Penafsiran kitab Kejadian

1. KEJ 1 – 11
Kisah Penciptaan 1:1 – 2:4a
Albertus Purnomo, OFM

2.  EKSEGESE (menari keluar)
a. Gambaran menyeluruh
b. Konteks Historis
c. Konteks Literer
d. Membaca secara lebih dekat (Close Reading) =
tekanan utama pada kalimat atau frase sulit dan yang
termasuk Crux Interpretum (kata atau kalimat
sangat penting tetapi memiliki makna yang sulit dan
membingungkan dan perlu dikaji secara mendala

3.  HERMENEUTIKA
a. Apa pesan pokok dari teks secara historis (untuk
pembaca awal / pembaca pada zamannya)
b. Bagaimana pesan itu diterapkan untuk zaman
sekarang?
c. Bandingkan dengan metode Midrashim (cara
membaca dan menafsirkan kembali teks sesuai
dengan konteks)

4.  This creation story is only one of many current in
the ancient Near East; there are, for example, several
extant Egyptian ones in which the creation of the
world is attributed to different gods, and the creator-
god is not necessarily the principal god. This
multiplicity is due to the existence of different local
traditions. In the OT also, where there is only one God,
we find several quite distinct creation traditions.

5.  In addition to Gen 1 there is a different account in Gen
2, and
 another version is reflected especially in Ps 74:13–14
and Isa 51:9, in which the creation of the world
appears to have followed a conflict in which YHWH
defeated and killed a sea monster or monsters.
 Other somewhat different versions are found in Prov
8:22–31, in parts of the book of Job (Ayub), and
elsewhere.

6.  1. Earliest known literary parallel of the cultural setting
of Genesis 1-11 is the Ebla cuneiform tablets from
northern Syria dating about 2500 b.c., written in Akkadian.
 2. Creation
a. The closest Mesopotamian account dealing with
creation, Enuma Elish, dating from (1) NIV Study Bible,
about 1900-1700 b.c. or (2) John H. Walton's Ancient
Israelite Literature in Its Cultural Context, p. 21, about
1000 b.c. It was found in Ashurbanipal's library at
Nineveh and other copies were found at several other
places. There are seven cuneiform tablets written in
Akkadian that describe creation by Marduk (dewa
tertinggi bangsa Babel).

7. Enuma Elish
(1) The gods, Apsu (fresh water-male) and Tiamat (salt water-
female) had unruly, noisy children. These two gods tried to
silence the younger gods.
 (2) One of Ea and Damkina's children, Marduk (the chief
god of the emerging city of Babylon), defeats Tiamat. He
formed the earth and sky from her body.
 (3) Ea formed humanity from another defeated god, Kingu,
who was the male consort ofTiamat after the death of Apsu.
Humanity came from Kingu's blood.
 (4) Marduk was made chief of the Babylonian pantheon.

8.  Tidak tertulis secara eksplisit tujuan Allah menciptakan
dunia
 Secara implisit : rencana Allah ingin menciptakan manusia.
Manusia menjadi puncak ciptaan.(1:26–30).
 Penciptaan ciptaan lain merupakan sarana pelengkap
untuk kehidupan manusia.
 Mengapa puncak penciptaan: manusia diciptakan menurut
gambar dan rupa Allah. “Whatever may be the precise
meaning of that phrase—this question has been endlessly
debated (see below)—it sets human beings apart from all
the other creatures and puts them in a unique
relationship with God himself.

9.  In its cosmology—that is, its understanding of the
structure and different parts of the universe—this account
of the creation conforms to that generally current in the
ancient Near East.
 The pre-existent watery waste (1:1–2) was divided into
two by the creation of a solid dome or vault (the sky, 1:6–
8), so that there was water both above and below it.
 The lower mass of water was then confined to a limited
area, the sea, revealing the dry land, which God called ‘the
earth’ (1:9–10). (According to Gen 7:11 the sky had
‘windows’ which when opened allowed the rain to fall.)
 The heavenly bodies, sun, moon, and stars, moved
across the vault of the sky, giving light and following a
prescribed programme (1:14–18).

10.  Kata kunci untuk menemukan maksud Allah dalam
menciptakan adalah refren kata “baik” (tov) (1:4, 10, 12,
18, 21, 25), 1:31
 The word ‘good’ (to ˆb) here,refers more directly to the
usefulness (manfaat) of the world—presumably
primarily its usefulness to mankind. It does not
necessarily have an ethical connotation: it is not
mankind that is said to be ‘good’, but God’s work as
craftsman.

11.  Kisah Penciptaan menurut tradisi para imam (Priester)
(P)?
a. Gaya bahasa: Puitis (Himne)
b. Kronologis
c. Terstruktur, memiliki pola yang sama
Berfirmanlah Allah: "Jadilah terang."
Lalu terang itu jadi.
4 Allah melihat bahwa terang itu BAIK,
5 Dan Allah menamai terang itu siang, dan gelap itu
malam.
Jadilah petang dan jadilah pagi,
itulah hari pertama.

12.  Allah Transenden (mengatasi ciptaan). Allah
digambarkan sebagai Pencipta
 Hari Ketujuh (Sabat) : Khas tradisi para imam. (bdk
dengan kehidupan orang buangan di Babel yang
memelihara tradisi Sabat untuk menjaga identitas
keYahudian

13.  Membuka Kitab Kejadian
 Membuka bagian pertama kisah awal mula (Kej 1-11)
 Mengantar seluruh Kisah Penyelamatan Bangsa Israel
 Penyelamatan bangsa Israel merupakan bagian dari
seluruh rencana penciptaan dan penyelamatan bangsa
Israel.
 Dalam tradisi Kristen: rencana penyelamatan seluruh
dunia,yang memuncak pada Kristus dan kedatangan-
Nya yang kedua

14.  IPada mulanya Allah menciptakan langit dan bumi.
Beresit (Ibr), bdk. Enuma Elis
Menciptakan: bara (Ibr), istilah ini hanya dipakai untuk
aktivitas Allah.
“The word rendered by ‘created’ (ba ¯ra ¯ʾ) is a rare and
probably late term confined almost entirely in the OT
to Gen 1–6, where it occurs 9 times, and Isa 40–66; it is
used exclusively of the creative activity of God”

18.  2 Bumi belum berbentuk dan kosong (tohu we
bohu); gelap gulita (tehom) menutupi samudera
raya, dan Roh (ruah) Allah melayang-layang di atas
permukaan air.
 Tohu we bohu (hapax legomenon: istilah atau kata
yang hanya ada satu dalam seluruh Alkitab)

19.  Penciptaan yang dilukiskan bukan sebuah creatio ex
nihilo sebab alam sudah ada tetapi tidak berbentuk
dan gelap.
 There is no question here of a creatio ex nihilo, a
‘creation out of nothing’. The earth (ha ‘arets) already
existed, but it was a ‘formless void’ (tohu ˆ wa bohu
ˆ)—not a kind of non-existence but something empty
and formless, without light and covered by the water
of the deep (tehom).

20.  Ruah = aspek dari yang ilahi. Selalu bergerak.
 Ruah = hembusan, angin,
 There are echoes here of the Near-Eastern
cosmologies. The word ru ˆah, rendered by ‘wind’ in
NRSV, can also mean ‘spirit’. Whichever is the correct
interpretation, NRSV’s ‘swept’ is a participle, denoting
a continuous action; it should perhaps be rendered
‘was hovering’.

21.  Mulai ay 3: Allah menciptakan dengan sabdaNya
(perintah-Nya)
 Sabda-Nya ditujukan kepada ‘tohu wa bohu”.
 Pemisahan terang dari gelap dan kemudian
menamainya (1:4–5), seperti tindakan lainnya,
memisahkan dan menamakan, (1:6, 8, 10, 14, 18),
adalah tindakan penguasa yang menentukan nasib
bawahannya.
 Allah Pencipta dan Penguasa

22.  In 1:11, 12, 21, 24, 25 the phrase ‘of every kind’ might be
better rendered by ‘(each) according to its species’.
 The reference to signs and seasons and days and years
in the description of the heavenly bodies in 1:14
suggests the establishment of the calendar with
particular reference to the determination of the dates
of the sacred festivals.
 14 Berfirmanlah Allah: "Jadilah benda-benda penerang
pada cakrawala untuk memisahkan siang dari malam.
Biarlah benda-benda penerang itu menjadi tanda yang
menunjukkan masa-masa yang tetap dan hari-hari dan
tahun-tahun (hari raya suci)

23.  When the account moves on to the creation of the
animal kingdom, first the water animals and birds
(1:20–3) and then the land animals (1:24–5), these are
distinguished from all that had been previously
created as being ‘living creatures’ (nepes ˇ [ha] hayya
ˆ, 1:20, 21, 24,30)—clearly a higher status than that of
the plants. They receive God’s blessing (1:22, 28).

24.  Unlike the plants which are to serve as food for both
human beings and animals (1:29, 30) it is significantly
not said of them that they (animal) may be killed and
eaten. This is a vegetarian regime.
 The meaning of the statement that mankind was
created in God’s image (selem) and likeness (demut)
(1:26, 27) has always been a matter of discussion, as
also has been the use of the plural form (‘Let us make’,
‘in our image’, 1:26, although in 1:27 the singular form
‘in his image’ is used).
 Selem dan Demut

25.  Rupa Kita: Kita => Allah dan balatentara. Allah dan
sidang surgawi
 The most probable explanation of the second point is
that the plural is used to denote the court of
heavenly beings who exist to do God’s bidding.
 Istilah gambar dan rupa, sama artinya. Keduanya
saling menekankan
 The terms ‘image’ and ‘likeness’ are probably not to be
differentiated: the double phrase is simply for
emphasis. It clearly defines human beings as
resembling God in a way that is not the case with the
animals (cf. 1:28 and Ps 8:3–8). The nature of this
resemblance is not apparent, however, and hypotheses
abound.

26.  Istilah gambar dan rupa, sama artinya. Keduanya
saling menekankan
 The terms ‘image’ and ‘likeness’ are probably not to be
differentiated: the double phrase is simply for
emphasis. It clearly defines human beings as
resembling God in a way that is not the case with the
animals (cf. 1:28 and Ps 8:3–8). The nature of this
resemblance is not apparent, however, and hypotheses
abound.

27.  It is more probable, however, that some less material
resemblance is intended: that human beings, in
distinction from the animals, possess the unique
capacity to communicate meaningfully with God,
or—particularly with reference to the animals—are
God’s representatives or vicegerents on earth.
 Komunikasi dengan Allah,

30.  The ordinance that mankind is to rule over the animal
kingdom (1:26, 28), like the statement that the sun and
moon are to rule over the day and the night (1:16),
determines mankind’ s function in the world.
 It does not imply exploitation, for food or for any other
purpose; rather, it is a consequence of the gift to mankind
of the image of God.
 Mankind is, as it were, a manager or supervisor of the
world of living creatures. The blessing, accompanied by
the command to ‘be fruitful and multiply’ (1:28) is, as with
the animals (1:22), a guarantee that life is to continue.

31.  Creation and Flood - The Atrahasis Epic records the
rebellion of the lesser gods because of overwork and the
creation of seven human couples (from clay, blood, and
saliva) to perform the duties of these lesser gods. Humans
were destroyed because of: (1) over population and (2)
noise. Human beings were reduced in number by a plague,
two famines and finally a flood, planned
by Enlil. Atrahasis builds a boat and brings animals on
board in order to save them from the waters. These major
events are seen in the same order in Genesis 1-8. This
cuneiform composition dates from about the same time
as Enuma Elish and the Gilgamesh Epic, about 1900-
1700 b.c. All are in Akkadian.

32.  God’s rest (ˇ sabat, 2:2) on the seventh day implies the
sabbath (ˇ sabbat—the word itself does not occur
here—which is thereby ‘hallowed’ or made holy (2:3;
cf. Kel 20:8).
 The same reason for the observance of the sabbath is
given in the Decalogue (Kel 20:11).


33.  a. A Sumerian tablet from Nippur, called Eridu Genesis,
dating from about 1600 b.c., tells about Ziusudra and a
coming flood.
 (1) Enka, the water god, warns Ziusudra of a coming flood.
 (2) Ziusudra, a king-priest, believes this revelation and
builds a huge square boat and stocks it with all kinds of
seeds.
 (3) The flood lasted seven days.
 (4) Ziusudra opened a window on the boat and released
several birds to see if dry land had appeared.
 (5) He also offered a sacrifice of an ox and sheep when he
left the boat.

34.  b. A composite Babylonian flood account from four Sumerian
tablets, known as the Gilgamesh Epic originally dating from
about 2500-2400 b.c., although the written composite form in
cuneiform Akkadian, is much later (ca. 1900-1700 b.c.). It tells
about a flood survivor,Utnapishtim, who tells Gilgamesh, the
king of Uruk, how he survived the great flood and was granted
eternal life.
 (1) Ea, the water god, warns of a coming flood and
tells Utnapishtim (Babylonian form ofZiusudra) to build a boat.
 (2) Utnapishtim and his family, along with selected healing
plants, survived the flood.
 (3) The flood lasted seven days.
 (4) The boat came to rest in northern Persia, on Mt. Nisir.
 (5) He sent out 3 different birds to see if dry land had yet
appeared.

35.  5. The Mesopotamian literature which describes an
ancient flood are all drawing from the same source.
The names often vary, but the plot is the same. An
example is that Zivusudra,
Atrahasis and Utnapishtim all represent the same
human king.