Changes - Sensus Plenior

P.J. Wiseman's "Toledoth theory" warrants closer consideration in it's claim of internal evidences that Genesis was written by eye witnesses on clay tablets. The implication is that the tablets were passed from father to son until Joseph, who put them in Pharaoh's Library, where Moses obtained a copy transcribed onto papyrus.

This multiple-author theory explains much of the 'multi-formity' described by Fokkelman. The greatest objection to Wiseman is that it would appear that Esau wrote Jacob's account, and Jacob wrote Esau's account. The same scholars who object to this, also observe that the Bible ~~relates~~ unabashedly records the humanness and frailties, unlike other 'hero myths'. However, they ignore the obvious motivation of Esau to ~~tell you how rotten~~ record for posterity, the duplicity of Jacob ~~was~~.

The mystery of Genesis is hidden in a fractal pattern of revelation, with the story repeated at many levels within itself. The fractal begins with the answer to an ancient riddle: why does God's revelation to man begin with the second letter of the alphabet, rather than the first?

This is the beginning of the first fractal revelation. The same idea is repeated by the letters within 'bereshit': A revelation to man ב it is revealed ר that God spoke and created the heavens and the earth א his word did not return void ש what he intended to do י he completed with a a new life returning to him ת.

The same idea is repeated in the first verse: "In the beginning God created the heavens and the earth". The fractal expands and the first chapter tells how God created the heavens and the earth in six days. With each day being like a table of contents entry, the rest of scripture is divided into six parts with the purpose of telling us that God is the creator. ~~This~~ God being the creator is so central to the purpose of the revelation that God says he is angry if we don't acknowledge that truth <ref>[[Ge 1:18-21]]</ref>

Should we doubt the fractal nature of the revelation, or the validity of notarikon, we see how is begins to expand with in 'bereshit'. If, instead of reading it letter by letter, we read it by splitting it in half, it says that in the beginning he created 'bara' ברא six 'shith' שית. By dividing bereshit various ways, seeds to other fractal motifs are displayed:

Fokkelman is enamored with the multiformity and discord in Genesis. Earlier, Alter suggests a superiority of Literary Critics over theologians, saying that theologians impose a doctrinal position upon the text and miss the literary aspects. We might note that Fokkelman has missed the literary aspects because he has imposed a secular doctrine upon the text.

His bias is common, and pervasive. The doctrine being imposed is that Genesis has a singular author or compiler. The internal evidence, the very evidence of multiformity and discord, suggests otherwise. It suggests multiple authors.

The traidic line in Ge 1:27 would have been written by God upon tablets which were handed to Adam. With this divine example of writing, Adam wrote his own work, including the two-lilne strope in 2:23.

Shem wrote the strophe in 8:22. Ismael wrote 14:19. Esau wrote the three line poem in 25:23, where Adam wrote the one in 4:6-7 and 4:23-24.

Without the popular 'dogma' of Genesis having a single author, it is doubtful that a Literary critic would marvel at the 'multiformity' and 'discord'.

How does Adam's writing influence Seth's? Is there evidence of invention as each successive author expanded the record? These would be topics for a new generation of literary critics.

Alter: Genesis

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