¹ Some recent critical scholars, prefer to limit the so-called “primeval history” to Gn 1–9, while maintaining that Gn 10–11 more properly belongs to the patriarchal narratives as a pre-history: Batto, Bernard, Slaying the Dragon (Louisville: Westminster John Knox, 1992), 69Google Scholar; Hiebert, Theodore, The Yahwist's Landscape: Nature and Religion in Early Israel (New York: Oxford University Press, 1996), 80–82Google Scholar; and Löning, Karl and Zenger, Erich, To Begin with, God Created …: Biblical Theologies of Creation, trans. Kaste, Omar (Collegeville, MN: Liturgical Press/Glazier Press, 2000), 100.Google Scholar We shall work with Gn 2–11, because the pattern to be observed in this study can be traced through Gn 11.

² Blenkinsopp, Joseph, The Pentateuch (Garden City, NY: Doubleday, 1992).Google Scholar

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⁵ Blenkinsopp, Pentateuch.

⁶ Blum, Erhard, Die Komposition der Vätergeschichte, Wissenschaftliche Monographien zum Alten und Neuen Testament 57 (Neukirchen-Vluyn: Neukirchener Verlag, 1984)Google Scholar, and Studien zur Komposition des Pentateuch, Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 189 (Berlin: Walter de Gruyter, 1990).

⁷ Hiebert, Yahwist's Landscape.

⁸ Carr, David, Reading the Fractures of Genesis (Louisville: Westminster John Knox, 1996)Google Scholar, who believes that the “non-P” author wove loose Yahwistic and Elohistic oral fragments together into a unified work, and no separate organized Yahwist or Elohist existed in a self-contained form.

⁹ Luther, Martin, Luther's Works, vol. 1: Lectures on Genesis Chapters 1–5, ed. Pelikan, Jaroslav (St. Louis: Concordia, 1958)Google Scholar, and Luther's Works, vol. 2: Lectures on Genesis Chapters 6–14, ed. Pelikan, Jaroslav and Poellot, Daniel (St. Louis: Concordia, 1960).Google Scholar

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²⁴ Hiebert, , Yahwist's Landscape, 63Google Scholar, who points out that although both humans and animals are called nephesh hayya (Gn 2:7, 19), translations provide different English terms in the respective passages to make humanity appear superior to the animals—the King James Version (1611, 1787) translated “living soul” (Gn 2:7) and “living creature” (Gn 2:17), while Tanakh, Jewish Publication Society translation (1985) and the New Revised Standard Version (1991) render the terms “living being” (Gn 2:7) and “living creature” (Gn 2:19) respectively.

²⁵ Louis, Gros, “Genesis I–II,” in Louis, Kenneth Gros, Ackerman, James, and Warshaw, Thayer, eds., Literary Interpretations of Biblical Narratives (Nashville: Abingdon, 1974), 47–49Google Scholar; and Batto, , Dragon, 53Google Scholar, states, in particular, that the animals were created due to the imperfection in the created order.

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²⁹ Ibid.

³⁰ Whitehead, , Religion, 77Google Scholar, and Process and Reality, 351; Lowe, , Whitehead, 181–200Google Scholar; Pittenger, , Process Thought, 31–33Google Scholar, and Whitehead, 26, 48–51.

³¹ Batto, , Dragon, 57.Google Scholar

³² Ibid., 63–64.

³³ These passages are discussed in greater detail in Gnuse, , Process Theology, 83–95.Google Scholar

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