The Sense of Biblical Narrative II: Structural Analysis in by David Jobling

By David Jobling

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But for this purpose she must be introduced into 'before', and this illogical operation is performed as painlessly as her extraction from the man's flesh! That the man's solitude is 'not good' is, as we have seen, a unilateral affirmation by Yahweh, based on nothing that has gone before (and, in fact, incompatible with his previous 'villainy'). But companionship appeals to a basic human sentiment, so that it is more readily overlooked that the creation of the woman destroys the logic of'before'.

The logic of the issue is, of course, all on Trible's side. Maleness is meaningless before sexual differentiation. The originality of maleness over femaleness is affirmed in the text against logic, but it is affirmed. 6) in eating the fruit (112-14). Each is fully responsible for her or his action. This, of course, is true in itself, but it takes no account of the asymmetry of the offences. The woman sinned first, and was implicated in the man's sin; the man did not sin 42 The Sense of Biblical Narrative II first, nor was he implicated in the woman's sin.

22), and he renames himself in conformity to it ('ys for 'dm). 20, he names the woman again; this time in the same way that he named the animals (cf the formula), and with a name which associates her closely with the animals. 231 It is, no doubt, in relation to the isotopy of knowledge that we see most clearly the instability of the logic of 'before'. The man's ignorance is hard to maintain narratively. Perhaps the most irreducible mystery is, Why did Yahweh put the tree of knowledge in the garden in the first place?

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