Compare the portraits of God in Genesis?

Answer 1

The Book of Genesis had four main authors, or sources, each of whom portrayed God differently.

The Yahwist (J) source always used 'YHWH' as the name for an anthropomorphic God with human characteristics. This was the God who could, for example, walk in the cool of the day and converse with Adam. The Yahwist's God made promises and covenants with his chosen people. This source's main interests were the southern kingdom, Judah, and the Aaronid priesthood.

The Elohist (E) source always used 'Elohim' as the name for a more transcendent God who required obedience and was feared by his people. People could never look at the Elohist's God, so he typically came in dreams or visions, but sometimes in the form of a cloud or a flame. This source came from the northern kingdom of Israel, and was generally more concerned with general stories than individuals.

The Priestly source (P) used the names Elohim and El Shaddai to describe a remote and unmerciful God. This source drew on the earlier works of J and E, changing details to suit the priestly point of view.

In line with the needs of a strong monarchy, the Deuteronomist (D) source emphasised centralisation of worship and governance in Jerusalem, but does not provide us much that is different about how to portray God.

There are other divine portraits in Genesis, for example the two men who destroyed Sodom. The modern preference is to call them angels, but the Hebrew word used is Elohim - gods. These men were not mere messengers, but exercised more power than 'angels' in any other passage in The Bible, and in addition, Lot deferred to them as if to deities. When three men appeared to Abraham in the plains of Mamre, we are left in no doubt that the Lord was present and no attempt is made to assert that the men were angels.

In an ancient tradition inserted into the life story of Jacob, he was left alone and wrestled with a man all night until the break of day, when the man said he must leave (Genesis 32:24ff). Even though his leg was dislocated, Jacob refused to let his opponent go unless he blessed Jacob. That the 'man' was a god is amply demonstrated - Jacob asked for his blessing, he had the prerogative of changing Jacob's name, Jacob's new name was Israel (generally assumed to mean "wrestled with God') and Jacob called the place Peniel ('the face of God') because he had seen God face to face. Whether it is God who is portrayed in this passage, or another god of the early Hebrew pantheon, is open to debate.