
In my paper I'm considering the cosmologies that humanity has created to explain our purpose and place in this world. People seldom realize that Genesis chapters 1 and 2 in the Bible combine two different creation narratives.
We're taught in Sunday school to read these stories as a literal, complete story. There is a brief "transition" that suggests the creation story continues, but the second story actually describes a different creation process than the first. Additionally, the styles and messages vary, and even God's name is different in the two versions.
In Genesis 1 God's name is Elohim. God creates the world with the power of the Word or Logos: "And God said, 'Let there be light'" (Gen. 1:3). The first act of creation here is to speak light into existence. The Elohim story was written around 397 B.C.E. and scholars refer to it as the "P" Source or "Priestly" text (Hamilton 152). This text cares a lot about the authority and transcendent, omnipresent nature of the divine. God is always a voice in this story; God commands it, and it happens.
In Genesis 1 the order of creation is as follows:
Light
A firmament to divide water from water (the sky "Heaven" Gen. 1:8)
Dry land
Vegetation
Lights in the firmament (stars, sun, moon)
Moving creatures in the sea and sky (fish and fowl)
Living creatures and creeping things (cattle, beasts of the earth Gen. 1:24-25)
Humanity
"Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea...." (Gen. 1:26). Important to notice here is that humanity comes last in creation. And the "man" used here is "human," both male and female. It is plural in the original Hebrew and refers to humankind in general. This is further supported by the plural "them" as captured in the English translation. The story even goes into explicit detail that this includes males and females in verse 27: "male and female created he them."
In verse 29, God also gives the humans "every herb bearing seed, which is upon the face of all the earth, and every tree." There are no exceptions here. There is no forbidden fruit. The Elohim story is about the majesty and mysterious beauty of creation. It is about a world full of wonderful things that humanity is provided and given to be guardian over.
The second story begins in Genesis 2:5. In this version God's name is Yahweh. Older translations do a poor job capturing the Hebrew meaning here because they are trying to blend the two stories together. In the original Hebrew it says "in the day that the LORD GOD (Yahweh) made the earth and the heavens, when no plant of the field had yet sprung up--... then the LORD God formed man from the dust of the ground" (Gen. 2:5-6 NRSV). In this creation story Yahweh makes man on the same "day" as the heavens and earth.
In this story God makes man (specifically) from the dust of the ground. In Hebrew "adam" means red earth (Gen. 2: 7). God does not "pronounce" human beings into existence but shapes adam and breaths life into his clay form. This vision of God is far more anthropomorphic. Here also man (adamah) is one of the first living creations of LORD God. He exists before there are any animals, in sharp contrast to Genesis 1's order of creation. By Gen. 2:18, Yahweh decides that man needs a companion. So Yahweh "out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them" (KJV Gen. 2:18).
LORD God brings all the animals to adam to see if he will select an appropriate mate: how about this one, it's a chicken; how about a whale; how about a dog; how about a pigeon?.. etc. There is comedy here in the original story. In the end though, none of the animals are found suitable: "for Adam there was not found an help meet for him" (KJV Gen. 2:20). Since none of the animals LORD God made out of the dirt are appropriate, finally LORD God gets the bright idea to create woman, so he makes her from the rib of the man.
The second creation story here is called the "J" Source or Yahwist source. It focuses much more on humanity's creation and is based on the mythology of ancient Israel from approximately the ninth century B.C.E. (Hamilton 125). The Elohim story is a version of Babylonian myth from the
Enuma elish where Tiamat is the watery, chaotic void that must be split in half by Marduk as creator of the world. After Marduk slays Tiamat it describes his separating of her body much like Elohim's separation of firmaments:
"Turning back to cold Tiamat, Marduk raised one half of her on high. He made it the heavens. Then he surveyed the Apsu of Ea, his father, and the deep waters. The other half of dead Tiamat he made the Earth, as a great abode above the Apsu" (Hamilton 84). Marduk also speaks creation into existence. The Elohim or "P" Source writer was transforming and subverting the Tiamat creation story.
In the end, both Genesis creation stories capture something about the human spirit and our desire to articulate our origins. Both look for God, in the skies or in the clay of the human frame. I prefer the Elohist for its emphasis on language and the equal creation of men and women. But what's most important is to see the different themes, language, and processes involved in these stories. Two creation stories can give us an indication that understanding our purpose on earth and our "creation" is not a matter of getting it "literally" correct... it's a matter of understanding our role in the world and acting as worthy participants in this beautiful place. Neither of them are stories of literal "facts"; they are stories of our spiritual connection to the cosmos.
Work Cited-- Hamilton, Virginia.
In the Beginning: Creation Stories from Around the World. New York: Harcourt Brace Jovanovich, 1988.