In the beginning of the Scriptures, we are told about the creation of the world. Over the course of six days, God lays the foundations of the earth, fills it with animals, and finally creates man before resting from his creation. However, over the years of studying Scripture, I occasionally noticed descriptions of an epic battle that took place before God ever created mankind. My religion professor also briefly hinted at this creation battle in a couple of class sessions, and it is discussed in short in our class book. However, the hints of my professor were not substantial enough for me, and the class book was written by a well-renowned Bible critic, so I could not put stock in his theological implications, so I decided to study this for myself. The descriptions of this battle are so at odds with Genesis 1 that I decided to gather them into a list and study through them individually. And, in a surprise even to me, my studies ultimately concluded in the eschatology of the Revelation.
Leviathan. Although several passages refer to the beast called leviathan (many of which use it as an epithet for a pagan nation), only two seem to describe the battle between God and the monster. In Psalm 74.12-14, God is said to have "divided the sea", " the heads of the sea monsters on the waters", and "crushed the heads of leviathan". These all refer to leviathan's defeat in the past. But in Isaiah 27.1, it is said that in the future God would "punish leviathan the fleeing serpent, leviathan the twisting serpent" and that he would "slay the dragon that is in the sea".
Rahab. Not to be confused with the prostitute of Jericho, Rahab is a Hebrew word that means "proud", used as the name of the leviathan (and again, it is used as an epithet for p...
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...tan rising out of the abyss, i.e. the deep, the sea. [Revelation 9.1,11; 12.17] Just as leviathan was the sea-dragon, so also does the dragon Satan send out "the water" to destroy the followers of God. [Revelation 12.15; 17.1,15-17] Satan even has several heads, just as the leviathan did. [Psalm 74.12-14; Revelation 12.3] However, just as Scripture promises that God would "slay the dragon that is in the sea" [Isaiah 27.1], so also does the Scripture promise that the dragon Satan would be destroyed in the end. [Revelation 20.10] And, just as the leviathan/Rahab was spoken of as synonymous with the chaotic sea, so also do we see that after the dragon Satan's defeat, the chaotic sea is absent from the new creation. [Revelation 21.1] In other words, in the new creation, there will be no one to challenge to God. All who live everlasting will love God, eternally victorious.
Beowulf's character is very much similar to that of Jesus' in many ways. To the Danes he is recognized as a saviour, releasing them from the bonds of fear and death that Grendel had placed on Hrothgar's people. Friederich Klaeber writes that the poet raised Beowulf, "To the rank of a singularly spotless hero, a defending, protecting, redeeming being, a truly ideal character. In fact we need not hesitate to recognize features of the Christian Saviour in the destroyer of hellish fiends, the warrior brave and gentle, blameless in thought and deed, the king that dies for his people." (Klaeber 11). The battle with Grendel is a direct conflict between the powers of good and evil. Grendel is perceived as nothing short of an incarnation of the Christian devil. Many of his characteristics resemble those of Satan; he belongs to the lineage of Cain, the first murderer, and his home stirs up visions of hell (Norton 45-48). The dragon also resembles that of Satan. Lusting over gold and riches, the dragon protects his hoard with fire and fear. In Revelation 12:9, Satan is revealed as "the great dragon...the serpent of old". In the events including the battle with the dragon, one might notice a striking similarity with that of Jesus' experience in the garden of Gethsemane (Mathew 26:36-56). It is here that Jesus ventured with His 11 disciples (minus Judas) and was willingly seized to be later crucified and killed. The disciples had done nothing to help Him while Jesus accepted His own death for the benefit of His people. Beowulf, escorted by eleven lords also confronts his own death while his men abandon him in fear. It is only one, Wiglaf, who chooses to stand bravely beside his liege-lord in battle (Norton 60-62). In likeness, Peter follows Jesus and His captors from a distance to see the outcome of the trial. In contrast, Peter denies Jesus in fear rather than help Him (Mathew 26:58-75). The Christian elements in the poem are almost clearly without question so deeply ingrained within the poem that one cannot explain it away as mere coincidence.
In The Battle for the Beginning, MacArthur directs believers to recognize the scriptural claim that first three chapters of Genesis concerning creation are the record of a literal and historical event. MacArthur senses a growing shift amongst modern evangelical believers who seek to revise or interpret the events of creation in a non-literal or naturalistic way. Macarthur reasons that a non-literal or naturalistic interpretation discounts what the scriptures says, and ultimately undermines Christian theology. For MacArthur the Bibl...
From the very moment that Satan is introduced he presents this unwavering passion to defeat his all-mighty creator. Satan says in book one, “By force, hath overcome but half his foe. (1:648-649). Here, Satan states in his second speech that they have not lost the battle of Heaven vs. Hell completely. God was stronger than they expected but they were going to overcome their first loss and win the next one. Not...
The battlefield was the Wilderness of Spotsylvania, an expanse of impenetrable scrub growth and rough terrain that encompassed more than 70 square miles (181 km²) of Spotsylvania County and Orange County in central Virginia. A number of battles were fought in the vicinity between 1862 and 1864, including the bloody Battle of Chancellorsville in May 1863. It is often said that the Wilderness and Chancellorsville were fought in the same spot, but the 1864 battle was actually fought a few miles to the west, and only overlapped the old battlefield along the Brock Road on the Union army's left flank.
There have been various theories of the creation of the universe and mankind, each drawing back to either religion or science, or a combination of both. Charles Darwin’s The Descent of Man and the Genesis accounts are often seen as personifications of two opposing views of our universe. Charles Darwin is a representation of evolution; the development of species through a lengthy process of natural selection. On the contrary, Genesis is a representation of creation by the Bible; God’s creation of both mankind and the Earth around them. Even though the accounts are inherently opposing and each claim to possess an indisputable explanation of the universe, they contain the following similarities; both portray the human image inappropriately and both indirectly rely on the opposing belief.
The Bible has been at the center of many highly controversially issues over the last 2000 years. Believers and non-believers alike have been debating whether it is the true word of God, or just a collection of stories and myths. At the forefront of this debate is the issue of creation. Many Christians believe that God created the world in 7 literal, 24-hour days. Using this theory, they would say the earth is roughly 6000 years old, but there is also a minority who believe in an old earth and that the creation story in Genesis 1 should be taken figuratively. Those who believe that the creation story is written in figurative language hold a variety of different beliefs on the issue, but at the center of their argument is the statement that: “Genesis 1 should not be taken literally, and that there is no way the earth is only 6000 years old”. In order to understand both sides, the true meaning of the Biblical text must be understood.
8. Buckley, Rev. Thomas. Introductions to the books of the Bible. Boston: Daughters of St. Paul, 1982.
In the scripture “Genesis” of The Hebrew Bible, a young lady by the name of Eve was created by God. Joined by the almighty power of God, Adam, and God’s first creation of man; together with Eve were united in Holy Matrimony by Heavenly Father. As time progressed, Eve stumbled upon a serpent with a vile
The Lord saw that the wickedness of man was great in the earth, and that very imagination of the thoughts of his heart was only evil continually. And the Lord was sorry that he had made man on the earth, and it grieved him to his heart. So the Lord said, “I will blot out man whom I have created from the face of the ground, man and beast and creeping things and birds of the air, for I am sorry that I have made them.”
Frankenstein was written by a woman named Mary Shelley. This story is considered to be one of the earliest examples of science fiction. Mary Shelley did not have a good life. There were always bad events occurring in Shelley’s life. Before the age of 30, Mary Shelley had lost her mother, sister, father, husband, and three of her four children. She battled depression all of her life and finally died in London at the age of fifty-four. After all of these terrible things that happened to her, people can probably understand how she came up with such a horror story like Frankenstein. In this novel, the main character is Victor Frankenstein. After Victor mother dies, he leaves and goes to England. In England is where he created this monster that he soon regrets. Victor abandons the creature, and the creature makes it his duty to find his creator and wreak havoc along the way. This horrifying sci-fi story could only be written and told by Mary Shelley, an individual that had such a horrible life.
Norse, Japanese, and Greek mythologies, too, agree on a lot of ideals. They each contain a clash of gods and the death of certain gods in order to form life. The list of creation myths, and myths in general, that relate to each other could stretch out for miles. With these parallels, humanity can better understand earlier cultures and document the method to how mythologies change over time. Works Cited Browning, W. R. F. Dictionary of the Bible.
...creation stories occurred before the Sacrifice of Cain and Abel, and this would follow the same standard as the stories of the New Testament below.
The Creation stories all tell a tale of the beginning of time. The story of a high and mighty God possessing immense power, incredible strength, a sea of knowledge, and infinite wisdom. Someone to go to when in need of help, but also someone to fear in time of wrongdoing. In the Babylonian Creation Epic, there are numerous texts focused around a godly figure that goes by the name of
The two creation myths chosen to compare and contrast focuses on the Norse culture of Iceland Vikings and the Genesis creation of the Hebrew origin of Christian culture. Both creation myths begin with an empty void where chaos or conflict develops. The Norse myth narrates a conflict between the fiery realm of Muspell and the dark, cold realm of Niflheim within the emptiness called ginnungagap and where nothing could grow. The Genesis conflict was between God and nothing, loneliness, and the need to create something beautiful.
In order to consider this as such an allegory, we must define the scope of the struggle. That is to say, what is good and what is evil? In the Christian tradition, there is a fictional figure that creates all the evil in the world. Some people call this figure “Satan” however, that word derives from the Hebrew word meaning “adversary” and can refer to both physical and nonphysical entities. As such, there is no singular evil Satan figure. The name of “Lucifer” used in Isaiah is a reference to a fallen Babylonian King and it is only later, well after the writing of the Bible, that Lucifer is adapted to refer to an evil entity. The term “devil” is just as enigmatic in that it means “accuser” and can stand for any being either divine or mundane. As such, there is no singular evil entity in Christian mythology blamable for evil in the Christian tradition. It must therefore make sense that anything that is evil is that which is against or not of God.