Creator deity
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A creator deity or creator god is a
Monotheism
Atenism
Initiated by Pharaoh
Abrahamic religions
Judaism
The Genesis creation narrative is the creation myth[a] of both Judaism and Christianity.[3] The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim (the Hebrew generic word for God) creates the heavens and the Earth, the animals, and mankind in six days, then rests on, blesses and sanctifies the seventh (i.e. the Biblical Sabbath). In the second story, God, now referred to by the personal name Yahweh, creates Adam, the first man, from dust and places him in the Garden of Eden, where he is given dominion over the animals. Eve, the first woman, is created from Adam and as his companion.
It expounds themes parallel to those in
Christianity
The Abrahamic creation narrative is made up of two stories, roughly equivalent to the two first chapters of the Book of Genesis.[9] The first account (1:1 through 2:3) employs a repetitious structure of divine fiat and fulfillment, then the statement "And there was evening and there was morning, the [xth] day," for each of the six days of creation. In each of the first three days there is an act of division: day one divides the darkness from light, day two the "waters above" from the "waters below", and day three the sea from the land. In each of the next three days these divisions are populated: day four populates the darkness and light with sun, moon, and stars; day five populates seas and skies with fish and fowl; and finally, land-based creatures and mankind populate the land.[10]
The first (the Priestly story) was concerned with the cosmic plan of creation, while the second (the Yahwist story) focuses on man as cultivator of his environment and as a moral agent.[9] The second account, in contrast to the regimented seven-day scheme of Genesis 1, uses a simple flowing narrative style that proceeds from God's forming the first man through the Garden of Eden to the creation of the first woman and the institution of marriage. In contrast to the omnipotent God of Genesis 1 creating a god-like humanity, the God of Genesis 2 can fail as well as succeed. The humanity he creates is not god-like, but is punished for acts which would lead to their becoming god-like (Genesis 3:1-24) and the order and method of creation itself differs.[11] "Together, this combination of parallel character and contrasting profile point to the different origin of materials in Genesis 1:1 and Gen 2:4, however elegantly they have now been combined."[12]
An early conflation of Greek philosophy with the
A similar theoretical proposition was demonstrated by Thomas Aquinas, who linked Aristotelian philosophy with the Christian faith, followed by the statement that God is the First Being, the First Mover, and is Pure Act.[15]
The
The Prologue to the Gospel of John begins with: "In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him, and without him was not any thing made that was made."[19]
Christianity affirms the creation by God since its early time in the Apostles' Creed ("I believe in God, the Father almighty, creator of heaven and earth.", 1st century AD), that is symmetrical to the Nicene Creed (4th century AD).
Nowadays, theologians debate whether the Bible itself teaches if this creation by God is a creation ex nihilo. Traditional interpreters Jewish thinkers took up the idea,[23] which became important to Judaism.
Islam
According to Islam, the creator deity, God, known in Arabic as Allah, is the all-powerful and all-knowing Creator, Sustainer, Ordainer, and Judge of the universe. Creation is seen as an act of divine choice and mercy, one with a grand purpose: "And We [note 1] did not create the heaven and earth and that between them in play."[24] Rather, the purpose of humanity is to be tested: "Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;"[25] Those who pass the test are rewarded with Paradise: "Verily for the Righteous there will be a fulfilment of (the heart's) desires;"[26]
According to the Islamic teachings, God exists above the heavens and the creation itself. The Quran mentions, "He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything."[27] At the same time, God is unlike anything in creation: "There is nothing like unto Him, and He is the Hearing, the Seeing."[28] and nobody can perceive God in totality: "Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted."[29] God in Islam is not only majestic and sovereign, but also a personal God: "And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge)."[30] Allah commands the believers to constantly remember Him ("O you who have believed, remember Allah with much remembrance"[31]) and to invoke Him alone ("And whoever invokes besides Allah another deity for which he has no proof—then his account is only with his Lord. Indeed, the disbelievers will not succeed."[32]).
Islam teaches that God as referenced in the Qur'an is the only god and the same God worshipped by members of other
Sikhism
One of the biggest responsibilities in the faith of Sikhism is to worship God as "The Creator", termed Waheguru, who is shapeless, timeless, and sightless, i.e., Nirankar, Akal, and Alakh Niranjan. The religion only takes after the belief in "One God for All" or Ik Onkar.
Baháʼí Faith
In the Baháʼí Faith God is the imperishable, uncreated being who is the source of all existence.[33] He is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty".[34][35] Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator.[36]
Mandaeism
In Mandaeism, Hayyi Rabbi (lit=The Great Life), or 'The Great Living God',[37] is the supreme God from which all things emanate. He is also known as 'The First Life', since during the creation of the material world, Yushamin emanated from Hayyi Rabbi as the "Second Life."[38] "The principles of the Mandaean doctrine: the belief of the only one great God, Hayyi Rabbi, to whom all absolute properties belong; He created all the worlds, formed the soul through his power, and placed it by means of angels into the human body. So He created Adam and Eve, the first man and woman."[39] Mandaeans recognize God to be the eternal, creator of all, the one and only in domination who has no partner.[40]
Monolatrism
Monism
Monism is the philosophy that asserts oneness as its fundamental premise, and it contradicts the dualism-based theistic premise that there is a creator God that is eternal and separate from the rest of existence. There are two types of monism, namely spiritual monism which holds that all spiritual reality is one, and material monism which holds that everything including all material reality is one and the same thing.[43]
Non-creationism
Buddhism
Buddhism denies a creator deity and posits that mundane deities such as
Jainism
The Jain theory of causation holds that a cause and its effect are always identical in nature and therefore a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation. A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
Through the ages,
Polytheism
In polytheistic creation, the world often comes into being organically, e.g. sprouting from a primal seed, sexually, by
- Sub-Saharan African contexts:
- American contexts:
- Cōātlīcue in Aztec mythology
- Chiminigagua (and/or Bague) in Muisca mythology
- I'itoi in cosmology of the O'odham peoples
- Viracocha in Inca mythology
- A Inuit mythology
- Near Eastern contexts:
- Egyptian mythology
- ’Ēl in Canaanite religion
- Enûma Eliš
- Asian contexts:
- Manipuri mythology, the creator of the universe
- Esege Malan in Mongolian mythology, king of the skies
- Eskeri - in Tungusic mythology
- Ainu mythology, who built the world on the back of a trout
- Izanami-no-Mikoto in Japanese mythology, who churned the ocean with a spear, creating the islands of Japan
- Pangu in Chinese mythology, he is the one who separated heaven and earth and became geographic features such as mountains and rivers
- Thần Trụ Trời the god who created the world in Vietnamese mythology
- European contexts:
- The sons of Borr slaying the primeval giant Ymir in Norse mythology
- Slavic mythology
- Sámi mythology
- Oceanic contexts:
- Makemake, creator of humanity, the god of fertility and the chief god of the "Tangata manu" or "bird-man" cult of Rapa Nui mythology.
- Ranginui, the Sky Father, and Papatūānuku, the Earth Mother in Māori mythology
- Tjilbruke
Platonic demiurge
Hinduism
Hinduism is a diverse system of thought with beliefs spanning
The
The post-Vedic texts of Hinduism offer multiple theories of cosmogony, many involving Brahma. These include Sarga (primary creation of universe) and Visarga (secondary creation), ideas related to the Indian thought that there are two levels of reality, one primary that is unchanging (metaphysical) and other secondary that is always changing (empirical), and that all observed reality of the latter is in an endless repeating cycle of existence, that cosmos and life we experience is continually created, evolved, dissolved and then re-created.[57] The primary creator is extensively discussed in Vedic cosmogonies with Brahman or Purusha or Devi among the terms used for the primary creator,[57][58] while the Vedic and post-Vedic texts name different gods and goddesses as secondary creators (often Brahma in post-Vedic texts), and in some cases a different god or goddess is the secondary creator at the start of each cosmic cycle (kalpa, aeon).[59][57]
Brahma is a "secondary creator" as described in the
In other versions of creation, the creator deity is the one who is equivalent to the Brahman, the metaphysical reality in Hinduism. In Vaishnavism, Vishnu creates Brahma and orders him to order the rest of universe. In Shaivism, Shiva may be treated as the creator. In Shaktism, the Great Goddess creates the Trimurti.[59][57][65]
Other
Kongo religion
The Bakongo people traditionally believe in Nzambi Mpungu, the Creator God, whom the Portuguese compared to the Christian God during colonization. They also believe his female counterpart called Nzambici, the ancestors (bakulu) as well as guardian spirits, such as Lemba, the basimbi, bakisi and bakita.[66] Oral tradition accounts that in the beginning, there was only a circular void (mbûngi) with no life.[67] Nzambi Mpungu summoned a spark of fire (Kalûnga) that grew until it filled the mbûngi. When it grew too large, Kalûnga became a great force of energy and unleashed heated elements across space, forming the universe with the sun, stars, planets, etc.[67] Because of this, Kalûnga is seen as the origin of life and a force of motion. The Bakongo believe that life requires constant change and perpetual motion. Nzambi Mpunga is also referred to as Kalûnga, the God of change.[67] Similarities between the Bakongo belief of Kalûnga and the Big Bang Theory have been studied.[68]
Nzambi is also said to have created two worlds. As Kalûnga filled mbûngi, it created an invisible line that divided the circle in half.[67] The top half represents the physical world (Ku Nseke or nsi a bamôyo), while the bottom half represents the spiritual world of the ancestors (Ku Mpèmba).[66] The Kalûnga line separates these two worlds, and all living things exists on one side or another.[67] After creation, the line and the mbûngi circle became a river, carrying people between the worlds at birth and death. Then the process repeats and a person is reborn.[67] A simbi (pl. bisimbi) is a water spirit that is believed to inhabit bodies of water and rocks, having the ability to guide bakulu, or the ancestors, along the Kalûnga line to the spiritual world after death. They are also present during the baptisms of African American Christians, according to Hoodoo tradition.[69][70]
Chinese traditional cosmology
After eighteen thousand years
The first writer to record the myth of Pangu was Xu Zheng during the Three Kingdoms period.
Shangdi is another creator deity, possibly prior to Pangu; sharing concepts similar to Abrahamic faiths.
Kazakh
According to Kazakh folk tales, Jasagnan is the creator of the world.[72]
See also
- Aboriginal Australian mythology– Ritual and traditional history of the Indigenous peoples of Australia
- Dreamtime– Sacred era in Australian Aboriginal mythology
- Biblical cosmology – Account of the universe and its laws in the Bible
- Cosmological argument – Argument for the existence of God
- Creationism – Belief that nature originated through supernatural acts
- Dating creation – Using creation myths to date the Earth
- Deism – Belief in a God based on rational thought
- Existence – State of being real
- Intelligent designer – In neo-creationism, the creator of life
- Tzimtzum – Lurianic Kabbalah doctrine
- Why is there anything at all– Metaphysical question
Notes
- majestic plural
- ^ Ninian Smart (2007). "Polytheism". Encyclopædia Britannica. Encyclopædia Britannica Online. Retrieved 5 July 2007.
References
- ^ a b (2004) Sacred Books of the Hindus Volume 22 Part 2: Pt. 2, p. 67, R.B. Vidyarnava, Rai Bahadur Srisa Chandra Vidyarnava
- ^ Bennett, J. (1939). The Restoration Inscription of Tut'ankhamūn. The Journal of Egyptian Archaeology, 25(1), 8–15.
- ^ Leeming & Leeming 2004, p. 113.
- ^ Sarna 1997, p. 50.
- ^ Davies 2007, p. 37.
- ^ Bandstra 2008, p. 37.
- ^ Wenham 2003b, p. 37.
- ^ Alter 2004, p. xii.
- ^ a b Alter 1981, p. 141.
- ^ Ruiten 2000, pp. 9–10.
- ^ Carr 1996, p. 62-64.
- ^ Carr 1996, p. 64.
- ^ Yonge, Charles Duke (1854). "Appendices A Treatise Concerning the World (1): But what can be worse than this, or more calculated to display the want of true nobility existing in the soul, than the notion of causes, in general, being secondary and created causes, combined with an ignorance of the one first cause, the uncreated God, the Creator of the universe, who for these and innumerable other reasons is most excellent, reasons which because of their magnitude human intellect is unable to apprehend?" The Works of Philo Judaeus: the contemporary of Josephus. London: H. G. Bohn". Cornerstonepublications.org. Archived from the original on 28 September 2015.
{{cite web}}
: CS1 maint: numeric names: authors list (link) - ^ Plato Laws Book X, Public Domain-Project Gutenberg. "ATHENIAN: Then I suppose that I must repeat the singular argument of those who manufacture the soul according to their own impious notions; they affirm that which is the first cause of the generation and destruction of all things, to be not first, but last, and that which is last to be first, and hence they have fallen into error about the true nature of the Gods… Then we must say that self-motion being the origin of all motions, and the first which arises among things at rest as well as among things in motion, is the eldest and mightiest principle of change, and that which is changed by another and yet moves other is second."
- ^ "On the simplicity of God, in " Summa Theologiae", Part I, Question 3". Priory of Dominican Order (in Latin and English). Translated by Fathers of the English Dominican Province. Benziger Bros. edition. 1947. Archived from the original on 2 October 2011. Retrieved 6 October 2018.
Ostensum est autem supra quod Deus est primum movens immobile. Unde manifestum est quod Deus non est corpus. Secundo, quia necesse est id quod est primum ens, esse in actu, et nullo modo in potentia. Licet enim in uno et eodem quod exit de potentia in actum, prius sit potentia quam actus tempore, simpliciter tamen actus prior est potentia, quia quod est in potentia, non reducitur in actum nisi per ens actu. Ostensum est autem supra quod Deus est primum ens. Impossibile est igitur quod in Deo sit aliquid in potential... . Now it has been already proved (Question [2], Article [3]), that God is the First Mover, and is Himself unmoved. Therefore it is clear that God is not a body. Secondly, because the first being must of necessity be in act, and in no way in potentiality. For although in any single thing that passes from potentiality to actuality, the potentiality is prior in time to the actuality; nevertheless, absolutely speaking, actuality is prior to potentiality; for whatever is in potentiality can be reduced into actuality only by some being in actuality. Now it has been already proved that God is the First Being. It is therefore impossible that in God there should be any potentiality.
- ^ "1611 King James Bible. Second book of Maccabees, chapter 7, verse 8". kingjamesbibleonline.org. Archived from the original on 20 April 2017.
- ^ "Greek Septuagint and Wiki English Translation. 2 Maccabees 7:58" (in English and Greek). Archived from the original on 14 September 2016.
- ^ "1611 King James Bible. Second book of Maccabees, chapter 1, verse 24". kingjamesbibleonline.org. Archived from the original on 24 December 2012.
- ^ "Greek New Testament and Wiki English Translation. Gospel of John, chapter 1, verses 1 to 3" (in English and Greek). Archived from the original on 21 August 2011.
- ^ Collins, C. John, Genesis 1-4: A Linguistic, Literary, and Theological Commentary (Phillipsburg, NJ: P&R Publishing, 2006), 50ff.
- ^
May, Gerhard (2004). Creatio ex nihilo [Creation from nothing]. Continuum International. p. xii. ISBN 978-0-567-08356-2. Retrieved 23 November 2009.
If we look into the early Christian sources, it becomes apparent that the thesis of creatio ex nihilo in its full and proper sense, as an ontological statement, only appeared when it was intended, in opposition to the idea of world-formation from unoriginate matter, to give expression to the omnipotence, freedom and uniqueness of God.
- ^
May, Gerhard (1978). Schöpfung aus dem Nichts. Die Entstehung der Lehre von der creatio ex nihilo [Creation from Nothingness: the origin of the doctrine of creatio ex nihilo]. AKG 48 (in German). Berlin/New York: de Gruyter. p. 151f. ISBN 3-11-007204-1.
- ^
Siegfried, Francis (1908). "Creation". The Catholic Encyclopedia, volume 4. New York: Robert Appleton Company. Retrieved 30 September 2008.
Probably the idea of creation never entered the human mind apart from Revelation. Though some of the pagan philosophers attained to a relatively high conception of God as the supreme ruler of the world, they seem never to have drawn the next logical inference of His being the absolute cause of all finite existence. [...] The descendants of Sem and Abraham, of Isaac and Jacob, preserved the idea of creation clear and pure; and from the opening verse of Genesis to the closing book of the Old Testament the doctrine of creation runs unmistakably outlined and absolutely undefiled by any extraneous element. "In the beginning God created the heavens and the earth." In this, the first, sentence of the Bible we see the fountain-head of the stream which is carried over to the new order by the declaration of the mother of the Machabees: "Son, look upon heaven and earth, and all that is in them: and consider that God made them out of nothing" (2 Maccabees 7:28). One has only to compare the Mosaic account of the creative work with that recently discovered on the clay tablets unearthed from the ruins of Babylon to discern the immense difference between the unadulterated revealed tradition and the puerile story of the cosmogony corrupted by polytheistic myths. Between the Hebrew and the Chaldean account there is just sufficient similarity to warrant the supposition that both are versions of some antecedent record or tradition; but no one can avoid the conviction that the Biblical account represents the pure, even if incomplete, truth, while the Babylonian story is both legendary and fragmentary (Smith, "Chaldean Account of Genesis", New York, 1875).
- Sahih International Translation
- Qur'an 67:2, Muhsin Khan Translation
- Yusuf Ali translation
- Qur'an 2:29, Muhsin Khan translation
- Sahih International Translation
- Qur'an 6:103, Sahih International translation
- Qur'an 50:16, Muhsin Khan Translation
- Qur'an 33:41, Sahih International Translation
- Qur'an 23:117, Sahih International Translation
- ^ Hatcher & Martin 1985, p. 74
- ^ Smith 2008, p. 106
- ^ Effendi 1944, p. 139
- ^ Smith 2008, p. 111
- ^ Nashmi, Yuhana (24 April 2013), "Contemporary Issues for the Mandaean Faith", Mandaean Associations Union, retrieved 8 October 2021
- OCLC 65198443.
- ^ Al-Saadi, Qais (27 September 2014), "Ginza Rabba "The Great Treasure" The Holy Book of the Mandaeans in English", Mandaean Associations Union, retrieved 8 October 2021
- ISBN 9781317233794.
- ^ Nandalal Sinha {1934} The Vedânta-sûtras of Bâdarâyaṇa, with the Commentary of Baladeva. p. 413
- ^ "Secondary Creation". Krishna.com. Archived from the original on 26 November 2009. Retrieved 6 August 2009.
- ISBN 978-1-316-40464-5.
- ^ Harvey, Peter (2013). An Introduction to Buddhism: Teachings, History and Practices (2nd ed.). Cambridge, UK: Cambridge University Press. pg. 36-8
- ^ Nayanar (2005b), p.190, Gāthā 10.310
- ^ Soni, Jayandra (1998). E. Craig (ed.). "Jain Philosophy". Routledge Encyclopedia of Philosophy. London: Routledge. Archived from the original on 5 July 2008. Retrieved 27 June 2008.
- ^ "The Great Hare". Community-2.webtv.net. Retrieved 29 June 2010.
- ^ "Nanabozho, Access genealogy". Accessgenealogy.com. Retrieved 29 June 2010.
- ISBN 978-0-415-45677-7, page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu."
- ISBN 978-81-208-0899-7
- About, Inc. Archived from the originalon 17 March 2007. Retrieved 5 July 2007.
- ^ Flood 1996, p. 226.
- ^ Flood 1996, p. 226; Kramer 1986, pp. 20–21
- ^
- Original Sanskrit: Rigveda 10.129 Wikisource;
- Translation 1: Max Muller (1859). A History of Ancient Sanskrit Literature. Williams and Norgate, London. pp. 559–565.
- Translation 2: Kenneth Kramer (1986). World Scriptures: An Introduction to Comparative Religions. Paulist Press. p. 21. ISBN 0-8091-2781-4.
- Translation 3: David Christian (2011). Maps of Time: An Introduction to Big History. University of California Press. pp. 17–18. ISBN 978-0-520-95067-2.
- Max Muller (1878), Lectures on the Origins and Growth of Religions: As Illustrated by the Religions of India, Longmans Green & Co, pages 260-271;, London Missionary Society, Calcutta
William Joseph Wilkins, Hindu Mythology: Vedic and Purānic, p. 8, at Google Books - ^ HN Raghavendrachar (1944), Monism in the Vedas Archived 6 February 2015 at the Wayback Machine, The half-yearly journal of the Mysore University: Section A - Arts, Volume 4, Issue 2, pages 137-152;
K Werner (1982), Men, gods and powers in the Vedic outlook, Journal of the Royal Asiatic Society of Great Britain & Ireland, Volume 114, Issue 01, pages 14-24;
H Coward (1995), Book Review:" The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas", Journal of Hindu-Christian Studies, Volume 8, Issue 1, pages 45-47, Quote: "There is little doubt that the theo-monistic category is an appropriate one for viewing a wide variety of experiences in the Hindu tradition". - ^ ISBN 978-0791421123, pages 122-138
- ^ Jan Gonda (1969), The Hindu Trinity, Anthropos, Bd 63/64, H 1/2, pages 213-214
- ^ ISBN 978-0691019307, pages 205-206
- ISBN 978-0-19-514891-6.
- ISBN 81-208-1700-1.
- ^ Asian Mythologies by Yves Bonnefoy & Wendy Doniger. Page 46
- ISBN 978-0-19-514891-6.
- ISBN 978-0-8264-9966-0.
- ISBN 978-0-19-564441-8.
- ^ ISBN 9781107668829.
- ^ ISBN 978-1412936361.
- S2CID 152037988.
- ISBN 9780313342226.
- ISBN 9780822376705.
- ^ (Note: In ancient China, 18,000 does not exactly mean eighteen thousand, it is meant to be "many", or "a number that could not be counted").
- ^ 人类起源神话:西北地区民族(04):哈萨克族2-1
Bibliography
- Alter, Robert (1981). The Art of Biblical Narrative. Basic Books. ISBN 978-0-465-00427-0.
- Alter, Robert (2004). The Five Books of Moses: A Translation with Commentary. W. W. Norton & Company. ISBN 0-393-33393-0.
- Bandstra, Barry L. (2 July 2008). Reading the Old Testament: Introduction to the Hebrew Bible. Cengage Learning. ISBN 978-0-495-39105-0.
- Carr, David McLain (1 January 1996). Reading the Fractures of Genesis: Historical and Literary Approaches. Westminster John Knox Press. ISBN 978-0-664-22071-6.
- Davies, G.I. (2007). "Introduction to the Pentateuch". In Barton, John; Muddiman, John (eds.). Oxford Bible Commentary. Oxford University Press. ISBN 978-0-19-927718-6.
- ISBN 0-87743-020-9.
- Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press
- Hatcher, William; Martin, Douglas (1985). The Baháʼí Faith. San Francisco: Harper & Row. ISBN 1931847061.
- Kramer, Kenneth (1986), World scriptures: an introduction to comparative religions, Paulist Press, ISBN 978-0-8091-2781-8
- Leeming, David Adams; Leeming, Margaret (2004). A Dictionary of Creation Myths. Oxford University Press. ISBN 978-0-19-510275-8.
- Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press
- Ruiten, Jacques T. A. G. M. (1 January 2000). Primaeval History Interpreted: The Rewriting of Genesis 1-11 in the Book of Jubilees. BRILL. ISBN 978-90-04-11658-0.
- ISBN 978-0-8147-2668-6.
- ISBN 978-0-521-86251-6.
- Wenham, Gordon (2003b). "Genesis". In Dunn, James Douglas Grant; Rogerson, J. John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 978-0-8028-3711-0.
External links
- Media related to Creator deities at Wikimedia Commons