The "image of God" in Eden
Subtitle: the creation of mankind in Genesis 2:5--3:24 in light of the mis pi pit pi and wpt-r rituals of Mesopotamia and ancient Egypt
By: by Catherine Leigh Beckerleg
Published: 2009
Language: eng
Number of pages: 333
Description: This study is an analysis of the creation of mankind in Gen 2:5-3:24 in light of the Mesopotamian "Washing of the Mouth" ( mis pî ) and the Opening of the Mouth ( pit pî ) and the Egyptian "Opening of the Mouth" ( wpt-r ) rituals for the creation of a divine image. The primary goal of the thesis was to determine if Gen 2:5-3:24, like Gen 1:26-27, presented mankind as an "image of God", despite the absence of the key terms s[dotbelow]elem and d[schwa]mû t from the Eden story. Through a comparison of the mis pî pit pî wpt-r, and Gen 2:5-3:24, we determined that not only did the Eden story present mankind as an "image", but that the case for a historical connection between Gen 2:5-3:24 and the comparative texts was quite strong, although finally unproven. Gen 1:26-27 was also considered in this study. By examining anew several biblical and extra-biblical texts which used "image" and "likeness" terminology to describe the relationship between father and son, we determined that s[dotbelow]elem and d[schwa]mû t in Gen 1:26-27 were used to define the divine-human relationship in terms of kinship. Specifically, to be created in the image and likeness of Elohim meant that humans were designed, metaphorically speaking, as God's "royal sons".

The study then examined the relationship between Gen 1:1-2:3 and Gen 2:5-3:24. Despite the dogmatism in much of the scholarly literature concerning the date of these texts, the evidence, or, more accurately, the lack thereof, did not permit us to assign with certainty even a relative date between the two creation accounts. If the final redactor (R) of Genesis was also the author of Gen 1:1-2:3, then he would appended his creation story to Gen 2-50, which was organized into ten narrative blocks framed by tôl[schwa] d ô t notices, with the tôl[schwa] d ô t .I in Gen 2:4. Alternatively, if R was not the author of Gen 1:1-2:3, then we are unable to determine which of the two creation accounts is the older text. In their final form, however, both Gen 1:1-2:3 and Gen 2:5-3:4 present mankind, although in different ways, as created b[schwa]s[dotbelow]elem ⊃ e lohîm. In Gen 1 s[dotbelow]elem and d[schwa]mû t compare humanity to a divine image while defining their relationship to Elohim as one of sonship , whereas in Gen 2:5-3:24 the subtle allusions to divine statue animation texts suggest that, as in Gen 1:26-27, s[dotbelow]elem is being redefined as a human being.
Notes: "October 2009."

Thesis (Ph.D., Dept. of Near Eastern Languages and Civilizations)--Harvard University, 2009.

Includes bibliographical references.