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Handbook on the Pentateuch
Genesis, Exodus, Leviticus, Numbers, Deuteronomy
Hamilton, Victor P.
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eBook - ePub
Handbook on the Pentateuch
Genesis, Exodus, Leviticus, Numbers, Deuteronomy
Hamilton, Victor P.
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Ă propos de ce livre
In this introduction to the first five books of the Old Testament, Victor Hamilton moves chapter by chapter through the Pentateuch, examining the content, structure, and theology. Hamilton surveys each major thematic unit of the Pentateuch and offers useful commentary on overarching themes and connections between Old Testament texts.
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Informations
1
Creation and the Fall
GENESIS 1â3
There are numerous ways in which the first book of the Bible may be outlined. Perhaps the simplest is:
- Primeval history (chs. 1â11)
- The creation (chs. 1â2)
- The fall (chs. 3â11)
- The cause (ch. 3)
- The effects (chs. 4â11)
- Patriarchal history (chs. 12â50)
- Abraham (chs. 12â25)
- Jacob (chs. 26â36)
- Joseph (chs. 37â50)
This outline accurately reflects the content of Genesis but fails to suggest any relationship between the parts or any progression in emphases. It is preferable to allow Genesis to outline itself and follow the units suggested by the text. These units are readily discernible.
- The story of creation (1:1â2:3)
- The generations of the heavens and the earth (2:4â4:26)
- The generations of Adam (5:1â6:8)
- The generations of Noah (6:9â9:29)
- The generations of the sons of Noah (10:1â11:9)
- The generations of Shem (11:10â26)
- The generations of Terah (11:27â25:11)
- The generations of Ishmael (25:12â18)
- The generations of Isaac (25:19â35:29)
- The generations of Esau (36:1â37:1)
- The generations of Jacob (37:2â50:26)
Thus Genesis is composed of an introductory section, followed by ten more sections, each introduced with the phrase âthese are the generations ofâ (tĂŽlÄdĂŽt). Structurally, then, Genesis divides itself not into two sections (one on primeval history, constituting about a fourth of the book; one on patriarchal history, constituting about three-fourths of the book), but rather into two quite unequal sections: 1:1â2:3 (an introduction) and 2:4â50:26 (composed of ten subsections). And yet the primeval/patriarchal divisions cannot be totally laid aside, for one observes that the first five uses of the tĂŽlÄdĂŽt formula appear throughout 2â11, and the remaining five appear throughout 12â50 (or to be more exact, in the outline above, IIâVI = 2:4â11:26; VIIâXI = 11:27â50:26). Although there is no âthese are the generations of Abraham,â his appearance at the end of VI (see 11:26) and his dominant role in VII make him a bridge figure between primeval and patriarchal history, between the origins of the nations of the earth and the origins of the chosen nation.
The movement in each of the last ten sections is from source to stream, from cause to result, from progenitor to progeny. That movement is described either through subsequent narrative after the superscription (II, IV, VII, IX, XI) or a genealogy that follows the superscription (III, V, VI, VIII, X).
The result created by this introduction-superscription-sequel pattern in Genesis is that of a unified composition, neatly arranged by the author (or the narrator or editor). Furthermore, the testimony of the text is to emphasize movement, a plan, something in progress and motion. What is in motion is nothing less than the initial stages of a divine plan, a plan that has its roots in creation. From the earth, Adam will come forward. From Adam, Abraham and his progeny will emerge. Eventually, out of Abraham, Jesus Christ will emerge. In the words of VanGemeren (1988: 70), âThe toledot formula provides a redemptive-historical way of looking at the past as a series of interrelated events.â
Creation (1â2)
The first thing that strikes the reader of the Bible is the brevity (just two chapters) with which the story of the creation of the world and humankind is told. The arithmetic of Genesis is surprising. Only two chapters are devoted to the subject of creation, and one to the entrance of sin into the human race. By contrast, thirteen chapters are given to Abraham, ten to Jacob, and twelve to Joseph (who was neither a patriarch nor the son through whom the covenantal promises were perpetuated). We face, then, the phenomenon of twelve chapters for Joseph, and two for the theme of creation. Can one person be, as it were, six times more important than the world?
Nevertheless, our understanding of the Bible surely would be impoverishedârather, jeopardizedâwithout these first two chapters. What are they about? A skeletal outline of the contents of 1:1â2:3 is helpful, as shown in figure 1.
It is obvious that the first six days fall into two groups of three. Each day in the second column is an extension of its counterpart in the first column. The days in the first column are about the creation (or preparation) of environment or habitat. The days in the second column are about the creation of those phenomena that inhabit that environment. Thus, on day one, God created light in general or light-bearers; on day four, specific kinds of light appear. On day two, God made the firmament separating waters above from waters below; on day five, God made creatures of sky and water. On day three, God first created the earth and then vegetation; on day six, God first made the creatures of land and then humankind. The climax to creation is the seventh day, the day of rest for God. The preceding days he called good. This one alone he âsanctifiedâ (the only occurrence in Genesis of the important Hebrew root q-d-ĆĄ, apart from the reference to Tamar, Judahâs daughter-in-law, as a âshrine prostituteâ [38:21, 22 NIV]).
In addition to this horizontal literary arrangement, one can observe a fundamental literary pattern throughout all of Genesis 1. Using the language of Claus Westermann (1974: 7), we note this pattern:
- announcement: âand God saidâ
- command: âlet there be/let it be gathered/let it bring forthâ
- report: âand it was soâ
- evaluation: âand God saw that it was goodâ
- temporal framework: âand there was evening and there was morningâ
An alternative pattern is:
- introduction: âand God saidâ
- creative word: âlet there beâ
- fulfillment of the word: âand there was/and it was soâ
- description of the act in question: âand God separated/and God made/and God set/so God createdâ
- name-giving or blessing: âand he called/blessedâ
- divine commendation: âand it was goodâ
- concluding formula: âthere was evening and morningâ
The Relationship of 1:1â2:3 (or 4a) to 2:4 (or 4b)â25
Genesis 2:4â25 often has been described as a second creation story, although less so among biblical scholars today. Furthermore, it is suggested that not only is this a second story about creation, but also it comes from a different source than that of Gen. 1:1â2:3. Scholars who embrace the documentary hypothesis believe that the first creation story is the work of an anonymous Priestly editor or editors (P) around the time of the Babylonian exile (sixth century) or immediately thereafter. These scholars believe that the second creation story comes from a much earlier writer, usually designated as the Yahwist (J), an anonymous writer or writers from Jerusalem in the time of David and Solomon (the tenth century). Often, therefore, a scholar who subscribes to this hypothesis deals with the texts in their perceived chronological order of production, discussing 2:4â25 before 1:1â2:3.
There are several reasons for making this distinction. First, there is the different and, at points, contradictory account of the sequence of the orders of creation: the first sequence is vegetation, birds and fish, animals, man and woman; the second sequence is man, vegetation, animals, woman. Second, in the first sequence the exclusive name for the deity is âGodâ (Elohim), but in the second sequence it is âLord Godâ (Yahweh Elohim). Third, in the first sequence God creates primarily by speaking: âand God said, âLet there be,â and it wasââthat is, creation by fiat. In the second sequence the emphasis is on God as potter or artisan: âthe Lord God formed man of dustâ (2:7 RSV); âout of the ground the Lord God formed every beast of the fieldâ (2:19 KJV); âand the rib . . . he made into a womanâ (2:22 RSV). Fourth, in the first sequence the emphasis is on cosmogony: whence this world? In the second sequence the emphasis is on anthropology: whence humankind? Fifth, some interpreters draw a distinction between the poetic features of 1:1â2:3, with its use of stanzas and repetitions, and the narrative prose presentation of creation in 2:4â25.
Thus, the contention is that Genesis presents two originally independent creation stories, about five hundred years apart in origin. This phenomenon of âdoubletsâ we will encounter again in the discussion of the flood story, where the unanimous opinion of literary and source critics is that originally there were two independent accounts of the deluge, again J and P, but with one distinct difference: the redactor (or redactors) of these opening chapters juxtaposed the two creation stories but spliced the two flood stories. As far as I know, attempts to provide a reason for this redactive distinction have not proved satisfactory.
In regard to the creation narrative, is it necessary to posit two mutually exclusive, antithetical accounts? Could 2:4â25 be a continuation of rather than a break in the creation story, âa close-up after the panorama of Genesis 1â (Ryken 1974: 37), or even simply an extended commentary on the sixth day of creation? The order of events in ch. 1 is chronological; the order of events in ch. 2 is logical and topical, from humankind to its environment. It is unnecessary to posit conflicting accounts about when God created human creatures of both sexes (in 1:1â2:3, at the same time; in 2:4â25, first the male and then later the female). As Barr (1998b) has argued, it is quite possible that in Gen. 1:26 God says, âLet us make a man in our image,â and that is followed by âmale and [subsequently] female he made themâ in 1:27. This seems to be the reading that Paul follows in 1 Cor. 11:7 when he distinguishes between man being the image and glory of God and woman being the glory of man: âA man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of manâ (NIV). Most of the information in 2:4â25 is an amplification of 1:26â29. Chapter 1 is concerned with the world, while ch. 2 is concerned with a garden; one is cosmic, the other localized. Godâs relationship to the world is in his capacity as Elohim, while his relationship to a couple in a garden is in his capacity as Yahweh Elohim; the first suggests his majesty and transcendence, the second his intimacy and involvement with his creation. Exactly why we must not posit a unity in Genesis 1â2 escapes me.
Theological Themes in Genesis 1â2
What the Themes Teach about God
The most obvious observation is the emphasis in these two chapters on the truth of Godâs oneness. Instead of encountering a host of deities, the reader meets the one God. Unlike pagan gods, Go...