Ge 3 g
subtil Submitted by PigSP on Thu, 2015-04-23 17:44.
The serpent was more subtil ערום aram...
The word is closely related to 'naked'. עירמ eyrom We could say that 'naked' is like 'subtil'.
When Adam and Eve ate the fruit, they knew they were naked. They knew they had become 'like' the serpent.
Nakedness represents living like animals, or living instinctively. The law prohibits uncovering the nakedness of near relatives. The metaphor is that we should not reveal the sinful nature of those we know well. As Noah's son's covered his nakedness, we should see others as clothed in Christ.
It is interesting that often gossip, exposing or accusing people of sin, is also done so subtly.
v. 7 sewed Submitted by PigSP on Thu, 2015-04-23 20:53.
7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
Why did God say they 'sewed' rather than just 'made' aprons?
'Sewed' תפר turns out to be one of the forms of תפר . פרר is translated as 'annul' Jb 15:4, Jb 40:8, Jer 14:21, and Jer 33:21
We say that Adam and Eve were attempting to cover their sin. The word for sew supports that interpretation saying that they were trying to annul their sin.
v.21 coats of skin Submitted by PigSP on Thu, 2015-04-23 21:45.
We say that garments represent works. God covered Adam and Eve with garments of skin.
Many theologians correlate the garments of skin with Paul's saying to put on the garment of Christ. This is accurate and part of the metaphor.
The word 'skin' עור is the same as light. Light represent the Holiness of God. God covered Adam and Eve with his Holiness.
The ante-type is that of Christ and his bride. "Be ye therefor Holy", put on the works of Christ.
v.22 yada, yada, yada Submitted by PigSP on Thu, 2015-04-23 22:08.
Ok.. I couldn't resist a callback to Seinfeld.
'know' is the word ידע yada. "I know I know I know" as you go about doing what you want.
Not only does the word mean 'know', 'knowledge', 'perceive', etc. but it also means 'declare'.
The essence of original sin is calling God a peer and assuming that you are capable of deciding what is right in your own eyes.
"The tree of the knowledge of good and evil" should have been translated "The tree of the declaring of good and evil".
When Adam refrained from touching it, he declared that God is the one who declares what is good and evil; that God is sovereign. But by breaking God's command he declared that he, Adam, was the one to declare what was good and evil.
God isn't jealous of knowledge, he is jealous of souls. You cannot be intimate with God if you are the one to declare what is good and evil.
Ex 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;
Hating is the act of putting someone second, love is putting them first. If you put God second, you hate him.
ידא and ידע Submitted by PigSP on Thu, 2015-04-23 22:45.
Yada and yada - Comparing the aleph and the ayin.
ידע was used when man was declaring for himself what was good and evil.
יד is hand, which is a metaphor for work. ע represents flesh. Man, making his own rules is a work of the flesh.
The one instance I can find of ידא is Daniel 5:24 where the hand יד of the one who spoke and created the heavens and the earth א wrote on the wall.
The ayin as the flesh seems to be validated.
Biblical Exegesis Submitted by hesed28 on Thu, 2015-04-23 22:54.
I like this page by Dr. Felix Just on Methods of Exegesis and Interpretation. I have included a table of those methods along with the definition of "biblical exegesis". (Also observing spiritual disciplines and wholly reliance on Holy Spirit to lead and guide into all truth.)
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Biblical Exegesis: An Introductory Overview Felix Just, S.J., Ph.D.
Introduction / Definitions:
Exegesis - careful investigation of the original meaning of texts in their historical and literary contexts; the English word comes from a Greek verb meaning "to lead out of" (Greek "ex" = "out"; "agein" = "to lead/go/draw"); the process basically involves asking analytical questions about various aspects of the texts and their contexts the opposite processs is called Eisegesis, which means "reading [your own opinions] into" the text (not a good idea in biblical studies!) own opinions] into" the text (not a good idea in biblical studies!)
Various Methods of Biblical Exegesis / Interpretation:
The following table lists many different approaches or methods of biblical interpretation, as grouped in the document "The Interpretation of the Bible in the Church," by the Pontifical Biblical Commission (1993).
A) The Historical-Critical Method
Questions Typically Asked:
Composition History Questions
Who is the author of the work? What do we know about him/her/them? Is the attributed author the actual author, or is the work pseudepigraphic? When, where, and under what circumstances was the work written? Who were the original recipients? Where did they live?
Traditional Literary Criticism
What words are used, and what range of meanings do they have? What images and symbols are used, and what do they signify? What characters appear in the story? What do we know about them? How are the characters related to one another in the story?
Comparison of Translations
Are there any significant differences between various modern translations? When were these translations done, using which translation philosophies? Which ancient Hebrew or Greek texts underlie the various translations? Has anything been lost or obscured in the process of translation?
Textual Criticism
Are there any variant readings in the ancient manuscripts? Are the variants negligible (mere spelling) or significant (affecting meaning)? Can the variants be explained as intentional changes, or as accidental ones? How do the literary or historical contexts help explain the variant readings?
Source Criticism
Does the text have any underlying source or sources? Which version of a source was used, in case there is more than one? What do the sources actually say and mean in their original contexts? How are the sources used (quoted, paraphrased, adapted?) in the later text?
Form Criticism
What is the literary form or “genre” of the whole work and the particular text? Does the text follow or diverge from the usual expectations for this genre? What is the normal purpose/goal of this genre? In what social context would texts of this genre have been used?
Redaction Criticism
How has the author used the source(s) in shaping this text? Are there any parallel texts, and how is this text similar and/or different? What particular views or theological emphases does this author show? How did the author’s life circumstances affect the shaping of the text?
Socio-Historical Criticism
If the story claims to be historical, what really happened? What social, historical, or cultural information can be gleaned from the text? What background information is necessary to better understand the text? What was life like for the common people, not just the ruling elites?
B) New Methods of Literary Analysis
Questions Typically Asked:
Rhetorical Analysis
What message is the author trying to convey? Is the author attempting to instruct, inspire, defend, or persuade the reader? What rhetorical techniques does he use to achieve his goals?
Narrative Analysis
Who are the characters in the story? What roles do they play? What is the plot sequence? What narrative time is covered? What is the author’s and/or narrator’s point of view?
Semiotic Analysis
What deeper patterns of meaning are conveyed by the words and symbols?
C) Approaches Based on Tradition
Questions Typically Asked:
Canonical Approach
Where does this text belong in the literary context of the entire Bible? How is this text related to prior texts and/or later texts in the Bible? How does its location in the Canon affect the meaning of this text?
Using Jewish Interpretative Traditions
How do traditional Jewish methods of interpretation read this text? Are there any parallel or similar stories in Rabbinic literature? Do Jewish and Christian interpretations of this text differ significantly?
History of Interpretation (Wirkungsgeschichte)
How was this text interpreted by the “Church Fathers” and in later centuries? Is the text interpreted differently by various churches and denominations? How has the text been interpreted in art, music, liturgy, and popular culture?
D) Apps. Using the Human Sciences
Questions Typically Asked:
Sociological Approach
What insights from Sociology can help in the interpretation of the text? What patterns of human social behavior are evident in the text?
Cultural Anthropology Approach
What models from Cultural Anthropology can help us understand the text? What cultural presuppositions/patterns affect the interpretation of the text?
Psychological/Psychoanalytical Apps.
How can the text be interpreted using various theories from Psychology? Can the text help us understand the human psyche better?
E) Contextual Approaches
Questions Typically Asked:
Liberationist Approach
Has this text been used for domination of oppressed people? How? Can this text be used for the liberation of the poor/disadvantaged? How? Can other texts counteract the detrimental effects of oppressive texts?
Feminist Approach
Does the text evidence gender bias? Was later interpretation also biased? How is the meaning of the text affected if read from a feminist perspective? What other texts can be recovered and used to balance out biased texts? .
