Man's Establishment and Fall (Genesis 2:4 to Genesis 3:24) TABLET II.
Genesis 2 and Genesis 3 form a unit distinguished by the fact that God is called Yahweh Elohim (Lord God), a usage repeated, and constantly used, all the way through (apart from in the conversation between Eve and the serpent), a phrase which occurs elsewhere in the Pentateuch only once, in Exodus 9:30 where it is connected with the thought that the earth is Yahweh's. It thus connects with creation. This distinctive use sets the account off from the rest of Genesis as standing by itself.
The use may be in order to stress the closeness of man's relationship with the Creator at that stage, or it may be in order to link Elohim the Creator of Genesis 1 with Yahweh the covenant God of Genesis 4 onwards. (In general we must beware of laying too great a stress on the use of particular divine names in the Pentateuch as other Hebrew texts and the versions such as the Septuagint and the Syriac often differ with the Massoretic Text in the use of such names. However there can be no doubt that in the Massoretic Text there is in this passage this distinctive use of Yahweh Elohim, although the versions sometimes have simply the equivalent of Elohim).
The use of a dual name for a god was not unusual in the Ancient Near East. We can compare in Egypt ‘Iir-Sedjmy', ‘Amen-Re', ‘Mentu-Re', ‘Sobek-Re' and at Ugarit ‘Aleyan Baal'. Baal was also known for example as ‘Baal Melkart'. It is true that Baal meant ‘Lord' and that in one sense this is saying ‘Lord Melkart', but Baal, like Melkart, is a god in his own right and would be acknowledged as such by the Phoenicians. Indeed Yahweh Elohim - where El is the name of a god but was also used to depict ‘God' - is a very similar combination. C. H. Gordon cites a number of further examples of the use of compound names for gods in Ugaritic and other literature.
The focus of the account is found in the words of God in 3:14-19. These words are based on a theophany (manifestation of God in some way) in which God declares His covenants with the man, the woman and the snake, the background to which is given in these Chapter s. This passage is therefore in ‘covenant form' and once probably stood on its own as originally an oral ‘record' of the above covenants, before being incorporated into the wider framework, initially possibly the framework of Genesis Chapter s 1-11. While general history was not always put in writing in smaller tribes, covenants were put in written form from the start, and once writing was known covenants like this would be recorded because of the importance they had with regard to their relationship with God.
It is even possible that it was first incorporated into a larger record from Genesis 2:4 to Genesis 5:1, along with the two smaller covenants with Cain and Lamech, this whole record bearing the colophon ‘this is the history of Adam' (Genesis 5:1), before being incorporated into Genesis Chapter s 1-11.
The continually recurring phrase in Genesis ‘this is the history (toledoth) of --' demonstrates that much of the material, if not all, is taken from tablets, as ‘this is the history of' is typical of the colophon (heading or footnote) found on tablets to identify them. Mention could also be made of certain repetitive phrases found in Genesis which are typical of links between such tablets.
It is extremely probable that at some stage these early ‘covenant' tablets were incorporated into a series of tablets making up Genesis 1-11, which almost certainly once formed a unit, paralleling a similar ‘history' of Atrahasis, recording matters from creation through the flood and beyond, which is found elsewhere. Although the similarity is only in structure and basic form, the parallel does serve to demonstrate the existence of such epics around the time of Abraham. Thus it may have been at this latter stage, when it was incorporated into Genesis 1-11, that this initial group of covenants was brought together to form a ‘history of Adam', possibly attaching the colophon at the end from one of the tablets from which they were taken.
The account is remarkable both for its simplicity and the absence from it of mythical material. The seeming naivete of it is deceptive. It is a work of brilliant insight and understanding, and while the story appears straightforward enough to the casual reader, the writer deliberately introduces undercurrents which the discerning reader cannot ignore.