VS: hoogleraar OT bevestigt dat Genesis 1-11 geschiedenis is

Dr. Stephen R. Schrader is als hoogleraar OT en Hebreeuws sinds 1995 verbonden aan de Baptist Bible Graduate School in Springfield (Missouri). Hij bevestigt dat Genesis 1-11 beschrijving van geschiedenis is. Een sterke aanwijzing is het veelvuldig voorkomen van de “waw-consecutivus” in de Hebreeuwse grondtekst:

I am convinced the creation account is a genuine historical narrative and not an artistic account. A poetic account would show parallelism, while Genesis is full of a certain verb type called the waw consecutive that makes it clear that it was written as a historical account. It is interesting that the waw consecutive appears 55 times in just 34 verses in Genesis 1:1–2:3. The use of this verbal form in the prologue to the historical narrative of Genesis, Genesis 1:1–2:3, is therefore significant and consistent with the narrative material found in the rest of the book of Genesis.

Ook wijst hij er op dat de betekenis van het woord “dag” duidelijk is vanwege wat we lezen in Ex. 20:11 en het getal ervoor (eerste dag, tweede dag enz.) in Gen. 1:

The pattern is set by God’s testimony in Exodus 20:11: ‘For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day.’

Yôm (day) is modified in Genesis 1:1–2:3 by a numerical qualifier, so each day must be a literal day. Note Moses’ use as ‘day one’ (v. 5), ‘second day’ (v. 8) and so on. When yôm appears with a numerical qualifier in the Old Testament, it is never used in a figurative sense.

Dr. Schrader vertelt waarom het belangrijk is om Gen. 1 als geschiedenis te lezen:

The most important thing is the revelation of a Sovereign GOD, who created the whole world in six literal consecutive 24-hour days by just speaking His word, who John reveals to be our saviour Jesus Christ (John 1:1–3)! And no human being was present (cf. Job 38:4). So all men have had to take His written word concerning His awesomeness in creating this world. Man did not evolve but was directly and supernaturally created by God on Day 6.

Genesis refutes the concept of evolution and tells us that the earth is a relatively recent creation, and that man is not the result of millions of years of evolution. Genesis also reveals that God saw that everything He had created in the six days was ‘exceedingly good’. There was no physical nor spiritual death up to this point in history.

Then there was a literal temptation by Satan to destroy man’s innocence. Adam and Eve ate and disobeyed God’s clear command not to eat of the fruit of the tree of the knowledge of good and evil. There was a literal judgment scene in Genesis 3:8–19 in which God interrogated Adam (3:9–12) and then Eve (3:13) and pronounced judgment upon Satan (3:14–15) before Eve (3:16) and Adam (3:17–19).

Tot slot wijst dr. Schrader op de verbinding tussen Genesis 1-11 en het Nieuwe Testament:

In chapters 6–9 God destroys the whole world by a global Flood. So things have not always been the same (“since the beginning of creation”) as the scoffers during the last days assert (2 Peter 3:4–7). Things have only been the same since the end of the Flood, as Genesis 8:21–22 reveals.

In Genesis 3:15, God gave the promise of the Messiah, Jesus Christ, the seed of the woman Eve, who would ultimately defeat Satan at the cross through His death and resurrection. The contrast between “the first man, Adam”, and “the last Adam” (Messiah, Jesus Christ) is conveyed in 1 Corinthians 15:45–49 providing the contrast between “earthy” and “heavenly” in origin.

Earlier, Paul had explained that the whole reason for Jesus coming to die physically for our sins, then rise physically from the dead, comes from the fact that our ancestor Adam sinned and brought physical death into the world (1 Corinthians 15:21–22). The long-age views put physical death of both humans and animals before Adam’s sin. But then if death is not related to sin, how could Jesus’s death pay for our sin?

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