Roodkapje schreef:reform schreef:Genesis 1 is helemaal geen poëzie. Ook niet in de oorspronkelijke tekst. Hoe kom je daar bij?
Omdat de Joden het altijd zo behandeld hebben (zie Joodse geschriften daarover), zie ook Augustinus opmerkingen over Genesis 1 in 'De Civitate Dei'.
De letterlijke benadering van Genesis 1 is van vrij recente datum, vanaf de Joodse literatuur tot de kerkvaders is niets te merken van een letterlijke interpretatie. De vorm van de tekst is geen proza maar 't is poëtisch (versvorm, ritme, rijm).
The first 11 chapters of Genesis are vitally important for us to obtain a clear grasp of. These 11 chapters are the ones that have incurred the most criticism from modern scholars, scientists, and sceptics. Let's take a look at some of the following proposed interpretations of Genesis 1-11: as poetry, parables, prophecy, letters, biography, or autobiography/personal testimony.
Are any of these chapters poetry? To answer this question we need to examine in a little more depth just what is involved in the parallelism of ideas that constitutes Hebrew poetry.
Let us consider Psalm 1:1, which reads as follows: 'Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.' Here we see triple parallelism in the nouns and verbs used (reading downwards in the following scheme):
walketh counsel ungodly
standeth way sinners
sitteth seat scornful
As well as this overt parallelism, there is also a covert or subtle progression of meaning. In the first column, 'walketh' suggests short-term acquaintance, 'standeth' implies readiness to discuss, and 'sitteth' speaks of long-term involvement. In the second column, 'counsel' betokens general advice, 'way' indicates a chosen course of action, and 'seat' signifies a set condition of mind. In the third column, 'ungodly' describes the negatively wicked, 'sinner' characterizes the positively wicked, and 'scornful' portrays the contemptuously wicked.
Other types of Hebrew poetry include contrastive parallelism, as in Proverbs 27:6, 'Faithful are the wounds of a friend, but the kisses of an enemy are deceitful', and completive parallelism, as in Psalm 46:1, 'God is our refuge and strength, a very present help in time of need.' [3].
And so we return to our question. Are any of the first 11 chapters of Genesis poetry?
Answer: No, because these chapters do not contain information or invocation in any of the forms of Hebrew poetry, in either overt or covert form, and because Hebrew scholars of substance are agreed that this is so (see below).
Note: There certainly is repetition in Genesis chapter 1, e.g. 'And God said . . .' occurs 10 times; 'and God saw that it was good/very good' seven times; 'after his/their kind' 10 times; 'And the evening and the morning were the . . . day' six times. However, these repetitions have none of the poetic forms discussed above; rather they are statements of fact and thus a record of what happened, and possibly for emphasis - to indicate the importance of the words repeated.
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Zelf dacht ik altijd -voorzover ik daarover als leek zinnige gedachten kan hebben- dat het scherpe onderscheid tussen proza-poezie wat wij maken, er niet zo is in het OT. Ik zie ook niet in waarom poëzie per definitie zou betekenen dat er meer ruimte ontstaan om niet te aanvaarden wat er staat -hoogstens moet je meer moeite doen om door beelden 'heen te prikken'.
Wat reactie op de Verlichting betreft, je geeft goed aan: het is een reactie. Eerder werd e.e.a. als meer vanzelfsprekend gezien. Dus dat wil niet per definitie zeggen dat er iets nieuws werd bedacht. Wel waren er nieuwe dwalingen zodat bestaande, meer vanzelfsprekend aanvaarde ideeen, scherper omlijnd moesten worden. De hele moderne bijbelbenadering is nu eenmaal iets wat pas door de Reformatie is aangezwengeld. Lijkt mij tenminste.