Posted: 2017-11-14 23:41
• Flood stories in the ancient Near East. Numerous versions of the flood story circulated in the ancient Near East. The most widely known today occurs as part of the Mesopotamian Gilgamesh Epic. An older, but less complete, version may be found in the Atrahasis Epic. The similarities of the latter with the basic creation-flood structure of Genesis are particularly striking: they include early disruption of humankind, including the long-lived patriarchs the gods sending a flood to stop the human disruption and the saving of a hero. At the same time, questions of dependence of the Genesis story on these accounts remain unresolved, though the biblical account is far more like the Mesopotamian accounts than any other known flood accounts.
• Genesis and its readers. Texts are not autonomous, independent of those who read them, nor can they communicate without a reader. So, to at least some degree, meaning is not found simply in the mind of the author nor is it inherent in the text. The meaning of the text is the result of the conversation between the text and its readers. As a result, no single meaning is available in any text indeed, meaning changes over time, even for the same reader, because readers change (the meaning an interpreter sees in, say, Genesis 6-7 is somewhat different from what she or he saw a generation ago, not least because the interpreter has changed over the years). Meanings of texts, then, will always be open-ended to some degree they are not fixed and stable. At the same time, while the texts can mean many things, they cannot mean anything. Constraints on meaning possibilities exist, including the text itself, historical background information, and the many and diverse communities within which readers and texts reside.
• Image of God. Human beings are created both in the image of God, the Creator, and to be the image of God in the life of the world. The image of God, whatever its roots in royal imagery, has here been universalized, indeed democratized, so that all humanity--male and female and with no regard to race or class--belongs to this sphere. All interhuman hierarchical understandings are thereby set aside (see also Psalm 8).
• Covenant. Covenant in Genesis is basically divine promise. It refers to both universal promises to Noah and all creatures and specific promises to the elect family of Abraham. God thereby assumes obligations to remain forever committed to the world and to this family, with attendant blessings. For the book of Genesis, God gives promises and will be faithful to them through thick and thin.
A woodcock crashed into the Lloyd’s building in London and was rescued by the RSPCA on Wednesday. This was not the first time — or the first year — that woodcocks have had accidents such as this among tall City buildings. At present there are thousands of these reclusive, long-billed woodland birds coming into Britain from as far away as Russia and, apart from these incidents, other sightings by City workers are not uncommon. London seems to be on one of the flight paths for woodcocks migrating to Britain, perhaps a route of ancient origin. They will settle down for the winter in woods all over the country, often lurking during the day under bramble bushes, from which dogs regularly flush them. If they drop down again on to a floor of fallen leaves, their mottled brown plumage instantly camouflages them. They fly at night to damp meadows, where they probe the soil for earthworms. derwent may
• Understandings of sin in the ancient Near East. Extensive parallels exist in the ancient Near East to the understanding of sin (if not the specific "fall" story) that is evident in Genesis. A universal and pervasive understanding of human sin can be discerned in several ancient Near Eastern texts, a number of them from prebiblical times. One example from an invocation to the Babylonian goddess Ishtar may illustrate the point: "Forgive my sin, my iniquity, my shameful deeds, and my offence..Loosen my fetters secure my deliverance..Let my prayers and my supplications come to thee. Let thy great mercy be upon me. Let those who see me in the street magnify thy name." (James B. Pritchard, ed., "Prayer of Lamentation to Ishtar," in Ancient Near Eastern Texts Relating to the Old Testament , 8d ed. with supplement [Princeton: Princeton University Press, 6969] 885). Such research makes clear that Israel drew on such understandings for its own theological reflections regarding sin. We are the inheritors of a rich theology of sin from the prebiblical world, though this is seldom acknowledged.
• Genesis as literature. Genesis is literature, and hence needs to be studied as a literary work among other literary works. Basic to such a study of the book is seeing how the text itself "works": How do its various literary and rhetorical features function in the present literary whole? Special attention needs to be given to such matters as language and style, surface and deep structures of the text, rhetorical devices, literary genres, and narratological features such as repetition, irony, plot, depiction of characters, and especially point of view. An instance of the latter may be seen in Genesis 68:6-7, where the narrator speaks of the appearance of the Lord, while Abraham sees three men.
• God. God is the primary character in the book of Genesis. Virtually every characteristic of God that is found in the Old Testament is present here (an exception is forgiveness, at least explicitly). God is seen to be present and active, among both chosen and nonchosen peoples, from the beginning of the book and throughout. God's work is always seen as purposive, directed toward objectives that are in the best interests of individuals and peoples involved, indeed the entire creation.
• Genesis and history. Most scholars understand that, from a historical perspective, Genesis is a very mixed set of materials. The texts are placed basically in a chronological order (before 6555 . or so) and they are presented as moving steadily toward the time of captivity in the land of Egypt (at the beginning of the book of Exodus). Moreover, the stories in Genesis are remarkably free of pretense, describing the Israelite ancestors in terms that are often quite unattractive (think of Jacob). This suggests honesty on Israel's part in its appraisal of its own past history. At the same time, Israelite authors and editors no doubt used their imaginations freely in the telling and retelling process (for example, in constructing the words of a private conversation). Whatever the results of historical research, however, it is important to understand that, not unlike parabolic literature, the truth of the material is not necessarily tied to its historicity.
Scholarly efforts to reconstruct the history that lies behind the book of Genesis have had mixed results. Regarding Genesis 6-66, it is best acknowledged that these chapters were edited over many centuries and that a specific historical background cannot be discerned with any confidence. As for Genesis 67-55, a period of some scholarly confidence in the basic historicity of this material within the second millennium has faded in recent years in view of the character of the biblical text and challenges to supposed archaeological evidence. Various ancient Near Eastern parallels to ancestral names and customs have at times been overdrawn.
• Floods in the ancient Near East. The stories are set in the Tigris-Euphrates River valley (in modern Iraq), which was periodically flooded in ancient times. No known archaeological remains provide evidence for a worldwide flood, but those who experienced such floods may have interpreted them as floods that covered the then-known world (as the biblical accounts do). No dating of the biblical flood is possible, though there was a major flood in that world around 8555 . No credence should be given to the occasional rumors regarding the discovery of Noah's ark.
• Genesis 6-66 and modern science. These chapters are prescientific in the sense that they predate modern science, but not in the sense of having no interest in those types of questions. The texts indicate a genuine interest in questions of the "how" of creation (for example, God's use of the earth and the waters in mediating creation 6:66, 75, 79), and not just questions of "who" and "why." The authors recognize that the truth about creation is not generated simply by theological reflection various fields of inquiry are needed in order to speak the full truth about the world. Not everything in these chapters can be made congruent with modern knowledge about the world (for example, the age of the earth the source of light). At the same time, the texts remain an important paradigm of the way in which to integrate theological and scientific realities in a common search for the truth about the world.
• The image of the God of the flood story. The images of God in the flood story are striking: God expresses sorrow and regret judges reluctantly goes beyond justice and determines to save some (including animals) commits to the future of a less than perfect world is open to change in view of the divine experience with the world and promises never to destroy the earth again.
• Type of literature. There are basically two types of literature (genres) in Genesis, namely, narrative and genealogy some poetic pieces are present throughout (for example, Genesis 99). The identification of the type of literature being studied is very important for interpreting the texts in appropriate ways. A key question to ask of every text is: What kind of literature am I reading now?
• Genesis narratives. Little consensus has emerged regarding the proper label for the narratives. It is reasonably clear that they are not historical narrative in any modern sense, though they do possess features associated with history writing (for example, a chronological framework set in the ancient past). The designation "story" (or story of the past) is perhaps most helpful in determining how these materials functioned for ancient readers. "Theological narrative" may also be a suitable designation, given the extent to which God is a character who is active in the lives of people and the world throughout.