This book is available in the ABR online bookstore.
Comparative mythology provides historical and cross-cultural perspectives for Jewish mythology. Both begin with a series of statements of what did not exist at the moment when creation began; the Enuma Elish has a spring in the sea as the point where creation begins, paralleling the spring on the land — Genesis 2 is notable for being a "dry" creation story in Genesis 2: At the same time, and as with Genesis 1, the Jewish version has drastically changed its Babylonian model: Eve, for example, seems to fill the role of a mother goddess when, in Genesis 4: The two share numerous plot-details e.
This enraged Ninhursag, and she caused Enki to fall ill. Enki felt pain in his rib, which is a pun in Sumerian, as the word "ti" means both "rib" and "life". The other deities persuaded Ninhursag to relent.
It was you that hacked Rahab in pieces, that pierced the Dragon! It was you that dried up the Sea, the waters of the great Deep, that made the abysses of the Sea a road that the redeemed might walk And the Spirit of God moved upon the face of the waters.
This was made up of three levels, the habitable earth in the middle, the heavens above, an underworld below, all surrounded by a watery "ocean" of chaos as the Babylonian Tiamat. Above it was the firmamenta transparent but solid dome resting on the mountains, allowing men to see the blue of the waters above, with "windows" to allow the rain to enter, and containing the sun, moon and stars.
The waters extended below the earth, which rested on pillars sunk in the waters, and in the underworld was Sheolthe abode of the dead. In the Enuma Elishthe "deep" is personified as the goddess Tiamatthe enemy of Marduk ;  here it is the formless body of primeval water surrounding the habitable world, later to be released during the Delugewhen "all the fountains of the great deep burst forth" from the waters beneath the earth and from the "windows" of the sky.
Only when this is done does God create man and woman and the means to sustain them plants and animals. At the end of the sixth day, when creation is complete, the world is a cosmic temple in which the role of humanity is the worship of God.
This parallels Mesopotamian myth the Enuma Elish and also echoes chapter 38 of the Book of Jobwhere God recalls how the stars, the "sons of God", sang when the corner-stone of creation was laid.
And there was evening and there was morning, one day. God creates by spoken command and names the elements of the world as he creates them. In the ancient Near East the act of naming was bound up with the act of creating: And there was evening and there was morning, a second day.
God does not create or make trees and plants, but instead commands the earth to produce them.
The underlying theological meaning seems to be that God has given the previously barren earth the ability to produce vegetation, and it now does so at his command. God puts "lights" in the firmament to "rule over" the day and the night.
According to Victor Hamilton, most scholars agree that the choice of "greater light" and "lesser light", rather than the more explicit "sun" and "moon", is anti-mythological rhetoric intended to contradict widespread contemporary beliefs that the sun and the moon were deities themselves.
And there was evening and there was morning, the sixth day. After this first mention the word always appears as ha-adam, "the man", but as Genesis 1: The meaning of this is unclear: Having the spiritual qualities of God such as intellect, will, etc. Only later, after the Flood, is man given permission to eat flesh.
The Priestly author of Genesis appears to look back to an ideal past in which mankind lived at peace both with itself and with the animal kingdom, and which could be re-achieved through a proper sacrificial life in harmony with God.
This implies that the materials that existed before the Creation " tohu wa-bohu ," "darkness," " tehom " were not "very good.
In ancient Near Eastern literature the divine rest is achieved in a temple as a result of having brought order to chaos. Rest is both disengagement, as the work of creation is finished, but also engagement, as the deity is now present in his temple to maintain a secure and ordered cosmos.
Six days shalt thou labour, and do all thy work; but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.It opens with two once separate creation accounts that were penned by two different authors to fulfill two different needs.
The Priestly writer's version was originally meant to replace the early Yahwist version. The Priestly writer’s reworking of the Yahwist material of Genesis The Priestly writer’s reworking of the Yahwist.
The Genesis creation narrative is the creation myth of both Judaism and Christianity.
Two creation stories are found in the first two chapters of the Book of Genesis. In the first Elohim, the Hebrew generic word for God, creates the heavens and the earth in six days, then rests on, blesses and sanctifies the seventh.
Then in the rest of Genesis (beginning in Genesis 2) we have the account of what came of (or developed out of) God’s initial creation, how humans responded to God’s call to be his image in the world.
The Jahwist begins with the creation story at Genesis (the creation story at Genesis 1 is from P); this is followed by the Garden of Eden story, Cain and Abel, Cain's descendants (but Adam's descendants are from P), a Flood story (tightly intertwined with a parallel account from P), Noah's descendants and the Tower of Babel.
Genesis 1 describes the “six days of creation” (and a seventh day of rest), Genesis 2 covers only one day of that creation week—the sixth day—and there is no contradiction. In Genesis 2, the author steps back in the temporal sequence to the sixth day, when God made man. -Genesis 1 is a poem and genesis 2 is a prose.
-Genesis 1 is the creation of the world and genesis 2 is the beginning of creation of man and woman. -There are different authors for both of the stories.