The Greek poet Pindar informs us that Ixion was the first murderer, and a murderer of his kin:
He was the hero who, not without guile, was the first to stain mortal men with kindred blood (Pythian Ode 2:20)
Ixion did not kill his brother but in better-known versions of the myth he slew his father-in-law. (He had refused to pay him the dowry for marrying his daughter Dia.)
Destined to wander
In Genesis Cain relates the punishment that is in store for him:
Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me. (Gen 4:14)
One may compare what Plato wrote in Laws:
But if he fly and will not stand his trial, let him fly for ever; or, if he set foot anywhere on any part of the murdered man’s country, let any relation of the deceased, or any other citizen who may first happen to meet with him, kill him with impunity . . . (Laws 871 d)
One detail not mentioned by Wajdenbaum (not that I recall) I found of interest is a reason Plato give for the need for the murderer to go into exile. Recall that in Genesis we read that Abel’s blood cries out from below the ground:
The Lord said, “. . . Listen! Your brother’s blood cries out to me from the ground.Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.” (Gen 4:10-12)
The idea of the murdered victim’s blood crying out is not far from the tale that Plato tells:
But let him not forget also a tale of olden time, which is to this effect: – He who has suffered a violent end, when newly dead, if he has had the soul of a freeman in life, is angry with the author of his death; and being himself full of fear and panic by reason of his violent end, when he sees his murderer walking about in his own accustomed haunts, he is stricken with terror and becomes disordered, and this disorder of his, aided by the guilty recollection of the other, is communicated by him with overwhelming force to the murderer and his deeds. Wherefore also the murderer must go out of the way of his victim . . . (Laws 864-865)
The time of exile in Plato’s Laws varies according to the circumstances of the crime.
None will harm him
My resources are limited and I have not been able to find confirmation of Wajdenbaum’s suggestion that one of Ixion’s descendants was a hero named Caineus (Kaineus, Caeneus). Caineus, a name reminding us of Cain in this context, of course, though the descendant of the first murderer was not an unlawful killer himself. But he did experience the hatred of his enemies, the Centaurs, who tried repeatedly to kill him with weapons but through some form of divine grace those weapons proved ineffective. (This particular observation is my own quirky contribution, not Wajdenbaum’s.) The scene, told in Roman times by the poet Ovid, is of Caeneus in battle with the centaurs.
‘Meanwhile Caeneus had consigned five men to death . . . Then Latreus, huge of limb and body . . . came flying forward. He was in the prime of life, midway between youth and old age, with the strength of a young man . . . and arrogantly poured out strings of taunts into the empty air. . . . . As he was hurling such abuse, Caeneus flung his spear and, striking the centaur just where horse and man were joined . . . Latreus, mad with pain, struck the unprotected face of [Caeneus] with his lance, but the weapon bounded back, just like hail from a roof top, or pebbles from a hollow drum. Then he came up close, and strove to thrust his sword into Caeneus’ side, but the other’s body was so hard that there was no place where the sword could enter. “All the same, you will not escape!” cried Latreus. “The edge of my sword will slay you, since the point is blunt! ” and, turning his blade sideways, he reached round Caeneus’ thighs, with his long right arm. The blow resounded as if marble had been struck and the sword blade shivered into pieces on that hardened skin. (Ovid, Metamorphosis XII, 472ff — The Centaurs did eventually put an end to Caeneus by burying him beneath piles of uprooted trees.)
Finds a place to rest and rule
But there is another Greek myth that appears as a digression in the work of the historian Thucydides. We read here of one who murdered his mother and was divinely ordered to wander a fugitive, with land being polluted in a way that prevented him from settling until he he reached a time and place where he could finally put down roots and rule his own place.
There is a story about them and Alcmaeon, the son of Amphiaraus. During his wanderings after the murder of his mother the oracle of Apollo is said to have told him to live in this place. The words of the oracle were that he could find no release from the tenors that haunted him until he could discover a place to settle in which, at the time when he killed his mother, the sun had never seen and was not in existence as land, all the rest of the earth was polluted for him Alcmaeon, as the story goes, was at a loss what to do, but in the end he observed this alluvial deposit of the river Achelous, and came to the conclusion that sufficient land might have formed there to support life since the time that he killed his mother (he had already been a wanderer for some time.) So he settled in the district near Oeniadae, became the ruler of those parts, and from the name of his son, Acarnan, gave the name to the whole country. This is the story told to us of Alcmaeon. (Thucydides, Peloponnesian War, II, 102)
Cain, too, finally found a place to rest and rule:
Then Cain went away from the presence of the Lord, and settled in the land of Nod, east of Eden. Cain knew his wife, and she conceived and bore Enoch; and he built a city, and named it Enoch after his son Enoch. (Gen 4:17)
His first crime was one of simple greed. We are familiar with the idea of dowries, the practice of families of prospective brides paying to have their daughters taken off their hands. In the very earliest days things were done the other way around: prospective husbands paid the bride’s family for the right to marry their daughter. Ixion wed the beautiful DIA but refused to pay her father, King DEIONEUS of Phocis, the agreed bride-price. In retaliation the affronted Deioneus sent a raiding party to take a herd of Ixion’s best horses. Hiding his vexation beneath a wide smile Ixion invited Deioneus to dinner at his palace in Larissa. When he arrived Ixion pushed him into a fiery pit. This flagrant breach of the rules of hospitality was trumped by the even grosser sin of blood killing. The slaying of a family member was considered a taboo of the most heinous kind. With this action Ixion had committed one of the first blood murders; unless he was cleansed of his transgression, the Furies would pursue him until he went mad. (Mythos, p. 256f)
CAENEUS . . .
. . . . the sad end of a Lapith called Caeneus. He had been born a woman, Caenis. She was spotted one day by Poseidon who liked what he saw and took it. Entirely delighted by the experience, the grateful god offered Caenis any wish. She had taken no pleasure at all in the violation and asked that she might be turned into a man and thus avoid any indignity of that kind in the future. Poseidon, perhaps abashed, not only granted this wish but also bestowed invulnerable skin upon her – now him. Caeneus was present at the wedding of Pirithous and Hippodamia and fought the centaurs alongside Pirithous and Theseus. One of the centaurs, Latreus, mocked him for having once been a woman. Caeneus struck Latreus but was himself, due to his invulnerability, unharmed by a furious volley of counterstrikes. The other centaurs, discovering that their arrows and spears were bouncing off Caeneus’s impenetrable hide, resorted to heaping stones over him and hammering him into the ground with pine trees until he died by suffocation in the earth. (Heroes p. 396f)
Fry, Stephen. Heroes. Michael Joseph, 2018.
Fry, Stephen. Mythos: The Greek Myths Retold. London: Penguin, 2017.
Wajdenbaum, Philippe. Argonauts of the Desert: Structural Analysis of the Hebrew Bible. London ; Oakville: Equinox, 2011.
I couldn’t resist. I had to add the evidence for the competition to the previous post. There with reference to Russell Gmirkin I set out the evidence for the biblical Garden of Eden being inspired by Greek literature. I know many would prefer I find something that adheres to a more conventional perspective, an account owes more to Mesopotamian traditions. So here are the closest scenarios from that part of the ancient world that I can find that might remind us of Genesis’s Garden of Eden. I will leave it to you to compare them with the Greek writings.
There was the garden of the gods; all round him stood bushes bearing gems. Seeing it he went down at once, for there was fruit of carnelian with the vine hanging from it, beautiful to look at; lapis lazuli leaves hung thick with fruit, sweet to see. For thorns and thistles there were haematite and rare stones, agate, and pearls from out of the sea. (Epic of Gilgamesh)
So Gilgamesh passes through a garden not for humans but for the gods on his way to see Utnapishtim, the Sumerian version of Noah.
There is a Sumerian description of “a land of immortality”, Dilmun:
In Dilmun the raven utters no cry, The ittidu-bird utters not the cry of the ittidu-bird, The lion kills not, The wolf snatches not the lamb, Unknown is the kiddevouring wild dog, Unknown is the graindevouring . . , Unknown is the widow, The bird on high . .s not his . . , The dove droops not the head, The sickeyed says not “I am sickeyed,” The sickheaded says not “I am sickheaded,” Its (Dilmun’s) old woman says not “I am an old woman,” Its old man says not ”I am an old man,” Unbathed is the maid, no sparkling water is poured in the city, Who crosses the river (of death?) utters no . . , The wailing priests walk not round about him, The singer utters no wail, By the side of the city he utters no lament.
(Myth of Enki and Ninhursag, in Kramer, 144f)
In the Babylonian myth of Marduk humans are made to serve the gods:
In “A Bilingual Version of the Creation of the World by Marduk,” man is likewise made for the sake of the gods. There the gods solemnly proclaim Babylon as the dwelling of their hearts’ delight; but, in order to induce them to stay there, Marduk and Aruru create the race of men so that these might attend to the needs of the gods by building their sanctuaries and maintaining their sacrifices. According to a third version . . . humankind was brought into being because the gods desired to have someone to establish the boundary ditch and to keep the canals in their right courses; to irrigate the land to make it produce; to raise grain; to increase ox, sheep, cattle, fish, and fowl; to build sanctuaries for the gods; and to celebrate their festivals. All this man was to do for the benefit of his divine overlords, because “‘the service of the gods” was his ‘‘portion.”’ A similarity to this last tradition is found in the second chapter of Genesis, which mentions as man’s destiny the cultivation of the soil (vs. 5) and the development and preservation of the Garden of Eden (vs. 15). But this work obviously was in his own interest; the Lord God did not ask for any returns. (Heidel, p. 121)
Enkidu – represented the original untamed, savage man in the Gilgamesh epic
Another story from the same region introduces humanity as wandering nomads apparently leading a brutish life until a god has pity on them and decides to “bring them home” to profitable employment serving the gods.
Nintur was paying attention: Let me bethink myself of my humankind, (all) forgotten as they are; and mindful of mine, Nintur’s, creatures let me bring them back, let me lead the people back from their trails.
May they come and build cities and cult-places, that I may cool myself in their shade; may they lay the bricks for the cult-cities in pure spots, and may they found places for divination in pure spots!
(The Eridu Genesis)
From Optimism to Pessimism
Thorkild Jacobsen discusses this text and notes the sharp contrast with the Genesis account of humankind’s beginnings:
In the “Eridu Genesis” moreover the progression is clearly a logical one of cause and effect: the wretched state of natural man touches the motherly heart of Nintur, who has him improve his lot by settling down in cities and building temples; and she gives him a king to lead and organize. As this chain of cause and effect leads from nature to civilization, so a following such chain carries from the early cities and kings over into the story of the flood. The well organized irrigation works carried out by the cities under the leadership of their kings lead to a greatly increased food supply and that in turn makes man multiply on the earth. The volume of noise these people make keeps Enlil from sleeping and makes him decide to get peace and quiet by sending the flood. (p. 140)
and
The “Eridu Genesis” takes throughout, as will have been noticed, an affirmative and optimistic view of existence: it believes in progress. Things were not nearly as good to begin with as they have become since and though man unwittingly, by sheer multiplying, once caused the gods to turn against him; that will not happen again. The gods had a change of heart, realizing apparently that they needed man.
In the biblical account it is the other way around. Things began as perfect from God’s hand and grew then steadily worse through man’s sinfulness until God finally had to do away with all mankind except for the pious Noah who would beget a new and better stock.
The moral judgment here introduced, and the ensuing pessimistic viewpoint, could not be more different from the tenor of the Sumerian tale; only the assurance that such a flood will not recur is common to both. (p. 142)
Heidel, Alexander. The Babylonian Genesis: The Story of Creation. Second edition. Chicago: University of Chicago Press, 1963.
Jacobsen, Thorkild. “The Eridu Genesis.” In “I Studied Inscriptions from Before the Flood”: Ancient Near Eastern, Literary, and Linguistic Approaches to Genesis 1-11, edited by Richard S. Hess and David Toshio Tsumura, 129–42. Winona Lake, Ind: Eisenbrauns, 2018.
Kramer, Samuel Noah. History Begins at Sumer: Thirty-Nine Firsts in Man’s Recorded History. Philadelphia: University of Pennsylvania Press, 1981.
Sandars, N. K., trans. The Epic of Gilgamesh; Reprinted with revisions. Harmondsworth: Penguin, 1972.
With thanks to Taylor & Francis (Routledge) for the review copy
This post continues the series discussing Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts.
After the expulsion of Adam and Eve from the garden we enter a new series of adventures that find their counterpart in the next book by Plato, Critias. Here we are led to understand that the land of Eden was only one part of the created world and that Cain, on being exiled from Eden itself, enters another land presumably inhabited by other peoples removed from the presence of the god Yahweh Elohim. We read names renowned for inventing the various crafts and arts of civilization and the building of the first cities. We read of “sons of gods” marrying mortal women and producing heroic warriors. We read of violence spiralling out of control and of Yahweh deciding to end it all by wiping out all humanity and every living thing in a cataclysmic flood. He is persuaded, however, to spare one family to start anew. Finally, new ethnic groups are once again scattered across the world from the tower of Babel.
We know the story but as long as we are sure that it was composed long before the classical era of Greece (from the fourth century BCE) and look only to possible antecedents in the Mesopotamian region then we will miss the remarkably distinct parallels with Greek myth. Yes, there is no doubt that the Flood story in Genesis is derived from an early Babylonian story, and the tower of Babel is obviously focused on Babylon, — no question there. But keep in mind that “Hellenistic” culture was initially about blending, uniting, the cultures of the east and west, of the lands once ruled by Persia with the values and ideas of their Greek conquerors.
This is Russell Gmirkin’s contribution to the way we view the Bible — to test the possibility that Genesis and its companion literature were written as late as the Hellenistic era:
The current chapter shifts the focus to Critias, Plato’s sequel to Timaeus. The use of Critias as a model for the antediluvian world in Genesis has not previously been proposed by biblical critics. While Timaeus was concerned with the origins of the kosmos, of life and death, and of human moral sensibilities and failings, Critias presented a tale set in earliest mythical times that laid out the devolution of ideal political institutions, established by the gods, into a spiral of ambition and violence divinely punished by cataclysmic earthquake and flood that ended the Age of Heroes and overflowed the mythical continent of Atlantis. (p. 199 — my highlighting in all quotations)
Genesis is an odd mix. It begins with a stately account of creation in six days — all in coherence with the scientific thought of the Hellenistic era — but then shifts to mythical tales of talking snakes and “sons of gods” marrying mortal women. In Gmirkin’s view, it is as if we are reading a work that “consciously mimic[s] Plato’s Timaeus (the scientific and theological narrative) and Critias (mythical narrative).”
I had initially expected to post a discussion of the entire seventh chapter but instead have resolved to post a series of smaller units, each one covering one aspect of the primeval history from Cain to Babel. Instead of quoting Gmirkin and others he references, I have decided to cut to the chase and allow you to see for yourselves how episodes from Genesis compare with Greek literature. My quotations are selective. I have omitted details that do not find correspondence. For example, Plato’s account of Atlantis speaks of building a palace for Poseidon. Gmirkin remarks that in Genesis, since Yahweh Elohim converses with Adam and Eve in the Garden of Eden, it can be assumed that he has a temple or mansion of some kind there, too. But of course if that is what the Genesis author and his audience took for granted it is not mentioned. So I have omitted from my selections Plato’s description of the god’s palace.
Russell Gmirkin additionally discusses other options that have been proposed as models of the Garden of Eden: the royal parks of the kings of Assyria, temple gardens of Mesopotamia, and other Mesopotamian mythical stories such as Gllgamesh. He finds little strong comparison in any of those alternatives. (See the post following this one for some instances of what have ben considered “Garden of Eden” parallels in ancient Sumerian literature.) Why would a supply source for pagan temples be an inspiration for the Genesis author? Or why the hunting grounds of an Assyrian king?
Genesis 2-3
Plato
Homer, Hesiod, Pindar
Then the Lord God formed a man from the dust of the ground (Gen 2:7)
[Athens] was founded first, when the goddess received your rootstock from Earth and Hephaestus (Timaeus 23e)
There lived on this hill a man who was one of the original earth-born men of the land. (Critias 113c)
we’ve also heard from many about the kingship exercized by Kronos, And . . . that earlier men were born from the earth (Statesman, 269a-b)
Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed.
The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. . . .
A river watering the garden flowed from Eden; from there it was separated into four headwaters.The name of the first is the Pishon; it winds through the entire land of Havilah,
where there is gold.(The gold of that land is good; aromatic resin and onyx are also there.)
The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates. . . .
Adam and his wife were both naked, and they felt no shame.
Now the serpent . . . said to the woman, . . . The woman said to the serpent . . .
. . . the serpent said to the woman “. . . your eyes will be opened, and you will be like God, knowing good and evil. When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom . . . *
Yahweh Elohim . . . was walking in the garden in the cool of the day . . .
(Gen 2:8-14, 25; 3:1-8)
Poseidon, as a god, easily organized the central island [of Atlantis]. Once he had fetched up two underground springs — one warm, the other flowing cold from its source — and caused all kinds of food to grow in sufficient quantities from the soil . . . . the island by itself provided them with most of the necessities of life. . . They had everything, [precious stones and metals] that could be mined from the ground, and in fact in many parts of the island there was dug up from the ground something which is now no more than a name, although in those days it was an actual fact and was second in value only to gold — orichalc [which gleamed like fire]. . . . Everything aromatic the earth produces today in the way of roots or shoots or shrubs or gums exuded by flowers or fruits was produced and supported by the island then. . . . Any water which overflowed was channelled to the grove of Poseidon, where all the various species of trees grew to be beautiful and extraordinarily tall thanks to the fertility of the soil, . . . Streams descending from the mountains drained into it, and it made a complete circuit of the plain, . . . and then the water was allowed to discharge into the sea. (Critias 113e – 114e. 115a, 117b, 118d)
Trees and flowers and fruit, grow in proportion; and again, the mountains contain stones likewise, whose smoothness, transparency, and beauty of colour are in the same proportion; it is from these that the little stones we value, sardian stones, jaspers, emeralds, and all such, are pieces; but there, every single one is like that, or even more beautiful still. . . . But the true earth is adorned with all these things, and with gold and silver also, and with the other things of that kind as well. For they are plainly visible, being many in number, large, and everywhere upon the earth. (Phaedo 110d-111c)
. . . the parts of the world-order having everywhere been divided up by gods ruling over them; moreover divine spirits had divided living things between them, like herdsmen, by kind and by herd, each by himself providing independently for all the needs of those he tended, so that none of them was savage, nor did they eat each other, and there was no war or internal dissent at all. . . . But to return to what has been reported about a life for human beings without toil, the origin of the report is something like this. A god tended them, taking charge of them himself, . . . they had an abundance of fruits from trees and many other plants, not growing through cultivation but because the earth sent them up of its own accord. For the most part they would feed outdoors, naked and without bedding; for the blend of the seasons was without painful extremes, and they had soft beds from abundant grass that sprang from the earth. What I describe, then, Socrates, is the life of those who lived in the time Kronos . . . Well then, if, with so much leisure available to them, and so much possibility of their being able to get together in conversation not only with human beings but also with animals – . . . to do philosophy, talking both with animals and with each other, and inquiring from all kinds of creatures whether any one of them had some capacity of its own that enabled it to see better in some way than the rest with respect to the gathering together of wisdom, the judgement is easy, that those who lived then were far, far more fortunate than those who live now. (Statesman, 271c-272c)
. . . the Elysian plain at the world’s end, . . . where living is made easiest for mankind, where no snow falls, no strong winds blow and there is never any rain, but day after day the West Wind’s tuneful breeze comes in from Ocean to refresh its folk. (Homer, Odyssey IV, 563-569)
The gods, who live on Mount Olympus, first Fashioned a golden race of mortal men; These lived in the reign of Kronos, king of heaven. And like the gods they lived with happy hearts untouched by work or sorrow. Vile old age never appeared, but always lively-limbed, far from all ills, they feasted happily. Death came to them as sleep, and all good things were theirs; ungrudgingly, the fertile land gave up her fruits unasked. Happy to be at peace, they lived with every want supplied, (Hesiod, Works and Days, 110-120)
But with nights equal forever, with sun equal in their days, the good men have life without labor . . . . Beside the high gods they who had joy in keeping faith lead a life without tears. . . . . But they who endure thrice over in the world beyond to keep their souls from all sin have gone God’s way to the tower of Kronos; there winds sweep from the Ocean across the Island of the Blessed. Gold flowers to flame on land in the glory of trees; it is fed in the water, whence they bind bracelets to their arms and go chapleted . . . (Pindar, Olympian Ode 2)
* I have added, rightly or wrongly, to Russell Gmirkin’s notes of comparisons Plato’s suggestion that the impulse for conversation between humans and animals was “the getting of wisdom.” For another interpretation of Plato’s influence on the Genesis temptation narrative see The Temptation in the previous post.
(There is one other detail that I might develop later: Gmirkin explains certain contradictions in Genesis 1-2 as the consequence of different authors being responsible for different sections, so that the scientific portion of Genesis 1 had one author while the myth of Adam and Eve another. That may be so, but I also note that Plato himself is not consistent and while at one place he speaks of an idyllic age without need for technology and other time he describes technologies in that ideal world of the past. He didn’t seem to worry if he told a different version when a different purpose for the story was called for. Plato could also write both highly technical “scientific” discourses as well as dramatic and colourful myths within the one work.)
Gmirkin, Russell E. Plato’s Timaeus and the Biblical Creation Accounts: Cosmic Monotheism and Terrestrial Polytheism in the Primordial History. Abingdon, Oxon New York, NY: Routledge, 2022.
Plato. Timaeus and Critias. Translated by Robin Waterfield. OUP Oxford, 2008.
Plato. Phaedo. Translated by David Gallop. Clarendon Press, 1977.
Plato: Statesman. Translated by C. J. Rowe. First published 1995, Reprinted with corrections 2005. Warminster, England: Liverpool University Press, 1995.
Hesiod. Theogony ; Works and Days. Translated by Dorothea Wender. Harmondsworth : Penguin, 1973.
Homer. The Odyssey. Translated by E.V Rieu. Ringwood, Vic.: Penguin Books, 1946.
Pindar. The Odes Of Pindar. Translated by Richmond Lattimore. The University of Chicago Press, 1947.
The stately narrative of the creation of the cosmos in six days crowned by a sabbath rest comes to an abrupt end as the reader is swept into a totally different dimension: an announcement of the “generations of heaven and earth”, a world of animals being created after the man, a garden with mythical geography and two forbidden trees, a talking serpent, and a god walking in the cool breeze wondering where his newly created man and woman are. If the first creation account draws on Plato and other Greek scientific thought, what are we to make of these following chapters?
For Russell Gmirkin, this Genesis second creation account is also inspired by Plato’s “second creation account” in Timaeus:
It is striking that both Plato’s Timaeus and the book of Genesis divide their account of the creation of the world into two parts, the first narrating the creation of the present universe as a whole . . .
. . . and with the second part introducing the popular anthropomorphic gods of the Greeks, offering an explanation for mortality and how human wickedness came about without being the responsibility of the supreme creator god.
Thank God for Plato – or rather, Plato for God
It was Plato alone who postulated a truly eternal god that dwelled beyond the plane of sensible existence, beyond time, in the world of Being. This essentially monotheistic conception of a supreme transcendent god existing beyond the sensible universe was a major Platonic innovation, found neither in popular Greek myth nor in the writings of the pre-Socratics, though a commonplace belief today in the religions that are Plato’s intellectual heirs. Earlier natural philosophers who postulated a monotheistic deity, such as Xenophanes of Colophon, Heraclitus of Ephesus and Anaxagoras of Clazomene, did not localize the supreme god outside the realm of sensible existence, but rather as an intelligence pervading the physical universe. Plato’s view of this god as one, eternal and without bodily form, appears to most closely echo the views of Xenophanes. But Plato, by postulating a separate eternal realm of Being distinct from the temporal realm of Becoming, gave a novel ontological basis for the existence of a divine realm where both Forms and the Demiurge could have an abiding existence separated from the sensible physical kosmos. (Gmirkin, 159)
Plato wrote of the supreme deity commissioning his lesser gods to create mortals and Genesis 2 is consistent with this pattern:
in the first chapter Elohim creates the cosmos;
Elohim then appears to address a divine assembly, “Let us create humans…”;
in the second chapter a deity called Yahweh Elohim is depicted creating man and woman, walking in the cool of the day in the garden and engaging in conversation with earthly mortals.
The traditional view among scholars is that Genesis contains two quite different accounts, each composed many years apart, each depicting a different god, and being clumsily combined (certain contradictions between the two were allowed to stand) into a single narrative. Gmirkin argues that both of these different accounts were composed under the influence of Plato’s two-stage creation narrative.
The serious reader will want to investigate the details: what textual variants do we find in the various Hebrew and Greek manuscripts? Gmirkin discusses these questions, engaging with various inconsistencies, and concludes:
it seems reasonable to posit that the original text of Genesis 1-3 was consistent in its use of Elohim and Yahweh Elohim in the First and Second Creation Accounts respectively. (p. 163)
I have to admit that I have some slight reservation over the similarity of the names of the deities: Elohim and Yahweh Elohim. Is it possible that in the original text Yahweh Elohim was stressing a particular attribute of Elohim rather than being meant to be a second god? (Compare the many epithets associated with Zeus and Dionysus.) Another option proposed has been that the original text was referencing two different “hypostases” of the supreme god but I’ll save that discussion for another time when I post on some of Bernard Barc’s ideas. My question at this point does not at all overturn the basic principle of Gmirkin’s thesis, but I wonder if it does open up doors to further explorations of the details of how Hellenistic influence was embedded in Judean/Samaritan thought before the split between the two peoples and reactions against Hellenism.
Here are the generations of heaven and earth
A Roman mosaic depicting the Greek primordial gods Uranus and Gaia
Another curiosity in Genesis that has surely caused many readers at some stage to wonder is “here are the generations of the heaven and earth”:
These are the generations of the heavens and of the earth — Genesis 2:4
That’s one of the many curiosities that I asked about as a child. At the time I was assured that since this was holy writ the meaning had to be whatever followed, however unsatisfying the proposed answers were. One had to wait to reach adulthood to find the same questions are permitted and freely discussed by the scholars. The most likely explanation (uncomfortable for the innocent believer) is that we are reading a passage that had its origins in a view that Heaven and Earth were themselves gods. That’s exactly what we find in Greek mythology. Plato’s highest craftsman god was the father of numerous other deities, beginning with Ge, earth, and Ouranos, heaven.
Plato claimed that the traditional visible Greek gods, starting with Ouranos and Ge, were the offspring of the invisible Demiurge or Creator, and that these semi-mortal, corporeal gods in turn created mortal life, which exonerated the eternal Demiurge from having created mortals with their potential for evil. Likewise, in Gen 2:4 Ouranos and Ge appear as the first two offspring of the Creator of Genesis 1, and an account of their descendants is projected. In Genesis 2-3 the narration shifts from the Creator to the creation of mortal Efe by Yahweh Elohim, a visible god who is one of the descendants of the Creator of Genesis 1, alongside the other terrestrial gods alluded to in Genesis. Yahweh Elohim in turn created mortal life, like the lesser gods in Timaeus. (p. 165)
I grew up in a time when aboriginal children were sometimes being taken from their families “for their own good”. Everything “we”, the white rulers of the land, were doing in relation to aborigines was “for their good”. Today, on the contrary, one is often confronted with an aboriginal’s story of the trauma that was one of the thousands of what is now termed “the stolen generation“. Many white Australians only became aware of the impact of that practice on the indigenous people in 2002 with the release of the film Rabbit-Proof Fence.
My first experience as a target of racism was when I was touring central China. It was innocuous enough and I laughed along with it. But at the same time I could not deny that there was a little gurgle deep down in my gut that felt a little unpleasant. I asked my Chinese companion why some people seemed to be so curious and smiling among themselves as they looked across at me in a community meal hall. I was wearing shorts, and it was explained to me that someone had said I looked like a monkey because of my hairy legs and arms.
My second experience was soon after I was employed at the Singapore National Library. I don’t believe any of the local citizens and employees there would think they had a racist bone in their bodies. But on an institutional level, when statements were made at a “high level” of conceptualization — NOT at a personal one-on-one level — I was made to feel that my place as a white westerner was somehow tolerated only on sufferance. I was needed for my specialist skills and experience and the sooner my tenure was over the happier they would all be. Australians, I very quickly earned, were reflexively viewed through negative stereotypes, and my own personality and habits that defied those stereotypes made no difference to those perceptions. (I had been asked what things I found problematic with my work environment and I said that Singaporeans “work too hard” — they would almost as a rule work way past the official “knock off” time and seem to give their lives for the corporation and only go home to their families when absolutely necessary, usually quite late at night. The response indicated that I was a “typical” lazy Australian who loved to go on strike at the drop of a hat, gamble, drink and be generally work-shy. My immediate impulse was to argue the point but the environment at the time made that inappropriate. Everyone laughed at “the Australian” and “the virtue” that he saw as “a problem”.)
So as a white Westerner — and as nothing more than a tourist or temporary worker — I have experienced very mild forms of what have felt to me to be some kind of racial prejudice.
My point is that in neither of the above experiences would I have suspected any of the commenters as having the slightest awareness of any racist undertone in their remarks. Had I challenged them on their views I am convinced that they would have denied outright having any racist attitude at all. They were only joking, after all. They liked me personally. So why did I have that little unpleasant gut feeling each time? I smiled and responded as a friend and suppressed my gut gurgling so they would have no reason to notice it.
Robin DiAngelo (Wikipedia)
Today I listened to an Australian national radio podcast talk by Robin DiAngelo. I do not know if I can agree with every statement she made about “nice racism” — The ‘nice racism’ of progressive white people — but I don’t know yet if that’s because I haven’t thought through my own ideas thoroughly enough or if some of her views really are missing the mark by just a fraction of an inch or millimetre. She has her critics and these are candidly addressed in the podcast. But I am still left thinking.
But there is one comment of hers that I certainly could relate to:
“You’re going to have to educate yourself.
If the thought leaders in this field, for example, are using the term “white supremacy”, and you think that’s a really harsh term, and a terrible term, and you don’t understand why they’re using it, then rather than ask us not to use it, see it as, “Well, I need to get up to speed because I must be missing something. They’re using this with comfort, and they’re talking about something that’s different from what I think this is about”, and so, we’re back to the humility that I necessarily am missing something, because this is arguably the most complex, nuanced, sociopolitical dynamic of the last several hundred years.
Our racism avoids the blatant and obvious, such as saying the N-word or telling people to go back to where they came from. We employ more subtle methods: racial insensitivity, ignorance, and arrogance. These have a racist impact and contribute to an overall racist experience for BIPOC people, an experience that may be all the more maddening precisely because it is easy to deny and hard to prove. I am constantly asked for examples, so here are a few: . . . .
• Not understanding why something on this list is problematic, and rather than seeking to educate yourself further, dismiss it as invalid.
Excerpt From: Dr. Robin DiAngelo. “Nice Racism.” Apple Books.
In case you are wondering what the other examples are, I copy and paste them here from DiAngelo’s book, Nice Racism:
• Confusing one person for another of the same racial group • Not taking the effort to learn someone’s name; always mispronouncing it, calling them something that’s easier to pronounce; making a show of saying it, or avoiding the person altogether • Repeating/rewording/explaining what a BIPOC person just said • Touching, commenting on, marveling at, and asking questions about a Black person’s hair • Expecting BIPOC people to be interested in and skilled at doing any work related to race • Using one BIPOC person who didn’t mind what you did to invalidate another who did • Calling a Black person articulate; expressing surprise at their intelligence, credentials, or class status • Speaking over/interrupting a BIPOC person • Lecturing BIPOC people on the answer to racism (“People just need to . . .”) • Bringing up an unrelated racial topic while talking to a BIPOC person (and only when talking to a BIPOC person)” • Blackface/cultural appropriation in costumes or roles • Denying/being defensive/explaining away/seeking absolution when confronted with having enacted racism • Only naming the race of people who are not white when telling a story • Slipping into a southern accent or other caricature when talking to or about Black people • Asking for more evidence or offering an alternate explanation when a BIPOC person shares their lived experience of racism • Making a point of letting people know that you are married to a BIPOC person or have BIPOC people in your family • Not being aware that the evidence you use to establish that you are “not racist” is not convincing • Equating an oppression that you experience with racism • Changing the channel to another form of oppression whenever race comes up • Insisting that your equity team address every other possible form of oppression, resulting in racism not getting addressed in depth or at all (“It’s really about class”) • Including “intellectual diversity,” “learning styles,” “neurodiversity,” and personality traits such as introversion/extroversion in your diversity work so that everyone in your majority-white organization feels included • Gossiping about the racism of other white people to BIPOC people to distinguish yourself as the good white person • Using an experience as the only white person in a group or community to say that you’ve experienced racism (which you call reverse racism) • Telling a BIPOC person that you witnessed the racism perpetrated toward them but doing nothing further • Equating your experience as a white immigrant or the child of white immigrants to the experiences of African Americans (“The Irish were discriminated against just as bad”) • Using your experience with service learning or missionary work in BIPOC communities to present yourself as an expert on how to address the issues experienced by those communities • Loving and recommending films about racism that feature white saviors • Deciding for yourself how to support a BIPOC person without asking them what they want or need • Claiming to have a friendship with a Black colleague who has never been to your home • Being involved in your workplace equity team without continually working on your own racism • Attending your first talk or workshop on racism and complaining that the speaker did not provide you with the “answer” • Asking how to start a diversity consulting business because you attended a talk and found it interesting • Focusing your diversity work on “increasing your numbers” with no structural changes and equating increased numbers with racial justice • Blocking racial justice efforts by continually raising a concern that your organization is “not ready” and needs to “go slow” to protect white people’s delicate racial sensibilities • Not understanding why something on this list is problematic, and rather than seeking to educate yourself further, dismiss it as invalid
Excerpt From: Dr. Robin DiAngelo. “Nice Racism.” Apple Books.
It’s that last one that got to me and made me pause and wonder. We all know others who fall into that category and have probably been there ourselves at some time. So I am forced to rethink the other points I find myself disagreeing with. That doesn’t mean Robin DiAngelo is right all the time, but the questions she raises are of concern to some people so maybe I need to think them through more fully.
One comparison that came up in that radio interview was the response of a husband who says he cannot be racist because he married a black woman, and the converse for the wife. DiAngelo pointed out that a man marrying a woman does not prove that he is free from sexist or patriarchal (and anti-feminist) biases.
It’s a topic I keep returning to and wondering if I have really understood all its complexity. Individually we may not be racist but we are part of a community and perhaps that’s where we have to wonder about our unconscious biases and how they influence systemic words and actions.
DiAngelo, Dr Robin. Nice Racism: How Progressive White People Perpetuate Racial Harm. Boston: Beacon Press, 2021.
. . . Israel has become the [Pentecostal] movement’s totemic moral centre, epitomised by the IDF fantasy camp where foreign Pentecostals can come and act out their dreams of shooting Muslim ‘terrorists’ and living in a militarised, walled-up ethno-state. In other words, somehow, ‘Israel’ has become shorthand for a fiercely Christian worldview. And here, given the direction of travel in Israel’s own politics so far this century, we have to come back to the new wave of nationalist populist movements around the world. — Hardy, 252f
The Jewish State as a Beacon for Christian Freedom in a Troubled Neighbourhood
Package tours to Israel are big business for Prophets and Apostles, particularly in the West and Korea, where they offer all-inclusive trips to reconnect with the historic roots of Christianity. Some 300,000 American evangelicals undertook the pilgrimage to Israel in 2016 alone.15 Not long before the pandemic, I joined one such tour group at an IDF ‘fantasy camp’ in Gush Etzion, a Jewish settlement in the occupied Palestinian West Bank, not far from Bethlehem. Something of an amusement park for the faithful, Caliber 3, run by active members of the IDF, markets itself as “the leading Counter Terror & Security training academy in Israel”. It came to prominence in 2018 when Jerry Seinfeld took his family there on holiday, controversially posing for a publicity shot with the former commandos who run the camp.
Here are some of the visitor comments that proudly flash in the centre of the camp’s website:
I joined a tour group on their expedition led by Ross Nichols, a Louisianan who doesn’t identify as either Christian or Jewish, but believes that “Christianity was not the religion of Jesus, rather a religion about him.” . . . Nichols has assembled his own belief system from the religious currents of what he considers his two homelands. A self-described “ardent Zionist” who is active in the anti-Boycott Divestment Sanctions movement, his mission is to “present the Jewish State in a positive light.”
I turned back to Edward Said’s Orientalism . . . . I recall he spoke of the bifurcation of anti-semitism since the Second World War: the despised Arab had taken the place of the “ghetto-bred Jew” while the “Jewish people” had become “dehumanized” in reverse — they were now effectively angels who could do no wrong and any faults were merely the side-effects of over-zealous good intentions.
Hearing Nichols in full flow, it wasn’t hard to understand why some Jewish people are uncomfortable with the ‘Israelite-mania’ emerging from some parts of the religious right. Instead of being dehumanised with the anti-semitic tropes of old, there is an element of superhumanising, imbuing Jewish Israelis with an almost magical quality that doesn’t have much to do with them or their interests as individuals. “Every Jew is a miracle,” Nichols told his flock as we milled about the gift shop, “so we are seeing not just one miracle, but miracles all over the nation of Israel.”
Out on the range, we undertook a gentle warmup with commanders in full IDF kit, who issued us with fake guns and real slogans to memorise. “What is the foundation of the Israeli Defense Force!” shouted Moshe, the chiselled special forces leader. “Love!” we yelled back, “The IDF is built on morals and values!” The word ‘Palestinian’ wasn’t used, but the identity of “the terrorists” we were’ pretending to hunt down went without saying. Likewise, the assertion that these “enemies” have “forfeited their right to life” went without challenge. But who has time for politics, when you’ve got a wooden gun and a pretend marketplace to defend?
Not exactly carrying ourselves like an elite fighting force, we milled around in the small training ground, one woman fretting about where we could eat during Shabbat, another man in a Krav Maga shirt quizzing the commandos on combat. A sudden BANG, and we were jolted from our formation by a man running at us with a knife. We scattered like bowling pins as trained soldiers crashed through our sagging lines. They took the bad guy down, and everybody cheered.
After a series of drills with air rifles, dogs and fake explosives, Moshe asked why the mostly American tour group would come here to shoot things, when they can go shooting in America any time they like.
Everybody laughed, because that was the joke. The ‘fantasy’ in ‘this camp wasn’t about firing a weapon or taking down a ‘terrorist’; it was the modern state of Israel itself, with its walls and checkpoints, its constant state of militarism. It was the overwhelming sense of a march towards victory that would, at some point, finish here.
From Hardy, Elle. Beyond Belief: How Pentecostal Christianity Is Taking Over the World. Hurst, 2022. (246-248)
I used to think the lungfish was the halfway species between sea and land animals but I was not aware of the epaulette shark until the possible discovery of a new species of them made the news: Here is a five year old video:
According to the ABC news report they can stay out of water for up to two hours.
I can believe the part where they are said to survive on land by shutting down several of their brain functions. Now that might explain a lot about another, more familiar, two-legged creature that has become a land-dweller!
This week, about two hours drive due west of where I live, two police officers and a helping neighbour were murdered by a trio of “sovereign citizens” — for the “crime” of entering their property. The father of two of the trio, two brothers, had not heard from either of his sons in twenty years. I read that he broke down on tv when asked about them.
. . . decades after the attacks of September 11, 2001, we stand in line for a dose of radiation while being barked at and occasionally fondled by federal employees.
It’s remarkable how much power the government grabbed, and how many freedoms they took away… instantly. Years later, it’s clear that those freedoms are never coming back.” . . .
They have us all cowering in our homes, like house cats, stripped of our most basic freedoms. It’s a power grab we haven’t seen since 9/11 (and that may indeed dwarf it).
The circumstances are certainly similar: people are terrified, so the governments are doing whatever they please. . . .
Contrary to popular belief, many people don’t prefer freedom… not if it means having little or no safety net. . . . They like rules and regulations and feel “safe” within those boundaries.
They see Big Government as a giant safety net. And so they trade liberty for it, believing that authority figures are truthful, benevolent, and trustworthy. They appreciate a government that seizes power.
Those who prefer freedom doubt such benevolence and trustworthiness.
Excerpt From: “The Sovereign Manifesto: How To Be Free in an Unfree World.”
My youth and early adulthood were mis-spent with a religious cult. When I woke up to what I had been immersed in I visited libraries and bookstores to try to learn as much as I could about “how it had happened”. I was seen as an intelligent person. My upbringing had been in a lower middle-class “liberal Methodist” family. My parents sacrificed so much to see that I had a good education. How could I have ever let myself get mixed up in the Armstrong cult, the “Worldwide Church of God” earlier known as the “Radio Church of God”? I learned much and when I discovered how common my experience was and felt compelled to reach out to others who had had the same experiences. I started a local “support group” of sorts for ex-Jehovah’s Witnesses, ex-Mormons, and ex-etceteras. It was part of the healing process for all of us to share our experiences and come to understand how alike they all were — despite the fact that each of us had been indoctrinated with the idea that our respective churches were “utterly unique”. No, we learned that there were techniques and experiences common to all of us. That we each felt “unique” and a part of a group unlike any other on earth was one of the experiences we had in common.
Then came 9/11 and the waves of Islamist terrorist attacks. And the public mood of “Islamophobia” mushroomed. I knew that these kinds of terrorist attacks from Muslims were a historically new development so it could not be the Muslim religion itself that was responsible. What was the catalyst? Again, I did some research. I read the online magazines and other literature of various individuals and groups that had in some way been associated with terrorism. And I read the scholarly studies from anthropologists, psychologists, historians, political scientists, sociologists who had studied these individuals and groups. How could it be possible? Everything I was reading gelled so neatly with all I had ever learned about the process that led persons to religious cults. The process was called “radicalization”. But it was the same process that had led others in other environments to “cults” like the Moonies, the Armstrongites, Heaven’s Gate, Dave Koresh of Waco fame, Jonestown, the Jehovah’s Witnesses, the Mormons…. I began to write about the common thread on this blog. Hating Islam and Muslims was counter-productive and played right into the hands of the terrorists — that was a big part of my message.
Then this week six people lay dead two hours from where I am writing because of conspiracy theories. Yes, most surely, conspiracy theories were not of themselves to blame. Many people who will never even come close to thinking of killing anyone else believe in conspiracy theories. But conspiracy theories can open doors to all sorts of dark rationalizations when under the right sorts of pressures. I sometimes wonder if the most significant difference between the now defunct Armstrong cult and Dave Koresh cult was the age of the leaders: Armstrong was an old man who loved his comforts and would always find a way out of any threat to those comforts; Dave Koresh was young and idealism can be the ruin of the young. Conspiracy theories in the minds of people with other mental or social issues (such as someone on the Asperger’s syndrome spectrum as appears to have been the case with the dominant person in the local trio) can be fatal.
What is a solution? Is there one? I must be hopeful. Here is something positive, something we can all be mindful of from day to day, from a report by Lise Waldeck, Julian Droogan and Brian Ballsun-Stanton:
Public communications that conflate far right extremism with broader community dissent may reinforce far right extremist conspiratorial narratives and harden existing societal polarisation. This in turn would reduce opportunities for positive discussion that acknowledges the anxieties and fears of non-far right extremist communities.
The pandemic has created opportunities for far right extremists to broadcast their narratives to broader subculture identities built around anti-government and antiestablishment narratives as well as opposition to public health measures such as vaccination. People engage with these narratives because they provide simple answers and clearly identify an ’other’ who can become the focus of blame. Conspiratorial narratives are quick to position government and authority figures within this out-group. Communications that describe those who disobey public health orders in order to engage in civil protest as far right extremists may reinforce the very alignment sought by actual far right extremist groups.
Consistent public acknowledgement of different groups holding alternative perspectives can provide the necessary framework for proactive public engagement with marginalised subcultures. Politicising and demonising public non-compliance with health orders may lead to the further alienation of dissenting groups, pushing them towards the political fringes inhabited by actual anti-state extremists. One way to prevent this is to move away from polarising communications that subsume public discontent and fears around COVID-19 under a violent extremist lens.
Engagement strategies that provide opportunities for these communities to express their fears and anxieties may help in the increasing understanding. State government programs that proactively engage with active and outspoken dissenting/angry citizenship are well placed to provide preventative support for those impacted by conspiratorial and anti-establishment movements due to the current global health crisis, or who become engaged with far right extremist movements. (pp. 39f : Online Far Right Extremist and Conspiratorial Narratives During the COVID-19 Pandemic)
What is the common thread binding Sovereign Citizens, Moonies and ISIS? One strong tie is distrust of society. Society is under the powers of evil, they believe, whether those powers are earthly or heavenly. The controlling powers are believed to work in secret behind the scenes but are duping the majority of us. The majority, those who more or less cooperate with social governance of some kind, are seen as hapless dupes, either wilfully ignorant and blind or simply “dumb sheep”.
It is all too easy to laugh mockingly at “Trumpists” or despairingly at “anti-vaxxers” — but the report above suggests that such a response is inimical to what we all want.
I have images of local fairs where all kinds of groups, government, statutory, professional and private, place their “information session” stalls and tents for all to visit. The hard-core conspiracy theorists will mock such occasions as being part of the plan to indoctrinate us all, but the “in-between bystanders” will be the primary target. Maybe also a few hard-core persons who have tiny nigglings of some doubt. But an understanding of how “the system” really works is surely essential. How Parliament works, how medical research centres work, how teachers work, how journalists and news broadcasters work … how everything works. — Would it not be good to have programs of some kind that increased awareness of how everything really works?
The common thread is distrust of society. What can be done to corrode that thread and demonstrate how as social beings we can all work together in accordance with our basic nature and find niches that allow each of us to improve our collective lot?
One small step would be to listen with respect to issues raised by “the outsider” and think of the most informative way to respond. Mocking the conspiracy theorist is not the answer and only adds fuel to the fire. Maybe we all need to work at better informing ourselves to know how to respond in the most helpful way we can.
Then God said, “Let us make humankind in our image [LXX εικόνα], according to our likeness [LXX όμοίωσιν]; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” So God created humankind in his image [LXX εικόνα], in the image of God he created them; male and female he created them. (Gen 1:26-27)
Thanks to Routledge, Taylor & Francis Group for the review copy.
RG focuses on two interesting details here.
1. Whereas plants, sea creatures, land animals are made “after their own kind”, mankind is made in the likeness of the gods — made in the genus of God.
In Gen 1:26 the Septuagint renders … “in our image according to our likeness” with …. “according to our image and according to [our] likeness”,. . . using the double κατά (“according to”) . . . . The κατά phrases . . . echo the phrase κατά γένος (“according to [its] kind”) of the preceding verses, suggesting more strongly than in the Hebrew that humankind belongs to the γένος [=race, genus] of God, or, at least, highlighting the contrast with the animals more strongly than in the Hebrew. (Loader, 27f)
2. In creating mankind we read God for the first time saying “Let us…”, that is, “Let us make man in our image.”
The language employed here, which points to some form of gathering of the gods, who state their intention to create humans in their image, implicitly recognizes older, polytheistic traditions. The announcement of their collective decision to make humankind suggests the divine council as narrative context (Westermann 1984: 144). Creation in the divine image is distantly reminiscent of Mesopotamian regnal imagery, where the king was created in a god’s image . . . , but here it was all of humanity that was created in the image of the gods. It is likely that both male and female gods were here envisioned, since humans were created “in the image of the Elohim… male and female” (Gen 1:27). (Gmirkin, 136)
“Let US . . .“
Various attempts have been made to explain God saying: “Let us….”. Westermann (cited by RG) believes the most economical explanation is that “Let us” implies a council of gods involved in the decision to create humans. Compelled to find out what was behind that interpretation I turned to Westermann who cited Schmidt and Schmidt, it turned out, said everything Westermann said except in German. (The price one sometimes pays just to be sure!) — Here is a synopsis of Schmidt’s (Westermann’s) argument:
Is it the Trinity speaking?
An early church view was that God was speaking as the Trinity. There is nothing else in Genesis to suggest the Trinity so we can put that view aside.
RG in another forum discounted the “plural of majesty” explanation:
I did a pretty thorough independent research on that whole “plural of majesty” thing. This theory was first put forward, as near as I can discover, after the time of Elizabeth I, who famously started the English custom of monarchs referring to themselves as “we”. I can find no evidence that this was earlier put forward as an explanation of Elohim, and no evidence of any ancient god in the Mediterranean or Ancient Near Eastern world in any language referring to themselves in the plural. I haven’t found other academics who have undertaken a similar study on the history of scholarship on this topic, so don’t cite me as a source, since there’s always the chance that I missed something. . . . .
Esther 8.8 allegedly has Ahasuareus refer to himself in the third person, but I don’t read it that way. In any case that is different from referring to himself in the plural (which I can’t find anywhere in Esther or elsewhere of a king or god in the biblical text). . . .
Is it a plural of majesty?
Another is that we have a “plural of majesty” … as in the monarch saying “we” where lesser mortals would simply say “I”. Exegetes who have worked on the view that Genesis was written very early have discounted that possibility because a clear instance of a “plural of majesty” only appears elsewhere for the first time in the mouth of the Persian king in the Book of Esther. (RG, though, does argue for a post-Persian era composition of Genesis.)
Is it a council of gods?
Note that God is found speaking of “us” in other books of the Old Testament whenever he is in a council with other divine beings. [See the insert below for references.] But again, many scholars have been reluctant to accept the view that God is addressing a council of gods in Genesis because they are convinced that the (“priestly”) author would never have thought to imagine God as a “first among equals”.
Is God talking to himself?
Another view: are we reading here God turning over an idea in his mind, speaking to himself? The problem with that view is that there is nothing in the declaration to suggest a pondering: the words are a proclamation, an announcement, of what “they” are about to do.
After weighing up the above options, Schmidt concludes that the sentence here is a relic from a polytheistic era. Both Schmidt and Westermann conclude that the saying originated in the context of a heavenly court of divine beings but continued as a form of speech even after the idea of a heavenly court was no longer part of their belief system. No doubt many later readers and copyists did treat it as a form of speech and ignored its original and literal meaning. But that leaves open the question of why the first author chose to use the expression. For RG, we have here one more instance of a borrowing from Plato:
In light of Plato’s Timaeus, the appearance of a multiplicity of gods becomes entirely comprehensible. (Gmirkin, 136)
In Timaeus the Demiurge or Craftsman God first created the universe and then in a subsequent stage delegated the creation of humanity to the other gods he had also created. That Creator God addressed these lesser deities to explain why he wanted them to be the ones to create humankind:
Once all the gods had been created — both those that traverse the heavens for all to see and those that make themselves visible when they choose — the creator of this universe of ours addressed them as follows: ‘Gods, divine works of which I am the craftsman and father, anything created by me is imperishable unless I will it. Any bond can be unbound, but to want to destroy a structure of beauty and goodness is a mark of evil. Hence, although as created beings you are not altogether immortal and indestructible, still you shall not perish nor shall death ever be your lot, since you have been granted the protection of my will, as a stronger and mightier bond than those with which you were bound at your creation. ‘Now mark my words and apprehend what I disclose to you. Three kinds of mortal creature remain yet uncreated, and while they remain so the universe will be incomplete, for it will not contain within itself all kinds of living creatures, as it must if it is to be perfect and complete. If I were to be directly responsible for their creation and their life, they would have the rank of gods. To ensure that they are mortal, and that this universe is truly whole, it is you who must, in fulfilment of your natures, imitate the power that I used in creating you and turn, as craftsmen, to the creation of living creatures. . . . .
After this, he handed over to the younger gods the task of forming their mortal bodies. When they had also created any further attributes a human soul might require, and whatever went along with such attributes, he left it up to them to govern and steer every mortal creature as best they could, so that each one would be as noble and good as it might be, apart from any self-caused evils. (41a – 42e; Waterfield translation)
20 For the celestial court, cf. 1 Kings 22:19—22; Isa. 6:8; Ps. 29:1-2; 82; 8926—7; Job 1:6; 2:1. In Job 38:7, divine beings are present at creation. The present interpretation is found in Gen. R. 8:3; Rashi. (p. 353)
Sarna in his commentary on Genesis supports the interpretation that “Let us” is a pointer to a heavenly court:
Let us make The extraordinary use of the first person plural evokes the image of a heavenly court in which God is surrounded by His angelic host.20 Such a celestial scene is depicted in several biblical passages. This is the Israelite version of the polytheistic assemblies of the pantheon — monotheized and depaganized. It is noteworthy that this plural form of divine address is employed in Genesis on two other occasions, both involving the fate of humanity: in 3:22, in connection with the expulsion from Eden; and 11:17, in reference to the dispersal of the human race after the building of the Tower of Babel. (Sarna, 12)
The image of God
What does the expression — “image of God, after our likeness” — mean? The fact that these words are not explained in Genesis indicates that it was well enough understood not to need further explanation at the time it was written (Schmidt, 136). So we must look for parallel usages. If we turn to Mesopotamian creation stories, however, we search in vain:
Can a precursor of the tradition be found in the ancient Orient? Although the similarity between God and man is repeatedly stated there in that man is said to be created from clay and the blood of the gods or even in the divine image, the expression “image of God” hardly has its home in the (Babylonian) creation myths. (Schmidt, 136f – translation. Cited by Clines who is cited by Gmirkin, 136)
Archaeologist Yonatan Adler of the Hebrew University of Jerusalem has authored a new book, The Origins of Judaism: An Archaeological-Historical Reappraisal. The findings of Adler are consistent with other books I have blogged about over the years setting out a case for the history of “biblical Israel” being a late theological construct, composed no earlier than the Persian era (ca 500 to ca 300 BCE) and even arguably as late as the Hellenistic era (especially after 280 BCE). The works I have posted about have taken one of two approaches to the question of the Bible’s origins: archaeological studies and textual analysis.
No archaeological evidence has been found to support the stories of the patriarchs, the exodus, and the united kingdom of Israel: rather, the archaeological evidence indicates that those scenarios never happened. The biblical narrative is, in Adler’s words, “a living declaration in the present, a call to action in the here and now” (p. x). The other approach has been to analyse the biblical texts and to re-examine what has long been a mainstay of biblical studies, the Documentary Hypothesis (DH). These studies have often questioned the very early dating of any of the Bible, many positing a date as late as the Persian era for most of the writings and some even arguing for the Hellenistic era. (Currently, I have been blogging about Russell Gmirkin’s new book, Plato’s Timaeus and the Biblical Creation Accounts.)
A new book by an Israeli archaeologist makes the stunning claim that common Jewish practices emerged only a century or so before Jesus — Andrew Lawler, Is Judaism a Younger Religion Than Previously Thought? (Smithsonian Magazine)
I look forward to posting more from Yonatan Adler’s book after I have completed other commitments. Until I do, here are a few excerpts of particular interest in the context of Russell Gmirkin’s thesis that the Pentateuch was composed as late as around 280 BCE.
First, it is best to be clear about what Adler is addressing (my bolding throughout):
. . . this book takes as its starting point the lived experiences of the Jewish people as they have actually practiced their Judaism over the centuries through the observance of the laws of the Torah in their everyday lives. It is this practical Judaism, rather than the biblical tradition about it, that stands at the center of the present book. The aim of this study is to apply systematic historical and archaeological methods to seek the earliest evidence for the emergence of precisely this practical Judaism within the routine lives of ordinary people in antiquity. (pp. x.f)
It should be stressed that our focus here is on the Jewish way of life centered on practices rather than beliefs. (p. 5)
Adler’s study is not exclusively on the archaeological finds. He also refers to textual evidence: Philo, Josephus, the Dead Sea Scrolls, Jewish Apocrypha and Pseudepigrapha. As we have seen in various other posts (especially those relating to Philip Davies, Thomas L. Thompson, Niels Peter Lemche, Keith Whitelam) new questions arise when we begin with the archaeological evidence and seek to explain the texts in that “real life” context:
One of the major advantages of archaeological evidence over texts lies in the fact that the material remains tend to reflect the “real” rather than the “ideal.” (p. 22)
On the evidence for observance of dietary laws:
Prior to the second century BCE, there exists no surviving evidence, whether textual or archaeological, which suggests that Judeans adhered to a set of food prohibitions or to a body of dietary restrictions of any kind. (p. 49)
On ritual purity practices:
Lacking earlier evidence, the second century BCE remains our terminus ante quem for the beginning of widespread Judean observance of the ritual purity practices enshrined in the Torah. (p. 86)
On the law against carved images:
[T]he year 131 BCE would be our terminus ante quem for when a prohibition against figural images was first put into practice. (p. 112)
On the instruction in Deuteronomy to bind sacred words between one’s eyes and engrave them on doorposts:
No evidence for the observance of any practice resembling either tefillin or mezuzah is available from any time before the middle of the second century BCE. (p. 131)
Circumcision, the Sabbath, the annual feasts (Passover, Atonement, Sukkoth), the seven-branched candlestick (menorah):
[C]ircumcision was widely practiced among first-century Judeans, for whom the rite not only served as an identity marker that distinguished Judean from Gentile but also—and perhaps even more importantly—was regarded as a central commandment of the Torah. Laws surrounding the Sabbath prohibitions were also widely observed at this time by Judeans both in Judea and throughout the Mediterranean world, and the precise parameters of these regulations were concurrently being discussed and debated by exegetes of the Torah. A plethora of literary evidence attests that both the Passover sacrifice and the Festival of Unleavened Bread were practiced by first-century-CE Judeans on an impressively wide scale. The main ritual associated with the Day of Atonement was observed at this time through fasting, a practice described by first-century authors as universal among contemporary Judeans. There is good reason to believe that both of the two central rituals associated with the Festival of Sukkot, residing in booths and taking the four species, were observed by Judeans in the first century CE on a very broad scale. And finally, a seven-branched menorah as prescribed by Torah law undoubtedly stood in the temple in the first century CE, and both texts and archaeological finds suggest that Judeans living at the time were well aware of both its existence and its general appearance.
All these elements of first-century-CE Judaism are attested in the first century BCE, and some also in the second century BCE, but none are clearly attested to prior to this.
. . . .
[A]ll the practices examined here characterize Judaism in the first century CE and are attested to one degree or another in the first century BCE and in some cases also in the second century BCE. As with all the practices analyzed until now, the trail of evidence ends once we reach beyond the second century BCE. Prior to this time, we have good reason to think that certain practices (most saliently, the practice of fasting on the Day of Atonement) were completely unknown.(pp. 167, 169)
Synagogues:
In summary, evidence for the existence of the synagogue prior to the first century CE is spotty at best. (p. 188)
Conclusions
Throughout this book, in chapter after chapter, it has been shown that the earliest surviving evidence for a widely practiced Judean way of life governed by the Torah never predates the second century BCE. . . .
Our analysis in the present chapter has led us to conclude that the Judean way of life during the Persian period was more likely governed by cultural norms and traditions inherited from the Iron Age than by anything resembling some kind of Torah law. A central element of what it meant to be a Judean at this time was veneration of YHWH and participation in the cultic worship of this deity, although it remains unclear to what degree this might have excluded the possibility of veneration and worship of other deities. . . . The origins of practices such as [a taboo against eating the “hip sinew” and perhaps also circumcision] may reach back to extraordinarily early epochs, possibly to before the emergence of any kind of distinct “Israelite” identity.
In all these cases [i.e. some form of “Passover” ritual, as well as of a seven-day period probably coinciding in time with what we know of as the Festival of Unleavened Bread], however, there is little reason to interpret the evidence as reflecting practices that were somehow legally mandated by anything akin to a Mosaic law. A conjectural Persian- period Judean way of life thus reconstructed, bereft of any sort of Torah as its regulating principle, can hardly be said to resemble Judaism in any meaningful way.
The roughly two centuries between the conquests of Alexander the Great circa 332 BCE and the founding of an independent Hasmonean polity in the middle of the second century BCE remain a far more conducive epoch in which to seek the origins of Judaism. . . . Here I have explored the possibilities that the Pentateuch came to be adopted as authoritative Torah by Judeans either during the Early Hellenistic period, when Judea found itself under foreign domination by the two great Hellenistic kingdoms, or during the Late Hellenistic period, after the Judeans had gained autonomy under the leadership of the priestly Hasmonean family. . . . [I]t would not be wrong to view Judaism as having emerged out of the crucible of Hellenism, which dominated the cultural landscape of the time. In a poetic way, it seems only fitting that our English word “Judaism” itself is the result of a Hebrew/Greek hybrid, rooted etymologically in the Greek rendering of the Hebrew “yahudah” merged with the Greek suffix “-ismos.” (pp. 235f)
Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. The Origins of Judaism. Yale University Press, 2022.
Thanks to Routledge, Taylor & Francis Group for the review copy.
Genesis 1 is not a science text. It is primarily a theological myth but it is theology and myth wrapped around a contemporary scientific understanding of how the earth and heavens came into existence. Russell Gmirkin in Plato’s Timaeus and the Biblical Creation Accounts sets out a case for the author(s) of Genesis 1 being well-read in the Greek literature of the third century BCE and composing an account designed to promote piety among the wider communities of Samaria and Judea.
Like Plato’s Craftsman God who shaped and ordered the primeval elements into a beautiful cosmos, the creator deity of Genesis 1 appears to stand apart from the chaos as he commences his work of “purposefully”, “intentionally”, fashioning everything to be “good”. He does this mostly by a process of dividing and separating elements, assigning each new item its appropriate name, and expressing satisfaction in the “goodness” of the completed product. In all of the above, Plato would have recognized in Genesis 1 a brief theological-scientific summary of his own understanding of how the creator god made the heavens and the earth. But there would have been a few details Plato disagreed with. The author of Genesis 1 was up to date with scientific theories that had been developed since Plato’s time.
The First Day
Science
Theology
God said, “Let there be…” — Xenophanes: a supreme being set all things into motion by thoughts of his mind alone.
God said, “Let there be…” — Plato: Divine purpose
God separated the light from the darkness — Empedocles; Hesiod and Plato – cosmos was formed by separating its primary elements
God saw the light was good — Plato: God was good and creating the cosmos in his perfect image
Light appears before the sun is formed — Empedocles’ theory of aether; Zeno; also Hesiod and Plato
God called the light “day,” and the darkness he called “night” — Plato: the importance of names
Evening and morning were the first day — Plato: God’s first act of creation was time (days and nights and other means for measuring time)
Then God said, “Let there be light”; and there was light. (Gen 1:3)
How could a god create by merely saying a word? We are not reading about a magic performance because the command is not directed at any particular object to become something else. Plato does not express the idea of God creating by command, as RG notes. Rather,
The best parallel is perhaps provided by the natural philosopher Xenophanes, who held that the omnipotent supreme being effortlessly set all things into motion by the thoughts of his mind alone (Simplicius, Physics 23.11, 20; Sextus Empiricus, Against the Mathematicians 9.144; cf. Jaeger 1936: 45; Flannery 2010: 84) (Gmirkin, 126)
Genesis 1:4
God saw that the light was good
Plato:
He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. (29e)
He fashioned the All, that so the work He was executing might be of its nature most fair and most good. (30b)
The separation of elements was a prominent theme of Greek science:
and God separated the light from the darkness (Gen 1:4)
But first, how could there be light before the creation of the sun? Hesiod wrote in Theogony, 123-125:
From Chaos were born Erebos [Darkness] and black Nyx [Night];
from Nyx were born Aither and Hemera [Day]
Aether is the light sky, created before the sun and stars.
The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. . . . Fire has the uppermost place ; it is also called aether, and in it the sphere of the fixed stars is first created ; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things. (Diogenes Laertius, explaining the theory of Empedocles.)
Day and night were the first acts of God’s creation:
God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. (Gen 1:5)
. . . and Plato agreed. After creating the various elements themselves, Plato’s god began by creating time — “days and nights” — and the various heavenly bodies by which time was to be measured. The author of Genesis delayed those measuring devices until the fourth day.
For simultaneously with the construction of the Heaven He contrived the production of days and nights and months and years, which existed not before the Heaven came into being. And these are all portions of Time; even as “Was” and “Shall be” are generated forms of Time (Timaeus 37e)
The Second Day
Science
Theology
Separation of earth and sky — Plato: Thus it was that in the midst between fire and earth God set water and air (Timaeus 32b)
And God made the dome in the middle of the waters — Plato: God is the Creator
And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day. (Gen 1:6-8)
I have often read that passage as an account of some sort of iron dome in the sky, but though the idea of a metallic vault with holes to enable rain to fall is found elsewhere in the Bible it is not, RG points out, what is described in Genesis 1.
The air, which was lighter and warmer than the earth and seas, but not as light or hot as the tenuous realm of fiery aether, formed an intermediate zone between the earth and upper skies. It is evident that this airy region is designated in Genesis 1 as the expanse of the heavenly dome or firmament (raqia), since it is given the name Sky (Gen 1:8) and it is in this same sky that the fowl were later said to fly and in which the sun, moon, and stars were placed (Gen 1:17, 20). Elsewhere in the Hebrew Bible, the word raqia designates a metallic vault or dome above the earth, supported by the highest mountains, and as firm as a brazen mirror, and having doors and windows through which the rain and snow fell (Gen 7:11; 28:17; Ps 78:23), as in the Ancient Near Eastern mythical cosmogony. But no such meaning attaches to the term raqia here. Rather, raqia here appears as a simple legacy from the older, pre-scientific language usage, an old term for the sky familiar to the intended audience of Genesis 1, but used there without its mythical linguistic baggage. Rather, raqia is best understood as a simple reference to the dome of the sky. (p. 129)
The Third Day
Science
Theology
Separation of earth and seas — Anaximander, Heraclitus, ….
God said, . . . — as above
Spontaneous generation of plants — Empedocles, Archelaus, Democritus, …
and it was so — as above
Plants are not “living souls” like animals — Zeno
God called the dry land “Earth”…. — as above
Plants emerge before the sun is formed –– Empedocles
God saw that it was good — as above
Classifications of plants (domestic and wild) — Plato, …
And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. (Gen 1:9-10)
Recall from earlier posts the theories of Greek science that notion of like bodies being attracted to like, and the heavier sinking below while the lighter ones rose to the top, the dry elements gathering separately from the wet, the hot from the cold.
Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day. (Gen 1:11-13)
Here we find a disagreement with Plato and Aristotle and a preference for the views of Zeno, the founder of Stoic philosophy. While Plato and Aristotle classified plants with animals (“living souls”) because they all possessed some ability to move, however limited, Zeno said that plants were not “ensouled creatures”.
[Gen 1:11-13] makes the claim, common in Greek science, that the first plant life sprung up from the earth by spontaneous generation. According to theories proposed by several natural philosophers, the seeds of life were present throughout the mixture of elements in the primordial chaos. (p. 131)
After initially generating spontaneously from the earth, the plants thereafter reproduced by means of seeds. Again, we have a scientific classification, this time of plants into two kinds according to their manner of propagating seeds.
Notice, also that plants are said to emerge before the sun is created. Compare the view of the Greek philosopher Empedocles who said
that trees were the first animals to grow up from the earth, before the sun was unfolded around it and before night and day were separated… They grow by being raised out by the heat in the earth, so that they are parts of the earth just as embryos in the abdomen are part of the womb. (Aetius 5.26.4)
The Fourth Day
Science
Theology
Let there be lights… two great lights… — “description of heavenly bodies as lights or lamps (maor), a term also used for clay lamps and candlesticks (Ex 25:6; Num 4:9, 16; Ps 64:16). This indicates that the sun, moon and stars were viewed as vessels containing fire an idea also advocated by several noted philosophers (Anaxmines, Empedocles, Heraclitus), but contrary to the theory of Anaxagoras …” (p. 132)
God said, . . . — as above
set them in the dome of the sky — that is, in the atmosphere (as per various Greek philosophers)
and God made two great lights — as above
signs, seasons, years and days — the technical terms used here overlap with those in the Astronomical Book of Enoch (“signs” = points of the equinoxes and solstices). Commentaries generally say Enoch borrowed from Genesis, but it is possible that the Genesis author borrowed from Enoch (VanderKam, p. 97). RG states that he will discuss these matters in a future work on Babylonian and Samaritan scientific and mythical traditions in Genesis 1-11.
for signs and for seasons and for days and years. . . to give light upon the earth — Plato: the heavenly bodies were created and set in their motions for the benefit of humanity on earth; they were thus “proofs” of divine benevolence. (Other Greek philosophers disagreed, claiming they were thrown into their orbits and took on their characteristics by natural and unplanned processes.)
And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years. And let them be lights in the dome of the sky to give light upon the earth.” And it was so. God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. God set them in the dome of the sky to give light upon the earth to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day. (Gen 1:14-19)
Plato disagreed with other natural philosophers like Anaxagoras who understood the heavenly bodies to have been thrown into the upper regions because of their lighter nature and were ignited by clashing together, and such like. For Plato, there was nothing “natural” about the “design” of the orbits of these bodies: they were carefully set in their orbits by a divine intelligence for the benefit of humankind.
Along with the theology, RG points to three scientific details (concepts found among the Greek philosophers) here: these heavenly bodies were fire-containing vessels, were in the airy part of the heavens; and were useful for calendrical purposes.
The Fifth Day
Science
Theology
Let the waters bring forth swarms of living creatures — an implicit endorsement of the Greek theory of panspermia, that the seeds of life were scattered throughout all primeval matter.
So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind — Contradicts the scientific opening pointing to spontaneous generation of the sea life and water-birds from the ocean. Here God fashions the sea life and water birds.
God blessed them, saying, “Be fruitful and multiply — The word for “blessed” is a command: God is commanding them to reproduce sexually after their initial emergence/fashioning.
And God said, “Let the waters bring forth swarms of living creatures (LXX ψυχών ζωσών), and let birds fly above the earth across the dome of the sky.” So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day. (Gen 1:20-23)
If the opening statement depicts spontaneous generation the later sentence has God making the sea creatures. For RG, this contradiction arises from the author attempting to impose a theological account on top of what was understood to be the scientific process.
The Sixth Day
Science
Theology
Let the earth bring forth living creatures — Spontaneous generation was a widespread Greek scientific notion for the origin of living creatures.
And God said . . . God made — as above
Classification by air, water and land animals; four-footed and many-footed; domestic and wild animals and plants — scientific classifications comparable to those found in Plato. But Plato had four classifications: another one for heavenly life forms, that is, the gods or stars — omitted in Genesis.
God saw that it was good — as above
And God said, “Let the earth bring forth living creatures of every kind: cattle (LXX τετράποδα [=tetrapods]) and creeping things and wild animals of the earth of every kind.” And it was so. God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good. (Gen 1:24-25)
RG posits that the author of Genesis is overlaying scientific concepts with a theological narrative. One of the scientific concepts here is said to be reference to life forms, plants and animals, according to classifications such as are found among the early Greek natural philosophers. Here we have two types of animals: the wild and the domestic; four-footed and those that “creep”, presumably those with many more legs or no legs. With that understanding in mind, it is interesting to compare Greek scientific concepts with a list of created life forms in an early Mesopotamian creation account:
Plato speaks of four classifications of living forms:
And so there are four kinds of living beings in the universe:
the heavenly gods (i.e. including the stars),
winged creatures that travel through the air,
those that live in water,
and finally those that go on foot on dry land. (Timaeus 40a)
Of the different kinds of land animals, Plato wrote:
. . . animals of this kind have four or more legs, and the more mindless they were, the more such underpinning the gods gave them, to draw them even closer to the ground. As for the most mindless of them, the ones with their whole bodies level with the ground, the gods made them without feet, since they no longer needed them at all; these are the creatures that crawl along the ground. (Timaeus 92a)
and further, land animals were classified into the wild and the tame:
. . . all animals [are] divided into tame and wild. For if their nature admits of domestication they are called tame; if it does not, they are called wild. (Statesman 263e-264a)
And there were two kinds of plants:
These living beings are now cultivated trees, plants, and seeds, which have been reclaimed by agriculture for our use from their original wild state, before they were ever cultivated. (Timaeus, 77a)
and the cultivated plants were further subdivided:
as for cultivated crops — both the dry sort (that is, our staple and all the others we use as foodstuffs, which we collectively call ‘pulses’) and the arboreal sort (not only the sources of our drink and food and oil, but also the produce of fruit-bearing trees which, though hard to store, exists for the sake of our amusement and our pleasure) (Critias, 115b)
The ideas set out in the preceding chapters of Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts begin to find their “real-life” application in chapter 5. This chapter, “Genesis 1 as Science”, is a verse-by-verse commentary drawing on the preceding discussions.
MT = Masoretic text = Hebrew Bible
LXX = Septuagint = Greek translation of a Hebrew version that preceded the MT
Genesis 1:1 comes with three and a half pages of analysis.
When God began to create the heavens and the earth (1:1 MT; New Revised Standard Version)
Not Creation Ex Nihilo
This opening verse is sometimes thought to describe God creating the universe from nothing, ex nihilo. But the idea that God created everything from nothing is not found in the Bible. Gmirkin cites Gerhard May as pointing out that the explicit notion of an ex nihilo creation first appeared as late as the Christian Church Fathers in the late second century.
RG justifies his claim that Gen 1:1 does not speak of God actually creating “the heavens and the earth” on the grounds that:
it is only in later verses in Genesis 1 that we read of the actual creation of heavens and then the earth
Genesis 1 uses formulas (eg “And God said, ‘Let there be…'”) to describe God’s creative acts and no such formula is found in 1:1
and in the conclusion of this section we read “and thus the heavens and earth were finished”, indicating that the creation took place over six days out of pre-existing primordial chaotic matter.
In other words, Genesis 1:1 is a heading and the actual creative acts follow.
The idea that the universe emerged out of chaotic matter conforms to Greek scientific views that held that the universe in some form (even as chaotic matter) had to have always existed.
Is 1:1 a title of what follows, then? Every other block of narrative in Genesis has a title or “superscript”. But no, it is not a title, RG concludes. Rather, RG goes one step further and argues that the opening verse is a very condensed counterpart to Plato’s prologue to his account of creation in Timaeus. The prologue of the creation account in Plato’s Timaeus contains the following details:
that the ordered visible world had a clear beginning point (it existed in a realm of “becoming”)
that the cause of this beginning of an ordered cosmos was God (the word translated “began” or “beginning” in the LXX, ἀρχῇ [arche], means both “beginning” and “cause” and is used frequently in Timaeus)
that God was a being who existed apart from or outside the universe
God is presented as an artisan, a craftsman (or Demiurge), a personality with a purpose.
All those details are elaborated upon in a scientific discussion in Timaeus 27d to 29d.
Excerpts from Plato’s prologue:
. . . . . Now everything that becomes or is created must of necessity be created by some cause, for without a cause nothing can be created.
. . . . was the world, I say, always in existence and without beginning? or created, and had it a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things are apprehended by opinion and sense and are in a process of creation and created. Now that which is created must, as we affirm, of necessity be created by a cause. But the father and maker of all this universe is past finding out; and even if we found him, to tell of him to all men would be impossible. . . . .
. . . . If then, Socrates, amid the many opinions about the gods and the generation of the universe, we are not able to give notions which are altogether and in every respect exact and consistent with one another, do not be surprised. Enough, if we adduce probabilities as likely as any others; for we must remember that I who am the speaker, and you who are the judges, are only mortal men, and we ought to accept the tale which is probable and enquire no further. (Benjamin Jowett translation)
From Chaos to Cosmos: Plato and Zeno
1:2 MT – The earth was waste and empty (tohu wabohu) and darkness covered the face of the deep (tehom) and a divine wind (ruach) swept over the face of the waters (mayim).
1:2 LXX – But the earth (γῆ) was invisible and unformed (ἀόρατος καὶ ἀκατασκεύαστος); and darkness was upon the abyss (ἀβύσσου). And God’s spirit (πνεῦμα Θεοῦ) bore upon the waters (ὕδατος).
Plato (left) and Zeno
What we read here is not total and utter chaos, but a beginning with raw material differentiated into earth, deep waters, and air. That’s not from Plato but it is from another early philosopher, one who founded the Stoic school, Zeno. (Zeno was a contemporary of those whom RG is submitting as the authors of Genesis.) Darkness implies that there is light somewhere but not directed towards the materials from which the cosmos was to be created. Interestingly, Plato understood darkness to be a material element — a form of dense air that lacked minute sparks of fire.
For Plato, the chaos at the beginning did not differentiate the elements of fire, earth, air and water. Zeno, on the other hand, proposed that fire was the basic element and from fire arose air, and from air was formed watery stuff, and from water a sediment of earth fell and coalesced into earth. From that condensed gooey muddy mass air arose, and from the air emerged aether, and when air moved as wind it threw clouds together so causing lightning — and hence light itself — to emerge.
Plato did attribute the start of creation to a good and intelligent creator god. He also said that (as per the LXX above) the primordial chaos was invisible. He had some concept of darkness as a substance that could rest on matter.
For Zeno, the four elements could be discerned in some sort of stratification in the chaos at the start. And since movement was a divine attribute, air in motion, or wind, was a divine element from which eventually came light.
Where does God enter Zeno’s picture? For Zeno, there were two types of active (divine) elements: fire and air. Fire, in turn, was subdivided into physical fire — a fire that consumed its fuel — and a spirit or god-fire that did not consume matter. (Compare Moses seeing the burning bush where God is said to be a fire that does not consume the bush.) For Zeno, only corporeal elements could move corporeal elements. The spirit fire, god, was thus the prime mover that initiated the orderly arrangement of the universe out of the chaos and even inhabited everything. Plato, on the other hand, thought of God as a transcendent, non-corporeal but anthropomorphic figure who spoke to bring about the cosmos — although other biblical authors did give God a fiery body.
So at the expense of some contradiction with what follows (e.g. the earth and water being separated on a subsequent day of creation) the author of Genesis 1:2 appears to have followed ideas from both Plato and Zeno.
RG breaks up his discussion into a series of categories (viz. an overview of Plato’s ideas; the cosmogony in Genesis compared with that of Greek philosophers; the stratification of the elements; the divine wind; ontology and a discussion of Greek and Hebrew terms) which, though thorough, means certain ideas are discussed repeatedly under each heading. The point of such detail and repetition is to prepare the reader for the final overview comparison of Genesis 1:2 and Greek cosmogonies.
Gmirkin, Russell E. Plato’s Timaeus and the Biblical Creation Accounts: Cosmic Monotheism and Terrestrial Polytheism in the Primordial History. Abingdon, Oxon New York, NY: Routledge, 2022.
With thanks to Routledge, Taylor & Francis Group, for the review copy.
(Unfortunately for the progress of this series on RG’s new book, I was lately sidetracked into reading related to further exploration of the evidence we have for events affecting Jews and Christians between the events of 70 and 135 BCE. This was in part inspired by follow-up reading to Witulski’s view of Revelation being a product of the Hadrianic era, and led to further investigations into the background conditions that appeared to form the matrix from which both Christianity and rabbinic Judaism emerged. I look forward to posting more about thoughts arising in the future.)
Creation of man in God’s image is probably one of the most striking analogy to Plato’s work. . . . It is the most openly expressed in Timaeus. (Niesiołowski-Spanò 2007:118)
In Timaeus Plato gives his vision of the creation of the world, one that seems close to that of Genesis yet at the same time far more sophisticated. (Wajdenbaum 2011:92)
If you are wondering how well-known Timaeus was throughout the ancient Greek-speaking world . . . .
It would be a serious mistake … to conclude that the Timaeus was only read and studied by professional philosophers or students of philosophy. The very fact that it was regarded as the ‘Platonists’ Bible’ meant that its influence inevitably filtered down to men of letters and even those who had received only a smattering of learning. Indeed the Timaeus was the only Greek prose work that up to the third century A.D. every educated man could be assumed to have read. (Runia 1986:57)
We have seen the evidence Russell Gmirkin [RG] set out for the authors of the Pentateuch drawing upon Plato’s works so it is against that background that this focus on Genesis and Timaeus proceeds. Chapter 4 of Plato’s Timaeus and the Biblical Creation Accounts “examines various lines of evidence that indicated Genesis 1 did in fact draw on the Timaeus“.
RG’s discussion engages with several related scholarly views and the current mainstream understanding that he is challenging. It is a somewhat technical presentation, examining the textual structures and how related Platonic themes (science, philosophy, myth) are expressed through each. For better or worse, I have decided to touch on the more obvious overlaps between Genesis 1-2 and Timaeus with little comment. I imagine you, dear reader, are sitting with fellow critical jurors.
First to the witness stand is Martin Rösel [MR]. MR listed clear indications that the Greek version of Genesis made liberal use of terms from Timaeus. MR’s explanation for these references was that the translators felt free to modify, even change, the original Hebrew text.
e.g. Thus Genesis 1:2, in Hebrew, speaks of the earth being “empty and void” but the early Greek version of Genesis is unusual in that it speaks of the earth being “invisible and unformed”, an expression reflecting Plato’s cosmology in Timaeus.
But under cross-examination of further studies, MR’s explanation that the Septuagint (LXX) was a very free translation of a Hebrew text could not stand up. The DNA evidence demonstrated that the LXX was an attempt to hew closely to the literal Hebrew original and not a free translation. The LXX can make for awkward reading in ways that indicate that the translators struggled to maintain faithfulness to a Hebrew source.
But what was the Hebrew source of the Septuagint? It was not our current “Masoretic text” (MT). Interestingly, in some places where the LXX disagrees with the MT, other earlier Hebrew versions do match the LXX translation (e.g. the Samaritan Torah, a Dead Sea Scroll fragment).
RG’s conclusion:
the LXX was not a free translation of the underlying Hebrew text . . . but rather a literal translation of a non-MT text [an earlier Hebrew text] of Genesis (RG, 86)
What does the mainstream scholarship say about all of this? The dominant view is that there were Hebrew and Greek versions of the Pentateuch long before our current MT and LXX. Neither of these earlier, now lost, texts could have reflected Plato’s Timaeus. It is acknowledged that Timaeus did influence some parts of the LXX of the third-century BCE. The question remains, though, Why is the LXX so different from the MT?
What version of Genesis 1 came first? The MT or LXX?
Definitely the MT. A copy was kept in the temple and was used as the standard by which all copies were measured.
Where did the LXX come from?
I can’t help but think that it came from a tradition that stood opposed to the temple authorities.
Why, then, does the Letter of Aristeas say that the temple authorities sent a Hebrew text to Alexandria for translation into Greek?
I don’t believe that that story has any truth to it. It is total fiction. The LXX had to come from a group opposed to the Temple authorities. The temple authorities would have sent a copy of the MT and the LXX would be far closer to the MT than it currently is.
But then where did the LXX come from?
I can’t say anything other than what I have said already.
–o–
Next witness: Four figures enter the dock — the Book of Watchers, Demetrius the Chronographer and the Book of Jubilees and Qumran (Dead Sea Scroll) fragments. All of these testify to being the first to quote or allude to biblical writings. Not one is any older than the third century BCE.
Conclusion:
It . . . goes beyond the evidence to assume that the Hebrew Bible in any form, whether MT or proto-LXX, significantly predates the Septuagint translation. (RB, 88)
–o–
Next witness: Timaeus, the astronomer created by Plato. Timaeus is asked about the three different creation narratives or myths he described to his companions: the creation of the cosmos; how the elements that enabled and brought about order emerged from primordial chaos; the creation of mortal plant and animal life, including humans. The court asks Timaeus to outline his presentation. He does so:
I began by telling my audience, Socrates among them, that I was going to describe how “in the beginning” the universe was “generated” (Greek “genesis”), that “in the beginning”, a good God “made” the “heaven and earth”.
The Greek words in quotation marks match those in the LXX of Genesis 1. The judge instructs Timaeus to stop “finger-quoting” and get to the point and list only the details of the visible creative process.
If I restrict myself to the order of the creation of the visible universe….
With thanks to Routledge, Taylor & Francis Group, for the review copy.
(continuing the series on Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts) ….
If the authors of Genesis were inspired by Plato’s discourse on the origins of the cosmos in Timaeus how can one explain the obvious contrast between Plato’s lengthy scientific and philosophical reasoning and the simple narrative in Genesis 1:1-2:3?
To answer this question Russell Gmirkin [RG] begins by explaining that there were “seven distinct modes of Greek discourse on cosmogony” and that authors adapted their rhetoric according to the particular audiences each had in view.
1. Scientific Discourse: Natural philosophers most often wrote for their elite, wealthy and educated peers. “Schools” or “universities” were established by prominent thinkers (e.g. Plato’s Academy, Aristotle’s Lyceum) and cosmogonies were written to expound their underlying philosophical reasoning.
2. Revealed Myth:Parmenides of Elea wrote cosmogonies addressed to two different audiences. In Way of Truth he wrote a detailed scientific discourse for his educated peers. In Way of Opinion he wrote a cosmogony in the form of a myth that was being taught by the goddess Justice or Necessity.
Bust of Parmenides discovered at Velia (Wikipedia)
In this mode of discourse, the aim was not to achieve knowledge but to induce belief in the theories being presented. Here Parmenides appears to have anticipated Plato, who advocated implanting beliefs in the citizenry as a necessary precursor to achieving true knowledge in a select few . . . . It appears that Parmenides (like Plato) saw a social utility in presenting theories of cosmogony to the general public under divine authority, since he named the appropriate goddess as Necessity or Justice, “who steers the course of all things,” suggesting that a mythical account on cosmogony that recognized a divine steering principle was needed to ensure a pious and just citizenry. It appears that the populace was induced to believe not only that this account of the origins of the universe was divine, but also had the endorsement of the scientific educated elites. The poetic form of the discourse may have been intended to enhance its appeal to the masses. (pp. 66f)
3. Myth as Discourse (Enchantment): Plato taught that in an ideal government philosophers should rule and oversee all aspects of education from infancy to adulthood. The curriculum for the young had to consist of myths that fostered “good” behaviour. These myths needed to be attractive to all ages, especially the young, and hence were to be relayed in songs, poems, theatrical performances and public readings at festivals. Existing myths that told of gods were useful but first had to be censored by the philosopher rulers to remove from them every negative and immoral act of the gods. Nothing bad about the gods was to enter the minds of the citizens. Education was to encompass the whole society, from mothers telling infants nursery rhymes to entertaining performances (singing, reading, acting) for the young and adults.
The aim and intended reception of discourse by myth was to induce belief, and thereby implement societal conformity to theological and ethical norms. Myth, whether in the form of song, story or theatrical performance, was chosen as the medium for inducing belief, due to the pleasant, entertaining, enchanting character of the myth . . . Myth was thus the chosen rhetorical tool to condition the emotions and convey theological and ethical truths on a pre-rational level to intellectually unsophisticated audiences. (p. 68)
Genesis 1 reads as an authoritative story. It was not entirely a myth like other creation myths. It presented a scientific account of the moving power over the primordial chaos bringing about a series of separations that led to day and night, earth and sea, the spontaneous generation of life forms from the ocean, and so forth.
A story format was highly suitable for instilling beliefs about God’s fashioning of the universe for audiences of all ages and was easily understood by school children and even the youngest children, important target audiences under Plato’s system of education. (p. 68)
The second creation account (Genesis 2:4ff) follows up the cosmogony with a mythical narrative about the origins of animals and humans, the reason humans dominate the animals, the introduction of sexual reproduction and clothing, etc. It is a story easily understood by all, from the very young to the old. The beginning of the account may be a subtle reminder of Greek myths:
These are the generations of the heavens and of the earth when they were created . . . — see Gen 2:4 for the Hebrew text
