Genesis 1 Numerology

1         2         3         4         5         6         7

Genesis 1 is filled with mystical numerological meaning. The use of numbers distinguishes it from Genesis 2 and is another of the reasons I don't believe they share the same author. 

Genesis 1 begins with God, the one who acts as the primary force that moves the progression of the creation narrative along its two dimensional linear axis from beginning to end. God is the main character, the protagonist. No one else shares the spotlight. There is no antagonist. God is above all.

The number one, here, is a background number, always present, as the singular will that drives the creation onward to the resting point and, of course, it represents the presence and will of God. In fact, I should point out, this is very Jewish.

The narrative progresses linearly from beginning to end while at the same time displaying a greater consciousness that also moves along a second axis. This second axis moves from higher to lower (literally from top to bottom). Higher representing the holy (the heavens), or more God-like character, and lower representing the less Holy, less God-like character of flesh (the earth), displaying a clear duality, distinguishing between that which is above from that which is below.

This concept also provides a framework for which man can begin to view God. Not only is God the creator, but by pointing upwards, it implies something beyond human ability, where humans are not allowed to go, a divine realm. "Higher" implies a better or more perfect nature, a great character and a place of trusted and ultimate authority. Man is made 'in the image of God'. This has significance that, in my opinion, has nothing to do with physical appearance. The author of Genesis 2 will use this same idea to elaborate on the image of God.

While the earth stands for a firm physical foundation, the heavens high above offer a different kind of foundation for men. Heaven identifies that part of a man that makes him different from the other animals: morality, awe of the divine, reason and respect for order or law.

This concept of higher and lower introduces us to our first number, two. While the number two indicates a division it is not necessarily a bad thing because it is an intentional separation. In ancient Judaism, this would be one of the major functions of the priesthood, to maintain the separation between the holy and the common.

Other numbers appear not quite so prominent in the text.

Three divides the six days of creation, so that each set portrays some specific characteristic of the work of creation. Three therefore indicates a time of change, from one thing to another. It signifies that work is being done on something to change it.

For some reason six is representative of mankind or of the creation of mankind as he is created on the sixth day. We know this is significant because other Levantine cultures pointed out the same thing. In the Babylonian creation account mankind is created on the sixth (of seven) tablet. In Genesis, the number six marks an end to action and seven a beginning of rest (from action).

By far the most prominent numbers are two and seven. Two representing various kinds of separation (which is brought about only through work) and seven the end of a work well done. Seven represents a creation completed, that is, with nothing more to be done, and now those who were working can relax and enjoy it's produce.

Two (this and that)

• God and creation, God representing order and creation BEFORE God's will imposed on it represents chaos and darkness
• beginning to end
• higher to lower
• creation days divided into two sets of three: first three days for forming the three parts of creation, second three days for filling what had been formed with life
• Day 1: separate light from dark
• Day 2: separate upper waters from lower waters
• Day 3: separate earth from the lower waters
• Day 4: create sun for the day (greater light) and moon and stars (lesser lights) for night
• Day 5: create birds and fish
• Day 6: create land animals and man, man created as male and female
• Judgment outcomes: God saw that it was good! Good as opposed to ?, judgments are comparisons of God's work to His plan/will. It is either according to His will or it is not. Good indicates that it is going 

Seven (it is finished)

• There are seven visible bodies in the night sky that are not part of the 'fixed' background of stars. These seven bodies were used to calculate times and seasons
• Judgments ("God saw..." and "...it was good")
• Commands ("let... and it was so...) directed at the creation, this does not include "let us..." with respect to the creation of mankind because that command was directed to a divine council 
• seven [total] days of creation
• 'heaven' and 'earth' each appear twenty one times (7 x 3)
• 'God' appears thirty five times (7 x 5)
• Day seven is a day of rest BECAUSE the work of the six previous days were completed, the work is done and there is nothing more to do, all has been prepared.

The numbers in Genesis tie the physical creation to the divine and the good intentions of the divine. This contradicts the seemingly ubiquitous idea that the physical world is evil and bad (as seen in a number of Greek philosophical schools and later in gnostic theology). Genesis implies the exact opposite. The numbers in Genesis reveal a natural order that has been planned and is beneficial.

Because of the existing order in the natural world, mankind has found rhythms and patterns. For example, the lunar calendar, from which most of these numbers probably originate. One lunar month is approximately 28 days. The new moon was considered the beginning of a new lunar month and the full moon appeared roughly 14 days later (7 x 2). The quarters further divided the lunar month into four seven day periods (7 x 4 = 28).

The new moon and the full moon were each thought to last for 3 days (3 days of light, 3 days of darkness) symbolically implying a cycle of birth, life, death and rebirth.

One lunar year was approximately 12 lunar months with a 13th month added every couple of years to keep it in sync with the solar calendar (later given to twelve months).

Everywhere in nature there seems to be repeated numbers and shapes making divine order more apparent. And this order is permanently set, repeating in predictable cycles, like a law that is inescapable, influencing everything. This law was considered divine, not natural, and certainly not according to human imagination.

The numerology found in Genesis is not intended to be the main point of the text. It is intended, by the author, to show God's wisdom in ordering the universe as it is. These numbers are 'natural' in that they are part of the natural world in which we live. 

Ancient Mediterranean Cosmos

Generic Model

The myth of the creation of the cosmos in the ancient Mediterranean world shared many similarities from one culture to the next. As a matter of figuring out how the early Hebrews may have seen their own cosmos (universe), I would like to compare several myths from other civilizations. There are some important similarities and differences. These need to be discussed, more appropriately within the context of the ancient world, which is difficult because of the lack of written documents from ancient sources fully explaining beliefs in the kind of detail we prefer today. This is no small problem either. We will have to infer/guess way more than the western mind is comfortable with but I think we can at least get a glimpes. 

• The Meta-Divine: The cosmos begins as a great nothing-ness, a vast void or watery mass. The waters were mixed, sweet (fresh) and salty, and everything was one, with no distinction or purpose (hostile to life). This is important because it shows a cosmos without the order of wisdom and law. To the ancients, nature was governed by law and since natural forces were the physical manifestations of the gods the gods were also subject to this divine law/wisdom. This is referred to as the meta-divine realm (J Wellhausen), that is, a realm higher than the gods to which they are subject or bound. This realm is what grounds the concept of magic, which is the ability to chant or cast spells that manipulate the gods or bend their wills to the will of the magician.
• Divinity: The gods were natural forces that endured the ages, lasting from generation to generation. They were immortal (undying) but were NOT considered all knowing, all powerful, omnipresent, etc... The gods were limited to their particular realm of habitation such as wind, earth, water, the underworld, the sky, and so on. The gods could even have territories (human geo-political boundaries, or natural boundaries such as marshes, rivers or mountains) where they were more likely to be present. There they would have cult centers where temples would house the image (idol) of the god (his/her physical likeness).
• Manifestation: The gods were themselves spiritual but manifested in the physical world as some enduring physical presence (earth, sky, wind, water, etc...). While humans could experience the physical manifestations of the gods they would not be able to withstand a spiritual manifestation because the imperfect (earthly) does not endure the perfect (spiritual). For this reason, idols were the venue through which mankind communicated and adored the gods, who used the idols as places of rest, where they could present themselves to humanity for proper worship and adoration.
• Politics: Many times the creation or ordering of the cosmos is also geo-political, beginning in the region where the myth occurs or is written. The Babylonian creation myth centers on Babylon (the rise of Marduk), the Egyptian creation myths are centered in Egypt (rise of Osiris and Horus), with surrounding lands seen as habitations of outsiders (those who are NOT chosen by the creator god), dark threats of chaotic destruction that should be overcome and subdued.
• Separation: Order begins with the separation of the primordial gods (most basic elements of the natural world), one from another, according to a divine wisdom or law. Further separation of the elements of nature are described as births from the sexual union of the primordial gods, thus a complex system is often used to describe the generations of the gods. 
• Darkness and Light: Darkness is always a major element of the cosmos, especially BEFORE the introduction of light. Light is often associated with justice and with revealing what is hidden so it can be judged.
• Humanity: Many times human beings are an after-thought of the gods, made to serve the gods or attend the work of the gods (like ploughing the earth, digging canals and raising food). Humans play an important role in feeding the gods with sacrifices, or placating their wrath with spilling blood and taking life (punishment poured out on an innocent victim). Human worship was necessary for the gods and was strictly regulated by law. It was less important for humans to be sincere about their worship and far more important that they simply participate. Without proper worship (perfectly performed ritual) favor could quickly turn to punishing anger.
• The Primordial gods: All seem to agree that the major distinctions to be made are darkness, light, sky (including a dome that covers the land), solid earth and water.
• Will: The gods each have wills of their own, not only with respect to their own world but also to the world of men (as general rulers and over-seers). And these varied wills sometimes conflict with one another, explaining the sometimes disastrous events that occur in nature, such as flooding the earth with water, and times of drought, disease and fire. These conflicts could also manifest in human tribal warfare. One god defeating another was a common explanation for the defeats of armies on the battlefield. This conflict makes it clear that for order to prevail a single will must dominate over the others, to bring stability and harmony. Thus is the idea of divine kingship, one ruler over all, one will asserted above the others.
• The Cosmic Struggle: There is a common theme of struggle. The god or gods must struggle against an equally or sometimes more powerful god of darkness, chaos and destruction. This in some way proves the legitimate reign of the supreme god whose intentions are revealed by his actions against the destructive power. He is benevolent (to some degree) and desirous for life to continue and thrive under his leadership.
• Times and Seasons: The seasons were regulated by the appearances of specific stars or constellations, making special times marked on every calendar events that were mandated and maintained by the gods or heavenly beings looking down on the earth from their places in the heavens. These times were not just seasons, but any holidays or times of sacrifice as well. In some ways, many cultures celebrated the seasons as eternal reminders (holidays) of some event passed down and narrated in myth from generation to generation. The death of a life giving god bringing the cold and barren winter and his resurrection in the spring bringing new life.
• Kingship: human kingship is handed down from the gods and is meant to be an immitation of the heavenly king (of the gods). His deeds should be great and his power and position unquestionable (unless you were Greek). He should rule with wisdom and a strong hand.

Greek



The Greek Cosmos (centered in the hilly, rocky and sometimes mountainous terrain of Greece) taken mostly from Hesiods Theogony (his version not likely the ONLY version), begins with a gaping/yawning void of dark nothingness (Khaos) from which comes deep darkness, night and day. Then the earth (Gaia) and sky (Ouranos) who by copulating time and again (the power of the primordial god Eros) produce mountains, seas, rivers, storms and forests. Each generation building upon the last. The younger generations of gods making their homes on the physically manifested bodies of their elders. A host of sky-gods fill the sky (Ouranos), earth gods fill the earth (Gaia) and water gods fill the waters (Okeanos). For example, Hades is the god who inhabits the underworld (the underworld is literally the god known as Tartarus), Poseidon is the god that inhabits the sea (the god Okeanos) and Zeus is the god that inhabits the sky (the god Ouranos). It is as though the earlier primordial gods form a structure on which the newer gods live and thrive, and on which living creatures (like humans) live and thrive. Thus these older gods eventually take a quiet background position, being replaced by newer and more aggressive gods that exhibit very active natural forces. Sexual domination and reproduction is an important part of the Greek mythology. As with the Babylonian cosmos, the sky-god is male and the earth-goddess female, so that the earth is ruled by the sky and rain, like sperm, falls on the earth to make it fertile. It was the god of the sky (Ouranos) then that retained the original power, all else being below his gaze and the earth being dominated by his every sexual whim (likened to rape), thus spawning not only the later generations of the gods but also the conflict between father and children, culminating in his castration (loss of creative power and domination) and his separation from the earth and withdrawal from active participation in creation. These rebellious children are known as the Titans (led by Kronos) who rule until they are challenged by the Olympians (led by Zeus). Kronos had taken to swallowing his own children alive to avoid a prophesy that one of them would over-throw him just as he had over-thrown his own father Ouranos. Zeus was hidden away and raised by nymphs until he was strong enough to mount a rebellion against Kronos. He fed Kronos a potion that forced him to vomit out the other children and they, together defeat the Titans and rule from Mt Olympus, halfway between the earth and sky. A similar prophesy is made concerning Zeus and his child born from Metis (wisdom). So Zeus swallows Metis, who births a child inside of Zeus. This child is then birthed by Zeus from his head. Interestingly, what was supposed to be a male, turned out being a female, Athena, born fully grown and clad in shiny armor, ready for war. Since she remains perpetually a virgin (no man may claim domination over her) she is always in submission to her fathers house, thus allowing Zeus to breathe a huge sigh of relief.

Much later, Ovid, a Roman Latin poet, recounts some versions of the Greek myths, including the creation of the cosmos, though not without some creativity of his own for a Roman audience educated in the Greek style. Honestly, I rather prefer Ovid to Homer simply because the Metamorphoses has so much that is familiar to me as a Christian. I wont be including it here however because it is far too late to have anything significant to add to the present discussion.

Egyptian



The Egyptian Cosmos is probably one of the oldest and brings characteristics that are somewhat different from the others. The sky (Nut) is female rather than male and the earth (Geb) male rather than female, all overseen by the sun-god (Atum-Ra) who makes his circuit through the world of the living AND the dead (Duat = the underworld) keeping order by his word (wisdom or Maat) and the power of his light (ability to make all things known, to see all, judge all, keep order and maintain justice). Sexuality also plays a less significant role (creative ability still sexual in nature but controlled by the will and spoken word) in the domination of the Egyptian cosmos than it does the Greek cosmos. For the Egyptians it was this concept of the meta-divine (introduced earlier) that provided the power to dominate one another, which elevated the Egyptian concept of wisdom and speech. The gods cast spells to manipulate their world and form and order the cosmos. The struggle between good and evil is more pronounced, like the Babylonian myth, in the Egyptian cosmic myth than the Greek myth. Light, wisdom and fertility are constantly threatened by darkness, purposelessness and infertility, against which the gods (and mankind) must struggle. Outside nations, the sea and the desert were such places of encroaching evil upon the land of the fertile Nile Valley. Egyptian priests took great care to cast daily spells so that the wisdom and order of the gods was preserved, the sun would rise (in rebirth), enemies would be defeated and the Nile would provide the land with life sustaining silt. Thus for Egyptians the power of the spoken/written word is extremely important to every aspect of life.

There are several creation myths scattered along the Nile Valley, that indicate the creative ability of the god worshiped in that particular city and dominant temple complex. Each story is unique to its own region and is sensitive to the political ideologies of the priests and members of the upper class ruling party who come from that region. Here are three (many more most certainly existed):

• Memphite Theology: Centered in the city of Memphis, discovered and translated mainly from the Shabaka Stone. When the creator-god, Ptah, first conceives (thinks in his heart) the other primordial gods he masturbates into his mouth. The semen represents fertility and life and the mouth represents the authority of the spoken word of the god. He then speaks or spits the other gods into existence and gives them living souls. 
• Heiliopolitan Theology: Centered in the city of Heliopolis found written on tomb walls or walls inside the pyramids (known as the Pyramid Texts) or on coffins (known as Coffin Texts). Before any order existed and the world was darkness and water, Atum, the complete and one god, rises out of the chaotic primordial waters. From his body he creates the nine initial gods (Ennead) of the cosmos; Shu, Nut, Tefnut, Geb, Osiris, Isis, Set and Nephthys, with himself as their father and rightful ruler. The sun is a form of Atum, known as Ra-Atum and keeps the cycle of the natural world moving.
• Hermopolitan Theology: Centered in the city of Hermopolis, also found written on tomb walls and coffins. The Ogdoag (group of 8 gods, from four male(m)/female(f) pairs, who were the primordial creation) were symbolized as frogs (gods) and snakes (goddesses):
  1.       Nun(m)/Naunet(f) = Watery Abyss (primeval waters of chaos)
  2.       Amun(m)/Amaunet(f) = Hiddenness (invisibility)
  3.       Huh(m)/Hauhet(f) = Formlessness (eternity)
  4.       Kuk(m)/Kauket(f) = Darkness
  The mingling of the Ogdoad (four pairs of deities) produced first the mound (land of Egypt) that rose out of the chaotic primordial waters. From this mound rose the creator god, Ra (the sun), the first light dawning on Egypt. A later myth (from Hermopolis: Hermes was considered to be the Greek equivalent to Thoth) recounted how an ibis bird or a goose lays a great egg, which is Thoth the moon, god of wisdom. This egg (Thoth) gives birth to Amun (inside the egg) who would create the cosmos, thus establishing Thoth as the father of the creator.

The more famous stories of Egypt are also geopolitical in nature. Describing Egypt in ancient times, before the rise of a single dynastic monarchy and then recounts the unification of Upper and Lower Egypt through war. Osiris, a son of Geb and Nut, is the historical king of Egypt and of the gods, passed down to him from the creator god. Set, god if disorder and chaos, murders Orisis and cuts him into pieces then scatters his body over all of Egypt, and assumes the throne for himself. Mournful Isis, with the help of Nephthys, wife of Set, searches out her husbands body and puts the pieces together enough to have a sexual union that produces an heir to the throne, Horus. Isis and Anubis prepare the body of Osiris so that death has as little effect on him as possible and he descends into the underworld to reign as king and judge of those who die. Horus then challenges Set and the gods intervene before Horus kills Set. Because Set took the throne by murder rather than by right they give it to Horus. Human kings in Egypt are said to be the servants of Horus as long as they live and the servants of Osiris, king of the underworld, in death.

As with most creation myths in the ancient world, the gods manifested themselves as the actual natural phenomenon. The solid ground was Geb. To stand on the earth was to stand on Geb. When you looked into the heavens you saw Nut, her body held above the earth by Shu, whom you could feel in those warm summer breezes. The spiritual and the natural worlds were intimately linked. To offend the gods meant a disunity with the very world in which you lived. Religious performance was VERY important to the ancient peoples of the Mediterranean. 

Babylonian



The Babylonian Cosmos has a long history of myths spanning back to the Akkadians and Sumerians. Since the Bible makes Babylon Abrahams origin I will stick mainly to the Enuma Elish, the Babylonian version of creation, written on seven tablets (a number associated with creation).

Tablet 1: In the beginning there was only the salt (sea) water (the dragon goddess Tiamat) and the sweet (fresh) water (the god Apsu) mixed together in confusion. They birthed a host of lesser gods who were far too noisy and kept disturbing Apsu while he was trying to rest. Apsu could not get rest. He decided that he would destroy the gods. Tiamat disagreed but Apsu had made up his mind so she submitted. A younger god, Ea, the very clever god of the rivers and streams cast a spell on Apsu, removed his crown and subdued him in the deep part of the earth, building his own throne upon Apsu. Tiamat, furious at the rebellion of the younger gods decided Apsu was right and birthed an army of giant serpents and horrible sea creatures to hunt down the unruly gods and destroy them. She gave the stolen Tablets of Destiny (which belonged/were fated to Anu, the sun god) to the god Kingu and made him commander of her army.  Ea, upon hearing of Tiamats vengeful plot against the gods, sends Anu to negotiate with Tiamat but she refuses.

Tablet 2: Ea counsels with his father, Anshar. They decide on diplomacy first. Perhaps Tiamat will relent and have mercy on her children (as a mother). Ea goes to Tiamat but she refuses him and Ea returns to his father. Ea and Anshar consult together and create Marduk, a very powerful god who has the wisdom of Ea and the mighty power of Anshar. He is proclaimed the avenger of the gods and it is decided that he should go to war with Tiamat. Marduk announces that he must be made the king of the gods, by the proper declaration of the other gods.

Tablet 3: The situation is recounted in the assembly of the gods. The times are desperate and they look utterly hopeless and dark. Kingu has been given supreme authority over the gods by Tiamat to order the cosmos (by the tablets of destiny that belonged to Anu). His word is now law and he leads Tiamats army. All are afraid of Tiamat and her new husband and general, Kingu. The gods give their assent to Marduk.

Tablet 4: Marduk is given the legitimate power of the creative word by declaration of the gods who decide fate. He is given the power to order the universe (the power of Anu) apart from the tablets. He then demonstrates his new power by commanding a garment to disappear, which it does, then commanding it to reappear, which it does. The gods rejoice and Marduk is declared King of the gods. Marduk arms himself with lightning and wind, a club, a bow and arrows, a spear, and a great net. He mounted his chariot, which was a terrible storm. As he rode forward, Kingu shrank back in fear but Tiamat, enraged by the taunting of Marduk, rushed forward to battle the great king that had been lifted to greatness by the other gods. Marduk caught her in his net, filled her with his wind so that she swelled and then burst her open with his spear and peirced her heart, killing her. She was thrown down from the hieght. Her army scattered. Marduk caught them in his net and enslaved and severely punished them for their part in the evil plan of Tiamat. He smashed Tiamats skull, he scattered her blood to the four winds. He cut her body in two peices, stationing one part as the upper waters and the other part as the lower waters. He created the heavens and the earth and gave each god his portion to inhabit.

Tablet 5: He set the stars and planets in the heavens and established the times and seasons and stations of the other gods, the sun, moon and stars, light and day, earth and sky. He commanded the moon god to rule the night and determine the days of the month and the other gods of the sky to determine seasons and special days of the year. The gods apparently complain about their work and that they have no houses/temples in which to rest and dine.

Tablet 6: Marduk decides to punish the complaining gods but instead shows them mercy. He commands that humans be made, the blood drawn from a god the bones fashioned from the earth, and that they do the work of the gods and build glorious houses and images for them in which they might find rest. The whole creation rejoiced at the power and wisdom of Marduk.

Tablet 7: The praise of Marduk, a review of his works and a declaration of his provision for the gods. He is to be worshiped, the gods bow and declare him king of the gods.

Canaanite

The Canaanite Cosmic Myth is similar to the Babylonian cosmic myth (many of the gods are the same and even have similar names and functions) in many respects and is surprisingly similar to the Israelite cosmic myth. This should not be surprising because the Canaanites were so close, in terms of geography, to the Babylonians and many of the other cultures that inhabited the Mesopotamian and fertile crescent region, such as the Assyrians and Persians. I dont think there is as much known about the Canaanite mythology as we would like but some things are clear because of the lack of written texts explaining it. This particular religion, because of its proximity to and influence on the people of Israel, receives the most attention and condemnation in the Old Testament. Needless to say it was a popular religion in Israel. El seems to be the all wise father of the gods who lives in his palace on the Mountain where a spring splits into the great rivers of the earth. Together with his wife Asherah, mother of the gods, they produce seventy "sons of El", literally translated as "sons of god". I have not seen any written text explaining the origins of the Canaanite cosmos. From a smattering of written records we can see a few things that leave us to guess the rest. The cosmos seems to be the result of the sexual exploits of El, with a number of lovers, among them are mentioned the young and attractive female goddesses of evening and morning. There are a number of other stories that have been found and shed some light on the characters themselves.

The following story is not a creation story but does illustrate the order the creation has taken from the still unknown Canaanite cosmic myth. Yam, son of El, is the destructive sea god who keeps his giant sea serpent, Leviathan/Lotan, always at the ready to destroy mankind and wage war against the other gods. His eye is on the total domination of the earth and sky. At times, even El seems to fear Yam. Dagon is a god of grain, harvest and the fertile rains. The son of Dagon is Baal, god of the storm and lightning, a god of war, whose name translates simply as "Lord". Mot, son of El, is the wide mouthed god of death, of which life always goes in and never comes out, who is ever-hungry to eat the living. Yam demands that El turn over Asherah to be his wife and Baal so he can be destroyed. Yam demands to be king of the gods. El, in fear of Yams great power, inclines to hand over Baal and Asherah and declare Yam king of the gods. But Baal is enraged by the arrogance of Yam and challenges him to combat. During the first battle, Yam proves to be too powerful to defeat easily so Baal employs the blacksmith, Kothar-Wa-Khasis, of the gods to make him a weapon that can defeat Yam. Kothar responds by making two battle clubs and giving them magic names that gives them the winning edge. Baal smashes the head of Yam and defeats the dark sea god, ensuring his reign as king of the gods on Mount Zaphon. Mot does not rejoice at the victory of Baal and decides he will not bow to the king of the gods. To show his own great power Mot swallows Baal and Baal dies. El, in an attempt to replace Baal, allows others to sit on Baals throne but none are able to mount the throne as well as Baal. Anat, sister of Baal, enters the underworld where she demands that Mot restore Baal. When he refuses she attacks, kills and mutilates Mot (scattering his peices throughout the land). Baal returns to the world of the living and assumes his throne. Mot miraculously resurrects and challenges Baal again but El and the other gods step in and affirm Baals rightful place upon the throne. Mot backs down ending the feud between Baal and Mot. Baal reigns supreme.





Israelite

The Israelite Cosmos begins with the assumption that there is God and the cosmos (already present). The cosmos is only water and darkness at this point. The origin of the primordial elements of the cosmos is not discussed just as it is not discussed in any other cosmic myth, they are just assumed to have been already present. Israelite creation is divided into 7 days and creates an interactive relationship between the utterances of God and the active presence of the spirit of God.

 

Day 1: Light is created and separated from the darkness. Evening (coming of night) followed by morning (coming of day) is the first day of the creation establishing the cycles of time and the basic unit of the calendar. The Israelites reckoned a single day from evening to evening, which is what is represented here, so when the sun had set a new day had begun.

 

Day 2: Primordial water is separated, the upper waters from the lower waters with an expanse (of air/wind) between them and a dome to hold back the upper waters. The unification of these two waters plays a central role in the flood of Noah.

 

Day 3: Land is separted from water and is made fertile for the growth of plants. An agrarian dependence is being reinforced with the establishment of the calendar, the rain cycle and irrigation by rivers and canals, and the fertility of the land. God is the provider!

 

Day 4: Now, on day four, we return to the light and darkness separated on the first day as God creates the sun, moon and stars to inhabit these places. The sun is to rule (have authority over) the day, the moon is to rule the night and they are all set in order by God so that they usher in special times and seasons. 

 

Day 5: We return to the upper and lower waters and the firmament from the second day. God creates birds and fish to inhabit these places and tells them to multiply. 

 

Day 6: Lastly we are returned on the sixth day to the land that was separated from the water on the third day. God creates animals and mankind to inhabit the earth, all are commanded to multiply. Mankind (a living human being) is special among the animals because they are called "image", the same word used to denote an idol (or image of the god) in other cultures. This male and female are given a special authority over the other animals and over the kingdom of God on the earth.

 

Day 7: God has completed the work of creation and stops (because He is finished, He has provided) to survey (judge) and enjoy what has been done (seventh day rest). This last day of rest is known as the Sabbath.

 

 

The Israelite Cosmic Myth employs a number of attributes that bare remarkable similarity to each of the four previous cosmic creation myths. That being said, it is also strikingly different in very profound ways (I believe that these differences reveal one of the main purposes of the Biblical account of creation). One of the obvious pusposes behind the first chapter of Genesis is to disagree with other texts and offer an alternative perspective, introducing very different theological ideas. 

 

Greek: Any similarities with the Greek mythos is not because of any influence the Greeks had on Mesopotamian religion but I believe it is the other way around. The Greeks seem to have imported the religions of other people and integrated them into their own. By including the Greek myth it helps us see

 

Egyptian: I believe that the Egyptian religion is the oldest, in terms of integration with established civilization and centralized government which makes it important to the development of religion in the region. Genesis agrees with the importance and authority of the spoken divine word and the identification of a single creator god from whom all else is birthed. Genesis does not necessarily share as many overt similarities with Egyptian religion as it does with other religions but the Pentateuch seems to share quite a bit. For example, the structure of the Israelite camp as described in the Pentateuch is identical to an Egyptian military camp.

 

Babylonian: Similarities with the Babylonian mythos are pretty easy to see. Seven days correspond to seven tablets. Beginning in water and darkness on tablet one introducing the theme of finding divine "rest" which only becomes a reality by tablet seven, similar to the idea of Sabbath rest. Creation of the sun, moon and stars on tablet four and the creation of man on tablet six correspond to the fourth and sixth days of the Genesis 1 text.

 

Canaanite: The Canaanites were close neighbors of the Israelites, both speaking a similar Semitic language that shared most words in common. The head of the Canaanite pantheon was El, a word that refers to The God, represented in physical likeness by the bull (the image worshiped in northern Israel)! Similarly the Israelites used this word to refer to their own God, Yahweh. As there were two mountains in the Canaanite mythos (Mountain of El and Mt Zaphon of Baal), so there are two mountains in the Israelite story (Mt Sinai and Mt Zion, Mt Zion and Gerizim or even Mt Gerizim and Mt Ebal). The Hebrew bible refers to many mythical characters well known in Canaanite communities. Such as El, Baal (Lord), Yam (the word for sea), Asherah, Leviathan and Lotan.

 

While the Hebrew cosmic myth is NOT a scientific revolution, maintaining instead that the earth is a flat disc surrounded by water and covered by a solid dome, it IS a revolution in terms of theology. The kind of monotheism expressed in the Hebrew scriptures is unique and should not be confused with the henotheism of other cultures, though ancient Israelites themselves were more henotheist (or just outright polytheists), than monotheist. The Israelite religion is MONOtheist but this strict monotheism may not have asserted itself in the way that we know it today until the Babylonian captivity when Judaism itself underwent many changes and the texts of their scripture extensive revision.

• The meta-divine: Genesis, while agreeing with the Egyptian myth that the spoken word of the divine has creative power, it is not treated as any type of magic that draws its power from a higher law. The source of all law and authority rests solely in the heart of the one creator.
• Divinity: God is not represented in power by any created natural phenomenon other than the ability to judge wisely and act accordingly. God is understood to stand apart from the created cosmos so that His destiny is not tied to the destiny of any other. He is by Himself something that the creation is not. He is uncreated, all wise, all powerful and all judging.
• Manifestation: God does not manifest Himself in any natural force or in any idol/image made with hands (considered idolatry) though He did choose to be represented by another kind of image. That image is a living man, who is able to see and hear and speak and move. That man alone received the breathe of God (spirit) which enables him to act on behalf of God.
• Politics: While declares that the whole world is His, He chooses to draw a distinction in the geo-political setting by choosing the nation of Israel as the people among whom He would manifest His presence. According to southern Judah, the temple in Jerusalem on Mount Zion was that place among his people. According to northern Israel it was the temple on Mount Gerizim (Samaritan Temple).
• Humanity: Humans are not an after-thought though they are meant to work by tilling the earth, agreeing with that particular aspect of the Babylonian version of the cosmic creation. Humans are taken and formed by the one creator and called His image. They do what He does (separating and naming) indicating that they are more than just animals, they exhibit the characteristics of the creator, making them more like His offspring, the sons of God. Mankind is the generations of the heavens and the earth rather than the created world itself.
• The primordial gods: There are not any specific primordial gods named by the creator. In fact, Genesis goes out of its way to avoid specific names (of gods), calling the sun "greater light" and the moon "lesser light", the stars as generic "lights", the land as a generic Hebrew term "eretz", and the waters as the waters above and the waters below. The only time any other deity seems to be referred to, it is not named as in, "Let Us make man in Our image". "Us" presumably refers to the heavens and the earth, as they had already been created and were present at the time of mans creation. To bolster this idea is the fact that Genesis intends to be an introduction to the generations (offspring) of the heavens and the earth.
• Will: There is only one will for the creation of the Hebrew cosmic myth. No other gods assert a will contrary to the creators will and there is no one who offers counsel to the creator. He acts alone. Seperate wills do not assert themselves until Genesis 3, but these are not divine wills.
• No Cosmic Struggle: Genesis is devoid of any struggle between God and an equally powerful dark lord or destroyer. Darkness is simply present (in Genesis 1) and it is dispelled at the creation of light by the command of the one creator. The chaotic sea is simply separated and given its boundaries without any protest. The only time a struggle (of cosmic proportions) MIGHT be indicated is in Genesis 3 and 4 when the man and woman submit to the serpent (a kind of behavioral darkness) and break the command of God.

The main idea to be conveyed is a strict monotheism that stands opposed to the other creation myths that were circulating at the time of the redaction(s) of the Pentateuch. It clearly incorporates elements of the other stories (not  and presents a very different picture of the creation and the absolute authority of a single God. This bolsters the commandments of the law, especially from a Judahite perspective. Genesis declares that the generations of the heavens are human beings and goes to great lengths to keep track of those generations throughout the text showing how they lead like a winding river to Israel.

How could we summarize what is being conveyed in Genesis 1?

• There is only one God, one will over ALL
• There is no active "evil" or destroyer that can be called a god or that opposes God in equal power. Darkness is simply the absence of light and disorder is simply the absence of order, both are easily overcome by the spoken word of God (revealing His will). God has no satan (accuser) with which He struggles.
• The cosmos is NOT God, nor is it a manifestation of God. The creation is wholy separate (in terms of "kind" or form of being/existence) from God. God stands apart from the universe, as an eternal being, and is not changed by the ever changing cosmos.
• ALL men and women were made in the likeness (image) of God and share both an eternal heavenly nature and a changable earthly nature. One is to rule the other just as the sun, moon and stars rule the times and seasons that come and go on the earth.

Hopefully I can add more to this discussion in coming weeks (or months). There is quite a bit more so I will try and update this specific entry with more information as I am able to add it.

Genesis 2 3 4 Cain and Abel 1

I think first I will summarize the story of Cain and Abel in a way that explains my analysis of the text BEFORE I actually present the analysis itself. That way everyone has a better idea of where I am going with this.

Cain is first-born. That would have specific meaning to an ancient audience. Being first-born male implies that he would receive the first-born blessing (a spoken blessing of assurance passed from the father to the son) and the bulk of the inheritance (a double portion of the father's house). After sacrificing to the Lord (Cain his vegetables/produce and Abel his animal), Abel (the youngest) is blessed (by God) and Cain (the eldest) is not. I think the text is specifically targeting the first-born blessing here and I am not alone in this assessment. Philo of Alexandria (a Jewish philosopher of the first century) seems to hold a similar view. The blessing/choice of God goes to the younger male rather than the traditional/cultural first-born. Why? I think two reasons. First, because of the nature of the sacrifice. Abel brought a blood sacrifice, meaning he intended to atone for his sins (whatever they might have been). A blood sacrifice in the ancient world represented humble submission. Cain brought vegetables and grains, which could certainly be considered a voluntary thank offering, but it is not an offering for atonement. Abel pleases God through repentance and humility, Cain tries to please God by showing off his best rather than humbling himself. Second is the way they perceive the prize (that is, the blessing of God itself). I think Cain expected it, not so much as a reward but as a right. After all, he was the firstborn which was a place of authority and power, not a place of humility. Land stewardship was considered more appropriate for the first-born male because it implied household authority and a greater status of wealth. Tending to the sheep was less significant, many times reserved for the youngest because it required long hours of solitude away from the home and away from any meaningful social discourse. This sort of chore was not necessarily associated with wealth and authority. Look at the many Bible characters who spend a significant amount of time shepherding (in a humble solitude); Jacob, Moses, and David all spent a significant amount of time keeping sheep before being elevated to authority by God Himself. Abel was merely doing what he thought God wanted him to do, not expecting the first-born blessing because of his birth order and humble state. Cains reaction of anger (that is, falling) only serves to strengthen and preserve the nature of this particular theory. In fact, I believe it suggests that the blessing was something much more than a cyclical event (happening year after year for good crops) where Cain may have done better next year (something of an annual competition perhaps?). It is more suggestive of a one-time event and a one-time blessing, better explaining Cains extreme reaction. Cain sees the prize as more valuable than his brother, as we shall see. An attitude that God judges from the heart, even though it is now hidden (as part of the reason Cain loses the blessing), all will in time be revealed by his actions.

We have now properly set the stage for the murder of Abel by Cain. The first-born blessing cannot  be lost to strangers, it must stay in the family. If Abel is dead, the blessing would then revert back to the rightful (at least in Cains eyes) first-born. Cain is manipulating (by removing his brother) the situation to get what he thinks is rightfully his. Such behavior is typical in politics, especially where high office, power and wealth is involved. The bedrock of jealousy is the lens through which someone views the prize, as greater than the life of his brother. Here brother-hood and the precious life of a human being (chosen by God to receive the benefit) is devalued and the benefit itself is elevated to a higher status. We see this in Cains reply to Gods question (where is your brother?) when he says explicitly, "am I my brothers keeper?" Everyone knows the right answer to that question. It is emphatically YES! Cain further implicates himself by this simple answer, challenging God to a debate on familial relationships and responsibility and God is quick to make good on Cains challenge?

I think this story both foreshadows conflicts to come and explains their relevance. I am referring to the theme found over and over in Genesis of the blessing by-passing the older and being given to the younger.

From God to Adam, then by-passing Cain and going to Abel and after Abel is murdered by Cain, it finds its way to Seth (the third son of Adam and Eve). Then to Isaac rather than the elder Ishmael, to Jacob over Essau, and passing by Reuben to Judah. Why is this important? Because it shows a pattern to be repeated by Israel. When they are chosen by God to be a special people. God chooses them over the Egyptians, over the Babylonians and over the Canaanites when they enter the land. And if we conclude that Philistines were indeed Greek settlers, then we may say that God chose them over the Greeks as well. The land of Canaan is already inhabited when Israel arrives, but God chooses the Israelites, new-comers compared to the older and more established Canaanites, to inherit the land. Finally, in the New Testament, God giving the full weight and measure of the blessing to His son, Jesus the Christ who then becomes the representative of Israel (the chosen).