‘It is Not Good for the Human to be Alone…’ (Gen. 2:18): yhwh Elohim Among the Weeping Gods of the Ancient Near East

IF 0.3 3区 哲学 0 RELIGION
Ekaterina E. Kozlova
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Abstract

Abstract Regarding the creation account in Genesis 2–3, D.M. Carr observes that this text freely repurposes prior cosmological traditions, and so it is a case of a ‘fluid adaptation of its Near Eastern precursors…’ (Carr, [2020], 52–53). Building on his discussion, this article analyzes an ane motif that has not been linked to Genesis 2–3 yet, i.e., the formation of humanity from divine tears or in the wake of divine laments. Known in various configurations from Egyptian, Mesopotamian, and Greek sources, this motif includes tears of a god or gods either as a generative substance in the making of humans or as a driving force for their origins. In light of these traditions, this article considers the pronouncement ‘It is not good for the human to be alone’ (Gen. 2:18), arguing that it is a variation on the ‘divine tears’ myth. As such, this pronouncement addresses a multi-faceted form of ‘aloneness’ in the emerging cosmos.
“人独居不好……”(创2:18):耶和华是古代近东哭泣的神之一
关于《创世纪》2-3章的创世记载,D.M. Carr观察到,这段文字自由地重新利用了先前的宇宙学传统,因此这是一个“对近东先驱的流动适应……”的例子(Carr,[2020], 52-53)。在他的讨论的基础上,本文分析了一个与《创世纪》2-3章还没有联系的主题,即人类是从神的眼泪中形成的,或者是在神的哀恸中形成的。在埃及、美索不达米亚和希腊的各种形态中,这一主题包括一个或多个神的眼泪,这些眼泪要么是人类形成过程中的生成物质,要么是人类起源的驱动力。鉴于这些传统,本文认为“人独居不好”(创世记2:18)这句话是“神的眼泪”神话的变体。因此,这一声明解决了新兴宇宙中“孤独”的多方面形式。
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来源期刊
CiteScore
0.40
自引率
0.00%
发文量
20
期刊介绍: This innovative and highly acclaimed journal publishes articles on various aspects of critical biblical scholarship in a complex global context. The journal provides a medium for the development and exercise of a whole range of current interpretive trajectories, as well as deliberation and appraisal of methodological foci and resources. Alongside individual essays on various subjects submitted by authors, the journal welcomes proposals for special issues that focus on particular emergent themes and analytical trends. Over the past two decades, Biblical Interpretation has provided a professional forum for pushing the disciplinary boundaries of biblical studies: not only in terms of what biblical texts mean, but also what questions to ask of biblical texts, as well as what resources to use in reading biblical literature. The journal has thus the distinction of serving as a site for theoretical reflection and methodological experimentation.
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