understanding the evidence: interpreting genesis in...
TRANSCRIPT
Understanding the Evidence: Interpreting Genesis
in Ancient Near Eastern Context
© 2016 Richard E. Averbeck
Trinity Evangelical Divinity School
I sincerely believe in the truth, authority, and reliability (inerrancy) of the Bible,
including the early chapters of Genesis. But how does God himself intend that we read these first
chapters of His Word? Some would argue, for example, that Genesis 1 clearly teaches that God
created the whole universe in six literal days, one right after the other, followed by a seventh day
of rest. After all, there is the evening and morning formula throughout the chapter, day by day,
and the fourth commandment reinforces this when it bases the seventh day Sabbath on the
creation week (Exod 20:11).
Others say this is an overly “literalistic” way for us to read the text – that is, it is a
misreading that does not properly allow for the genre and intent of the text, the figurative use of
language, or the ancient Near Eastern context of its writing. For example, the six/seven pattern is
common literary pattern in biblical and ancient Near Eastern (ANE) literature. Could it be that
God intended from the beginning that the ancient Israelites read the 6/7 pattern in Genesis 1 as a
literary motif well known to them, and that we need to take that into consideration when we read
it today? This and many other features of the chapter may suggest that perhaps the account has
been schematized. The story has been given this literary shape for the effective telling of it in
ancient Israel. I will return this particular point later in this paper.
The goal of this essay is to clearly set forth the ANE literary and iconographic evidence
that may inform our reading of these early chapters of the Bible.1 My own primary text expertise
is in the cuneiform world, not Egyptian, but I will do what I can to take the latter into serious
consideration as well. As will be noted below, methodological issues abound in the “reading” of
these source materials themselves, and in their application to the Bible. But they have self-
evident importance for helping us read the biblical text in its ancient real world context, and from
the point of view of their concerns, rather from our own modern point of view. The ancient
Israelites were ancient Near Eastern people, and it was to them that God addressed the Book of
Genesis in its original setting. Yes, it was written for us today too – this current generation of
believers – but in our reading of the Bible today we must not ignore the fact that God initially
revealed himself to them in the first instance, not us. No one among us questions this. The real
question is how much and in what ways should our current knowledge of the ancient context
influence how we read the text today?
My colleague and friend, Lawson Younger, has written well on this methodological
question. In the present essay the plan is to walk through specifically how all this might come
into play in reading the early chapters of Genesis. The intention here is to be relatively thorough,
as well as judicious and fair, in the treatment of both the Bible and the ANE material and the
various scholarly views regarding the relationship between them. Of course, from time to time
my own opinions will become self-evident on certain points, but the goal here is not to set forth a
particular position, other than the fact of the importance of the data and its inclusion in the
1For a recent helpful summary of the ANE literary materials for creation see John H. Walton, Genesis 1 as
Ancient Cosmology (Winona Lake, Indiana: Eisenbrauns, 2011), and most recently for a collection of iconographic
evidence as well as discussion of the literature see now Othmar Keel and Silvia Schroer, Creation: Biblical
Theologies in the Context of the Ancient Near East, trans. Peter T. Daniels (Winona Lake, Indiana: Eisenbrauns,
2015).
2
interpretation of the Genesis creation narratives. We will walk through Genesis 1 and 2 step by
step, and from there into some important connections to Genesis 3-4. The structure of the text
tells us that Genesis 2 is the beginning of the unit that runs from Gen 2:4 through chapter 4. The
purpose here, however, is to focus our attention on the interpretive issues that arise from
consideration of ANE comparative materials, not deal every issue that one could raise in the
interpretation of these chapters. I will leave that in the capable hands of Jack Collins.
Genesis 1:1-3 1In the beginning God created the heavens and the earth.
2 Now the earth was formless and empty, darkness was over the surface of the deep, and the
Spirit of God was hovering over the waters. 3 And God said, “Let there be light,” and there was light. (NIV)
There is much discussion over the first three verses of the Bible these days. Traditionally,
v. 1 is taken to be an independent temporal sentence stating the original creation of the “formless
and empty” universe of v. 2 at the beginning out of nothing, creation ex nihilo. Many have
moved away from this interpretation, suggesting that v. 1 is indeed an independent temporal
sentence, but it serves as a summary title announcing what is to follow in the chapter. The latter
interpretation is accepted in the notes of first edition of the NIV Study Bible. Both are given as
legitimate options in the second edition, where the note includes this remark: “Although creation
out of nothing is implicit in Gen 1, for more complete statements see Isa 45:7-18; Rom 11:36;
Col 1:16-17.” One might add Heb 11:3. The translation itself remains the same in either case, but
if v. 1 is treated as a title of the chapter it stands parallel to the other unit titles in Genesis – the
“generations” formulas throughout the book (Gen 2:4; 5:1; 6:9; 10:1; 11:10, 27; etc.). Such a
formula could not work in Gen 1:1 because these generations formulas always link what is
before to what follows, and there is nothing written before Gen 1:1.
Some other English versions read v. 1 as a temporal clause introducing a sentence that
runs through v. 2. There are various forms of this but, for example, the NRSV reads, “In the
beginning when God created the heavens and the earth, 2 the earth was a formless void and
darkness covered the face of the deep, while a wind from God swept over the face of the waters.”
This rendering makes it clear that Gen 1:1 does not refer to creation ex nihilo. All of vv. 1-2
provides temporal and circumstantial background for the creative words of God that begin in v.
3, “And God said, ‘Let there be light,’ so there was light.” There are a total of nine of these
throughout the chapter. Issues of Hebrew grammar could also be raised here, but this is not the
place to enter into that discussion.2
The ANE context enters the discussion at this point. One of the well-known features of
creation stories in the ANE world is the fact that many of them begin with a deep, dark, watery
abyss, much like what is described in v. 2. Perhaps the most well-known of these creation
accounts is the Babylonian creation myth Enuma Elish, the oldest extant tablets of which date to
the Middle Assyrian period (1300-1100 BC). It begins this way:
(1) When the heavens above did not exist,
2For a relatively simple discussion of the Hebrew grammar involved here see Richard E. Averbeck, “A
Literary Day, Inter-Textual, and Contextual Reading of Genesis 1 and 2,” in Reading Genesis 1-2: An Evangelical
Conversation, ed. Daryl Charles (Peabody, MA: Hendrickson, 2013), 9-11.
3
And earth beneath had not come into being –
There was Apsû, the first in order, their begetter,
And demiurge Tiāmat, who gave birth to them all;
(5) They had mingled their waters together
Before meadow-land had coalesced and reed-bed was to be found –
When not one of the gods had been formed
Or had come into being, when no destinies had been decreed,
The gods were created within them: . . .3
Tiāmat is the goddess of the depths of the sea (cf. tĕhôm in Gen 1:2b, “and darkness was
over the face of the deep”). She had serpentine while Apsû is the god of the underground waters.
The name Enuma Elish comes from the first words of the composition, “When (the heavens)
above.” The similarity to the beginning of Genesis 1 bĕrēšît “In the beginning” is obvious. Both
compositions begin with a temporal clause, and at the beginning there was water – only water.
The deep dark watery abyss is also one of the standard starting points for creation in the
Egyptian world. For example, in one Coffin Text we read: “. . . on the day that Atum evolved –
out of the Flood, out of the Waters, out of darkness, out of lostness.”4
Of course, in Enuma Elish there follows a theogony (i.e., creation of the various other
gods). In this way Genesis 1 is completely distinct. There are no other gods at all. In fact, there
appears to be certain amount of polemic against the common belief in multiple deities.
Moreover, in Genesis 1 the creation of the cosmos follows immediately after the introduction of
the deep dark watery abyss at the beginning of the account. The material creation of the cosmos
in Enuma Elish comes much later in the composition, starting at the end of Tablet IV and ending
with the creation of humanity in Tablet VI, each tablet consisting of about 150 lines of text. This
is after a long account of disputes among the gods and the consummate and victorious battle of
Marduk, the chief god of Babylon, against Tiamat, the serpentine mother of the gods. We shall
return to this battle later in this essay.5
After defeating her, Marduk split her body in two and set up one half as the cover,
heaven, and the other as earth below which, in turn, is over the Apsû, the underground source of
waters. Heaven became the realm of Anu, the god of heaven, Ea was already the god of the
Apsû, and Enlil became the chief deity over the world of air and land that stands between them.
After the whole cosmos was properly created, arranged, and assigned to the appropriate deities,
Marduk also determined to make humanity to relieve the work of the gods by feeding and
otherwise caring for them. He employed Ea, the god of wisdom and crafts, to kill Qingu,
3This is the very beginning of the composition (lines 1-9), cited from the lamented W. G. Lambert,
Babylonian Creation Myths (Winona Lake, Indiana: Eisenbrauns, 2013), 51 with commentary on p. 469. This
volume also treats other Babylonian creation myths and the sources that stand behind them. See also W. G. Lambert,
“Mesopotamian Creation Stories,” in Imagining Creation (ed. Markham J. Geller and Mineke Schipper; Leiden:
Brill, 2008), 15-60; Benjamin Foster, “Epic of Creation (1.111),” in The Context of Scripture, 3 vols. ed., William
W. Hallo and K Lawson Younger (Leiden: Brill, 1997, 2000, 2002), 1.390-402, abbreviated here COS (vol. 4 is
forthcoming). See also the helpful discussion of this text in Wayne Horowitz, Mesopotamian Cosmic Geography
(Winona Lake, IN: Eisenbrauns, 1998), 107-129.
4See the Egyptian “Cosmologies” (COS 1.5-31) and specifically for the text cited here, “From Coffin Texts
Spell 76,” translated by James P. Allen (COS 1.10 CT II 3d—4d).
5COS 1.396-98, Tablets III and IV.
4
Tiamat’s previous partner in crime, and used his blood and bones to create humanity.6 The point
is that this composition gives a great deal of attention to the material creation and functions of
the cosmos as we know it even today.
So, we have evidence from Mesopotamia to Egypt that a deep dark watery abyss was a
most natural and understandable starting point for a creation story in the ancient Israelite world.
Thus, in Genesis 1 we watch God paint his literary picture of creation and the cosmos step by
step, and he paints it against the same standard backdrop as would be normal in the ANE. The
actual picture itself is really quite different in many important respects. Nevertheless, one of the
ways in which it is similar is that God speaks his first creative word in v. 3 into the deep dark
watery abyss of v. 2. As we follow this through the chapter, God progressively eliminates the
conditions of v. 2. On day one he eliminates the total darkness. Each following day progressively
eliminates some element(s) of the conditions in v. 2. If we take Gen 1:1 to be a title verse and
initial temporal clause leading into v. 2 rather than original creation of matter ex nihilo, this
should not surprise us for a creation story written in the ANE. It certainly would not have
surprised the ancient Israelites, since they were ANE people. They would not necessarily have
expected a statement of creation ex nihilo. Perhaps that is why God did not bother including it in
the account of creation as it is given in Genesis 1.
Genesis 1:6-8 6 And God said, “Let there be a vault (Hb. rāqîa῾) between the waters to separate water
from water.” 7 So God made the vault and separated the water under the vault from
the water above it. And it was so. 8 God called the vault “sky.” (Hb. šāmayim ‘heavens’) And there was evening,
and there was morning—the second day. (NIV)
On day two God separated between the waters above and below so that there was not just
one big watery abyss as in v. 2. The whole question of what the rāqîa῾ is has been a subject of
scholarly debate and variation in the translations. NASB, ESV, NET, and Tanakh render it
“expanse” (= “space” in the NLT); the NIV has recently changed its translation from “expanse”
to “vault” (= “dome” in the NRSV and “firmament” in the KJV, NKJV, RSV, ASV). We shall
enter into all the details of this debate here.7
Another well-known ANE creation tradition comes into play here wherein creation does
not begin with a deep dark watery abyss, but with the separation of heaven from earth to create a
three level universe: heaven above, earth below, and the region in between where man does the
work and the gods have their temples. Actually, this has some basis in the texts cited above when
you consider that, for example, the Akkadian tradition in Enuma Elish where the watery
beginning leads immediately to a theogony, not a cosmogony, but the battle against the evil
serpentine sea monster, Tiamat, comes later in the composition. Her defeat leads to splitting her
body in two so that one half was raised up to create the heavens above the earth, with the world
of humanity and the temples of the gods in between. Sumerian texts, however, tend to begin
immediately with the separation of heaven from earth and do not include the battle with the sea
6COS 1.398-401
7For the details see Averbeck, “A Literary Day, Inter-Textual, and Contextual Reading of Genesis 1 and 2,”
19-20.
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monster. Before dealing with this tradition in more detail, however, it is important to set aside
what I and some other scholars believe is a common misunderstanding of how the Israelites and
other ANE peoples saw their world.
A Common Misunderstanding
For a long time now it has been common for scholars to represent the ANE and Israelite
view of the cosmos in terms of a picture in which there was a body of water above the stars held
up by a dome (see NIV “vault”; Heb. rāqîa῾ mentioned above), the dome had sluices for the rain
water to flow through, the sun, moon, and stars were either imbedded in that dome or suspended
below it, and so on. Many artistic representations of this supposed ancient world view have been
produced and affirmed by scholars.8 Consider, for instance, the picture of the cosmos as it is
presented by T. H. Gaster in his article on cosmogony in the first volume of the Interpreter’s
Dictionary of the Bible:
From Egypt we have their native ancient representation of something similar. There the goddess
Nut is stretched like a dome over the earth, the stars are embedded in her body, the earth god
8See, e.g., Peter Enns, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament
(Grand Rapids: Baker, 2005), 54; Alan P. Dickin, On a Faraway Day . . .: A New View of Genesis in Ancient
Mesopotamia (Columbus, GA: Brentwood Christian Press, 2002), 122; and T. H. Gaster, “Cosmogony,” in The
Interpreter’s Dictionary of the Bible (4 volumes; ed. G. A. Buttrick; Nashville: Abingdon, 1962), 1.703. For an
extensive argument in favor of this point of view see Paul H. Seely, “The Firmament and the Water Above,” WTJ 54
(1992): 31-46; idem, “The Geographical Meaning of ‘Earth’ and ‘Seas’ in Genesis 1:10,” WTJ 59 (1997): 231-55.
6
Geb lies on the ground, exhausted from union with Nut, and the air god Shu holds up the sun and
sky, among other things:9
Wayne Horowitz, for example, questions whether the ancient Mesopotamians would have
really believed that such pictures represented physical reality. Perhaps they thought of them “in
metaphysical or mystical terms.”10 The doyen of ANE iconography as it relates to the Bible,
Othmar Keel (along with his co-author Silvia Schroer), writes as follows:
The thought, pictorial representations, and language of people of that time were generally
symbolic – that is, neither entirely concrete nor purely abstract. . . . People in the ancient
Near East did not conceive of the earth as a disk floating on water with the firmament
inverted over it like a bell jar, with the stars hanging from it. . . . The textbook images
that keep being reprinted of the “ancient Near Eastern world picture” are based on typical
modern misunderstandings that fail to take into account the religious components of
ancient Near Eastern conceptions and representations. All ancient Near Eastern world
images imply the involvement of divine powers that, especially at the beginning, make
possible the cohesion and functioning of the parts of the cosmos . . . Ancient Near
Eastern Images are conceptual, not photographic. They combine aspects of (empirical)
experience of the world and worldly outlook, . . .11
Increasingly, therefore, scholars are beginning to doubt that the ANE peoples believed in
such pictures. These representations do not take into account the fact that, for example, the
ancients knew that it did not rain unless there were clouds in the sky. And they knew what clouds
were because they knew what fog was. Moreover, the clouds sometimes obscured the sun, moon,
9I have scanned this picture from the front cover of Walton, Genesis 1 as Ancient Cosmology (see also his
remarks on pp. 35-37), who took it from E. A. W. Budge, The Gods of Egypt, vol. 2 (1904), color plate facing p. 96.
For simple line drawings and explanations of a similar scenes on sarcophaguses from various periods see Keel and
Schroer, Creation: Biblical Theologies in the Context of the Ancient Near East, 79-81, 91. 10Wayne Horowitz, Mesopotamian Cosmic Geography (Winona Lake, IN: Eisenbrauns, 1998), xiii-xiv.
11Keel and Schroer, Creation: Biblical Theologies in the Context of the Ancient Near East, 78-79.
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and stars, so the water that fell from the sky were not above these heavenly lights. Much more
could and should be said about the problems with this longstanding scholarly reconstruction.
The point here is that this picture has been built from misunderstandings of the analogical
expressions that are found in the texts, and a lack of recognition that the ANE peoples from
Egypt to Mesopotamia, by and large, considered the cosmos to be populated by gods who
managed the various elements of nature and culture. They knew they were doing analogies when,
for example, they made the waters of the deep into two deities who cohabited in order to birth
the other gods (see the citation from Enuma Elish above). It is based on the human experience of
marriage, family, house, and household – an analogy that everyone could identify with from their
own experience and could extend to the gods and the cosmos in the form of familial relationships
on the divine level as it relates to the temple household and estate in their community.12 Egypt is
somewhat different but likewise analogical, with the union of Nut and Geb, heaven and earth, in
the Egyptian depiction of the cosmos. Their religious cult gave them a means of engaging with
it; again in analogical ways such as the feeding of the gods and festival rituals enacting their
human concerns on the divine level. In general, mythology is analogical thinking and ritual is
analogical action. Sometimes they are directly related; sometimes not.
The Baal myth from Ugarit, for instance, tells us that they knew these kinds of
expressions were analogical. We will discuss this myth in more detail below, but for now we are
interested in one particular point. When Baal, the god of rain and fertility, finally gains the
courage to allow a window in his palace in the sky, he pronounces:
I am going to charge [the craft god] . . .
with opening up a window in (my) house,
a latticed window in (my) palace,
with opening up a rift in the clouds.13
The analogical metaphorical nature of the referents is clear in the parallelism here: window = rift
in the clouds. To open the “window” in Baal’s celestial palace was to open up the clouds to give
rain on the earth. There are no literal windows or flood gates up there for the rain to fall through
to water the earth. The waters above are the clouds. The Bible knows the same metaphors too as
in the Baal myth and other ANE sources (see, e.g., Gen 7:11, “the floodgates of the heavens were
opened”; cf. also 2 Kgs 7:2). This is all analogical in the view of the ancient Israelites in their
ANE world. To argue that they actually thought there were windows or sluices or flood gates in
the sky is to over-read the text mythologically. It is to misunderstand both the text and the
ancients. God was depending on the fact that the Israelites knew some things about reality from
12For discussions of myth as an analogical way of speculating about life and the cosmos see Mary Douglas,
Leviticus as Literature (Oxford, 1999), 13-65; Richard E. Averbeck, “Ancient Near Eastern Mythography as it
relates to Historiography in the Hebrew Bible: Genesis 3 and the Cosmic Battle,” in The Future of Biblical
Archaeology: Reassessing Methodologies and Assumptions (ed. James K. Hoffmeier and Alan R. Millard (Grand
Rapids: Eerdmans, 2004), 328-356; idem, “Temple Building among the Sumerians and Akkadians (Third
Millennium),” in From the Foundations to the Crenellations: Essays on Temple Building in the Ancient Near East
and Hebrew Bible (ed. Mark J. Boda and Jamie R. Novotny; AOAT 366; Muenster: Ugarit-Verlag, 2010), 6-8.
13CTA 4.vii 15-19 (COS 1.262). The translator Dennis Pardee notes here that “. . . the Ugaritians were well
aware of the metaphors with which they were dealing” (COS 1.262 n. 184).
8
an observational point of view and that they were bringing that to their reading of the account.
The text, therefore, requires that we today read it with this in mind too.
One of the main differences between such ANE analogical accounts of creation and that
which we find in Genesis 1, of course, is in the Bible there are no other gods running things. The
cosmos is not populated with multitudes of other deities. In fact, many have argued that the
Genesis accounts contain a good deal of polemic against the religious context of the ancient
Israelites especially on this count.14 For example, in Gen 1:14-16 the choice not to give proper
names to the lights on day four (i.e., “lights,” not “sun” and “moon,” and perhaps also the proper
names for particular stars) is probably a polemic against the supposed deity of the sun, the moon,
and the stars common in the ANE world to which the ancient Israelites belonged (e.g., Re, the
sun, as the chief god of Egypt; Sin, the moon, as one of the chief gods in Mesopotamia; Venus
[really a planet] as the star of the great goddess Inanna/Ishtar in Babylonia, etc.). They have been
demoted to the physical phenomena they are and their celestial cosmic purposes (i.e., to divide
between day and night, and designate regular cycles of nature and weather) and, as many
scholars have noted, probably also liturgically. That is, “seasons” here is probably also
associated with the annual cycle of festivals in the various parts of the ANE, and specifically
Israel (see, e.g., the same term in Lev 23:2 and many other passages). The corresponding unit of
Psalm 104:19-23 uses the same term.
In my view, we must not ignore these polemics as we look at the ANE comparative
background of the biblical creation accounts. Good comparative method will take both
comparisons and contrasts seriously, along with the transformation of certain elements of this
contextual material for making points in the Bible that are very different from what we find in
the surrounding ANE world. For latter point on transformation as part of the method, see the
remarks on Genesis 3 below.
The Three Level Universe
Let’s return now to the ANE pattern of the three level universe. Whatever the status of
our speculations about their speculations might be, we have certain texts in which someone or
some group of them did in fact speculate about the origin and nature of the cosmos. At least three
major elements of Sumerian creation and cosmology continue down through the centuries into
Akkadian traditions: (1) the pre-existence of the Apsû, the subterranean waters of Enki, the
creator God of Eridu in southern Sumer,15 (2) the separation between heaven and earth,
commonly associated with Enlil of Nippur, the primary creation god of northern Sumer,16 and (3)
14See most recently, for example, the focus on such polemics in John D. Currid, Against the Gods: The
Polemical Theology of the Old Testament (Wheaton, Illinois: Crossway, 2013), esp. 33-46 on Genesis 1.
15Horowitz, Mesopotamian Cosmic Geography, 335.
16See the sources and remarks on this in Horowitz, Mesopotamian Cosmic Geography, 112-114, 134-142.
Ellen J. van Wolde, “Why the Verb brʼ Does Not Mean ‘to Create’ in Genesis 1:1-2:4a,” JSOT 34 (2009): 8-13
studies these texts in relation to Genesis 1:1 and argues that this provides background for the rendering, “In the
beginning God separated (or ‘differentiated’) the heaven and the earth.” The major problem with her argument is
that she does not account for the differences between the expressions. The Sumerian texts consistently use the
preposition “from” meaning “separated heaven from earth” and/or “earth from heaven.” In Hebrew this would
require the preposition min “from” between “heaven” and “earth” or, more likely, the use of bēn “between” before
both “heaven” and “earth” similar to Genesis 1:4b.
9
thus, the three level universe of the heavens, the landed earth, and the Apsû (subterranean
waters), or in some Sumerian texts heaven, earth, and underworld (sometimes with multiple
levels of the heavens and the underworld).17 The separation of heaven from earth, in particular,
yields space for the landed regions of plants, animals, and humanity.
For example, from the Old Babylonian period (ca. 1760-1595 BC), after two introductory
lines, the Sumerian Song of the Hoe begins this way in lines 3-7:
(3) Enlil who will make the seed of mankind rise from the earth –
not only did he hasten to separate heaven from earth,
(5) and hasten to separate earth from heaven,
but, in order to make it possible for humans to grow “where the flesh sprouts,”
he first affixed the axis of the world in Duranki (= the middle of Enlil’s temple).18
Similarly, the Middle Assyrian (ca. 1400-900 BC) Sumerian and Akkadian bilingual known as
KAR 4 begins in Sumerian with lines 1-11 as follows:
(1) After heaven was separated from earth, its firm companion,
so the mother goddesses could live there;
after building up the earth to make the ground firm;
when the designs were made firm in heaven and earth
(5) to establish levee and irrigation ditch in good order,
the banks of the Tigris and Euphrates being firmly fixed;
(7-8) An, Enlil, Utu (and/or Ninmaḫ), and Enki, the great gods,
the Anunna, the great gods,
(10-11) sat down in a lofty dais grown high in awesomeness, (and) Enlil himself
deliberated (before them):19
The divine name Enlil means “Lord (en) Wind (líl)” (or “Breathe”). The fact that Enlil is the
deity who separated heaven from earth corresponds well to heaven and earth with the space in
between them being a place of wind, air, clouds, etc.
This, in turn, corresponds well to the waters above and below on the second day (Gen
1:6-8) and the dry ground/earth in the first part of the third day (Gen 1:9-10), yielding a three
level cosmos: heaven (and waters) above, earth (and waters) below, with the surface of the earth
(and the sky) of animals and humanity in between.20 All three points noted above and all three
17See the sources and remarks in Horowitz, Mesopotamian Cosmic Geography, 113-114, 125-126, 134-
142.
18COS 1.511.6-7 and the Electronic Text Corpus of Sumerian Literature (ETCSL) 5.5.4.
19Richard E. Averbeck, “KAR 4: The Creation of Humanity” (COS vol. 4, forthcoming).
20
Ellen J. van Wolde, “Why the Verb brʼ Does not Mean ‘to Create’ in Genesis 1:1-2:4a,” JSOT 34 (2009):
8-13 and idem, Reframing Biblical Studies: When Language and Text Meet Culture, Cognition,
and Context (Winona Lake, Indiana: Eisenbrauns, 2009), 184-200 proposes that bārāʼ “created” in Gen 1:1 means
“to separate” or “differentiate,” and that v. 1 should be translated “In the beginning God separated (or
‘differentiated’) the heaven and the earth” and, therefore, compares to the separation of heaven from earth in
10
levels of the cosmos have parallels in the creation account in Genesis 1. The “firmament” or
“expanse” of day 2 seems to correspond somehow to the separation of heaven and earth, making
room for the landed earth, which arose out of the waters on the third day as they receded. This
yields the three level cosmos. Thus, there is a certain fundamental ANE pattern underlying how
the creation story is told in Genesis 1. God told the story in a way that would have made sense to
the ancient Israelites as ANE people. And if we think about it, even today we experience the
observable world on three levels: what is above us, what is below us, and where we stand, live,
and breathe along with the land and sky animals.
In my view, a similar three level pattern appears also in a different way in a major Ugarit
text from the Levant, to the west from Mesopotamia, and north from Palestine in the Late Bronze
Age (ca. 1550-1200 BC), during the period of the Israelite exodus from Egypt. The Ugaritic Baal
myth is not a cosmogony, but it does reflect upon the cosmology of Ugarit as it relates to
kingship in the heavens among the gods.21 Baal is the god of rain and, therefore, fertility. He has
three daughters that seem to correspond roughly to the three levels of the cosmos outlined above
for Mesopotamian texts, but even more closely to the first three days in Genesis 1; specifically,
light (the first day) followed by the sky and the waters above and below (the second day), and
then earth and vegetation in the most immediate world of land animals and humanity (the third
day). Again, this would be an instance of both the Bible and the Baal myth reflecting the same
underlying cosmological pattern common to both the observable world and the cultural world in
which both of them were written.
In brief, the Baal myth falls into three major episodes. First, there is a battle for
supremacy between Baal, the celestial fertility god, and Yamm, the god of the sea. Keep in mind
that in this account, Baal is considered to be the good god and Yamm the evil god. The first two
tablets of the myth are devoted to this part of the story. Second, since Baal is victorious over
Yamm he earns a place of supremacy among the gods. So he petitions El, the head of the
pantheon, to commission the building of a suitable palace from which to exercise his dominion.
Eventually, El grants the petition and the celestial palace of Baal is built. Tablets three and four
tell this second part of the story, and this is the focus of our concern here. Third, and finally, in
tablets five and six Baal and Mot, the god of death, do battle over the issue of who is more
powerful. Baal loses this battle and ends up in the netherworld, but then comes to life again
through the urgent intervention of other deities.
At a certain point in the myth, Baal has defeated Yamm to gain dominion over the
disputed territory, the earth of humanity, although Yamm maintains his dominion over his home
territory, the waters of the abyss. So he is still a threat, which shows up in the text in the form of
Baal’s refusal to allow the craft god to install a window in his palace. At this point in the story
Sumerian texts. One problem, among many others, with this reading of Gen 1:1 is that the Sumerian texts
consistently use the preposition “from” meaning “separated heaven from earth” and/or “earth from heaven.” In
Hebrew this would require the preposition min “from” between “heaven” and “earth” or, more likely, the use of bēn
“between” before both “heaven” and “earth” similar to Genesis 1:7, “and He (God) divided between the waters
which were from under to the expanse (rāqîa῾) and between waters which were from upon to the firmament” (literal
translation from Hebrew). See also the remarks in B. Becking, and M. C. A. Korpel, “To Create, To Separate or to
Construct: An Alternative for a Recent Proposal as to the Interpretation of ברא in Gen 1:1-2:4a,” JHS 10 (2010): 1-
21 and J. J. W. Lisman, Cosmogony, Theolgony, and Anthropogeny in Sumerian Texts (AOAT 409; Münster:
Ugarit-Verlag, 2013), 206-7 n. 928 and the lit. cited there.
21For very helpful treatments of the Baal myth see especially “The Baʽlu Myth,” translated by Dennis
Pardee (COS 1.241-274); and Mark S. Smith and Wayne T. Pitard, The Ugaritic Baal Cycle (vol. 2; Leiden: Brill,
2009).
11
the three daughters of Baal appear: Pidray, daughter of light (ʼar = Heb. ʼôr ‘light’); Ṭallay (=
Heb. ṭal ‘dew’), daughter of rains (rbb = Heb. rĕbîbîm ‘rain showers’); and Arṣay (‘Earthy’ =
Heb. ʼereṣ ‘earth’), daughter of the wide world(?). The rendering of the last epithet is in dispute,
but there is no question of the meaning of her name. Although the text is broken, it is clear that
Baal fears that Yamm might rise up again, invade Baal’s palace through the window, and
perhaps kidnap (?, the text is unclear here) his first two daughters; Pidray and Ṭallay, light and
rain.22 These are both celestial and, thus, in Baal’s realm.
The myth speculates analogically on the larger ecological framework of the world, which
is based on three elements and their spheres; namely, light, rain, and earth or ground,
respectively. All three are necessary for vegetation, animals, and people. For Baal (and therefore
the natural world) to function effectively, all three features of the ecological framework to which
the daughters are analogous must work together in concert. Thus, all the consternation over
having a window in Baal’s palace relates to the maintenance and stability of that basic
underlying ecological system without which there would be catastrophe. It would threaten the
entire ecological system of the observable human world.
The first set of three days in Genesis 1 corresponds to the names of Baal’s three
daughters who, in turn, correspond to the three fundamental structures or elements of the
ecological system: light, sky/rain, earth. The second set of three days (days 4 through 6)
elaborate on the first three days, taking the creation story behind the basic underlying framework.
The point is that the Genesis 1 six-day sequence is intentionally built off this widely distributed
ANE three level structure of the cosmos to begin with. Of course, many have noticed the
parallels between the two sets of three days.
The Sex/Seven Pattern
Earlier in this essay we made the point that the six/seven or seven pattern is well-
established in the Bible and in the ANE. There is a good deal of evidence for this. Proverbs 6:16-
19, for example, reads: “There are six things the LORD hates, seven that are detestable to him . .
.” (see also Job 5:19; cf. the three/four pattern elsewhere, Prov. 30:15, 18, 21, 29).23 Consider
also, “six days the cloud covered the mountain, and on the seventh day the LORD called to Moses
from within the cloud” (Exod 24:16). The seven pattern is pervasive. The temple dedication by
Solomon was celebrated at the feast of Succoth (i.e., “tabernacles”), which is a seven day feast in
the seventh month (1 Kgs 8:2, 65; 2 Chr 7:8-10; cf. also the pervasive pattern of sevens for the
dedication of Ezekiel’s temple, Ezek 45:21-25).
Solomon makes seven petitions in prayer to the Lord at the dedication of the temple (1
Kgs 8:31-53). It took seven years to build the temple (1 Kgs 6:38). The instructions for
fabricating the tabernacle come in seven units, each marked by a narrative introduction (Exod
22The major passages involved here are CTA 1.4.vi.7-13; 1.4.vii.13-20; and 1.4.vii.25-29 (see COS 1.261-
262). For the technical details and full discussion see the forthcoming publication of Richard E. Averbeck, “Pidray,
Tallay, ’Arsay, and the Window in Baal’s Palace” (paper presented at the annual meeting of the SBL, Atlanta,
Georgia, 20 November 2010).
23This is all part of a regular pattern of x/x+1 pattern in scripture. See W. M. W. Roth, “The Numerical
Sequence x/x+1 in the Old Testament,” VT 12 (1962): 301-311.
12
25:1; 30:11, 17, 22, 34; 31:1, 12), and the last one is about the Sabbath (Exod 31:12-17).24 See
also the seven day period for the consecration and ordination of the priests in Leviticus 8:33-35,
and so on.
Seven and six patterns are common elsewhere in the ANE as well. For example, in
Sumerian literature we have the seven day temple dedication feast of the gods in Gudea Cylinder
B xvii 12-xxiv 8 after the patron god and goddess take up occupation of the temple.25 The same
seven day motif is used in a different context in the flood story as it is recounted in tablet 11 of
the Gilgamesh: “Six days and seven nights the wind continued, the deluge and windstorm
levelled the land. When the seventh day arrived, the windstorm and deluge left off their assault.”
And then a few lines later we read, “The boat rested on Mount Nimush, Mount Nimush held the
boat fast, not allowing it to move. One day, a second day Mount Nimush held the boat fast, not
allowing it to move. A third day, a fourth day Mount Nimush . . . A fifth day, a sixth day Mount
Nimush . . . When the seventh day arrived, I released a dove to go free . . .”26 Similarly, it took
seven days to build Baal’s celestial palace according to the Baal myth.27 In the Ugaritic Kirta
epic the king loses his seven wives, travels seven days to another city to obtain another wife –
the first part of the journey was three days and he arrived on the seventh day – and then besieged
the city for seven days.28 Examples could easily be multiplied.
All this suggests that the six/seven pattern of days in Gen 1:1-2:3 is a well-known literary
device found repeated elsewhere in the Bible and in the ANE world, and the ancient Israelites
would have been fully aware of that. It draws on the three level universe background discussed
above. Furthermore, two analogies converged here, yielding substantial explanatory and life
shaping force in ancient Israel. First, God working for six days and resting/stopping on the
seventh is an analogical pattern to exemplify and reinforce obedience to the Sabbath in ancient
Israel.29 The analogy (or anthropomorphism) is expressed in an especially forceful way in
Exodus 31:17, where God declares the Sabbath to be “a sign between me and the Israelites
forever, for in six days the LORD made the heavens and the earth, and on the seventh day he
stopped (šābat) and breathed freely (wayyinnāƒaš).” 30 The other two places the latter verb
24For a very helpful treatment of the Sabbath frame around the golden calf incident in Exodus 32-34 (i.e.,
32:12-17 and 35:1-3), see Daniel C. Timmer, Creation, Tabernacle, and Sabbath: The Sabbath Frame of Exodus
31:12-17; 35:1-3 in Exegetical and Theological Perspective (FRLANT 227; Göttingen: Vandenhoeck and Ruprecht,
2009).
25See COS 2.432 n. 74; Averbeck, “Temple Building among the Sumerians and Akkadians,” 32-33. See
also the remarks in Walton, Genesis 1 as Ancient Cosmology, 118, 182, and the literature cited there.
26COS 1.459-60. 27See CAT 1.4 vi 16-40 in COS 1.261 and n. 175. See the full discussion in Samuel E. Loewenstamm, “The
Seven Day-Unit in Ugaritic Epic Literature,” Israel Exploration Journal 15, no. 3 (1965): 121–133 and idem, “The
Seven Day-Unit in Ugaritic Epic Literature,” in Comparative Studies in Biblical and Ancient Oriental Literatures
(Verlag Butzon and Bercker Kevelaer, 1980), 192–209.
28See CAT 1.14 i 7-25; ii 103- iii 123; iv 194- v 229 in COS 1.333-36.
29See the helpful discussion in C. John Collins, Genesis 1-4: A Linguistic, Literary, and Theological
Commentary (Phillipsburg, NJ: P&R, 2006), 77-78.
30For the latter verb see HALOT 711 “to breathe freely, recover.”
13
occurs in the Hebrew Bible it refers to people being exhausted to the point where they need to
stop and rest (2 Sam 16:14 and Exod 23:12). For God it is an analogy; for humans it is a reality.
A second analogy is at work here too. In the ANE temples were places of divine
residence and rest.31 The same is true in Israel. The tabernacle and later the temple were places
where God took up residence in the midst of his people. In the wilderness, they had their tents,
and God had his tent too (Exod 40:34-Lev 1:1; Lev 9:23; 16:2; Num 9:15-23). Similarly, later as
part of the dedication of the temple, the glory cloud of God’s presence took up residence there (1
Kgs 8:10-11; 2 Chr 5:13-14; 7:1-2). Several passages in the OT pick up on this pattern and apply
it analogically to God’s creation of the cosmos and his sovereignty over all. Isaiah 66:1-2 is
especially helpful here: “Heaven is my throne, and the earth is my footstool. Where is the house
you will build for me? Where will my resting place be? Has not my hand made all these things,
and so they came into being?” (cf. 1 Chr 28:2; Pss 99:5-6; 132:7-9, and in the NT Matt 5:34-35;
Acts 7:46-50).
Day seven, therefore, draws from the ANE and Israelite pattern of completion of a
temple, and the rest of the deity in the completed temple when the god and/or goddess took up
residence in it. The analogy seems to go both ways; the temple and the cosmos are reflective of
each other. But the temple is not a cosmos, and the cosmos is not a temple. This is an analogy,
and it is anthropomorphic. People rest in houses (or tents), and so does God (or gods and
goddesses). But as Solomon once put it, “will God really dwell on earth? The heavens, even the
highest heaven, cannot contain you. How much less this temple I have built!” (1 Kgs 8:27). The
cumulative effect of these explanatory and potentially life transforming analogies comes to its
full expression in Genesis 1. God shaped this account of creation in this way to take advantage of
all this potential in ancient Israel for revealing his person, plans, and purposes in ways that would
or could have life shaping influence on the ancient Israelites in their day, and eventually on us
today as well.
Genesis 1:26-28 26 Then God said, “Let us make humankind in our image (ṣelem) as our likeness
(dĕmût), that they may rule over the fish of the sea, the birds of the sky, the
livestock, all the (wild animals of the) earth, and all the crawling animals that crawl
on the earth.”
27 So God created humankind in his own image,
in the image of God he created him;
male and female he created them. 28 And God blessed them and God said to them, “Be fruitful and multiply, and fill
the earth and subdue it; and rule over the fish of the sea, the birds of the sky, and all
the living creatures that creep on the ground.”
Another element of the creation accounts in early Genesis where we gain some help from
ANE creation accounts is in the creation of humanity. For instance, there has been a good deal of
discussion in the scholarly literature about ancient Near Eastern texts, images, and monuments
that bear upon the meaning of Genesis 1:26-28. One particular inscription stands out. It is the
bilingual (Aramaic and Akkadian) ninth century BC Tell Fekheriye inscription from northern
31See the helpful discussion in Walton, Genesis 1 as Ancient Cosmology, 178-92 and the literature cited
there.
14
Mesopotamia/Upper Syria. The inscription is on the lower part of the skirt of the statue of king,
Hadad-yith`i (see the pictures below).
The reason this text is so important is that the Aramaic version uses the same two words for
image and likeness as Genesis 1:26-27, and it uses them interchangeably to refer to the “statue”
of the king on which the inscription is inscribed:
“(1) The image (dmwt’) of Hadad-yith`i which he has set up before Hadad of Sikan, . . .
(12) The statue (şlm) of Hadad-yith`i, king of Guzan and of Sikan and of Azran, for
exalting and continuing his throne, . . .
(15-16) this image (dmwt’) he made better than before. In the presence of Hadad who
dwells in Sikan, the lord of Habur, he has set up his statue (şlmh). . . .”32
32Aramaic is a Semitic language closely related to Hebrew. “Image” s̟lm = Hebrew s̟elem; and “likeness”
dmwt = Hebrew demut (the vowels were left out in those early days). See Ali Abou-Assaf, Pierre Bordreuil, and
Alan R. Millard, Le Statue de Tell Fehkerye (Paris: Editions Recherche sur les civilizations, 1982), p. 23 and plates
XIII-XIV. The translation is from Alan Millard in COS 2.153-54.
15
The statue itself functioned to represent the king before his god in the place where the statue was
set up. The implications are obvious. True, we are not just an inanimate statue. The biblical text
is using figurative language. Like the statue of a king, we are the “statue” of a king too, the
divine king. And we have been set up in the midst of God’s creation to represent him and his
interests.
It is not that we look like God physically, but that we are physical beings who stand
within his physical material creation as God’s stewards, assigned to manage it physically. It is
important to emphasize the physical nature of the image. Historically, the discussion has often
turned in the direction of our metaphysical characteristics rather than the physical bodily nature
of the image and likeness. There has been a tendency to “fight” the basic lexicography and
imagery of the passage. The term “image” recurs twice in v. 27, as if “image” can stand alone for
image and likeness combined. In addition to the five times it refers to human beings in the image
of God (Gen 1:26, 27 twice; 5:3; 9:6), the term “image” occurs only eleven more times in the
Hebrew Old Testament and seventeen times in the Aramaic part of Daniel (all in Dan 2:31-35 for
the great dream image of Nebuchadnezzar, and Dan 3:1-19 for the giant image of gold that
Nebuchadnezzar set up). Most often “image” refers to statues or other three dimensional replicas;
mostly statues of gods or men (e.g., Num 33:52; 2 Kings 11:18/2 Chron 23:17; Ezek 7:20; 16:17;
Amos 5:26), but also replicas of tumors and mice (1 Sam 6:5, 11). It can also refer to images of
men painted and/or inscribed on a wall (Ezek 23:14).33
The term “likeness” appears 21 times in the Old Testament in addition to the three times
it refers to our “likeness” to God (Gen 1:26; 5:1, 3). Like “image,” it can refer to a physical three
dimensional replica or perhaps a two dimensional drawing (e.g., 2 Kings 16:10; 2 Chron 4:3).
However, it is more often used for likenesses seen in a vision (e.g., Ezek 1:5, 10; 10:22; Dan
10:16; and many others). A few times it is used for some other kind of likeness: “like the venom
of a snake” (Ps 58:4), and (noise) “like that of a great multitude” (Isa 13:4). Isa 40:18 is
especially interesting: “To whom, then, will you compare God? What image (demut) will you
compare him to?” The next verses contrast God with the idols that people worshipped in those
days. The point is that idols are nothing and the true God is everything.
It is certainly true that God created us with all the metaphysical capacities needed for us
to fulfill our function within his design. But the passage itself keeps the focus on our function as
God’s physical statue set up in the midst of creation to serve as his authoritative representatives
on this earth “in his image as his likeness”; that is, in a way that manifests the qualities of God
and his will as the creator of all things. We have been put in charge and made responsible for
how things go here. This is stated clearly in the passage (v. 26): “Let us make humankind in our
image as our likeness, that they may rule over the fish of the sea, the birds of the sky, . . .” Our
understanding of our image and likeness needs to be seen in direct connection with our purpose,
which is to rule over all the earth on God’s behalf (i.e., as God’s “image”) in a way that is
somehow similar to the way God rules over all of everything (i.e., we do it as God’s “likeness”).
This understanding of v. 26 is confirmed and reinforced by its repetition and expansion in God’s
blessing that makes up the conclusion of the passage, “And God blessed them and God said to
33The other two passages are more obscure: a man’s life in this world is only a mere “phantom” or
“shadow” (i.e., just a breathe; Ps 39:6), and the wicked are like a dream “fantasy” or “phantom,” as when you wake
up from a bad dream and, thankfully, can just put it behind you (Psalm 73:20). Again, the term “image” in these
verses refers to something that is physically visible in one state or another. In neither case, however, is there any real
substance to the image, unlike the substantial nature of man created in the image and likeness of God.
16
them, ‘Be fruitful and multiply, and fill the earth and subdue it; and rule over the fish of the sea,
the birds of the sky, and all the living creatures that creep on the ground.’”
Another major feature of the passage that requires our attention here is the alternation
between the plural and the singular. God pronounces an edict in v. 26, “Let us make humankind
in our image, as our likeness, that they may rule . . .” The most likely explanation for the plural
“us” and “our” here is that God is calling out this creative proclamation within his heavenly
council (for other references to God’s heavenly council see, e.g., Psalm 89:6-7; Job 1:6-12; 2:1-
6; Isaiah 6; 1 Kings 22:19-23).34 This also has a great deal of background in the ANE world.35
For example, in KAR 4 (cited above), the separation of heaven from earth is followed by the
introduction of deliberation by Enlil, the head of the pantheon, in the heavenly council, which
eventually led to the creation of humanity:
(7-8) An, Enlil, Utu (and/or Ninmaḫ), and Enki, the great gods,
the Anunna, the great gods,
(10-11) sat down in a lofty dais grown high in awesomeness, (and) Enlil himself
deliberated (before them):36
The same thing can be seen in Enuma Elish and many other ANE mythical compositions. In
Genesis 1 it is not that the heavenly council did the creating. As v. 27 puts it, “God created
humankind in his own image, in the image of God he created him; male and female he created
them,” referring to God with singular pronouns.
There has been a good deal of discussion in the theological literature about whether or
not the Trinity is being referred to in the plural pronouns in v. 26. In my view, this would include
the Trinity, but does not actually teach it, and does not specifically refer to God as a Trinity. That
comes later in the biblical canon. Caution is required here, however, in light of the fact that in
Gen 1:1-3 we have first “God” (v. 1), then “the Spirit of God” (v. 2), and then the sequence of
“And God said . . .” throughout the chapter. In Targum Neophiti, for example, the latter is
rendered “The Word (mēmraʼ) of God said . . .,” which may provide the background for the
34See the helpful summary of views and discussion in Wenham, Genesis 1-15, 27-28 and Bruce K. Waltke,
Genesis: A Commentary, with Cathi J. Fredricks (Grand Rapids: Zondervan, 2001), 64-65 (reference courtesy of
Andrew Schmutzer). This plurality also occurs elsewhere in the primeval narratives in Genesis 3:22 and 11:7, as
well as Isaiah 6:8. The fact that “God” speaks from within the heavenly council does not imply that there are other
“gods” in the counsel (contra, e.g., Garr, In His Own Image, 87-92 and the literature cited there), although there are
other passages that refer to the others as “the sons of God” (e.g., Job 1:6; 2:1; cf. also “council of the holy ones” in
Ps 89:6-7). On the contrary, there is only one God who has ultimate authority in the council no matter what the other
supernatural beings there might be called.
Waltke suggests that the “heavenly council” interpretation of this plurality is mostly likely to be correct
because in the other places where “us” is used in reference to God, “human beings are impinging on the heavenly
realm and he is deciding their fate” (see Waltke, Genesis, 64-65; see Gen 3:22; 11:7; Isa 6:8). The same would apply
here in Genesis 1:26 in that we are being made in his “image” and “likeness,” and thus related to the heavenly realm
(cf. Ps 8:5a, “You made him a little lower than the heavenly beings”).
35For the ANE divine council among the gods see E. Theodore Mullin, Jr., The Divine Council in
Canaanite and Early Hebrew Literature HSM 24 (Chico, California: Scholars Press, 1980) and now the very
thorough but also more popular treatment of this topic in Michael S. Heiser, Supernatural: What the Bible Teaches
about the Unseen World – and why it Matters (Bellingham, Washington: Lexham Press, 2015).
36Averbeck, “KAR 4: The Creation of Humanity,” (forthcoming).
17
introduction of Jesus as the “Word (logos) of God,” who created all things according to the
prologue to the Gospel of John. Much more could be said about this.
Perhaps the most important point to draw from the plural pronouns in God’s
pronouncement in v. 26 is that it shows that God is relational and, at the same time, so is his
image and likeness: “. . . that they may rule . . .” The term rendered “humankind” (Hb. ’ādām),
therefore, should be understood as a collective noun (i.e., singular in form, but plural in
meaning), referring to humankind as a whole. The shift from the first person plural pronouns
“us” and “our” in v. 26a to the third person singular “his” and “he” in v. 27, referring to God,
corresponds to the shift from the third person plural pronoun “they” in v. 26b to the third person
singular “him” in v. 27, referring to man (’ādām) as singular rather than plural, although again
here probably a collective singular. Then comes the very striking shift back to the third person
plural pronoun “them” in v. 27c, referring to the male and female together: “male and female he
created them.” In sum, v. 26 has God in the singular (“Then God said”), but making a
pronouncement from within a collective (“us” and “our”) to make collective humanity in his
image as his likeness; v. 27 begins with God and humankind in the singular and concludes with
dual humanity, male and female; finally, v. 28 once again has God speaking in the singular, but
humankind is plural as a direct result of the divine pronouncement of blessing on our capacity to
reproduce. Thus, by the time we get through v. 28 we know how the collective humanity referred
to in v. 26 actually comes into being.
The point here is that in Genesis 1:26-28 we were created as relational beings by a
relational God. Not only individually, but also collectively we are the statue-like image and
likeness of God that functions as the managerial team within God’s creation. Functioning in this
position requires our multiple presence, which in turn requires the male and female functioning
together – “be fruitful and multiply.” In other words, the image and likeness is about us
functioning together with God and one another to fulfill our mandate to rule.37
Genesis 2:7
Then the LORD God formed a man from the dust of the ground
and breathed into his nostrils the breath of life, and the man became a living being. (NIV)
The foundation for the whole extended discussion of the various facets of our
creation in the image and likeness of God is the fact that we are God’s “statue” in the world, so
to speak.38 This is metaphorical, of course. It is not that we look like God physically. Neither are
we just a dead rock or piece of wood carved into a certain shape. But we are God’s statue placed
here to represent him and his purposes in the world. The same conceptual background extends
37This is the same basic conclusion reached in Schmutzer, Be Fruitful and Multiply, 154-158, 166, 173,
177-178, etc. as I understand him, although we might state it in different ways. The relational focus received a great
deal of attention and affirmation in Karl Barth, The Doctrine of Creation, Church Dogmatics vol. III, 1; ed. G. W.
Bromiley and T. F. Torrance; transl., J. W. Edwards, et al (Edinburgh: T & T Clark, 1958), 176-206 and 288-292.
Many have followed his lead in this. See, e.g., the extensive discussion in Westermann, Genesis 1-11, 147-161, esp.
his conclusion pp. 155-158.
38For a good review of the recent discussion of the various dimensions of the image of God in people see
now John F. Kilner, Dignity and Destiny: Humanity in the Image of God (Grand Rapids: Eerdmans, 2015). See also
the very helpful earlier treatment in Richard J. Middleton, The Liberating Image: The Imago Dei in Genesis (Grand
Rapids: Brazos, 2005).
18
into the creation of the man in Gen 2. Recent work has shown that there are a number of
important motifs from the Mesopotamian and Egyptian rituals of “washing the mouth” and
“opening the mouth” of statues of the gods in Gen 2:7ff.39 After making an image it was
enlivened through such rituals so that it could breathe, eat, and function properly.
The Lord God’s creation of the first man by shaping him out of the dust from the ground
and breathing into his nostrils the breath of life also has other parallels in ANE literature. Some
are more closely comparable to the biblical account than others. For example, in Enuma Elish,
the Babylonian creation story cited above, after the defeat of Tiamat and creation of the cosmos
out of her body, Ea killed Qingu, Tiamat’s former divine assistant, and created humanity out of
his blood.40 According to the earlier Old Babylonian creation and flood story known as
Atrahasis, man was created out of a mixture of the flesh and blood of a slaughtered god mixed
with clay.41 In both of these Mesopotamian accounts mankind’s function is to serve the gods by
relieving them of their labor in producing food from the ground for the senior deities. There is
some similarity to Gen 2:7. The deities formed man out of clay mixed with the divine elements,
somewhat like God formed the man out of dust and breathed his divine breath into his nostrils.
Also, the Lord God put man to work in the garden in Gen 2:15. But the contrasts are many. Most
importantly, God does not eat. Man cultivates the garden so he himself can eat.
In Gen 2:7 the material out of which the Lord made the first man is referred to as “dust”
and later, after the fall, it is said that he will return to the ground from which he was made, “for
you are dust, and unto dust you shall return” (Gen 3:19; cf. Gen 18:27; Ps 103:14, etc.). The
Hebrew word for “dust” here (ʽāfār) often refers to dry dust, but may refer to a clay-like mixture
such as that used to plaster the walls of a house, as in Leviticus 14:41, 45, where the same term
(ʽāfār) is used. In Leviticus 14:42 the NIV even translates “clay” because it refers to the plaster
as it is smeared on the walls of a house, “Then they are to take other stones to replace these and
take new clay (ʽāfār) and plaster the house.” There are also places where “dust” (ʽāfār) and
“clay” (ḥōmer) are used in poetic parallelism for the constitution of people: “Remember that you
molded me like clay. Will you now turn me to dust again?” (Job 10:9; cf. also Job 4:19; 27:16;
30:19).
Later in the chapter the Lord “built” (bānāh) the woman from the “rib” or “side” (ṣēlāʽ)
of the man. It is likely that the verb changes here because the material is different, being the kind
of material one builds with (v. 22) rather than molds or forms (v. 7). This suggests that “rib” is
probably the better translation here since the same term is used for the “beams,” for example,
that held up the roof when Solomon built his palace (1 Kgs 7:3). A “beam” or “rib” is something
you “build” with. You do not mold or form it. So the LORD God himself shaped and built the
first two humans, male and female, respectively. Here in Genesis 2 the Lord gets his hands dirty,
so to speak, and he loves it!
39See esp. Catherine L. McDowell, The Image of God in the Garden of Eden, Siphrut 15 (Winona Lake,
Indiana: Eisenbrauns, 2015).
40COS 1.400-401 tablet VI lines 25-44.
41COS 1.451.
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Genesis 3:1, 15
Now the serpent was more crafty than any of the wild animals the LORD God
had made. He said to the woman, “Did God really say, ‘You must not eat from any tree
in the garden’? . . . 15 And I will put enmity between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel.” (NIV)
Genesis 1, of course, does not include a theogony and this is part of the underlying
polemic against the ancient Near Eastern environment of the Israelites.42 This polemic, it seems
to me, also includes a reaction against the notion that God created the world by defeating the evil
forces of chaos (i.e., German “Chaoskampf”). But the lack of Chaoskampf in Genesis 1 is not the
end of the story. The fact of the matter is that there is a cosmic battle in the early chapters of
Genesis, and it runs through the whole Bible to the end days (Rev 12-20). But it has been
transformed in accordance with the nature and concerns of Yahweh. The battle really begins in
Genesis 3. It is here where the correspondences to Chaoskampf in the early chapters of Genesis
appear, but in a thoroughly transformed way.
In plain terms, then, Genesis 3 is where conflict first appears in the Bible. Genesis 3:1 is
the first appearance of a serpent in the Bible. This serpent issues a direct and carefully crafted
sinister challenge to Yahweh's rule by attacking what in Genesis 1 is referred to as his image and
likeness – people. As Gen 1:26-28 puts it, we are his statue, his “image and likeness” so to speak,
created and placed within creation to represent him, his authority, and his character. In Genesis 2
there is something similar (see above). In Genesis 3 the serpent’s actions are an attack upon the
Lord himself, and his creation design. Yahweh responds with curses upon the serpent (Gen.
3:14-15; and the ground, v. 17) that involve, among other things, the woman’s seed crushing,
striking at, or bruising (or whatever43) the “head” of the serpent’s seed in Genesis 3:15. There is
a battle engaged here – a theomachy between God and the serpent – and we stand right in the
middle of it all. In fact, we are the territory under dispute.
There are a good number of ANE accounts of battles with serpentine chaos monsters. In
Egypt, for example, they had “The Repulsing of the Dragon.”44 We have already referred to the
serpentine Tiamat and Marduk’s defeat of her and his creation of the cosmos out of her corpse.
Perhaps the most likely myth that would have come to the minds of ancient Israelites would have
been the story we find in the Baal myth from Ugarit, which we have referred to briefly in the
remarks on Gen 1:6-8 above.
In general, the Baal myth falls into three major episodes. First, there is a battle for
supremacy between Baal, the fertility god, and Yamm, the god of the sea, also known as the
chaos serpent Leviathan. The first two tablets of the myth are devoted to this part of the story.
Second, since Baal is victorious over Yamm, he earns a place of supremacy among the gods. So
he petitions El, the head of the pantheon, to commission the building of a suitable palace from
42This is contrary to the view presented Bernard F. Batto, Slaying the Dragon: Mythmaking in the Biblical
Tradition (Louisville, Kentucky: Westminster/John Knox, 1992), 73-84, among others.
43For the lexical difficulty here see HALOT 1146-47.
44COS 1.32.
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which to exercise his dominion.45 Eventually, El grants the petition and the celestial palace of
Baal is built. Tablets three and four tell this second part of the story. Third, and finally, in tablets
five and six Baal and Mot, the god of death, do battle over the issue of who is more powerful.
Baal loses this battle and ends up captive in the netherworld, but then comes to life again through
the urgent intervention of certain other deities.
At the turning point from the second to the third part of this myth, Mot challenges Baal’s
supremacy when he refers back to the time when Baal defeated Yamm/Leviathan:
ktmhṣ.ltn.bṯn.brḥ When you smote Litan (=Leviathan) the fleeing serpent,
tkly. bṯn.ʽqltn.[ ] made an end of the twisted serpent,
šlyt.d.šbʽt.rʼašm the tyrant with seven heads.46
Mot’s point in the context is that Baal may have been able to Yamm/Leviathan, but he would not
be able to defeat Mot, the god of death. We have iconographic evidence of the battle against such
a chaos monster (see the example just below):
This particular image comes from much earlier than the Baal myth and, therefore, shows that the
long enduring tradition about such a monster in the ANE. The allusion directly to the Baal myth
seems undeniable in Isaiah 27:1:
In that day the LORD will punish Leviathan (Hb. lwytn = Ug. ltn) the fleeing (Hb. brḥ =
Ug. brḥ) serpent with his harsh and great and mighty sword,
even Leviathan the twisted (Hb. ʽqltwn = Ug. ʽqltn) serpent;
and he will kill the dragon (Hb. tnnyn) who is in the sea (Hb. ym; cf. the Ug. god
Yamm).
The close parallels are highlighted in the citations as given above. “Leviathan” is obvious even in
the English translations, but consider also the adjectives “fleeing” and “twisted.” The adjective
brḥ rendered “fleeing” occurs only two or perhaps three other times in the Hebrew Bible. Other
45It seems that El, the chief god of the pantheon, had previously granted supremacy over the other gods to
Yamm and commissioned the building of a temple for him. Baal objected and rebelled, which led to the battle
between Baal and Yamm. See Mark S. Smith, The Ugaritic Baal Cycle, vol. 1 (VTSup 55; Leiden: Brill, 1994), 218-
219 and 224-238.
46For the iconography of the seven headed serpent see, e.g., Othmar Keel, The Symbolism of the Biblical
World: Ancient Near Eastern Iconography and the Book of Psalms (transl. Timothy J. Hallet; New York: Seabury,
1978; repr., Winona Lake: Eisenbrauns, 1997), 54; and John W. Hilber, “Psalms,” in Zondervan Illustrated Bible
Backgrounds Commentary (ed. John H. Walton; Grand Rapids: Zondervan, 2009), 5:382.
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possible meanings are “flashing” as in “fast,” or “hairless, slippery” as serpents are. Whatever
the correct meaning might be, it is obviously the same in Ugaritic and in Hebrew. The term
ʽqltwn “twisted” occurs only here in the Hebrew scripture, which makes it difficult to avoid the
conclusion that this is some kind of free quotation or perhaps close allusion to the Baal myth,
depending on how you want to put it. The term for “serpent” here is Hebrew nāḥāš, not the same
as Ugaritic bṯn in the parallel passage, but it is the same word used in Genesis 3:15, for example.
The significance of tnnyn in this verse is apparent from its use in Psalm 74:13-14:
13 You divided the sea by your might; you broke the heads of the dragons (Hb.
tnnynym; cf. sing. tnnyn in Isa 27:1) in the waters. 14 You crushed the heads (Hb. ra’šîm) of Leviathan (lwytn); you gave him as
food for the creatures of the wilderness.
The association of Leviathan with “the dragon” (Hb. tnnyn) who is in the “sea” (Hb. ym;
cf. the Ug. god Yamm) in Isaiah 27:1 makes perfectly good sense against the backdrop of world
of the Ugaritic Baal myth. Psalm 74 takes it back to the time of creation. Both are true according
to the Bible – the past and the future are times of such battle – and, in fact, in the midst of it even
today (Ephesians 2 and 6). The point of all this is that, in the biblical text we have clear allusions
to an ancient Near Eastern myth about an evil serpent with whom Yahweh does battle, whether
in the distant past, the distant future, or sometime in between.
The Chaos of the Chaoskampf in Genesis 3 is the corruption of the world, beginning with
human beings. The battle is a battle of redemption – recreation not creation – but it began during
the time of creation. The writer of Genesis 3 and ancient Israelites overall would have seen this
in the account and viewed it as the core of the cosmic battle, although in a way that transforms it
into the form in which we have it here from the cosmic battle imagery readily available to them
in that day. The ancient Israelites were living in an ancient Near Eastern world and were, in fact,
ancient Near Easterners themselves. And like the ancient Ugaritians, they were fully aware of the
figures and metaphors from their world that underlie their particular account of the Chaoskampf.
According to Genesis 3 and certain other biblical passages, the battlefield in the
Chaoskampf cosmic battle is us; people. We are the “territory” under dispute. And an attack
upon us is by its very nature an attack upon Yahweh himself. According to the Bible, we were
the crowning act of God’s creative activity when he made us in his image and likeness and put us
in charge in Genesis 1-2. We are also the focal point of his redemptive activity. Thus, for the
time being we stand right in the middle of a great big vicious cosmic fray. This concept and its
imagery continues to be transformed to one degree or another, in one way or another, through the
remainder of the Old Testament and on into the New. Revelation 12 transforms it back into an
actual battle again with battlefield imagery. This chapter in John’s Apocalypse is virtually a
Christian midrash on Genesis 3. Here again is the Chaoskampf of the ages, beginning to end, and
all through history.
Conclusion
The way of telling this creation story was determined and shaped by God’s concern that
they know him as the only true God, that they know the kind of good God he is, and that they
live well for him within his good creation. This would include, for example, living in God’s
image and likeness by being good stewards of his good creation (Gen 1:26-28; cf. also 2:15-17),
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and by imaging God even through keeping the Sabbath (Exod 20:11 with Gen 2:1-3). God did
actually create the cosmos. This chapter surely teaches that. But the scheme of the creation
account was set up to correspond to what was observable to them and required of them. In fact, it
corresponds quite well to the world as we experience it even today. The “days” here are
snapshots of the world as they observed it in that ancient day. God was revealing to them what
they needed to know about himself, about themselves, and about living in their world. He
expects us to get the same from it today.
The Genesis 2 account extends all the way through the end of chapter 4 (Gen 2:4-4:26;
see “generations” tôledôt in 2:4 and 5:1). In light of this, it is especially important to note that
there is only one real answer ever given to the catastrophe of Genesis 3 and 4. It is offered in the
last line of the Genesis 2-4 account and runs through scripture from there: “At that time men
began to call on the name of the LORD” (Genesis 4:26b; see also, e.g., Gen 12:8; Ps 116:2, 4, 13,
17; Joel 2:32a; Acts 2:21; Rom 10:13, and many other passages). There is no other answer.
There never has been and there never will be.