God took the man, and put him into the 'garden of 18 LAnd Yahweh God said, It is not good that the man should be 'alone; 31 Now the serpent was more "subtil than any 'beast of the field 0 237 P 125 q 157 r 62 a 206 b 37 c 237 d 165 e 152 f 126 g 139 h go i 218 j 61 k 1464 k H. i Lev 11424 cp j 14 17 cp D13c * Cp 4919 2526 m 16 19 24 Ht * 47 Cant 710+ 0 47 J said, The serpent "beguiled me, and I did eat. 14 And Yahweh God said unto the serpent, Because thou hast 'done this, "cursed art thou "above all cattle, and "above every 'beast of the field; upon thy 'belly Mic 717 18 6525 shalt thou go, and dust shalt thou eat all the days of thy life: 15 and I will "put enmity between thee and the woman, and between thy seed and her seed: it shall "bruise thy head, and thou shalt "bruise his "heel. 16 Unto the woman he said, I will greatly multiply thy "sorrow and thy "conception; in sorrow thou shalt bring forth children; and thy "desire shall be to thy husband, and he shall rule over thee. 17 And unto "Adam he said, Because thou hast 'hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, "Thou shalt not eat of it: "cursed is the 'ground for thy 'sake; in "toil shalt thou eat of it all the days of thy life; 18 thorns 'also and thistles? shall it bring forth to thee; and thou shalt eat the 'herb of the field; 19 in the "sweat of thy face shalt thou eat bread, till thou return unto the 'ground; for out of it wast thou taken: for 'dust thou art, and unto t 417 26 529 cp 15 dust shalt thou return. 20 And the man called his wife's name Eve [ Havvah, that is, Living, or Life]; because she was the mother of all a Cp 17 living. 21 And Yahweh God made for "Adam and for his wife coats of skins, and clothed them. P 217 q Hos 10st r = make to grow 29 827 # 25 a Cp 320N 22 NAnd Yahweh God said, Behold, the man is become as one of us, to know good and evil; and "now, lest he 'put forth his hand, and take 'also of the tree of life, and eat, and live for ever ... 23 "And Yahweh God sent him forth from the 'garden of Eden, to "till the 'ground from whence he was taken. 24 And he "drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the "flame of a sword which turned every way, to keep the way of the tree of life. 41 "And the man "knew "Eve his wife; and she 'conceived, and bare Cain, and said, I have gotten [ Kanah, to get] a man with [the help of] Yahweh. m 24 n 194 0 79 P 44 9 40 r 71 8 46 t 1491 u 187) v 205b w 148 x 27 a 50 b 21 314 M Or, from among. 15 M Or, lie in wait for.-Job 917 Ps 13911†. 17a See note on 220; cp 21. 17b M Or, sorrow. 20This verse seems inserted here prematurely the man has already given his wife a name 223, and the new designation would hardly seem appropriate till after the record of the birth of a son. Did it once follow 41? Many scholars regard it as an interpolation, but whether it was an early addition from an annotator's hand or was an after-thought of the writer himself, cannot be determined. In 41 Eve' is probably redactorial: similar formulae in 417 25 contain no name. 22 The sequence of verses 22-24 seems to contain repetitions implying a combination of passages. The statement in 24 and he drove out the man' appears superfluous after the expulsion of 23 and Yahweh sent him forth,' and reads like a doublet from another source. But 23 plainly belongs to 19, and is the natural sequel of the doom there pronounced. On the other hand 22 supplies a different reason in the divine apprehension lest the man should eat of a fruit that had not been prohibited and stood unguarded, and might thus acquire immortality. This incongruity confirms Budde's conjecture that the original story of Eden contained but one tree cp 2 N. In that view 22 and 24 were incorporated into the recital of the events following the Fall when the second tree was received into the parrative. On Budde's further conjecture that 63 originally followed 321 see 63. 23 T therefore, Hand. 24 T 80, and. 41 The distinction between the two accounts of the origins of the world and man is unmistakable; but the group of narratives which follow the expulsion from Eden presents many difficulties. The document relating the generations of the heaven and the earth in 1-24a is resumed with the 'generations of Adam' in 5, and the line of pre-diluvian patriarchs is carried down to Noah, J. the hero of the Flood. After the great destruction, the earth |