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Above and beyond asserting the fact of creation in much the same way it did for Israel, the passage provides an important theological lesson.

The believer enters into a life of Sabbath rest from works and embarks on a life of holiness in that rest. He then described what happened to the creation by recording significant events in the Garden of Eden, the murder of Abel, and the family of Cain.

But the similarities between these sections argue for a common writer. ; ; ), as well as dedication in God's presence (cf. When man sinned he passed into a new state, one dominated by, and at the same time symbolized by death. "Before Adam and Eve fell into sin, God made a proposition to them that some have regarded as a covenant, as stated in Genesis -31 and -17.

2:4 Having related the creation of the universe as we know it, God next inspired Moses to explain for his readers what became of it. "The destiny of the human creation is to live in God's world, with God's other creatures, on God's terms." The Hebrew word toledot occurs first in 2:4 where it introduces the next section of the book. It is likely that spiritual death and physical death are not being thought of as separate, so that the one involves the other." The Hebrew construction emphasizes the certainty of death, however it is defined. Because the phrase "in the day" in Hebrew is an idiom meaning "for certain" (cf. God gave Adam authority over the creatures of the world, commanded him to be fruitful, and gave him permission to eat from every green plant.

This Hebrew word often reads "generations," "histories," "descendants," or, as here (in the NASB and NIV), "account" (cf. The word summarizes what follows in the section and introduces what became of something, in this case the universe, or, more often, someone. the material within each tol'dot is a microcosm of the development of the Book of Genesis itself, with the motifs of blessing and cursing playing a dominant role. (sometimes "in") Eden" seems to have been in the eastern part of Eden. The Hebrew word translated "put" in verse 15 (wayyannihehu) is not the same one rendered "put" in verse 8 (wayyasem). 8) is the normal one for putting something somewhere. The only restriction was that Adam and Eve not eat of the tree of the knowledge of good and evil, for if they did so they would surely die (-17).

The person mentioned after toledot is not usually the central figure in the section but the person who originated what follows. Within each of the first several tol'dot is a deterioration to cursing until 12:1-12, where the message moves to the promise of blessing. This rather extensive description sets the stage for Adam and Eve's expulsion from the garden in . Basically, the covenant was conditional, requiring obedience; but it also declared God's purpose to elevate humanity to a place of authority and prominence, ultimately fulfilled by Christ." The covenant in -17 has been called the Edenic Covenant.

Their God had also created them as a nation, so they could look forward to the future with confidence.

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"In Genesis 1 'elohim (God) refers to God's transcendence over the world, while in Genesis 23 yhwh (L) speaks of God's immanence with his elect. "The Garden of Eden is a temple-garden, represented later in the tabernacle. Such knowledge belongs to God alone because, as Agur inferentially argues in Prov.

When the narrator combines the two names, he makes a bold assertion that the Creation God is the Lord of Israel's history. All is under God's sovereign control, guaranteeing that Israel's history will end in triumph, not in tragedy." The creation of man 2:4-17 The differences between :3 and 2:4-25 have led many literary critics of the Bible to insist that two different writers composed these sections. 30:1-6, one must know comprehensively in order to speak absolutely about what is good and bad." "On the whole it seems probable that we should understand 'death' to mean a spiritual state, but a state aptly symbolized by physical death.

"Though historical and scientific questions may be uppermost in our minds as we approach the text, it is doubtful whether they were in the writer's mind, and we should therefore be cautious about looking for answers to questions he was not concerned with.

Genesis is primarily about God's character and his purposes for sinful mankind.

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