T&T Clark Study Guides: Genesis 1–11

Top Highlights

“For Israelites, then, the narratives of Genesis 1–11 were factually true, but Israelites did not expect to experience the things that they describe. Adam and Eve were accepted as real human beings, but any Israelite woman who claimed that she had had a conversation with a snake would have been dismissed as a crank.” (Page 54)

“Müller has argued convincingly that, with regard to their general function in articulating an understanding of the world, the narratives of Genesis 1–11 cannot be treated differently from similar traditions from the ancient Near East, even if the latter are polytheistic and Genesis is monotheistic. Müller’s view has the advantage of linking Genesis 1–11 with similar ancient material, and of seeing it as a fundamental expression of the human striving to discover truth, while leaving open the need to interpret the actual content of Genesis 1–11 in its own terms. Müller’s approach to myth is, in my view, the best option for modern interpretation of Genesis 1–11.” (Page 55)

“Calvin’s view, that Genesis 1 was an account of the creation from the standpoint of a Hebrew observer and not a modern scientific account (Calvin 1965, pp. 79, 86), was overlooked.” (Page 12)

“Von Rad held that Israel took over the idea of creation from its neighbours in the ancient world quite late in its religious development, and that the salvation of Israel in the exodus event was more fundamental to Israelite belief than faith in creation. The effect of this position was to shift attention away from Genesis 1–11 and to emphasize the traditions about God’s election and salvation of Israel. Israel knew its God first as redeemer and only later came to confess that he was Lord of the universe.” (Page 14)