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15

Disclaimer on Perspective For the record, I do not hold to the Documentary Hypothesis (JEDP theory or otherwise) as another answer here gives as a solution. I believe the Pentateuch was largely (if not perhaps wholly) scribed by a single inspired author, Moses. As such, the Pentateuch should be looked at as a unity, including Gen 1:1-2:3 in relation to Gen ...


13

Hebrew ṣelāʽ (thus the correct transliteration) is a clear cognate of Akkadian ṣēlu and Arabic ḍilʽ and ḍilaʽ, all of which primarily mean “rib”, but are also metaphorically used to mean “side”. They are very widely attested in Akkadian and Arabic and leave no doubt as to their meaning. It is a basic Semitic noun for a body part. From a linguistic point of ...


13

This theory is pretty credible. There a great deal of scholars which entertain this idea who are collectively known as Panbabylonists. This seems to raise the ire of many purists who would like to believe that Genesis was influenced by God alone. In my opinion, however many fail to consider the idea that perhaps sections of Genesis were not derived from ...


10

The idea of a "son" in first century Christian writings was different than it is today. The term "son" simply signified that he came from God and bore His image. (examples) Both of these things are true of Adam: Then God said, “Let Us make man in Our image, according to Our likeness . . . " God created man in His own image, in the image of God He created ...


10

Good question. While no state of maturity for Adam and Eve at creation is ever explicitly stated in the Bible, there are some texts where we can infer something about their state. Adam is created to work the garden and care for it (Genesis 2:15). He then names the animals (Genesis 2:19, 20). This is not something that an infant could do. Adam and Eve are to ...


9

The view one takes on the credibility of the assertion is going to depend largely on one's presuppositions and level of allowance for the Bible text to speak for itself. If the Torah (Law, i.e. "teaching" is the idea in Hebrew, not just the actual commands and prohibitions), which includes Genesis, was formed contra what critical scholars claim, and instead ...


9

The theory that 120 years refers to the remaining life of Adam does not seem to be supportable from the chronology in chapter 5: Genesis 5 tells us that Adam lived for 930 years, so this statement would have happened when he was 810 years old. According to the chronology in chapter 5, this places the statement after the birth of Methusela (Noah's ...


8

According to the rabbinical tradition stated in the Medrashim and mentioned in Rashi's commentary on Genesis 3-1, they did have sex in the Garden. In fact, it is related that the Serpent saw them having sex and became jealous, provoking him to bring about The Fall. The Rabbis found a hint to this idea in Genesis 3-1 And the serpent... Which indicates ...


8

My question is: Is there a place in Scripture from which we can draw a dogmatic conclusion as to whether Adam was created as a fully developed man, or as a new born babe? Based on the nature of the literary genre of Genesis, and comparisons of Gen.1-3 with other origin stories of ancient near eastern literature I would say the answer to your question is ...


8

One view (and the view I hold to) of the Genesis account in Gen 1:1-2:3 indicates that God created a fully functioning creation at the end of seven days, with the earth, plants, animals, heavenly bodies, and mankind all formed to function as an interrelated whole like God intended. Genesis 2:4-25 is an expanded history of what is stated to have transpired ...


7

I would point out that the Hebrew text lends itself to the translation "rib." The text in Genesis 2:21 literally reads, "And he [the Lord God] took one ['aḥat] from his side [miṭṭela'] and he closed the flesh after them [taḥtennah]." The "one" would suggest a part of the side, and the "after them" (with a feminine plural suffix) would suggest that the one ...


7

John Gill (1) says about two places, a field near Damascus and the Mount Moriah: some say it was a field near Damascus; the Targum of Jonathan is, “he went and dwelt in Mount Moriah, to till the ground out of which he was created;” and so other Jewish writers say (F16), the gate of paradise was near Mount Moriah, and there Adam dwelt after he was cast ...


6

The reason for translating this word as "rib" in this passage most likely has to do with Genesis 2:23 in which Adam states "This one at last is bone of my bones and flesh of my flesh" (NET). While you are correct that this word is often translated as chamber, according to the NAS Exhaustive Concordance, the NASB most often translates צֵלָע (tsela) as side ...


6

With any theory like this its just as credible that the influence goes the other way. The argument that the Sumerians could not influence the Hebrews directly is bunk, in that perhaps they could not directly influence the author of Genesis, but since they would have been contemporary with Abraham they could have influenced the stream of Hebrew thought at an ...


5

Assuming a literal reading of the text (which is how the hermeneutic I hold takes Genesis), then in one 24 hour period, the 6th day of creation, Adam (and by extension on some of the points, Eve) was:1 Made fully capable of understanding language, as God spoke to them (Gen 1:28; cf. Gen 2:15-17) Made fully capable of sexual reproduction to multiply on the ...


5

In seminary I wrote a paper on how Adam and Eve violated all 10 commandments in the garden. I'll spare you the whole paper but there are several reasons to believe that Adam and Eve are not simply being honest. First, compare Gen 2:16-17 and Gen 3:2-3. The command of God has already been distorted. Since God gave the command directly to Adam, it is ...


5

It's an interesting reading, and some might even say that it accounts for why Eve says "we were told not to eat" — both man and woman were in this joined protohuman. But I disagree with the overused claim that this represents a "deeper" reading simply because it takes the name for its symbolic meaning. Is it a deeper reading if we take Jonah to be talking ...


4

Two creation accounts compared A comparison of the creation story in Genesis 1:1-2:4a with that in Genesis 2:4b-25 raises some interesting contradictions. In the first story, man (and woman) are the last of God's creation, for example after all other animals have been created, whereas in the second story, Adam ('man') is the very first of God's creations ...


4

The Hebrews reads הָֽאָדָ֖ם note the article הָֽ ('the') before אָדָם ('man', 'mankind', 'Adam'). Going back to Gen 1:27 we read: So God created man ( אֶת־הָֽאָדָם֙ )in His own image; in the image of God He created him; male and female He created them. ( NKJ) Notice that it is exactly the same term "the man" in both cases (though this is obscured in ...


4

OP has already done a fine job in identifying the problem, and setting out solutions. The majority of modern commentators take ...ʾādām here as a reference to a place name, "Adam" (as in Joshua 3:16, as noted by OP). The notion that the following šām "there" requires a place-name as antecedent, and that the only viable candidate is ...ʾādām, is widely found ...


4

I believe that the word כְּאָדָם in Hosea 6:7 may have been a clever play by the author to refer to both the city referred to in Joshua 3:16 and the Adam of Genesis. Throughout the book of Hosea, the author mentions several places which were identified as committing idolatry, sinning, or otherwise acting against G-d's will. These places include Samaria and ...


4

וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת means "And she called his name 'Seth'". Hava is speaking in the portion of the verse in question. וַתִּקְרָ֥א is the qal imperfect 3fs of qara' (he called). 3fs stands for third feminine singular meaning one woman is the subject. The subject simply being a pronoun in this case. Hebrew verbs change form depending on the subject. ...


4

The term אָדָם ('adam) has four different uses with reference to people in the OT: 1) a man as in a human person, whether male or female (e.g. Lev 13:2); 2) a man as opposed to woman (e.g. Eccl 7:28); 3) collectively mankind as a reference to all of humanity (e.g. Deut 8:3); and 4) Adam, the male individual who was the first human created and from which ...


3

The argument that Adam was present revolves around two points: the text speaking of Eve eating the fruit and giving some to her husband “with her” (Gen. 3:6) and the serpent using plural verbs as if he is talking to more than one person. In support of the absence view, Adam is conspicuously absent from the dialogue and neither appears as the subject or ...


3

The Idea in Brief The Masoretic Text and Babylonian Talmud provide compelling insights. First, the Masoretic Text provides structure through the cantillation marks and accents to help understand how the words related one to another. In this respect, the cantillation and accent marks provide no direct relationship between the word אָדָם (Adam) and the word ...


3

The Garden of Eden is said to be eastward, in Eden Genesis (2:8); Eastward appears to be either the direction toward the garden, from where the writer of the text was, at the time he wrote it, or the direction God moved from, when he placed Adam into the garden, after creating him. We might assume, God was in Eden, when He created Adam, and could assume He ...


3

Before we compare the two verses, we should first determine the original message and context given when they were written. » [1 Timothy 2: 9-16] (NASB) 9 - Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 - but rather by means of good works, as is proper ...


3

Insight into the meaning of the Hebrew word צֵלָע (tzela) can be found in the LXX, Vulgate, as well as the Aramaic targumim. They show us how those translators interpreted (and thus, translated) the Hebrew word. The LXX has τὴν πλευράν, a declension of πλευρά, which can mean “rib” or “side.”1 The Vulgate has costis, a declension of costa, which also can ...


3

There is no denying the fact that Adam and Eve received a measure of punishment for disobeying the Lord in Eden. Yes! Neither Adam or Eve died (physically) and their disposition remained (seemingly) unchanged. In actual sense, Adam and Eve died spiritually. Ordinarily speaking, it looks as if they did not die because they did not cease to exist. Yes they ...


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