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THE CREATION OF MAN - AN EXEGESIS OF GENESIS
I
A REALITY CHECK is needed on the Creation that delivers a reasonable
explanation for the repetition of the evening, morning, and day theme in
Genesis I. One word used for religious explanation is exegesis. The noun
exegesis comes from a Greek word that means “to lead to”. Exegesis
is an explanation, which leads to understanding by extracting meaning
from the text of a religious holy book after objective interpretation in
a critical manner. This involves analysis of word translations, the
meaning and influence of Bible numbers, determination of the limits of a passage, examination of the context
within the text, and examination with considerations for influence of
history, and culture.
A similar word eisegesis is an explanation like exegesis, except
that, instead of drawing out the meaning from the text, the interpreter
subjectively reads their own meaning into the text. An example of
eisegesis is the subjective translation of the six days in Genesis I by
translators of the King James Version Bible. Instead of simply listing
evening and morning with a count for each day, as it was originally
written in Hebrew, the translators redefined day to be composed of both
an evening and a morning, which is impossible for a solar day. They did
not translate word for word text from the original Hebrew Torah.
Catholics, who use a version of this KJV interpretation of the creation,
charge Protestants with practicing eisegesis because papal authority
demands scripture should be examined only through the lens of Holy
Tradition. Jews charge that Christians practice eisegesis when they read
prophecies of Jesus into the Old Testament.
The Creation of Man attempts to redefine the Creation from
traditional concepts by revealing the reality with an objective exegesis
based on reason, science, mathematics, and revelation of God’s hidden
numbers.
Before embarking on this exegesis it could be said that the word
exegesis, or any objective explanation, is simply not possible, because
the exegetic (the one practicing exegesis) always delivers his own
personal viewpoint. Also it is written, And don't lean on your own
understanding (Proverbs 3:5). Therefore it could be said that one
should never trust the understanding and resulting exegesis or eisegesis
from any man. With this in mind it could be best to stop right here, for
how could any man’s understanding be justified as that of just a man
in the world? But that leaves only the original text from Genesis I as a
mysterious communication from God, for it is written that God hid
understanding from man. (Job 28-20,21)
There is another type of communication from God. This is revelation,
a communication from God, which reveals something that has been hidden
from man. The entire Qur’an claims to have been revealed word by word
to Muhammad. The Book of Revelation is divine knowledge revealed to its
author John. The many epistles from the Apostle Paul were a result of
revelation. Since explanations of revelation were canonized into the
Holy Bible, it can be said with authority that revelation is an accepted
form of communication from God. It can also be said that an eisegesis
subjectively influenced by revelation from God is the only one worthy to
present an understanding of God’s Word and His numbers.
Revelation is not recognized as a valid communication by everyone.
Some maintain that revelation is only valid for the original recipient,
but when that information is communicated to a second person it becomes
hearsay. That is to say that revelation cannot be scientifically proven.
The scientific method of acquiring knowledge follows a process of
examining observable, empirical, measurable evidence, and subjecting it
to the laws of reasoning and logic. Rationalism asserts that truth can
be discovered only by reason and factual analysis. Rationalism is the
language of man, the intended audience of this exegesis. So if men in
the world demand that revelation requires observable, measurable
evidence subjected to the laws of reason and logic, then it should be
impossible to prove the validity of the recent revelation of Genesis I to this
audience.
It can be said that revelation cannot be justified by reasoning and
logic. But, reasoning and logic could justify and reconcile Genesis I
with the rest of the Bible, if divine knowledge received from revelation
was applied. It was revealed to this author that when doing this, there
should be no heavy words - that is the use ecclesiastical
pronunciations, pious words, or sermonizing. The world has already
received more than its share of this type of teaching from men who are
in love with what they call Holy Tradition. Instead, another language
must be used--the language of reason and logic, to carefully layer
understanding upon understanding, eisegesis upon exegesis, as chapter
upon chapter, to build increasing levels of understanding.
The Genesis I Window was written as an academic dissertation
using exegesis upon exegesis to reveal this long-hidden interpretation
of Genesis I. It articulates the discovery of this long-hidden
interpretation using divine equivocation, and delivers numbers that
reveal hidden truths in the rest of the Bible.
A dissertation is not popular reading material, so it became
necessary to make this information more accessible to the average
reader. Although the Genesis I Window serves as a reference with
its detail analysis, The Creation of Man is written in a
story-like fashion as a dialog between two men with opposing views
discussing the Creation. Joe is a skeptic who does not believe that the
Bible is the inerrant word of God. Moe, on the other hand, is a believer
who believes he discovered the true meaning of God’s Creation. Joe and
Moe meet in the park, start up a conversation about the Bible, and the
fun begins.
Tell me and I’ll forget;
Show me and I may remember;
Involve me and I’ll understand.
Chinese Proverb
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