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Dating and style in old english composite homilies

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The number seven, denoting divine completion, permeates Genesis 1: verse 1:1 consists of seven words, verse 1:2 of fourteen, and 2:1–3 has 35 words (5x7); Elohim is mentioned 35 times, "heaven/firmament" and "earth" 21 times each, and the phrases "and it was so" and "God saw that it was good" occur 7 times each.The second seems to be the meaning intended by the original Priestly author: the verb bara is used only of God (people do not engage in bara), and it concerns the assignment of roles, as in the creation of the first people as "male and female" (i.e., it allocates them sexes): in other words, the power of God is being shown not by the creation of matter but by the fixing of destinies.(There are no chapter divisions in the original Hebrew text, see Chapters and verses of the Bible.) The first account (1:1 through 2:3) employs a repetitious structure of divine fiat and fulfillment, then the statement "And there was evening and there was morning, the [x] day," for each of the six days of creation.In each of the first three days there is an act of division: day one divides the darkness from light, day two the "waters above" from the "waters below", and day three the sea from the land.On the side of contrasts, Genesis 1 is monotheistic, it makes no attempt to account for the origins of God, and there is no trace of the resistance to the reduction of chaos to order (Gk. "God-fighting"), all of which mark the Mesopotamian creation accounts. 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 2:6 that "watered the whole face of the ground"; in both myths, Yahweh/the gods first create a man to serve him/them, then animals and vegetation.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 4:1, she says that she has "created a man with Yahweh", but she is not a divine being like her Babylonian counterpart.Eve, the first woman, is created from Adam and as his companion.

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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.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..." The cosmos created in Genesis 1:1–2:3 bears a striking resemblance to the Tabernacle in Exodus 35–40, which was the prototype of the Temple in Jerusalem and the focus of priestly worship of Yahweh; for this reason, and because other Middle Eastern creation stories also climax with the construction of a temple/house for the creator-god, Genesis 1 can be interpreted as a description of the construction of the cosmos as God's house, for which the Temple in Jerusalem served as the earthly representative.The word bara is translated as "created" in English, but the concept it embodied was not the same as the modern term: in the world of the ancient Near East, the gods demonstrated their power over the world not by creating matter but by fixing destinies, so that the essence of the bara which God performs in Genesis concerns bringing "heaven and earth" (a set phrase meaning "everything") into existence by organising and assigning roles and functions.The second is the "agon" (meaning struggle or combat) model, in which it is God's victory in battle over the monsters of the sea that mark his sovereignty and might.Genesis 1 is an examples of creation by speech, while Psalms 74 and Isaiah 51:9–10 are examples of the "agon" mythology, recalling a Canaanite myth in which God creates the world by vanquishing the water deities: "Awake, awake! It was you that hacked Rahab in pieces, that pierced the Dragon!Bruce Waltke, a well-known evangelical scholar, cautions against one such misreading, the approach which reads it as history rather than theology and so leads to Creationism and the denial of evolution. Levenson, puts it: "How much history lies behind the story of Genesis?