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Biblical Text and Texture: A Literary Reading of Selected by Michael Fishbane

By Michael Fishbane

An exploration of key texts representing using 3 specific literary parts within the Hebrew Bible: narrative textual content; sermons; prayers and speeches.

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Only one answer seems plausible in this context and against the broader background of the cycle. ), so here the works of civilization are mocked as the way to find immortality. "I7 This is the same lesson. which Gilgamesh learned after his failed quest for eternal life, though the "Gilgamesh" narrator conveys this lesson in tones less sarcastic and more resigned. The human drive for social achievement is thus, from the perspective of Genesis 11:l-9, the drive to build a bulwark of "works" against the fear of death and dispersion.

12 The combat bow in Geliesis 9, however, is hung in the heavens-a sign of divine promise and resignation. The world will no longer be destroyed because of man's evil actions. Primordial fears are put to rest. : And Elohim blessed Noah and his sons, and said to them: "Be fruitful and multiply and fill the earth; and may your lordship and power rule the creatures of the earth, the birds of the heavens; and all that s'warms on the earth and swims in the sea I have given to you.. for man was created in the image of God.

The irony is that it is just man's innate quality as a creature of will that contains the very seeds of his own destruction. He reaches for life and knowledge and is destroyed by their insatiable urge. This internal drama is expressed through the external dramatic scenario of Genesis 3. This narrative of man's origins plunges us into another even deeper mystery: the origin of evil. The rupture of the primal and beneficent god-given harmony "at the beginning" represents, from a theological point of view, the emergence of evil into existence.

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