Levenson (2004, p. 9): "One aspect of narrative in Genesis that requires special attention is its high tolerance for different versions of the same event, a well-known feature of ancient Near Eastern literature, from earliest times through rabbinic midrash [...] This could not have happened if the existence of variation were seen as a serious defect or if rigid consistency were deemed essential to effective storytelling." Levenson, Jon D. (2004). "Genesis: Introduction and Annotations". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish study Bible. Oxford University Press. ISBN978-0-19-529751-5.
"The story of Adam and Eve's sin in the garden of Eden (2.25–3.24) displays similarities with Gilgamesh, an epic poem that tells of how its hero lost the opportunity for immortality and came to terms with his humanity. [...] the biblical narrator has adapted the Mesopotamian forerunner to Israelite theology" (Levenson 2004, p. 9). Levenson, Jon D. (2004). "Genesis: Introduction and Annotations". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish study Bible. Oxford University Press. ISBN978-0-19-529751-5.
Thompson 1980, p. 230. Thompson, J. A. (1980). Jeremiah. New International Commentary on the Old Testament (2nd ed.). Wm. B. Eerdmans Publishing Company. p. 831. ISBN0-8028-2530-3. J.A Thompson Jeremiah.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
Hamilton (1990, pp. 57–58) notes that while Brevard Childs famously suggested that the author of Genesis 1–11 "demythologised" his narrative, meaning that he removed from his sources (the Babylonian myths) those elements which did not fit with his own faith, Genesis may still be referred to as mythical. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
David M. Carr points to the differences between the two stories. He argues that the highly regimented seven-day narrative of Genesis 1 features an omnipotent God who creates a god-resembling humanity, while the one-day creation of Genesis 2 uses a simple linear narrative, a God who can fail as well as succeed, and a humanity which is not god-like but is punished for attempting to become god-like (Carr 1996, pp. 62–64). Even the order and method of creation differs (Carr 1996, pp. 62–64). "Together, this combination of parallel character and contrasting profile point to the different origin of materials in Genesis 1 and Genesis 2, however elegantly they have now been combined" (Carr 1996, p. 64). C. John Collins, in contrast, states that "the assertion that the P account lacks anthropomorphisms is mistaken," pointing to the imagery of God as "a craftsman going through his workweek." Collins doubts that the stories come from different sources, and says that, since the original sources are "unrecoverable," the "literary whole invites us to read the two pericopes in a complementary way". Thus he highlights the "overall flow of the narrative," viewing the first narrative as a "big-picture" account followed by a "close-up" on the way God created humanity in the second narrative. He states that "if someone produced this text by stitching sources together, he left the seams smooth indeed." (Collins 2006, pp. 229–231) Carr, David M. (1996). Reading the Fractures in Genesis. Westminster John Knox Press. ISBN0-664-22071-1. Carr, David M. (1996). Reading the Fractures in Genesis. Westminster John Knox Press. ISBN0-664-22071-1. Carr, David M. (1996). Reading the Fractures in Genesis. Westminster John Knox Press. ISBN0-664-22071-1. Collins, C. John (2006). Genesis 1—4 : a linguistic, literary, and theological commentary. Phillipsburg, New Jersey: P&R Publishing Company.
Wenham 2003b, p. 37. Wenham, Gordon (2003b). "Genesis". In Dunn, James Douglas Grant; Rogerson, J. John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN978-0-8028-3711-0. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Seidman 2010, p. 166. Seidman, Naomi (2010). "Translation". In Ronald Hendel (ed.). Reading Genesis: Ten Methods. Cambridge University Press. ISBN978-0-521-51861-1. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Parrish 1990, pp. 183–84. Parrish, V. Steven (1990). "Creation". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Ryken et al 1998, p. 170. Ryken, Leland; Wilhoit, Jim; Longman, Tremper; Duriez, Colin; Penney, Douglas; Reid, Daniel G., eds. (1998). "Cosmology". Dictionary of Biblical Imagery. InterVarsity Press. ISBN978-0-8308-6733-2. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Nebe 2002, p. 119. Nebe, Gottfried (2002). "Creation in Paul's Theology". In Hoffman, Yair; Reventlow, Henning Graf (eds.). Creation in Jewish and Christian Tradition. Sheffield Academic Press. ISBN978-0-567-57393-3. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Walton 2003, p. 158. Walton, John H. (2003). "Creation". In Alexander, T. Desdmond; Baker, David W. (eds.). Dictionary of the Old Testament: Pentateuch. IVP Bible Dictionary Series. InterVarsity Press. pp. 155–168. ISBN978-0-8308-1781-8.
Knight 1990, p. 175. Knight, Douglas A (1990). "Cosmology". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Walton 2003, pp. 158–59. Walton, John H. (2003). "Creation". In Alexander, T. Desdmond; Baker, David W. (eds.). Dictionary of the Old Testament: Pentateuch. IVP Bible Dictionary Series. InterVarsity Press. pp. 155–168. ISBN978-0-8308-1781-8.
Walton 2003, p. 160. Walton, John H. (2003). "Creation". In Alexander, T. Desdmond; Baker, David W. (eds.). Dictionary of the Old Testament: Pentateuch. IVP Bible Dictionary Series. InterVarsity Press. pp. 155–168. ISBN978-0-8308-1781-8.
Van Seters 1998, p. 22. Van Seters, John (1998). "The Pentateuch". In McKenzie, Steven L.; Graham, M. Patrick (eds.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN978-0-664-25652-4. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Galambush 2000, p. 436. Galambush, Julie (2000). "Eve". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Grand Rapids, Michigan: William B. Eerdmans Publishing Co. ISBN978-9-0535-6503-2. Archived from the original on 8 March 2023. Retrieved 10 March 2021.
Hugenberger 1988, p. 184. Hugenberger, G.P. (1988). "Rib". In Bromiley, Geoffrey W. (ed.). The International Standard Bible Encyclopedia, Volume 4. Eerdmans. ISBN978-0-8028-3784-4. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Wood 1990, pp. 323–24. Wood, Ralpth C (1990). "Genre, Concept of". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Klamm & Winitzer (2023): "The reason for this admission of Mesopotamian priority is easy enough to appreciate. When it came to world origins, the traditions of this “nation from old” (Jer. 5:15)—traditions that, as the story of Gilgamesh makes explicit, brim with their own antiquity—could not simply be brushed aside. If, then, the Bible was to offer something meaningful about such topics, Mesopotamia’s version of events would necessarily have to be addressed. The challenge presented by Mesopotamia, therefore, would amount to a delicate balancing act: How was the Bible to incorporate this ancient tradition while at the same time not losing its own claim for a theological revolution?" Klamm, Kacie; Winitzer, Abraham (2023). "Mesopotamian Mythology and Genesis 1–11". Biblical Studies. Oxford Bibliographies. doi:10.1093/obo/9780195393361-0321. ISBN978-0-19-539336-1.
Hutton 2007, p. 274. Hutton, Jeremy (2007). "Isaiah 51:9–11 and the Rhetorical Appropriation and Subversion of Hostile Theologies". Journal of Biblical Literature. 126 (2). Society of Biblical Literature: 271–303. doi:10.2307/27638435. JSTOR27638435.
Lambert 1965. Lambert, W. G. (1965). "A New Look at the Babylonian Background of Genesis". The Journal of Theological Studies. Vol. 16, no. 2. pp. 287–300. JSTOR23959032.
Hutton 2007, p. 274. Hutton, Jeremy (2007). "Isaiah 51:9–11 and the Rhetorical Appropriation and Subversion of Hostile Theologies". Journal of Biblical Literature. 126 (2). Society of Biblical Literature: 271–303. doi:10.2307/27638435. JSTOR27638435.
Klamm & Winitzer (2023): "The reason for this admission of Mesopotamian priority is easy enough to appreciate. When it came to world origins, the traditions of this “nation from old” (Jer. 5:15)—traditions that, as the story of Gilgamesh makes explicit, brim with their own antiquity—could not simply be brushed aside. If, then, the Bible was to offer something meaningful about such topics, Mesopotamia’s version of events would necessarily have to be addressed. The challenge presented by Mesopotamia, therefore, would amount to a delicate balancing act: How was the Bible to incorporate this ancient tradition while at the same time not losing its own claim for a theological revolution?" Klamm, Kacie; Winitzer, Abraham (2023). "Mesopotamian Mythology and Genesis 1–11". Biblical Studies. Oxford Bibliographies. doi:10.1093/obo/9780195393361-0321. ISBN978-0-19-539336-1.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
The term myth is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is not being used to mean "something that is false".
Scholarly writings frequently refer to Genesis as myth (Dolansky 2016). While the author of Genesis 1–11 "demythologised" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins. (Hamilton 1990, pp. 57–58) Dolansky, Shawna (2016). "The Multiple Truths of Myths". Biblical Archaeology Review. 42 (1): 18, 60. Archived from the original on 31 January 2016. Retrieved 22 January 2016. Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 540. ISBN0-8028-2521-4.
Wenham 2003b, p. 37. Wenham, Gordon (2003b). "Genesis". In Dunn, James Douglas Grant; Rogerson, J. John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN978-0-8028-3711-0. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Seidman 2010, p. 166. Seidman, Naomi (2010). "Translation". In Ronald Hendel (ed.). Reading Genesis: Ten Methods. Cambridge University Press. ISBN978-0-521-51861-1. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Parrish 1990, pp. 183–84. Parrish, V. Steven (1990). "Creation". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Ryken et al 1998, p. 170. Ryken, Leland; Wilhoit, Jim; Longman, Tremper; Duriez, Colin; Penney, Douglas; Reid, Daniel G., eds. (1998). "Cosmology". Dictionary of Biblical Imagery. InterVarsity Press. ISBN978-0-8308-6733-2. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Nebe 2002, p. 119. Nebe, Gottfried (2002). "Creation in Paul's Theology". In Hoffman, Yair; Reventlow, Henning Graf (eds.). Creation in Jewish and Christian Tradition. Sheffield Academic Press. ISBN978-0-567-57393-3. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Knight 1990, p. 175. Knight, Douglas A (1990). "Cosmology". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Van Seters 1998, p. 22. Van Seters, John (1998). "The Pentateuch". In McKenzie, Steven L.; Graham, M. Patrick (eds.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN978-0-664-25652-4. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Galambush 2000, p. 436. Galambush, Julie (2000). "Eve". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Grand Rapids, Michigan: William B. Eerdmans Publishing Co. ISBN978-9-0535-6503-2. Archived from the original on 8 March 2023. Retrieved 10 March 2021.
Hugenberger 1988, p. 184. Hugenberger, G.P. (1988). "Rib". In Bromiley, Geoffrey W. (ed.). The International Standard Bible Encyclopedia, Volume 4. Eerdmans. ISBN978-0-8028-3784-4. Archived from the original on 8 March 2023. Retrieved 11 November 2020.
Wood 1990, pp. 323–24. Wood, Ralpth C (1990). "Genre, Concept of". In Watson E. Mills (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN978-0-86554-373-7. Archived from the original on 8 March 2023. Retrieved 11 November 2020.