Pentateuch

Abstract

Pentateuch Christopher T. Begg, Fred W. Guyette, Thomas Hieke, and Victor H. Matthews 1602. [Genesis] Julie Galambush, Reading Genesis: A Literary and Theological Commentary (Reading the Old Testament; Macon, GA: Smyth & Helwys, 2018). Pp. 183. Paper $32. ISBN 978-1-64173-086-0. G.'s reading of the Creation story in Genesis 2–4 challenges traditional interpretations at several critical junctures. Tradition usually places Adam at the center of the story; [End Page 512] Eden was made for him, and he has dominion over it. But it is possible to read the story another way: the Garden itself is at the center of the narrative and Adam is created for the sake of the Garden. Again, most English translations describe Eve as Adam's "helper," but the term used of her, i.e., ʾēzer, is more like a "rescuer." Eve does rescue Adam from loneliness, but there is more to it than that. She rescues Adam by giving birth to the next generation of "gardeners" whose job is to help Adam in the Garden. That plan is nearly ruined when Cain kills his brother Abel. After the first murder, the moral condition of the world grows steadily worse. However, there is another story in Genesis about starting over. When Noah and his family stepped off the Ark after the flood, they hoped to make a new beginning. But before long the cycle of moral failure begins again. Now, suppose we consider Genesis 1–11 in light of Israel's return from exile in Babylon ca. 520 b.c. For those who were returning to the charred ruins of Jerusalem, the central issue would have been: How can we start our lives over again and build a new society? Those who had remained in the land after 587 b.c. had been tempted to return to the worship of many gods, since it could be argued that Israel's troubles began in earnest only after Josiah's campaign against polytheism. For those who were returning from Babylon, however, the Creation story is a thoroughly monotheistic narrative about making a new beginning, one in which obedience to God's commands is crucial. Another story line in Genesis appeals to anyone hoping to make a new start in life: God's call to Abraham and the covenant God made with him concerning land, descendants, and a glorious future. Even so, the mystery of evil is part of every story. Jacob deceives his brother Esau and flees to Haran. Payback comes when Jacob is deceived by Laban, his father-in-law. Many years later, Jacob is reconciled (mostly) with Esau. He hopes to find in peace in Shechem, but his sons turn to violence and the family has to keep moving. The strife among his sons grows worse, and Joseph is betrayed and sold into slavery. In Egypt, Joseph remains honest and upright (unlike Jacob!). In spite of many hardships, he rises to power in Pharaoh's court. Eventually, he is in a position to make his brothers pay for what they did to him, but in a broken world Joseph chooses the path of reconciliation. We can do the same, with God's help!—F.W.G. 1603. [Genesis] Reinhard Junker (ed.), Genesis, Schöpfung und Evolution: Beiträge zur Auslegung und Bedeutung des ersten Buches der Bibel (Studium Integrale Theologie; Holzgerlingen: SCM Verlag, 2017 [3rd printing]). Pp. 253. €11,99. ISBN 978-3-7751-5712-4. This volume consists of a series of short essays—most of which have been published previously, whether online or in print—that address the scientific and theological questions posed by the Genesis creation account from a Protestant Evangelical perspective. The essays are arranged under two headings, the first featuring more general contributions to the questions at issue, the second made up of articles focusing on Genesis 1–3 itself. The essays pertaining to the latter grouping are as follows: M. Stephan, "Die biblische Urgeschichte—wirkliche Geschichte"; H. Stadelmann, "Ist die biblische Urgeschichte wahr? Weichenstellungen für eine heilsgeschichtliche Theologie"; H. J. Koorevaar, "Die Frage der Literaturgattung und die Historizität von Genesis 1–3. Teil 1: Wie geschah die Schöpfung?"; H...