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It is further charged that the narratives contradict each other in several particulars. This is shown by the existence of two differing accounts (doublets) of the same event: thus e.g. “P” purports to reflect a “Priestly Code.” “D” identifies what is known as the “Deuteronomic” writer.

The two accounts are supposed to involve Genesis 1:1-2:3 and Genesis 2:4-25. The critics claim that all of these writings were eventually collected and combined by a “redactor.” This theory, known as the Documentary Hypothesis, became popular in the 19th century when a French physician by the name of Jean Astruc claimed that he had isolated certain “source” authors in the Pentateuch.

In Genesis 1 there is a broad outline of the events of the creation week, which reaches its climax with the origin of mankind — in the very image of God.

In Genesis 2 there is a special emphasis upon man, the divine preparation of his home, the formation of a suitable mate, etc.

Would this thus suggest that this solitary sentence had a dual authorship? The claim is made that in chapter 1 man is represented as having been made “in the image of God” (27), yet in chapter 2, he is “formed . The point of comparison is too limited, hence, unfair. We cannot contrast the depiction of the creation of man in chapter 1 with only one verse in chapter 2; we must compare the whole of the chapter” (pp. Genesis 1 and 2 are said to contradict each other in the relative creation-order of plants and man.

In chapter 1, it is argued, plants were created on the third day of the initial week (11-12), and man was made on the sixth day (26ff), whereas in chapter 2, plants and herbs seem not to appear until after the formation of man (5ff).

As mentioned earlier, the alleged discrepancies between chapters 1 and 2 involve an imagined difference in the perception of God on the part of the hypothetical “authors,” and the alleged contradictory order of events mentioned in the respective records. It is supposed that in Genesis 1, the Creator is a very transcendent Being, majestically and distantly bringing the creation into existence, while, on the other hand, in Genesis 2 He is characterized by naive anthropomorphisms (human traits applied to deity), which imply an inferior status.

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In Genesis -12 vegetation in general is under consideration, but in Genesis 2:5ff the writer is discussing the specific sort of vegetation that requires human cultivation.For example, Elohim, which suggests “strength,” exalts God as the mighty Creator.Yahweh is the name that expresses the essential moral and spiritual nature of deity, particularly in terms of His relationship to the nation of Israel (see Stone, p. (2) The multiple employment of titles was common in the literature of antiquity as a device of literary relief. .” Would one argue for the multiple authorship of this “To conclude that differences in style or vocabulary unmistakably indicate different authors is invalid for any body of literature.C., reflects at least four different styles, and yet no one denies the unity of its authorship (p. The plural authorship of the “creation accounts” is supposed to be indicated by the use of two names for deity in these sections.“God” (Elohim) is employed in Genesis 1, whereas “Jehovah” (Yahweh) is found in 2:4ff. (1) Solid biblical research has clearly shown that the use of different appellations for deity could reflect a purposeful theological emphasis.The Professor goes on to emphasize that in the first record heavenly activity is the focus, while in the latter account man is the center of interest. [W]e should not overlook the fact that the topic of the ‘creation of man’ in chapter 2 is not limited merely to v. In fact, the topic of the creation of the man and the woman is the focus of the whole of chapter 2.He thus concludes: “This far-reaching divergence in basic philosophy would alone be sufficient to warn the reader that two separate sources appear to be involved, one heaven-centered and the other earth-centered” (pp. This argument for a dual authorship of Genesis 1 and 2 is seriously flawed. “These are the generations of the heavens and the earth when they were created, in the day that Jehovah God made earth and heaven.” In this one verse there is contained the heaven/earth and the earth/heaven motif. of the dust of the ground” (7), thus suggesting a distinct contrast. What the author had stated as a simple fact in chapter 1 (man, male and female, was created in God’s likeness) is explained and developed throughout the narrative of chapter 2.It is common for liberal critics of the Bible to assert that the book of Genesis contains two accounts of the creation. “J” stands for “Jehovah,” since that name for God was prominent in certain sections.Allegedly, these two records reflect different authors, different time periods, etc. [I]t is evident that the Pentateuch cannot be the continuous work of a single author. “E” signifies Elohim, a divine name allegedly identifying other portions.Archaeological discoveries have illustrated this point on numerous occasions. The Lord speaks to Jacob and says: “I am Jehovah (Yahweh), the God (Elohim) of Abraham, the God (Elohim) of Isaac . It is well known that a single author may vary his style and select vocabulary to fit the themes he is developing and the people he is addressing.It goes without saying that a young graduate student’s love letter will vary significantly in vocabulary and style from his research paper” (Davis, p. It must be concluded that arguments for “two creation accounts” in Genesis, based upon a subjective view of “style,” are purely speculative and absolutely unconvincing.The real problem exists only in the mind of the critic.There are a couple of possible ways to resolve the alleged difficulty.His views were expanded and popularized by others, so that by the end of the century numerous biblical commentators had gravitated to this liberal concept.Though this approach is widely circulated and defended today, it will not bear the test of honest, scholarly investigation.

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