The purpose of this thesis is to examine the descriptions of Yahweh's creative activity in Deutero-Isaiah (Isaiah 40-55). In the last century, biblical scholarship on creation has been concerned primarily with its relationship to redemption. This thesis will study the descriptions independently of redemption. / The references to creation incorporate a broad spectrum of material which is presented randomly throughout Deutero-Isaiah. Because of their diversity, the references will be organized into three groups: Yahweh's initial creation (cosmogony), his creation of the people, and his new creation (his present or upcoming creative activity). Discussion will begin with the cosmogonic material, since it is the most obvious of the groups in terms of its language and similarities to other biblical material. The other aspects of Yahweh's creative activity will then be studied in accordance with their lexical relationship to the cosmogonic texts. / This thesis will investigate what is said specifically about creation, how the creation language functions (i.e., how the message/meaning is effected), and what purpose it serves (i.e., why creation is mentioned). Special attention will be paid to the lexical material in the descriptions, notably the verbs. References will be examined in their immediate context (poem, etc.) and in their Deutero-Isaian context. Where relevant, other texts in Isaiah (Isa 1-66) or the rest of the Hebrew Bible will be used in the expectation that they will provide added insight into the meaning of the references.

No description available.

This dissertation argues that penal substitutionary atonement is necessary for transformation of the created order. This assertion answers the charge that an atonement model that deals with forensic judgments, the moment of justification, and a focus on the individual serves as an obstacle to God's purpose of restoring even the created order itself. Chapter 1 examines the current setting of the debate, illustrating the need for this charge to be answered. This chapter also lays out the thesis as well as the methodology of the dissertation. Chapter 2 asks the question, "What is wrong with the created order?" This chapter demonstrates that the plight of creation is that it is held in bondage to a reign of death which is itself a manifestation of the legal verdict of condemnation that has come to individuals in Adam. Chapter 3 demonstrates that the reason numerous evangelicals deny penal substitution is because of a faulty understanding of the nature of God. This chapter argues that God's righteousness is broader than covenant faithfulness, that it includes an element of retribution, that it is intrinsic to God, and that God's wrath includes his personal inflicting of punishment upon the sinner. After examining God's nature, this chapter ends by noting the necessity and difficulty of removing condemnation from individuals. Chapter 4 illustrates how penal substitutionary atonement accounts for the removal of condemnation from individuals in a manner that is in accord with God's righteousness. This chapter also shows the biblical support for penal substitution through an examination of Romans 3:25-26; 8:3; 2 Corinthians 5:21; and Galatians 3:13. Chapter 5 demonstrates that far from making the resurrection of Christ unnecessary, penal substitution demands the resurrection because Christ dies as the condemned one on behalf of sinners. The reason the resurrection is necessary, then, is because it serves as and manifests Christ's justification. Furthermore, because Christ's resurrection serves as his legal justification and appointment as son as well as an eschatological demonstration of these legal realities, so believers legal verdict of justification and adoption as sons necessitates a demonstration of these realities in their resurrection, wherein they will be revealed as God's sons. At this time, the created order will be restored. Chapter 6 summarizes the argument of the first five chapters, notes an area of possibility for further study, and provides a brief note of conclusion. This chapter concludes that far from obscuring God's cosomological purposes, penal substitution is required for the redemption of the created order.

This thesis examines the types of creation imagery used in the Psalms, looking at the historical and cultural influences that affected the Old Testament concepts encapsulated in this Psalmody, and at how traditional creation hymnody has incorporated and modified these concepts. The first chapter examines creation psalmody and argues that there is an overall inclusiveness to be found in such Psalms, where God is viewed as working through the whole of creation and that such Psalms are generally less anthropocentric than some other Biblical texts. This immanent approach is particularly evident through the Old Testament concept of Creator Spirit. Creation hymns are discussed in the three chapters that follow, focusing firstly on hymns of seed-time and harvest, secondly on hymns of the Holy Spirit, and thirdly on hymns with a christological perspective that deal with the main Christian Festivals around Christmas and Easter. In examining rogation-tide hymns and May Day carols, the seedtime and harvest chapter finds many similarities to the images used in creation psalmody, as well as imagery from the old traditional May Day festivals which pre-date Christianity in Britain but which contain a similar kind of natural spirituality to the Old Testament concepts of Creator Spirit. The Harvest Festival hymns, on the other hand, tend to take a more anthropocentric approach, but nevertheless do contain some of the immanent approaches from the Old Testament, in particular the Hebrew Harvest Festival. Chapter 3 examines hymns of the Holy Spirit, and I argue that it is in these hymns that we can find a more fully developed immanent type of theology. Chapter 4 looks at the christological perspectives to the natural world to be found in traditional hymnody, examining in more detail the areas of transcendence and immanence and the implications of the inevitable anthropocentric viewpoint to be found in these texts. I argue in this chapter that it is possible to take a wider and more contemporary theological interpretation of this type of hymnody, and that by doing this we find these hymns amenable to a more inclusive approach to creation as a whole. The thesis concludes by considering the implications of this analysis for worship in the twenty first century.

D.Litt. et Phil. / In this thesis, I shall be examining whether the creation hermeneutic is a valid hermeneutic for understanding the Gospel of John. In other words, is it a legitimate and a valid perspective with which to understand the Fourth Gospel. Can the Gospel be specifically understood from a creation perspective? It must be mentioned here that the creation perspective is only one perspective (point of view) with which to understand the Gospel. It is not the only perspective (point of view) that may be valid in understanding the Gospel. Furthermore it must be mentioned that very little literature is available on this specific topic ( the creation theme in the fourth Gospel). I therefore had to be creative and innovative in developing this different point of view regarding the Gospel. What I did wish to discover however is whether it is a valid point of view which will assist the reader in developing a better understanding of the Gospel. The question to be asked is whether it is a valid exegetical method with which to understand the Gospel. In answering the questions above, I applied a specific hermeneutic (method of interpretation) to the analysis of these problems. I applied specifically the comparative-literary methods aiming at a theological systematization of the creation theme. This comparative-literary method not only involved analysing the Gospel of John against the background of the creation story told in Genesis, but also involved an analysis of the Gospel within its socio-cultural and political-religious context.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4. / AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally different renditions. The two creation narratives agree that God created the universe and that God blesses his creation in abundance. But why did the Hebrews need two creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to explore not only the milieu in which it was written, but also to read it against the creation narratives of the ancient Near East. The research was done religioushistorically. An insight had to be gained in the function and role of mythology within a cultural system and after distinguishing between folk sagas, legends and myths, different types of myths, as well as some perspectives on myths had to be investigated. Creation themes such as creation by birth, by struggle or victory, by action or activity as well as creation through the spoken word were encountered in the various creation narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite myths were also considered, but here the result was the discovery of an extended pantheon with virtually no creation references. Thereafter I have concentrated on the cosmogony of the Hebrew Bible and the position, structure and understanding of Gen. 1-2:4a. Most creation stories revert to bloody violence between the gods. The God of the Hebrews is a God of order – from chaos he creates more than order, he creates beauty. The subsequent survey of the conception of humankind in the near Ancient East, proved to be varied as well as interesting, some with remarkable parallels. My interest was extended to placing the creation narrative of Gen. 1-2:4a in the modern era, by attempting to gain insight into the “Big Bang” theory, as well as Creationism and Evolution movements. Many motives were deducted by the research, but the idea of God creating in a “Godly” manner (bārā') and not merely give order to pre-created creations through struggle was unique. Human beings were created as the pinnacle of creation, and made to live in a relationship with their Creator.

In this dissertation we explore the concept that the works of God continue in a creative and coherent continuum from the portrayal in Genesis 1 to the description of their consummation in Revelation through the dynamic broad movement of the Kingdom of God that moved through Israel and the other nations of the world and through the churches and other institutions as well as in the Bible, in the experiences of humanity and in the vast non-human creation. Therefore creation, redemption, renewal and consummation are seen to be linked in a process which is not confined to the usual theological pointers of the Church and the Bible. Churches and the Bible are signs and instruments of the Kingdom of God amongst and in the many universes and not the only signs and instruments of the Kingdom of God in and amongst the many universes. The importance of the coherence between each work of God, the otherness of each work and the ongoing character of God's works demonstrates itself in the impact of faith on human experience and on the very existence of human beings. The concept of developing a wholesome person with a fivesome awareness is developed, this being an awareness of a human beings creatureliness, an awareness of their sinful tendencies of doing damage to God, the self as being created by God and all other creatures of God, an awareness of the salvific and reconciliatory power of the cross and resurrection of Jesus Christ and an awareness of the renovating and renewal power of the Spirit of Pentecost which is carrying and guiding the process of the fivesome awareness in our minds, our experiences and our living into afterlife towards the consummation of all things in the new heaven and the new earth. The ongoing experience of anticipatory fragments and moments of meaning and significance breaking in from the future into our current life, bridges God's Kingdom works in the future through reflective understanding of faith experience with our everyday experience as human beings. The basic point and the thrust of this dissertation is that of a `both...and' and not an `either...or' relationship between human beings and their experience of God as Creator, their own falling into sin, God as Reconciliator in Christ, God the Holy Spirit as the Renewer and Renovator of all things unto afterlife and the creation of the new heaven and the new earth - the whole ongoing process of God's works is attested in the Biblical texts and attested in the foursome and inclusive experiential awareness of God's works in our daily experience by the Holy Spirit. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

Thesis (MA)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: This thesis investigates why human poverty and environmental degradation still exist to the extent that they do in a world where there appears to be sufficient scientific and social knowledge to reduce them considerably. It asserts that the reason they continue to exist on such a large scale is because their root cause - a mistaken understanding of humanity's role in creation - has not been sufficiently examined. Humanity's mistaken understanding of ourselves as the Cartesian lords of creation is addressed by introducing the Biblically-based concept of Shalom, as interpreted by theologians Ulrich Duchrow and Gerhard Liedke in their book, Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). The concept stresses how our exploitative relationship towards creation results in destructive relationships with our fellow human beings and ultimately with God. The thesis argues that global capitalism's central value of accumulating wealth for its own sake has severely disrupted Shalom in society and the rest of creation. Using a second work of theologian Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), the social and environmental poverty inducing structures within the world economy are highlighted. It is asserted that in order to reduce poverty and environmental degradation within the economy, this central value of wealth accumulation for its own sake has to be replaced with one that seeks to satisfy the basic needs of all people. The thesis also discusses the inability of the South African government's macro economic strategy - the Growth, Employment and Redistribution plan (GEAR)- to create Shalom. In order for the macro-economic strategy of South Africa to address the exploitative relationships that exist within the economy, it is argued that a more critical attitude towards the values and structures of the market economy is needed. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die vraag hoekom armoede en omgewingsaftakeling steeds bestaan in 'n wêreld waar genoegsame wetenskaplike en sosiale kennis beskikbaar is om dit aansienlik te verminder. Dit argumenteer dat die rede waarom hierdie probleme op so 'n groot skaal voortbestaan, is omdat hulle grondoorsaak - 'n verkeerde verstaan van die mens se rol in die skepping - nie voldoende ondersoek is nie. Die mensdom se misverstaan van sigself as die Cartesiaanse meesters van die skepping word aangespreek deur die ondersoek van die Bybels-gebasseerde konsep van Shalom, soos geïnterpreteer deur die teoloë Ulrich Duchrow and Gerhard Liedke in hulle boek Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). Die konsep benadruk hoe ons eksploiterende verhouding tot die skepping resulteer in 'n vernietigende verhouding met ons medemens en uiteindelik, met God. Die tesis argumenteer dat globale kapitalisme, met die akkumulasie van welvaart vir sigself as sentrale waarde, Shalom ondermyn in die wêreld en die res van die skepping. Deur gebruik te maak van 'n tweede werk van die teoloog Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), word die strukture wat sosiale- en omgewings-armoede veroorsaak binne die wêreldekonomie, ondersoek. Dit word gestel dat, ten einde armoede en omgewingsvernietiging te verminder, hierdie sentrale waarde van welvaartakkumulasie vir sigself vervang moet word met een wat daarna streef om die basiese behoeftes van mense te bevredig. Die onvermoë van die Suid-Afrikaanse regering se makro-ekonomiese strategie, naamlik die Groei-, Werkskeppings- en Herverdelingsprogram (GEAR) - om Shalom te skep, word ook bespreek. Dit word geargumenteer dat, ten einde 'n situasie te bereik waar die makro-ekonomiese strategie van Suid Afrika die eksploiterende verhoudings binne die ekonomie aanspreek, 'n meer kritiese houding ten opsigte van die waardes en strukture van die vryemark ekonomie benodig word.

Thesis (DLitt)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation looks at the reception of Gen. 1-3, one of the most controversial parts in the Hebrew Bible. How was it interpreted by the Nguni speaking communities (e.g. Xhosa, Zulu, siSwazi and siNdebele) taking into consideration their background, culture and religious belief system? The reception approach is followed in the research because of its emphasis on the role of the reader in understanding texts. Sources that are utilized are Nguni Bible translations, selected preached sermons (which the researcher attended himself), Nguni stories and folk tales and reviews undertaken among selected Nguni groups. A close-reading of the texts under discussion is undertaken in order to determine the basic content and issues of interpretation involved. The central concepts of cosmogony as contained in Gen. 1-2 are studied, as well as the story of the Garden of Eden and the concept of the “fall” in Gen. 3. The map of the Nguni language group is described and the culture and belief system of the Nguni speaking communities. Central concepts to this belief system are the worship of ancestors, marriage, circumcision, and among the Swazis the incwala (annual national feast) Legends and folk tales were used as sources for the Nguni belief system. It was determined that the Nguni speaking people worshipped one God in their traditional way, but always through their ancestors as a sign of respect. The role of the missionaries is analyzed by describing the history of the various missionary societies and their influence on the Nguni peoples. A very short discussion is devoted to preached sermons by Nguni pastors in the Seventh-day Adventist Church.Bible translations have always played a very important role among Nguni speakers (both Christians and non-believers). The need for translations using understandable contemporary terms is emphasized. This is the challenge to the Bible societies and Bible translators. Qualitative reviews were undertaken under selected Nguni speaking groups (Xhosa, Zulu, siSwati and siNdebele). Some of the results obtained from these reviews (full transcripts are included) are: (1) that there is a common understanding of the origin of the universe between the Hebrew Bible and the Nguni religious culture. (2) Serpent (Gen. 3): among the Zulus this concept is understood in terms of sexuality, but it can also be linked with the ancestors. (3) Both communities (Hebrew Bible and the Nguni) were tainted with the concept and ideology of patriarchalism. The crucial question in the research was: “what happens when a cosmogonic myth is transferred from one community to another?” In the case of Gen. 1-3 an ancient Hebrew text was transmitted to African cultures via missionaries and Bible translations. Nguni people react differently. Whereas some accept Gen. 1-3 (cosmogonies and the “fall”) as a detailed explanation of how creation and the “fall” came about, others reject it. / AFRIKAANSE OPSOMMING: Hierdie proefskrif kyk na die resepsie van Gen. 1-3, een van die mees kontroversiële dele in die Hebreeuse Bybel. Hoe word dit geïnterpreteer deur die Ngunisprekende gemeenskappe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe), met inagneming van hulle agtergrond, kultuur en stelsel van godsdienstige oortuigings? Die resepsiebenadering word in hierdie navorsing gevolg weens die klem op die rol van die leser in hoe tekste verstaan word. Die bronne wat aangewend is, is Ngunibybelvertalings, geselekteerde preke (wat die navorser self bygewoon het), Ngunistories en -volksverhale, en onderhoude wat met geselekteerde Ngunigroepe gevoer is. 'n In-dieptestudie van die betrokke tekste is onderneem ten einde die basiese inhoud en interpretasiekwessies te bepaal. Die sentrale konsep van kosmogonie, soos vervat in Gen. 1- 2, is bestudeer, asook die storie oor die Tuin van Eden en die konsep van die “sondeval” in Gen. 3. Die kaart van die Ngunitaalgroep word beskryf, asook die kultuur en geloofstelsel van die Ngunisprekende gemeenskappe. Sleutelkonsepte in hierdie geloofstelsel is die aanbidding van voorvaders, die huwelik, besnydenis, en onder die Swazi’s, die incwala (jaarlikse nasionale fees). Legendes en volksverhale is gebruik as bronne vir die Ngunigeloofstelsel. Daar is vasgestel dat die Ngunisprekende mense altyd een God aanbid het op hulle tradisionele manier, maar altyd deur voorvaders as 'n teken van respek. Die rol van die sendelinge word ontleed deur die geskiedenis van die verskeie sendinggenootskappe te beskryf, asook hulle invloed op die Ngunimense. 'n Baie kort bespreking word gewy aan preke gelewer deur Ngunipastore in die Sewendedaagse Adventistekerk.Bybelvertalings het nog altyd 'n baie belangrike rol gespeel onder Ngunisprekers (beide Christene en nie-gelowiges). Die behoefte vir vertalings wat verstaanbare, kontemporêre terme gebruik, word beklemtoon. Dít is die uitdaging wat aan die bybelgenootskappe en bybelvertalers gestel word. Kwalitatiewe onderhoude is afgelê onder geselekteerde Ngunisprekende groepe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe). Resultate wat verkry is van hierdie evaluerings (waarvan volledige transkripsies voorsien word) sluit in: (1) dat daar 'n gemeenskaplike begrip is van die oorsprong van die heelal by die Hebreeuse Bybel en die Ngunigeloofskultuur; (2) dat die konsep van die slang (Gen. 3) onder die Zoeloes in terme van seksualiteit verstaan word, maar dat dit ook met die voorvaders in verband gebring kan word; en (3) dat beide gemeenskappe (Hebreeuse Bybel en die Nguni) tekens dra van die konsep en ideologie van patriargisme. Die kernvraag in die navorsing was: “Wat gebeur wanneer ’n kosmogoniese mite oorgedra word van een gemeenskap na 'n ander?”. In die geval van Gen. 1-3 is 'n ou Hebreeuse teks oorgedra na Afrikakulture via sendelinge en bybelvertalings. Ngunimense reageer verskillend. Waar sommige Gen. 1-3 aanvaar (kosmogonieë en die “sondeval”) as 'n gedetailleerde verduideliking van hoe die skepping en die “sondeval” plaasgevind het, word dit deur ander verwerp.