It expounds themes parallel to those in Mesopotamian mythology, emphasizing the Israelite people's belief in one God.
Xtern verse uxterm series#
The first major comprehensive draft of the Pentateuch (the series of five books which begins with Genesis and ends with Deuteronomy) was composed in the late 7th or the 6th century BCE (the Jahwist source) and was later expanded by other authors (the Priestly source) into a work very like Genesis as known today. The two sources can be identified in the creation narrative: Priestly and Jahwistic. The combined narrative is a critique of the Mesopotamian theology of creation: Genesis affirms monotheism and denies polytheism. Robert Alter described the combined narrative as "compelling in its archetypal character, its adaptation of myth to monotheistic ends". The scholar Bruce Waltke cautions against the "woodenly literal" reading of the first two chapters of Genesis which leads to " creation science" and to such "implausible interpretations" as the " gap theory", the presumption of a " young earth", and the denial of evolution. Scholarly writings frequently refer to Genesis as myth, for while the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. Īlthough tradition attributes Genesis to Moses, biblical scholars hold that it, together with the following four books (making up what Jews call the Torah and biblical scholars call the Pentateuch), is "a composite work, the product of many hands and periods." A common hypothesis among biblical scholars today is that the first major comprehensive draft of the Pentateuch was composed in the late 7th or the 6th century BCE (the Jahwist source), and that this was later expanded by the addition of various narratives and laws (the Priestly source) into a work very like the one existing today. Īs for the historical background which led to the creation of the narrative itself, a theory which has gained considerable interest, although still controversial, is "Persian imperial authorisation".
Xtern verse uxterm code#
This proposes that the Persians, after their conquest of Babylon in 538 BCE, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. It further proposes that there were two powerful groups in the community – the priestly families who controlled the Temple, and the landowning families who made up the "elders" – and that these two groups were in conflict over many issues, and that each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text. The creation narrative is made up of two stories, roughly equivalent to the two first chapters of the Book of Genesis (there are no chapter divisions in the original Hebrew text see Chapters and verses of the Bible).
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