Tag: creation

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ChatGPT: God, Yeshua, Creation 

https://openai.com/blog/chatgpt

From my first session with ChatGPT   

LJ: What was Jesus’ real name? 

ChatGPT: Jesus’ real name was Yeshua, which is a Hebrew name that means “salvation” or “to rescue.” Yeshua is also sometimes transliterated as “Joshua” in English. 

In the New Testament of the Christian Bible, Jesus is referred to by a number of different names and titles, including Jesus of Nazareth, Christ, Messiah, Son of God, Son of Man, and others. These names and titles reflect different aspects of Jesus’ identity and significance in Christian theology and belief. 

It is worth noting that while Yeshua was the name that Jesus would have been called during his lifetime, his name has been translated and transliterated into many different languages over the centuries, and different cultures and traditions may refer to him by different names. 

LJ: Who recorded Yeshua as Jesus? 

ChatGPT: The name “Jesus” comes from the Greek name “Iēsous” (Ιησούς), which was the Greek version of the Hebrew name “Yeshua” (ישוע), also spelled “Yehoshua” or “Joshua” in English. 

The New Testament of the Christian Bible, which includes accounts of the life, teachings, and death of Jesus, was written in Greek, and it refers to Jesus as “Iēsous” throughout the text. As Christianity spread throughout the Greek-speaking world in the centuries after Jesus’ death, the name “Iēsous” became more widely known and used to refer to him. 

Over time, as Christianity spread to other parts of the world and was translated into other languages, the name “Jesus” became the standard English name for the figure known in Greek as “Iēsous” and in Hebrew as “Yeshua.” The name “Jesus” has been used in English-language translations of the Bible and in Christian literature and worship for centuries, and it is the most commonly used name for the figure known as the Son of God in the Christian tradition. 

LJ: What was God’s original Hebrew name?  

ChatGPT: In the Hebrew Bible, God’s name is written using four consonants, which are transliterated as YHWH or YHVH. This name is known as the Tetragrammaton and is often referred to as the “unpronounceable name of God” because its exact pronunciation is uncertain. 

Scholars believe that the original pronunciation of the Tetragrammaton has been lost over time, as the ancient Hebrew language did not include written vowels. In the Jewish tradition, the Tetragrammaton is not pronounced aloud, and when the name appears in the Hebrew Bible, it is often replaced with the word “Adonai,” which means “Lord” in Hebrew. 

In English translations of the Bible, the Tetragrammaton is often translated as “LORD” in all capital letters to distinguish it from other Hebrew words translated as “Lord” or “lord.” 

It’s important to note that in the Jewish tradition, God has many names and titles, and the Tetragrammaton is only one of them. Other names for God in the Hebrew Bible include Elohim, El Shaddai, and Adonai, among others. 

LJ: Is there a connection between Egyptian Gods and the Hebrew God? Are they the same? 

ChatGPT: The relationship between the gods of ancient Egypt and the God of the Hebrew Bible is complex and has been the subject of scholarly debate for many years. While there are some similarities and connections between the two, they are generally understood to be distinct and separate entities. 

The ancient Egyptian religion was polytheistic, meaning that it recognized many different gods and goddesses, each with their own sphere of influence and role in the universe. These gods were often depicted with human or animal-like forms, and they were worshiped in temples and shrines throughout Egypt. 

In contrast, the Hebrew Bible presents a monotheistic view of God, which holds that there is only one God who created the universe and rules over it. This God is often described as invisible and ineffable, and is referred to by many different names and titles throughout the Hebrew Bible, including Yahweh, Adonai, and Elohim. 

Despite these differences, there are some connections between the gods of ancient Egypt and the God of the Hebrew Bible. For example, during the period of Egyptian rule over Israel, some aspects of Egyptian religion may have been incorporated into Israelite worship. Additionally, some scholars have suggested that certain Hebrew Bible stories and motifs may have been influenced by Egyptian mythology. 

Overall, while there are some similarities and connections between the gods of ancient Egypt and the God of the Hebrew Bible, they are generally understood to be distinct and separate entities with different characteristics, roles, and theological frameworks. 

LJ: Where does Gilgamesh fit in with Egyptian Gods and the Hebrew God? 

ChatGPT: Gilgamesh is a legendary king and hero from ancient Mesopotamian mythology, specifically from the Babylonian epic of Gilgamesh. He is not traditionally associated with either the gods of ancient Egypt or the God of the Hebrew Bible, as these are separate religious traditions from different regions and time periods. 

In Mesopotamian mythology, Gilgamesh is a legendary figure who is said to have ruled the city of Uruk in ancient Sumeria. He is often depicted as a demigod with superhuman strength and abilities, and his story is one of adventure, heroic deeds, and personal transformation. 

While there may be some thematic similarities between the story of Gilgamesh and other ancient mythologies, such as the theme of the hero’s journey, the specific characters and events in the Gilgamesh epic are distinct to Mesopotamian mythology and do not have direct connections to the gods of ancient Egypt or the God of the Hebrew Bible. 

LJ: What is the meaning of Hebrew? 

ChatGPT: The word “Hebrew” has a few different meanings, depending on the context. 

First, “Hebrew” can be used as an adjective to describe anything related to the Hebrew language or culture. For example, “Hebrew poetry” refers to poetry written in the Hebrew language, and “Hebrew cuisine” refers to the traditional foods and cooking styles of Hebrew-speaking cultures. 

Second, “Hebrew” can be used as a noun to refer to a person who is a member of the Hebrew-speaking ethnic group, which historically has been centered in the region of Israel and the surrounding areas. In this sense, “Hebrew” is often used interchangeably with the terms “Jewish” or “Israelite.” 

Finally, “Hebrew” can also refer specifically to the ancient language spoken by the Israelites and used to write the Hebrew Bible (Old Testament). The Hebrew language is still spoken today, both as a first language by some Jewish communities and as a liturgical language in Jewish religious services. 

LJ: How is Hebrew first used in the Christian Bible? 

ChatGPT: The use of Hebrew in the Christian Bible depends on which part of the Bible is being referred to. The Old Testament (Hebrew Bible) is written almost entirely in Hebrew, while the New Testament is written in Greek with a few isolated Hebrew or Aramaic words or phrases. 

In the New Testament, there are a few instances where Hebrew is used, although these are relatively rare. For example, in the Gospel of Matthew, there are several references to the Hebrew scriptures and to Jewish religious practices, such as the use of the term “Rabbi” (meaning “teacher” in Hebrew) to refer to Jesus. 

One of the most famous uses of Hebrew in the New Testament is in the Gospel of John, where the words “I am” are used several times to describe Jesus. In Greek, this phrase is “ego eimi,” but in John 8:58, Jesus uses the Hebrew phrase “ego eimi” to describe himself, which is often translated as “I am he” or “I am who I am.” 

Overall, while Hebrew is not a prominent language in the New Testament, it is used in a few key instances to emphasize the Jewish roots of the Christian faith and to connect Jesus to the religious and cultural traditions of ancient Israel. 

LJ: Which body of water did Abraham’s ancestors cross to get to Israel? 

ChatGPT: According to the Hebrew Bible (Old Testament), Abraham’s ancestors crossed the Euphrates River, not a body of water, to get to the land of Canaan, which later became Israel. The Euphrates River flows through modern-day Turkey, Syria, and Iraq, and was a significant water source and trade route in ancient times. 

Abraham’s journey is described in the Book of Genesis, where it is said that God called Abraham to leave his homeland in Mesopotamia (present-day Iraq) and travel to the land of Canaan, which God had promised to give to him and his descendants. Abraham and his family crossed the Euphrates River and eventually settled in the city of Haran, where they lived for several years before continuing on to Canaan. 

LJ: When was the Arabian Peninsula last a part of Egypt and Ethiopia? 

ChatGPT: There is no historical record or evidence to suggest that the Arabian Peninsula was ever a part of Egypt or Ethiopia. While there have been cultural and economic interactions between these regions throughout history, they have always been separate and distinct geographic and political entities. 

Egypt and Ethiopia are both located in northeastern Africa, while the Arabian Peninsula is located in southwestern Asia, separated from Africa by the Red Sea. The region that is now Saudi Arabia was historically home to various indigenous Arab tribes and civilizations, including the Nabateans, the Kingdom of Lihyan, and the Kingdom of Kindah. 

While there were periods of cultural and commercial exchange between these regions, such as the trade routes that connected Arabia to the Red Sea ports of Ethiopia and Egypt, there is no evidence to suggest that any part of the Arabian Peninsula was ever a part of these countries. 

LJ: Was the Queen of Sheba not from Saba? Was Saba not part of Ethiopia? 

ChatGPT: The story of the Queen of Sheba is a legendary tale that appears in a number of ancient texts, including the Hebrew Bible, the Quran, and Ethiopian and Yemeni folklore. While the details of the story vary across these sources, they generally describe the Queen of Sheba as a wealthy and powerful ruler who travels to meet King Solomon of Israel and test his wisdom. 

In some versions of the story, Sheba is identified as a kingdom or region located in Ethiopia, while in others it is identified as a kingdom or region located in southern Arabia (modern-day Yemen). In the Ethiopian tradition, the Queen of Sheba is associated with the ancient kingdom of Aksum, which was located in what is now Ethiopia and Eritrea. 

The ancient kingdom of Saba, or Sheba, was indeed located in what is now Yemen, not Ethiopia. While there were cultural and economic ties between the kingdoms of Aksum and Saba, they were separate and distinct political entities. 

It is worth noting that the Queen of Sheba is primarily a legendary figure and there is little historical evidence to confirm her existence or the events described in the various stories about her. As such, the exact details of her story and the locations associated with it remain a subject of debate and interpretation. 

Editor’s note: The Axum empire lasted for 900 years and spanned a good portion of southern Africa and most of the bottom half of what is now known as the Arabian Peninsula} 

LJ: s Aden in Yemen the same as Eden in Genesis? 

ChatGPT: The location of the Garden of Eden mentioned in the Book of Genesis is a subject of much debate and speculation among scholars and religious authorities. While there is no consensus on the exact location of Eden, there is no evidence to suggest that it was located in Aden or anywhere else in Yemen. 

Aden is a port city located in southern Yemen, near the southern tip of the Arabian Peninsula. It has a long and complex history, having been ruled by various empires and civilizations over the centuries, including the ancient kingdoms of Sheba and Hadhramaut, the Persians, the Ottomans, and the British. 

In the Book of Genesis, the Garden of Eden is described as a lush and fertile paradise, created by God as the home for the first man and woman, Adam and Eve. While the precise location of Eden is not specified in the Bible, it is generally thought to have been located in the region of Mesopotamia (modern-day Iraq), based on the descriptions of the rivers that flowed through it, including the Tigris and Euphrates. 

It is worth noting that the story of Eden is primarily a theological and symbolic narrative, and should not be read as a literal account of historical events or geography. 

LJ: What are the starting and ending points of the Tigris and Euphrates? 

ChatGPT: The Tigris and Euphrates are two major rivers that flow through the Middle East. The Tigris originates in the Taurus Mountains of eastern Turkey and flows southeast through Iraq, before emptying into the Persian Gulf. The Euphrates originates in the Armenian Highlands of eastern Turkey and flows south through Syria and Iraq, before joining the Tigris and emptying into the Persian Gulf. 

The exact starting points of the rivers can be difficult to define, as they are formed by the confluence of several smaller streams and tributaries. The starting point of the Tigris is generally considered to be the junction of the Eastern and Western Tigris Rivers, near the town of Hasankeyf in southeastern Turkey. The starting point of the Euphrates is generally considered to be the Murat River, which originates in the Armenian Highlands of eastern Turkey and flows into the Karasu River, which then merges with the Arsanjan River to form the Euphrates. 

The exact ending points of the rivers can also be difficult to define, as they form extensive delta regions as they approach the Persian Gulf. The Tigris and Euphrates merge into a single river channel, known as the Shatt al-Arab, which then flows into the Persian Gulf between Iran and Iraq. 

LJ: How many creation stories are documented in the world? 

ChatGPT: There are numerous creation stories documented in various cultures and traditions around the world. It is impossible to provide an exact count, as many of these stories have been lost over time and new ones continue to be created. Additionally, the definition of what constitutes a “creation story” can vary depending on cultural and religious perspectives. 

LJ: What are the commonalities of known creation stories? 

ChatGPT: While creation stories can vary widely in their details and specific cultural contexts, there are some common themes and motifs that are shared across many traditions. Some of these commonalities include: 

  • Creation from chaos: Many creation stories describe the world as emerging from a state of primordial chaos, darkness, or emptiness. 
  • Divine creation: Creation is often attributed to one or more deities or supernatural forces. These may be anthropomorphic or abstract, and may be portrayed as creating the world through a variety of methods (e.g. speaking it into existence, crafting it out of pre-existing materials, etc.). 
  • Mythical beings: Creation stories often feature a cast of mythical or supernatural beings who play important roles in the creation of the world or in shaping the natural and spiritual landscape. 
  • Symbolism: Creation stories often use rich symbolism to convey deeper truths about the nature of the universe, human existence, and the relationship between humans and the divine. 
  • Ritual: Creation stories are often intimately tied to religious or cultural rituals, which may be performed to commemorate the creation event or to symbolically re-enact it. 

These are just a few examples of common themes found in creation stories around the world. However, it is worth noting that each story is unique and reflects the specific cultural and historical context in which it emerged. 

LJ: Who are the Watchers? 

ChatGPT: In some religious and mythological traditions, the Watchers are a group of angels or divine beings who are tasked with observing and guarding humanity. In the Book of Enoch, an apocryphal text in the Jewish and Christian traditions, the Watchers are fallen angels who are said to have descended to Earth and taken human wives, resulting in the birth of hybrid offspring known as the Nephilim. The Watchers are often associated with themes of forbidden knowledge, the corruption of power, and the consequences of human interaction with the divine realm. The concept of the Watchers has also been referenced in other cultural contexts, including ancient Mesopotamia and the Qumran community associated with the Dead Sea Scrolls. 

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Thread: Why Read The Bible In Hebrew? By Ari Lamm

This is such a great read on Adam, Eve, and the Serpent from a Hebrew speaker’s perspective. It provides some interpretation I’ve never heard but can certainly appreciate. It also walks along tangents of research I’ve done on my own on Adam and Eve.
Why Read The Bible In Hebrew?
Originally posted on Twitter by Ari Lamm on February 3, 2023
Let’s talk about one of the most iconic villains in world history—the Serpent from the Book of Genesis.
Why exactly was the Serpent out to get Adam and Eve? A thread (for non-Hebrew readers, too!) 🧵 1
I know what you’re gonna ask. Isn’t the serpent just Satan—or the inclination to do evil—given flesh?
I do think there’s truth to this!
But, the Bible doesn’t say this. In the text itself, the snake is just… a snake. So why does it bother trying to get Adam and Eve to sin? 2
In order to answer this question, we need to ask a preliminary question:
Why does the text of Genesis seem out of order?
In Gen 2, we first hear about the Tree of Knowledge of Good and Evil. So then, right away, we get to the story of the serpent, right?
…Nope! 3
Instead, we get this odd intermission (2:18-25) that begins with God’s observation, “It is not good that the man should be alone; I will make him a helper as his partner”.
Easy fix, right? God just needs to create Woman!
…well, not so fast. What’s God’s next move? 4
At first, God offers Adam the choice of a soulmate from among the animal kingdom!
“So out of the ground the Lord God formed every beast of the field and every bird of the air and brought them to the man…but for the man there was not found a helper as his partner” (2:19-20). 5
Bizarre, no? How could this be?
To answer, we need to identify the central question at the heart of the Bible’s account of Creation:
What is humanity?
Are we godlike beings, fundamentally different from animals? Or are we glorified animals, fundamentally different from God? 6
In the first two chapters of Genesis, the Bible actually gives us both perspectives.
On one hand, humans are unique. We’re different—in kind, not just degree—from the animals.
Think back, e.g., to Genesis 1. Unlike any other being, “God created humans in his image” (1:27) 7
And while the views of Creation in Gen 1 and 2 differ, the Bible clearly intends them to be read as one. Just look at the Hebrew of Gen 2:4
“These are the generations (elleh toledot) of the heavens and the earth when they were created (b-r-‘).” 8
For years commentators have wondered, is this verse the end of Gen 1 or the beginning of Gen 2?
On one hand, it uses the verb for “create” (b-r-‘) characteristic of Gen 1, but not Gen 2. On the other, the phrase “elleh toledot” always—no exceptions—*begins* a story. 9
The obvious answer is: it’s both—it’s the bridge verse that ties Gen 1 and Gen 2 together. So yes, the humans of Gen 2 are the same divine-image bearing humans of Gen 1.
Moreover, even in Gen 2, God creates humanity before any other being (2:7).
Humanity is clearly special! 10
And this, of course, is why Man can’t find a soulmate from among the animals. They’re simply too removed from him.
In fact, there is no being in creation fit to partner with us other than…us.
…And this explains one of the most famous mistranslations in Biblical history. 11
How did God create Eve? He made her from Adam’s rib, right?
…Wrong!
Here’s the verse: “The Lord God caused a deep sleep to fall upon the man…He took one of his ribs…And the rib (tzela) that the Lord God had taken from the man He made (va’yiven) into a woman” (2:21-22). 12
Wait, but doesn’t that say God made Eve from Adam’s rib?
Well, no…
The Hebrew word being translated as “rib” here is “tzela”. But it only means that in much later Hebrew (like *way* after the Bible).
In the Bible itself, however, it never takes that meaning. 13
In the Bible, the word “tzela” is actually always an architectural term. It means “side”.
The next time we meet this word in the Bible, it’s in constructing the Ark of the Covenant: “two rings on one side (tzela) of it and two rings on the other side (tzela)” (Exodus 25:12). 14
So “tzela” refers to one part of a building that, when you fit it together with the other part, forms a whole.
And that’s clearly the meaning in Genesis! How do I know? Well, remember the Hebrew word the Bible uses for “made” (as in “made into a woman”)?
It’s “va’yiven”. 15
That root (b-n-h) quite literally means “to build” in the architectural sense!
So God didn’t make Eve from one of Adam’s ribs. Rather, He split the first human in half—He built one side into Man and the other into Woman. They are two halves of the same structure. 16
One being—one flesh—longing to be united.
Literarily, this explains the Bible’s very next line: “Therefore (‘al kein) a man leaves his father and his mother and clings to his wife, and they become one flesh” (2:24).
How does Woman’s creation lead to this “therefore”? 17
Genesis’s answer is that once you understand Man and Woman as two halves of the same being, you can then understand the attraction of marriage.
After all, man comes from the flesh of his parents…and so only leaves them for another being of whose flesh he is a part. 18
Okay, so we’ve seen how you can read Genesis 1-2 and easily point to humanity’s uniqueness—its *difference* from animal life.
But then here’s the question: why on earth does the Bible propose that Adam *might* have found a soulmate from among the animal kingdom?! 19
The answer’s simple:
So many other elements of the text suggest that man is, in essence, just another animal.
Consider: the first human being is formed from dirt (2:7), just like the rest of the beasts (2:19). In Genesis 1, humans and land animals are created on the same day 20
Wait, but doesn’t humankind get a little something extra during its creation? Like how God “breathed into his nostrils the breath of life, and the man became a living being” (2:7).
Not really.
Like take that phrase “living being” (nefesh chayah). Sounds extraordinary, right? 21
Well, slow your roll. Because it’s the same phrase Genesis uses to describe all the rest of the beasts (1:24).
From this perspective, Adam finding a mate from the animal kingdom makes perfect sense!
…And therein lies the key to explaining the serpent’s role in Genesis 3.
22
Here’s the first time we meet the serpent:
“Now the serpent was more crafty than any other wild animal (chayyat ha’sadeh) that the Lord God had made” (3:1)
This is SUPER crucial! Because see that Hebrew phrase “chayyat ha’sadeh” (wild animal)? Where have we seen it before? 23
Answer: it appears only *one* other place in the entire Book of Genesis…
Back in Genesis 2!
“Then the Lord God said, ‘It is not good that the man should be alone’…So out of the ground the Lord God formed every animal of the field (chayyat ha’sadeh)” (18-19). 24
So “chayyat ha’sadeh” describes the animals from whom Adam was supposed to choose a mate…and whom he ultimately rejected as unsuitable.
This failed speed-dating-with-the-animals leads directly to the Creation of Woman. And it’s at *this* moment that the serpent appears. 25
The Bible, in other words, tells us *exactly* why the serpent is here, and why he’s out to get humanity.
He’s the most sophisticated of the “chayyat ha’sadeh”. He represents the jilted would-be-soulmates of the animal kingdom.
And he’s here to take humanity down a peg. 26
The serpent’s attitude can be summed up as: “You think you’re better than us?!”
He wants to prove to the first Man and Woman that they’ve gotten too big for their britches. They think they’re gods. But they’re not.
“You’re animals”, says the serpent, “just like us”. 27
And the Bible, for its part, helps us feel the serpent’s indignation at the outset!
How?
Well, remember how the verse describes the serpent? “Crafty (‘arum)” (3:1). Now look one verse earlier (2:25). “And the man and his wife were both naked (‘arumim”) and were not ashamed”. 28
The Hebrew for “crafty” and “naked” is nearly identical!
The implication is the serpent might have a point—he’s as clever as the first man and woman are naive.
So in order to show them they’re not better than the animals, he sets out to trick them into debasing themselves. 29
He does this by playing on their insecurities. “You know God is holding out on you, right? He’s kept the Tree of Knowledge for Himself!”
“But the serpent said to the woman…’God knows that when you eat of it your eyes will be opened, and you will be like God'” (3:4-5).
30
We know the result. Man and Woman sin, and God is furious. But in order to understand the point of the narrative, it’s just as important to see *how* exactly God expresses His anger.
He does so, on one hand, by re-emphasizing the boundaries between God and human beings. 31
Through their punishments, God reminds Adam of his origins in the dust of the ground, and Eve that ultimately she is not above the natural world but very much a part of it.
In fact, even the name “Eve”, which Adam first calls her immediately afterwards, drives home the point. 32
The Hebrew name “Eve” (Chavah) is a variation of the word for “beast” (Chayah). A fitting parallel to Adam’s own name, which in Hebrew means “Dirt”.
Adam’s coining the name Eve reflects his willingness to finally admit that he and his soulmate are just beasts born from dust. 33
So the serpent won, right?
Man’s aspiration to godhood is folly, and humans are just animals by another name. Sure, the serpent was punished too. But in the end, didn’t he prove his point?
Well…not so fast. 34
The Bible ultimately rejects the serpent’s nihilistic view of humanity. Yes, God reinforces the boundary between God and Man. But He likewise reminds us that we *are* indeed, different than the animals. We *are* something more.
Consider the literary sequence of Gen 3:20-21.
35
Right before verse 20 are Adam and Eve’s punishments, through which God highlights humanity’s lowliness.
Then comes verse 20, in which Adam finally concedes the point. He calls Woman “Eve” (Chavah). He embraces his own identity as “Dirt” and calls his mate “Beast”. 36
Finally, we get verse 21: “And the Lord God made garments of skins for Adam and for his wife and clothed them.”
Is this just some stray detail in the story that just happens to come after verse 20 (naming Eve), but isn’t actually connected to it?
Think again… 37
It’s actually God’s direct response to the human despair in verse 20. He gently reminds the first Man and Woman not to be *too* self-effacing. Not to surrender entirely to their animal identities.
Instead, God clothes them. 38
He helps them become the only beings in Creation to behave in such a fashion. In effect, God instructs them: you are not gods…but neither are you mere beasts.
And in so doing, He restores their dignity.
God’s desire to elevate humankind explains the very next verse as well. 39
God proclaims that since Man has tasted the Tree of Knowledge, “now he might reach out his hand and take also from the Tree of Life and eat and live forever” (3:22). So He bars the way back to the Tree of Life.
Why?
Is it jealousy, as the serpent implied to Eve? 40
The Hebrew for “might reach out his hand” (pen yishlach yado) helps us read this verse correctly.
In Biblical Hebrew, that syntactical combo refers to touching something that has been leant to you—or for whose safekeeping you’re responsible—but which doesn’t belong to you. 41
The best example is the prohibition against illicitly using an item someone else entrusted to you.
If you’re suspected of violating, then the court needs “to determine whether or not the owner had laid hands (lo shalach yado) on the neighbor’s goods” (Exodus 2:27). 42
Okay, so now back to the Tree of Life. What was God’s concern?
Well, remember…humanity had *already* been eating from the Tree of Life. That’s the clear upshot of the earlier narrative. They could eat from “every tree” (2:16). Only exception was the Tree of Knowledge. 43
So on one hand, once they eat from the Tree of Knowledge—reaching for divinity—God reinforces the divine/human boundary by barring the Tree of Life.
In doing so, God frames the Tree of Life as an object entrusted to humanity that they brazenly treated as if they owned it. 44
“But you DON’T own it”, God points out. “It belongs to Me. You are not gods!”
And yet, what does God leave implanted within humanity? The effects of the Tree of Knowledge!
Why? Because, Genesis tells us, while humans aren’t gods, they’re also something more than mere beasts. 45
So what are we in the end?
We’re human.
Wonderfully, complicatedly, wretchedly, exaltedly human.
At our worst, we can behave like beasts—with cruelty, injustice, or even just boorish incuriousness.
Sometimes we should worry that the serpent might have been right about us… 46
But in the end, the Bible reminds us, the serpent is wrong.
We *do* ultimately stand apart from the beasts of the field. True, we humans aren’t gods. But we *are* bearers of the divine image.
…And this represents both a promise, and a set of responsibilities. 47
The promise is that every single descendant of Adam and Eve possesses equal and intrinsic worth in God’s eyes. None of us bears *more* of God’s image than any other.
Were the Bible’s serpent indeed a demon in disguise, surely he reveals himself in those who still forget this. 48
But what comes with this promise is the responsibility to bear that divine imprint with grace and steadfastness. To do our best to deserve it by acting kindly, justly, and with virtue.
In the end, I suppose, the question of who’s right about us—the serpent or God—is up to us! 49
P.S. As always, deepest thanks to @zenahitz and the @CatherineProj for empowering me to think about this stuff! And it’s just amazing and deeply inspiring to me that even after our Hebrew study group concluded, those incredible folks have continued on their own—to this day! @mentions
And finally P.P.S. if you liked this thread, definitely check out my weekly podcast on the Bible called Good Faith Effort! @gfaitheffort
Talk about cool stuff like this all the time, like on our latest episode featuring @zugzwanged!
podcasts.apple.com/us/podcast/ala… ❤️🔥❤️🔥
‎Good Faith Effort: Alastair Roberts – How To Read The Bible on Apple Podcasts ‎Show Good Faith Effort, Ep Alastair Roberts – How To Read The Bible – Jan 16, 2023
https://podcasts.apple.com/us/podcast/alastair-roberts-how-to-read-the-bible/id1536163226?i=1000594826994
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Kingdom of Heaven (ACAD: Genesis 1)

In the beginning when God created[a] the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God[b] swept over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day.

And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day.

And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the dome of the sky to give light upon the earth.” And it was so. God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. God set them in the dome of the sky to give light upon the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19 And there was evening and there was morning, the fourth day.

And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day.

And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so.  God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.

Then God said, “Let us make humankind[c] in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth,[d] and over every creeping thing that creeps upon the earth.”

So God created humankind[e] in his image, in the image of God he created them;[f] male and female he created them.

God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.

Footnotes

  1. Genesis 1:1 Or when God began to create or In the beginning God created
  2. Genesis 1:2 Or while the spirit of God or while a mighty wind
  3. Genesis 1:26 Heb adam
  4. Genesis 1:26 Syr: Heb and over all the earth
  5. Genesis 1:27 Heb adam
  6. Genesis 1:27 Heb him

Related posts:

Kingdom of Heaven (ACAD: John 1)

Kingdom of Heaven (ACAD: Psalm 19)

Kingdom of Heaven (ACAD: Matthew 6)

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Poem: Why did God make me Black? by RuNell Ni Ebo

Lord, Lord
Why did You make me Black?
Why did You make someone
the world wants to hold back?

Black is the color of dirty clothes,
the color of grimy hands and feet.
Black is the color of darkness,
the color of tire-beaten streets.

Why did You give me thick lips,
a broad nose and kinky hair?
Why did You make someone
who receives the hatred stare?

Black is the color of the bruised eye
when someone gets hurt.
Black is the color of darkness,
Black is the color of dirt.

How come my bone structure’s so thick,
my hips and cheeks are high?
How come my eyes are brown
and not the color of daylight sky?

Why do people think I’m useless?
How come I feel so used?
Why do some people see my skin
and think I should be abused?

Lord I just don’t understand.
What is it about my skin?
Why do some people want to hate me
and not know the person within?

Black is what people are “listed”
when others want to keep them away.
Black is the color of shadows cast.
Black is the end of day.

Lord you know my own people mistreat me
and I know this just ain’t right.
They don’t like my hair.
They say I’m too dark or too light.

Lord, don’t You think it’s time for You
to make a change?
Why don’t You re-do creation and
make everyone the same?

God answered:

Why did I make you Black?
Why did I make you Black?
Get off your knees and look around
Tell me, what do you see?
I didn’t make you in the image of darkness,
I made you in likeness of ME!

I made you the color of coal from which
beautiful diamonds are formed.
I made you the color of oil,
the black gold that keeps people warm.

I made you from the rich, dark earth that can
grow the food you need.
You color’s the same as the black stallion,
a majestic animal is he.
I didn’t make you in the image of darkness.
I made you in likeness of ME!

All the colors of the heavenly rainbow can be
found throughout every nation.
But when all of those colors were blended,
you became my greatest creation.

Your hair is the texture of lamb’s wool.
Such a humble little creature is he.
I am the Sheperd who watches them.
I am the One who will watch over thee.

You are the color of midnight sky.
I put the star’s glitter in your eyes.
There is a smile hidden behind your pain.
That’s why your cheeks are so high.

You are the color of dark clouds formed,
when I send My strongest weather.
I made your lips full so when you kiss
the one that you love, they will remember.

Your stature is strong, your bone structure thick
to withstand the burdens of time.
The reflection you see in the mirror…
The image that looks back is MINE.

– RuNell Ni Ebo

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A Chapter a Day: Genesis 2

Genesis 2, ESV

The Seventh Day, God Rests

Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.

The Creation of Man and Woman

These are the generations
of the heavens and the earth when they were created,
in the day that the Lord God made the earth and the heavens.

When no bush of the field[a] was yet in the land[b] and no small plant of the field had yet sprung up — for the Lord God had not caused it to rain on the land, and there was no man to work the ground, and a mist[c] was going up from the land and was watering the whole face of the ground— then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed. And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. And the gold of that land is good; bdellium and onyx stone are there. The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates.

The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat[d] of it you shall surely die.”

Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for[e] him.” Now out of the ground the Lord God had formed[f] every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam[g] there was not found a helper fit for him. So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made[h] into a woman and brought her to the man. Then the man said,

“This at last is bone of my bones
    and flesh of my flesh;
she shall be called Woman,
    because she was taken out of Man.”[i]

Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed.

Footnotes:

  1. Genesis 2:5 Or open country
  2. Genesis 2:5 Or earth; also verse 6
  3. Genesis 2:6 Or spring
  4. Genesis 2:17 Or when you eat
  5. Genesis 2:18 Or corresponding to; also verse 20
  6. Genesis 2:19 Or And out of the ground the Lord God formed
  7. Genesis 2:20 Or the man
  8. Genesis 2:22 Hebrew built
  9. Genesis 2:23 The Hebrew words for woman (ishshah) and man (ish) sound alike
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Pride Fail

Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also.  ~ John 15:20

I would like to humbly say that I am a humble person, but chances are that statement would have more of a prideful boast to it than a humble acceptance.

I don’t think I’m the most proud person I’ve encountered on earth, but apparently some overbearing arrogance stubbornly clings to my character. I’ve noticed recently that my pride is strongest when I’m hurt the most. It’s something about the need to project an air of confidence when I feel the most fragile. Something about the need to assert my importance and value when I feel the most worthless and disposable to others. I’ve been on a tear lately and I’ve tried to give myself time to calm down and re-focus. Something I’ve learned is that my perspective of myself doesn’t change as long as I’m in my own head, in my own space and in my own world. It just took a not-so-subtle set-down from my boss to kick me out of my mental Queendom of Shawnda Land. I needed that.

Insecurity. That’s what I’m wallowing in. A whole bunch of insecurity and uncertainty about my life. And that changed me into a person whom I really don’t know or like. Apparently, others don’t like her either.

The Pride-Full Shawnda was also the Shawnda who was hurt beyond her ability to articulate her pain. Pride came along to bolster her up. To puff her up. To give her a sense of being and substance. Pride told her she was important to herself even if others did not esteem her at all. Pride made her think that the more she esteemed herself, the more others would also. But Pride failed.

“Where were you when I laid the earth’s foundation? Tell me, if you understand.Who marked off its dimensions? Surely you know! Who stretched a measuring line across it?  On what were its footings set, or who laid its cornerstone— while the morning stars sang together and all the angels shouted for joy?  ~ Job 38:4-7

Two drops of water reflecting their own universe.

It certainly wasn’t me. I hadn’t been there. Nothing can make you feel as insignificant as contemplating the incomprehensible vastness of God’s creative glory. Yet this same glory is also the one thing that makes you feel the most significant when you see yourself as part of His vast creation. In all His incomprehensible glory, God saw fit to create me and you. He created us with such infinite detail that we can’t begin to know anything about ourselves until we begin to know something about Him, our Lord and Creator.

Pride indeed failed to puff me up, but God never fails to fill me with His presence again and again.