Three Accounts of the Creation Parallel Texts of Genesis 1-2, Moses 2-3, and Abraham 4-5 Genesis 1 (KJV) Moses 2 Abraham 4

Total Page:16

File Type:pdf, Size:1020Kb

Three Accounts of the Creation Parallel Texts of Genesis 1-2, Moses 2-3, and Abraham 4-5 Genesis 1 (KJV) Moses 2 Abraham 4 Three Accounts of the Creation Parallel Texts of Genesis 1-2, Moses 2-3, and Abraham 4-5 Genesis 1 (KJV) Moses 2 Abraham 4 1 In the beginning God created the 1 And it came to pass that the Lord 1 And then the Lord said: Let us go heaven and the earth. spake unto Moses, saying: Behold, I down. And they went down at the reveal unto you concerning this beginning, and they, that is the heaven, and this earth; write the Gods, organized and formed the words which I speak. I am the heavens and the earth. (Abraham Beginning and the End, the 3:22-24) Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest. 2 And the earth, after it was formed, 2 And the earth was without form, 2 And the earth was without form, was empty and desolate, because and void; and darkness [was] upon and void; and I caused darkness to they had not formed anything but the the face of the deep. And the Spirit come up upon the face of the deep; earth; and darkness reigned upon the of God moved upon the face of the and my Spirit moved upon the face face of the deep, and the Spirit of the waters. of the water; for I am God. Gods was brooding upon the face of the waters. 3 And I, God, said: Let there be 3 And they (the Gods) said: Let there be light; and there was light. 3 And God said, Let there be light: light; and there was light (88:5-13). and there was light. 4 And I, God, saw the light; and that 4 And they (the Gods) 4 And God saw the light, that [it light was good. And I, God, divided comprehended the light, for it was ; and they divided the light, or was] good: and God divided the light the light from the darkness. bright from the darkness. caused it to be divided, from the darkness. 5 And I, God, called the light Day; 5 And the Gods called the light Day, 5 And God called the light Day, and and the darkness, I called Night; and and the darkness they called Night. the darkness he called Night. And this I did by the word of my And it came to pass that from the the evening and the morning were power, and it was done as I spake; evening until morning they called the first day. and the evening and the morning night; and from the morning until ; and were the first day. the evening they called day this was the first, or the beginning, of that which they called day and night. 6 And God said, Let there be a 6 And again, I, God, said: Let there 6 And the Gods also said: Let there firmament in the midst of the waters, be a firmament in the midst of the be an expanse in the midst of the and let it divide the waters from the water, and it was so, even as I spake; waters, and it shall divide the waters waters. and I said: Let it divide the waters from the waters. from the waters; and it was done; 7 And the Gods ordered the expanse, 7 And I, God, made the firmament so that it divided the waters which 7 And God made the firmament, and and divided the waters, yea, the great were under the expanse from the divided the waters which [were] waters under the firmament from the waters which were above the under the firmament from the waters waters which were above the expanse; and it was so, even as they which [were] above the firmament: firmament, and it was so even as I ordered. and it was so. spake. 8 And God called the firmament 8 And I, God, called the firmament 8 And the Gods called the expanse, Heaven. And the evening and the Heaven; and the evening and the Heaven. And it came to pass that it morning were the second day. morning were the second day. was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day; and this was the second time that they called night and day. 9 And God said, Let the waters 9 And I, God, said: Let the waters 9 And the Gods ordered, saying: under the heaven be gathered under the heaven be gathered Let the waters under the heaven be together unto one place, and let the together unto one place, and it was gathered together unto one place, and let the earth come up dry; and it dry [land] appear: and it was so. so; and I, God, said: Let there be dry was so as they ordered; land; and it was so. 10 And God called the dry [land] 10 And I, God, called the dry land 10 And the Gods pronounced the dry Earth; and the gathering together of Earth; and the gathering together of land, Earth; and the gathering the waters called he Seas: and God the waters, called I the Sea; and I, together of the waters, pronounced they, Great Waters; saw that [it was] good. God, saw that all things which I and the Gods saw that they were obeyed. had made were good. 11 And God said, Let the earth bring 11 And I, God, said: Let the earth 11 And the Gods said: Let us forth grass, the herb yielding seed, bring forth grass, the herb yielding prepare the earth to bring forth grass; [and] the fruit tree yielding fruit after seed, the fruit tree yielding fruit, the herb yielding seed; the fruit tree his kind, whose seed [is] in itself, after his kind, and the tree yielding yielding fruit, after his kind, whose upon the earth: and it was so. fruit, whose seed should be in itself seed in itself yieldeth its own upon the earth, and it was so even as likeness upon the earth; and it was so, even as they ordered. I spake. 12 And the earth brought forth grass, 12 And the earth brought forth grass, 12 And the Gods organized the [and] herb yielding seed after his every herb yielding seed after his earth to bring forth grass from its kind, and the tree yielding fruit, kind, and the tree yielding fruit, own seed, and the herb to bring forth whose seed [was] in itself, after his whose seed should be in itself, after herb from its own seed, yielding kind: and God saw that [it was] his kind; and I, God, saw that all seed after his kind; and the earth to bring forth the tree from its own good. things which I had made were good; seed, yielding fruit, whose seed could only bring forth the same in itself, after his kind; and the Gods saw that they were obeyed. 13 And it came to pass that they 13 And the evening and the morning 13 And the evening and the morning numbered the days; from the were the third day. were the third day. evening until the morning they called night; and it came to pass, from the morning until the evening they called day; and it was the third time. 14 And I, God, said: Let there be 14 And God said, Let there be lights lights in the firmament of the 14 And the Gods organized the in the firmament of the heaven to heaven, to divide the day from the lights in the expanse of the heaven, divide the day from the night; and let night, and let them be for signs, and and caused them to divide the day them be for signs, and for seasons, for seasons, and for days, and for from the night; and organized them and for days, and years: years; to be for signs and for seasons, and for days and for years; 15 And let them be for lights in the 15 And let them be for lights in the 15 And organized them to be for firmament of the heaven to give light firmament of the heaven to give light lights in the expanse of the heaven to upon the earth: and it was so. upon the earth; and it was so. give light upon the earth; and it was so. 16 And God made two great lights; 16 And I, God, made two great 16 And the Gods organized the the greater light to rule the day, and lights; the greater light to rule the two great lights, the greater light to the lesser light to rule the night: [he day, and the lesser light to rule the rule the day, and the lesser light to made] the stars also. night, and the greater light was the rule the night; with the lesser light sun, and the lesser light was the they set the stars also; moon; and the stars also were made even according to my word. 17 And God set them in the 17 And the Gods set them in the firmament of the heaven to give light 17 And I, God, set them in the expanse of the heavens, to give light upon the earth, firmament of the heaven to give light upon the earth, and to rule over the upon the earth, day and over the night, and to cause to divide the light from the darkness.
Recommended publications
  • Weekly Message of Torah from Rabbi Rheins Parashat Tetzaveh Keeping
    Weekly Message of Torah from Rabbi Rheins Parashat Tetzaveh Keeping The Light Shining Against The Onslaught of Anti-Semitism This week’s Torah portion, Tetzaveh, includes the instruction for maintaining the Ner Tamid, the menorah that would shine a continuous light to brighten the inner sanctum of the tabernacle. We were commanded to kindle the lights every single day and that this mitzvah was an eternal obligation for every generation. To this day, every synagogue has a Ner Tamid that glows above the Araon Kodesh, the Ark that contains the Torah scrolls. The reasons for this light are both practical and symbolic. Yes, there is a logical function to having a light that illumines our sanctuaries. And it is also true that the Ner Tamid represents the inextinguishable spirit of the Jewish people: our commitment to be a light unto the nations and to resist those who are bent on evil. In an ancient midrash, Rabbi Berechiah taught that though the Ner Tamid is a commandment from God, the light is for our benefit alone: “‘And the earth was chaos and void and darkness was upon the face of the deep’ (Genesis 1:2). What follows? ‘And God said, let there be light!’ The Holy One said, ‘I have even created light in the midst of darkness. Do I need your light?’” (Vayikra Rabba 31.7) We need the light. And we need to keep kindling the light because in every generation there are those who are determined to sow chaos. This past Sunday, Representative Ilhan Omar (D-MN) tweeted vicious comments against Jews.
    [Show full text]
  • Three Versions of Versions of Versions of the Book of Genesis The
    Three Versions of the Book of Genesis Below are three versions of the same portion of chapter 1 of Genesis. King James Version: The Creation 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, 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 the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together 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. http://www.bartleby.com/108/01/1.html#1 Contemporary English VersionVersion:::: 1 In the beginning God created the heavens and the earth.
    [Show full text]
  • Let There Be Light-- on Genesis
    New Lectures on the Ancient Wisdom--No 7. LET THERE BE LIGHT-- ON GENESIS by ALVIN BOYD KUHN, Ph. D. * Electronically typed and edited by Juan Schoch for educational research purposes. This notice is not to be removed. I can be contacted at [email protected]. I will be greatly indebted to the individual who can put me in touch with the Estate of Dr. Alvin Boyd Kuhn and/or any of the following: A. B. Kuhn’s graduation address at Chambersburg Academy "The Lyre of Orpheus", A. B. Kuhn’s unpublished autobiography, The Mighty Symbol of the Horizon, Nature as Symbol, The Rebellion of the Angels, The Ark and the Deluge, The True Meaning of Genesis, The Law of the Two Truths, At Sixes and Sevens, Adam Old and New, The Real and the Actual, Immortality: Yes—But How?, The Mummy Speaks at Last, Symbolism of the Four Elements, Rudolph Steiner's "Mystery of Golgotha", Krishnamurti and Theosophy. I also would welcome any contact with someone who has any letters of Kuhn or has any personal knowledge of him. Thank you. Recently (January 15, 2005) I was contacted by a 15 year old student of Upton High (state and city to be determined) who wanted to interview me in regards to the life of Sir Francis Bacon (Lord Verulam). The interview was conducted and this student asked me if there was anything else. This is what I relayed: There is a nationally and worldwide known issue of a disabled person in my state (Florida) who is being subjected to attempted murder.
    [Show full text]
  • Ancient Science 3 ASTRO
    THE BIBLE & ANCIENT SCIENCE 3. ANCIENT ASTRONOMY Denis O. Lamoureux DDS PhD PhD St. Joseph’s College, University of Alberta Scientific Concordism Features of the Heavens from an ASSUMPTION: Ancient Phenomenological Perspective • the facts of science align with the Bible. 1. Sun Moves across the Sky Daily • that God revealed scientific facts in the Bible 1000s of years before their discovery by modern science. The sun rises at one end of the heavens and makes its circuit to the other [end]. Ps 19:6 The 3-Tier Universe The sun rises and the sun sets, and hurries back to . where it rises. Eccl 1:5 2. The Firmament (Heavenly Dome) 2ND DAY OF CREATION: God said, “Let there be a firmament between the waters to separate the water from the water.” So God made a firmament and separated the water under the firmament from the water above the firmament. And it was so. God called the firmament ‘heavens.’ There was evening, & there was morning––The Second Day. Gen 1:6-8 GREEK στερεωμα stereōma firmament, dome of heaven στερεος stereos hard, firm HEBREW rāqîa‘ firmament, dome of heaven Phenomenological Perspectives of Nature rāqa‘ to flatten, stamp down Context of pounding metals: They hammered out [rāqa‘] thin sheets of gold. Ex 39:3 Context of creating the heavens: Can you join God in spreading out [rāqa‘] the skies, hard as a mirror of cast bronze? Job 37:18 Egyptian 3-Tier Universe (1570-1085 BC) Message-Incident Principle Principle of Accommodation The concept that God descended to the level of ancient Firmament is shaded.
    [Show full text]
  • THE FIRMAMENT and the WATER ABOVE Part I: the Meaning of Raqiac in Gen 1:6-8
    The Westminster Theological Journal 53 (1991) 227-40 Copyright © 1991 by Westminster Theological Seminary, cited with permission. WTJ 53 (1991) 227-240 THE FIRMAMENT AND THE WATER ABOVE Part I: The Meaning of raqiac in Gen 1:6-8 PAUL H. SEELY STANDARD Hebrew lexica and a number of modern biblical scholars c have defined the raqia (fyqr, "firmament") of Gen 1:6-8 as a solid dome over the earth.1 Conservative scholars from Calvin on down to the present, however, have defined it as an atmospheric expanse.2 Some conservatives have taken special pains to reject the concept of a solid dome on the basis that the Bible also refers to the heavens as a tent or curtain and that refer- ences to windows and pillars of heaven are obviously poetic.3 The word raqiac, they say, simply means "expanse." They say the understanding of raqiac as a solid firmament rests on the Vulgate's translation, firmamentum; and that translation rests in turn on the LXX's translation stere<wma, which simply reflected the Greek view of the heavens at the time the trans- lators did their work.4 The raqiac defined as an atmospheric expanse is the historical view according to modern conservatives; and the modern view of the raqiac as a solid dome is simply the result of forcing biblical poetic language into agreement with a concept found in the Babylonian epic Enuma Elish.5 The historical evidence, however, which we will set forth in concrete detail, shows that the raqiac was originally conceived of as being solid and not a merely atmospheric expanse.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Genesis 1 Markings.Pub
    Studying and Marking Genesis 1 See the repeated emphases in Genesis 1 come alive as you mark each of the words in the chapter with these markings. Sit down with your children and do this together. Help them to learn to love Bible study. God created/made said day according to its kind 1 In the beginning God created the heavens and the earth. 2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. 3 Then 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 God called the light Day, and the darkness He called Night. So the evening and the morning were the first day. 6 Then God said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." 7 Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 8 And God called the firmament Heaven. So the evening and the morning were the second day. 9 Then God said, "Let the waters under the heavens be gathered together into 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 He called Seas. And God saw that it was good.
    [Show full text]
  • Biblical Cosmology: the Implications for Bible Translation
    Journal of Translation, Volume 9, Number 2 (2013) 1 Biblical Cosmology: The Implications for Bible Translation John R. Roberts John Roberts is a Senior Linguistics Consultant with SIL International. He has a Ph.D. in Linguistics from University College London. From 1978 to 1998 John supervised the Amele language project in Papua New Guinea during which time translations of Genesis and the New Testament were completed. John has taught graduate level linguistics courses in the UK, USA, Sweden, S. Korea and W. Asia. He has published many articles in the domains of descriptive linguistics and Bible translation and several linguistics books. His current research interest is to understand Genesis 1–11 in an ancient Near East context. Abstract We show that the creation account in Genesis 1.1–2.3 refers to a worldview of the cosmos as the ancient Mesopotamians and ancient Egyptians understood it to be. These civilisations left behind documents, maps and iconography which describe the cosmological beliefs they had. The differences between the biblical cosmology and ancient Near East cosmologies are observed to be mainly theological in nature rather than cosmological. However, the biblical cosmology is conceptually different to a modern view of the cosmos in significant ways. We examine how a range of terms are translated in English Bible translations, including ḥōšeḵ, təhôm, rāqîᵃʿ, hammayim ʾăšer mēʿal lārāqîᵃʿ, and mayim mittaḥaṯ lā’āreṣ, and show that if the denotation of these terms is in accordance with a modern worldview then this results in a text that has incongruities and is incoherent in the nature of the cosmos it depicts.
    [Show full text]
  • A Physical Scientific Mechanism by Which God Created According to the Scriptures and Science," the Proceedings of the International Conference on Creationism: Vol
    The Proceedings of the International Conference on Creationism Volume 2 Print Reference: Volume 2:I, Pages 127-136 Article 24 1990 A Physical Scientific Mechanism yb which God Created According to the Scriptures and Science Charles W. Lucas Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Lucas, Charles W. (1990) "A Physical Scientific Mechanism by which God Created According to the Scriptures and Science," The Proceedings of the International Conference on Creationism: Vol. 2 , Article 24. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol2/iss1/24 A PHYSICAL SCIENTIFIC MECHANISM BY WHICH GOD CREATED ACCORDING TO THE SCRIPTURES AND SCIENCE Charle~ W. Lucas, Jr. 4511 Poppe PI ace Tempi e Hills, /·10 20748 ABSTRACT A nely' translation of Genesis 1:1-5 is presented in which some of the processes used by God to create the earth and universe appear to be detailed. The resulting scientific model for creation is shown to be compatible with the polonium-210 halo datu.
    [Show full text]
  • Adam and Eve—Community: Reading Genesis
    last day of creative work. In the second account, however, Man is created before anything else.2 Of course, it is not to be denied that the text did not spring up ex nihilo, created by a Volume 1, Issue 1 | Fall 2003 writer without reference to previous texts. The redactor undoubtedly had a number of Adam and Eve—Community: texts to which he could refer in creating the Reading Genesis 2-3 Genesis text, and he undoubtedly used works already familiar to him as sources. Or James E. Faulconer it is conceivable that there was no individual Brigham Young University redactor or set of redactors, but only the egin thinking about human community solidifying of an oral tradition. For our B and its possibility at the beginning, or purposes, it does not matter. In either case it almost at the beginning, one step after the is too much to assume that the final text is immemorial beginning.1 The biblical story merely contradictory. There may be of the creation of Man (’adam) and Woman contradictions within the text, but the more (’isha) and their expulsion from the garden obvious those contradictions are, the less places humans in the world in a particular likely it is that they are contradictions that way; it creates a habitation for human life so undo the text. It is too much to assume that that the history shared by humans and the the redaction of Genesis was a product of story that manifests community includes the blindness. A considerable amount of “cut possibility of gathering together all humans and paste” work was surely involved in the as unique individuals rather than simply as creation of the Genesis story, but unless we members of a collective.
    [Show full text]
  • Theglobalday.Org Brought to You By
    Brought to you by theGlobalDay.org “In the Beginning Of”: A Journey Through Text Welcome! The holiday of Simchat Torah celebrates the beginning of a new year of reading the Five Books of Moses – the Torah. This annual cycle is a journey on which we may discover new sights along the way. This guide contains the text of the First Day of Creation (Genesis 1:1-5), with accompanying questions to prompt discussion about the text. Use them as a first taste of the Torah or as part of your Simchat Torah celebrations. Here at the Global Day of Jewish Learning, our annual study theme serves as a lens to help us focus on new aspects of Jewish texts that we turn and return to each year. The 2018 study theme is Extraordinary Passages: Text and Travels, offering an opportunity to appreciate the annual journey of traveling through the text - the Bible. With this guide we invite you to join us for that journey at the beginning. Whether this is your first voyage into text study or one-hundred-and-first, the landscape along this route changes each time: our perceptions shift as life reshapes us. What can we learn about ourselves through cycles? When we retrace a path, what do we gain? The materials included here are taken from the writings and commentaries of Rabbi Adin Even-Israel Steinsaltz in the recently-published Steinsaltz Humash. The Global Day is a project of the Aleph Society, supporting the work of Rabbi Steinsaltz. He is internationally regarded as one of the greatest rabbis of this century, best known for his commentary on the entire Talmud and his work on Jewish mysticism.
    [Show full text]
  • GENESIS 1 – 3 and the CROSS the Connection Between the Gospel and the Creation Scriptures?
    GENESIS 1 – 3 AND THE CROSS The connection between the Gospel and the creation Scriptures? The story of the Bible begins with God in eternal glory before the beginning of time and history, and it ends with God and his redeemed people in eternal glory. At the center stands the cross, where God revealed his glory through his Son. The history of salvation is the grand overarching story of the Bible; embracing it gives coherence to all of life. It calls each of God's people to own the story personally and it dignifies each believer with a role in the further outworking of the story. The biblical story of redemption must be understood within the larger story of creation. First Adam, and later Israel, were placed in God's sanctuary… the Garden of Eden and the Promised Land, respectively. But both Adam and Israel failed to be a faithful, obedient steward, and both were expelled from the sanctuary God had created for them. But Jesus Christ—the second Adam, the son of Abraham, the son of David—was faithful and obedient to God. Though the world killed him, God raised him to life, which meant that death was defeated. Through his Spirit, God pours into sinners the resurrection life of his Son, creating a new humanity “in Christ.” Those who are “in Christ” move through death into new life and exaltation in God's sanctuary, there to enjoy his presence forever. Genesis and origins The English title “Genesis” comes from the Greek translation of the Pentateuch and means “origin,” a very apt title because Genesis is all about origins—of the world, of the human race, of sin, death, and of the Jewish people.
    [Show full text]