Free The Lost World of Genesis One by John H. Walton Page A

have been put in
place, and the plant is now ready for operation. But before the
company is ready to operate, the owner is going to arrive and move
into his office.

     



IN THE TRADITIONAL VIEW THAT Genesis 1 is an account of material origins, day seven is mystifying. It appears to be nothing more
than an afterthought with theological concerns about Israelites
observing the sabbath-an appendix, a postscript, a tack on.
    In contrast, a reader from the ancient world would know immediately what was going on and recognize the role of day seven.
Without hesitation the ancient reader would conclude that this is a
temple text and that day seven is the most important of the seven
days. In a material account day seven would have little role, but in
a functional account, as we will see, it is the true climax without
which nothing else would make any sense or have any meaning.
    How could reactions be so different? The difference is the piece
of information that everyone knew in the ancient world and to
which most modern readers are totally oblivious: Deity rests in a
temple, and only in a temple. This is what temples were built for.
We might even say that this is what a temple is-a place for divine
rest. Perhaps even more significant, in some texts the construction of a temple is associated with cosmic creation.
    What does divine rest entail? Most of us think of rest as disen gagement from the cares, worries and tasks of life. What comes to
mind is sleeping in or taking an afternoon nap. But in the ancient
world rest is what results when a crisis has been resolved or when
stability has been achieved, when things have "settled down."
Consequently normal routines can be established and enjoyed.
For deity this means that the normal operations of the cosmos can
be undertaken. This is more a matter of engagement without obstacles rather than disengagement without responsibilities.

    Before we proceed, it is important to look at the terminology
used by the author. The Hebrew verb sabat (Gen 2:2) from which
our term "sabbath" is derived has the basic meaning of "ceasing"
(c£ Josh 5:12; Job 32:1). Semantically it refers to the completion of
certain activity with which one had been occupied. This cessation
leads into a new state which is described by another set of words,
the verb nuha and its associated noun, menuha. The verb involves
entering a position of safety, security or stability and the noun
refers to the place where that is found. The verb sabat describes a
transition into the activity or inactivity of nuha. We know that
when God rests (ceases, sabat) on the seventh day in Genesis 2,
he also transitions into the condition of stability (nuha) because
that is the terminology used in Exodus 20:11. The only other occurrence of the verb sabat with God as the subject is in Exodus
31:17.1 The most important verses to draw all of this information
together are found in Psalm 132:7-8, 13-14.

    Here the "dwelling place" of God translates a term that describes the tabernacle and temple, and this is where his footstool
(the ark) is located. This also shows that the text is referring to his
dwelling place as his throne room and the place of his rule (because of the footstool). In verse 8 the "footstool" is paralleled by
the ark, and the temple ("dwelling place") is paralleled with "resting place" (menuha). This demonstrates that the temple is the
place where he rests. In verse 13 the text again refers to his dwelling in Zion, thus referring to the temple. Then verse 14 uses "resting place" (menuha) again identifying it as the place where he is
enthroned. Thus, this Psalm pulls together the ideas of divine
rest, temple and enthronement. God's "ceasing" (sabat) on the
seventh day in Genesis 2:2 leads to his "rest" (nuha), associated
with the seventh day in Exodus 20:11. His "rest" is located in his
"resting place" (menuha) in Psalm 132, which also identifies it as
the temple from which he rules. After