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Genealogies and Spiritualities in Genesis 99 would not argue against such an interpretation: this text alludes to Gen 3:17–19, which is J. Furthermore, unlike the case with 5:24, 5:29 constitutes a definite break in the usual Gen 5 genealogical style. From both these arguments, it follows that this is not inherently Priestly material. In addition, the styles of 4:25–26 and 5:28b–29 are compatible. The case could therefore be made strongly that 4:25–26 + 5:28b–29 is a deuteronomistic redaction of, respectively, J and P. 64 The purpose of this redaction, as indicated above, would be to underscore the theological theme of new beginnings. 65 4 The brief narrative in Gen 5:32, constituting only the opening line of the usual Gen 5 genealogical pattern (“Name and age of X when he fathers Y”), and indicating the three sons of Noah, clearly has to do with the nature of this verse as introduction to the subsequent Noah story (Gen 6 ff.). A last issue remains here: the similarities between the names in the Gen 4 and 5 genealogies are usually attributed to either— source critically—varying interpretations/applications of a basis genealogy, or—culturally—to genealogical fluidity. 66 The latter (“how many members mentioned in the genealogy?”; cf. Bryan, “A Reevaluation of Gen 4 and 5,” 185) of the Gen 4 and 5 genealogies. 64 Vermeylen, “La Descendance de Caïn et le Descendance d’Abel,” 188–91. 65 Not to beg the question as to why the combined text would then later be divided into two, with 5:28b–29 placed in its current position: the most obvious possibility is that the reference to Noah in 5:30 tempted a later editor to commit the modification. 66 Genealogical fluidity refers to the process by which a genealogy is edited (i.e., substitution, removal, addition; altering the spelling, order and relationship of names, etc.) in order to reflect new social or political circumstances. Whereas our modern sensibilities on authorship and copyright might shudder at such practices, this fluidity occurs quite naturally in an oral or written culture where genealogy serves to indicate/stabilise current social and other relationships, rather than to retain the past with historical accuracy. As Wilson continually pointed out in his publications on this matter, the function of a genealogy influences its form. Cf. Bryan, “A Re-evaluation of Gen 4 and 5,” 180; Wilson,
100 The Old Testament and Christian Spirituality generally offers a more satisfying explanation of variance. It also leaves us free to interpret the intentions of Gen 5 (sans verses 28b– 29, as argued above) as a genealogy. Apart from God’s continued blessing and the explicit continuation in this genealogy of the concept of the image of God, mentioned above, a third and related theological thread here is the uniqueness of Israel. This genealogy (similar to 1 Chr 1–9, and different to Gen 10) 67 does not intend to indicate the unity of humanity. The current identity of Israel, during or after the exile, is related through the continued blessing of descendants to their ancient ancestry. 68 P seeks security for the present in the continuation with past generations. 4. Three Configurations of Faith We have now taken a closer look at our three genealogies, indicating in each instance some theological dimensions inherent to the genealogy as well. It is quite clear that we have here three very different intentions expressed by means of the same genre. In a sense, genealogies could be described as a form of ancient Near Eastern wisdom: the world as known at present is summarised and Genealogy and History in the Biblical World, 161–63; Hess, “The Genealogies of Genesis 1–11 and Comparative Literature,” 64–65. 67 In genealogies referring to other nations too, it is possible that the understanding of their shared heritage with Israel may reflect their understanding as well (Malamat, “King Lists of the Old Babylonian Period and Biblical Genealogies,” 185). 68 Cf. Oeming, Das wahre Israel, 108–209; cf. also Brodie who sees as part of a deliberately unifying pattern in Genesis a parallel between Gen 4:17–26 (taken as a single unit) and Gen 5 (see T. L. Brodie, “Genesis as Dialogue: Genesis’ Twenty-Six Diptychs as a Key to Narrative Unity and Meaning,” in Studies in the Book of Genesis: Literature, Redaction and History [ed. A. Wénin; Louvain: Leuven University Press; Uitgeverij Peeters; Bibliotheca Ephemeridum Theologicarum Lovaniensium CLV, 2001], 301. These parallel genealogies would both illustrate a turnaround from disharmony to restoration, a view that calls for some rather circuitous argumentation.
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International Voices in Biblical St
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Copyright © 2012 by the Society of
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Table of Contents Betwixt Text and
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viii Introduction various coloniali
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The Old Testament in Christian Spir
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Undervaluation of the Old Testament
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Page 66 and 67: Spirituality of the Psalms 55 • F
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Page 86 and 87: 7. Conclusion Spirituality of the P
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Exegesis and Spirituality 183 empha
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Exegesis and Spirituality 185 Donah
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Exegesis and Spirituality 189 Vorst
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The emerging discipline of Biblical
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