We recognize, of course, the relatively late emergence in the Old Testament of a positively and precisely articulated belief in Yahweh's universal creation, and that it is not, indeed, until the time of Second Isaiah that such a belief is taken for granted.24 On the other hand,
the J story of creation in Gen. 2 reflects an early if imprecise creation faith25 while the eighth - century prophets clearly stand upon a thoroughly practical though untheoretical belief in Yahweh's creative function.
Not exact matches
It is in any case a fact that Israel's
creation faith — certainly a basic element
of the structure
of Yahwism from early times — receives scant specific mention (apart from the
J story of Gen. 2:4 b ff.)
The present intention
of the
story is to give expression to what
J and all true Yahwists in Israel deemed to be the essence
of the relationship, not as in Genesis I between God and all
creation, but pointedly and existentially, between Yahweh and man.
But perhaps the most fundamental contrast is also here apparent: the
J story proceeds at once to the
creation of man (literally, «formation» for this
story does not use the word «create»).
After restoring
J's missing
creation account, suppressed in favor
of the Priestly version in Genesis 1, Bloom turns his attention to the Garden
of Eden
story, reading it not as a
story of sin and punishment, not even as, in Paul Ricoeur's phrase, a myth
of deviation, but as a lovingly and playfully ironic account
of the unsatisfactory state
of affairs in which we find ourselves and, more specifically, in which the author found herself in the twilight days
of the post-Solomonic era.