Surprising Bible Stories Eve – (You can download the full PDF translation here: Genesis 2-3: The Story of Adam and Eve).
The second story of creation, or more commonly the story of Adam and Eve and the Garden of Eden (or, more simply, the story of the Garden, the story of Adam and Eve) is very different from the first story of creation. Where the greatness of divine creativity is described as creating order out of chaos, God (
Surprising Bible Stories Eve
) was its center, and the creation of mankind its summit. Each day of creation is described as a creation mediated by God that results in five judgments of “good” and one “very good.”
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The history of the Garden is quite different. Immediately sense a change in perspective when in the first verse (Genesis 2:4) the phrase
, the divine author signifies the increase of earthly affairs. Another perspective change is signaled when God’s name changes
Was transcendent, otherworldly, completely majestic – a distant creator towering over his creation, creating with word and thought. On the contrary, the author of the story Gardd characterizes
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As a dedicated creator who creates through action – often compared to a potter shaping a lump of clay[1] Even the verbs used are different. In the first story of creation, the verb bread, which indicates divine creation, is used to describe how God creates mankind (and chooses other created things). In Genesis 2 … Continue reading.
Probably the most significant and theologically important difference between the two stories is how the nature of the relationship between God and human beings is revealed. In the first story, mankind was created to be God’s lieutenant. Mankind, imbued with the image of God, must rule in his place. Everything changes in the history of the garden. The idea that humanity is responsible for the earth is still there (in Eden it is a kind of tiller), but the climax of the garden story is not about the creation of humanity. It is about mankind’s loss of immortality and the associated separation from God. Having chosen mortality over eternal life, Adam and Eve were no longer fit to live in Eden and were cast out.
Two chapters (Genesis 2 and 3) of the second story of creation contain the answer to a very basic question: What is the nature of evil? The answer given in the story of the garden contradicts the pagan concept of evil. In pagan theologies, even his gods committed evil deeds. In contrast, in the Garden story, evil is separated from the created order and is not inherent in nature. The divinely inspired author removes evil from the physical world and places it in a metaphysical, moral order. Evil is something people do, not something gods or nature make them do.
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The pagans of the surrounding cultures would have been shocked and possibly angry to hear this story. The story of the Garden, like the first story of creation, demythologizes pagan gods. Evil is not the result of arbitrary gods. Man is a moral agent, and evil is the result of choice, not the dictates of nature. In this regard, the garden story became a radical polemic against current (and historical) pagan beliefs that evil is part of nature. Underlying all Judeo-Christian moral theology is the idea, first expressed in the history of the first and second creations, that nature is not a moral actor. Humanity has only itself to blame for the evil in the world. In all the stories of the Bible, evil is always the result of human effort.
The consequences of exercising free will in ways that are contrary to God’s words – be it His commands, warnings or instructions – are represented metaphorically as the cause of separation from God (expulsion from Eden). As the next verse-by-verse commentary will make clear, the existence of free will leads to the subsequent agony of choosing between competing temptations. In Eden, humanity is faced with two choices, both of which have their appeal: Adam and Eve will continue their benign, robotic (and largely meaningless) immortal existence, or they will begin a richer life full of joy and pain – mortal struggle, suffering and inevitable death, but also creative life with subsequent family and cultural prosperity.
The author of the Book of Genesis shows through an allegory that there is no place to think about desirable goals in the utopian life of Eden, in the absence of free will and conscious choice. It is the existence of free will and the ability to apply reason to our choices that gives life richness. The story of the garden elevates earthly existence to a life of choices and their consequences. Ultimately, the author makes the theological claim that by allowing mankind freedom of choice, God is certain to desire the society and worship of free men, not the forgiveness of slaves.
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Unfortunately, the story we read in any arbitrary English Bible is a story translated into a language that is qualitatively different from ancient Hebrew. Moreover, because these texts were copied over and over again over the centuries, their words were riddled with scribal errors, mistranslations, and in some cases, deliberate distortions. Fortunately, there has been a revival of sorts in the field of Biblical scholarship. Based on recent advances in technology, researchers have discovered a wealth of new material that removes much of the guesswork from medieval exegesis that still plagues many commercial translations. With modern developments in anthropology, textual analysis, linguistics, and archaeology, the study of the Bible has returned to being a serious academic pursuit.
To illustrate just one difficulty, let’s quickly look at a chronological problem in the second story of creation: we read that God, after forming man (verse 7a), then places him in the garden (verse 8b),
7 And the Lord God formed man from the dust of the earth, and breathed into his nostrils the breath of life, and the man came to life. 8 And the Lord God planted a garden in Eden in the east; and there he placed the man he had created
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So far no problems. The author then shows that plants began to grow and that a well flowed out of the Garden, which later divided into four tributaries. All this leads us through verse 14. But then, in verse 15, we find this:
15 And the Lord God took the man, and placed him in the garden of Eden, to treat and protect her.
Uh? Hadn’t God already put man in Eden (verse 8)? What is happening here? The answer, as we shall see, is literary in nature, and by that, I mean that the author uses what modern scholarship has found to be a common and fairly common technique (restoration after a parent sentence) in the methods of Biblical literature . I will discuss this and other literary devices in the poetic commentary.
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These developments in Biblical scholarship have changed the story of the Garden of Eden in a way that scholars believe more accurately reflects how the ancients understood it. Indeed, due to these developments, there are few scholars left who still support the interpretation that the story of Eden has something to do with what is known as “original sin”.[2] The concept of original sin was first mentioned in the II century. Irenaeus, bishop of Lyons, in his dispute with some dual Gnostics. , as understood in later Christian doctrine. The current and perhaps more widely accepted view is that the story represents sin as having entered the world when Adam and Eve were expelled from Eden. Understood in this way, eating the fruit of the Tree of Knowledge was not an act of disobedience, and the punishment for that was banishment from the Garden. Most likely, they were kicked out of Eden because eating the fruit enabled the original couple to reproduce (which they did almost immediately). As the commentary will make clear, their banishment was necessary in order to fill a limited space (an enclosed garden) with immortal beings. In telling the story, the author creates a beautiful story about the loss of humanity’s innocence when deciding to become a sexual offspring.
In creating this new translation of the garden story, I wanted to make sure that it reflected modern biblical scholarship as well as possible. The motivation for this approach lies in two observations: First, of the many commercial Bibles in circulation today, many (most?) were either written hundreds of years ago or n updated copies of these older Bibles. Second, Bible for profit companies are strictly conservative and reflect the purchasing preferences of their customers. In general, radical changes in the text, especially those that might change religious doctrine, are not commercially valued.
So it should not surprise us that the committees of scholars who write these Bibles, and who are fully aware of the latest findings of Biblical scholarship (many of which I quote in this translation), choose textual evolution instead that. Simply put, since radical change is not a strategy for commercial success, most Bible publishers tend to produce Bibles whose text must be finessed.
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