Walton's scholarly examination of the ancient Near Eastern term "bara'," often translated as "to create," calls for a nuanced understanding that goes beyond modern materialistic interpretations. Walton contends that the term needs to be understood in its original cultural and historical context. He indicates three syntactical peculiarities in Genesis 1:1, where "bara'" appears, cautioning against overlaying modern frameworks on the text. He cites Wenham and Hamilton to explore these features, and he also introduces various scholarly works that enrich the term's meaning. Further, Walton notes that in the Hebrew Bible, "bara'" is exclusively used with deity as the subject and can take on a range of direct objects, not just material entities. This challenges simple interpretations and invites more complex readings of divine action. Besides, Walton delves into the semantic range of "bara'," including its various forms like Qal, Piel, and Niphal. He suggests that these different forms may be interconnected, revolving around the core idea of "separation" or "distinguishing," rather than just creation in a material sense. He uses examples like Numbers 16:30, where "bara'" could signify divine separation, to debates that the term implies giving something a role and function rather than just material existence. Additionally, Walton discusses another Hebrew term, 'asâ, traditionally translated as 'to make' or 'to do.' He challenges this simplification by noting that the term could also refer to functions or actions, depending on context. Citing D. A. Carson and the ancient text Enuma Elish, he suggests that 'asâ's meaning is multifaceted, opening up various interpretive possibilities. Walton's overall argument is that terms like "bara'" and 'asâ should be understood in a way that aligns with ancient Near Eastern thought, which maintains function and order, and not just material creation.
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