Undangan Hamba Tuhan buat temen2ku tercinta kristener

barabasmurtad wrote:

hamba tuhan wrote:

barabasmurtad wrote:

hamba tuhan wrote:Al-'Imran 65
يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ
Hai Ahli Kitab, mengapa kamu bantah membantah tentang hal ibrahim, padahal Taurat dan Injil tidak diturunkan melainkan sesudah ibrahim. Apakah kamu tidak berpikir?


1. siapa yang menulis firman TUHAN kepada Abraham dalam alkitab?????
2. Kepada siapakah TUHAN memfirmankan kisah adam,noah, lot dan abraham sehingga ada dalam alkitab?????

dipersilahkan......

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wassalam
by sayah

KELIMA KITAB PERTAMA YANG DIKENAL SEBAGAI PENTATEUKH DITULIS OLEH NABI MUSA DAN INILAH BAHASANNYA

Since the theory that Moses did not write the Pentateuch has become so widely accepted by “intellectuals,” many Christians are “caving in” under pressure and declaring that “it doesn’t really matter who wrote the first five books of the Bible as long as we believe they are inspired.” This certainly is true of other books of the Bible, so why not the first five? We do not consider it a necessity to know whom God inspired to write the book of Job or the epistle of Hebrews. We do not draw lines of fellowship over who wrote 1 and 2 Kings and 1 and 2 Chronicles. Why, then, should the discussion of who penned the first five books of the Bible be any different? The difference is that the Bible is replete with references attributing these books to Moses.
Within the Pentateuch itself, one can read numerous times how Moses wrote the law of God.
“And Moses wrote all the words of the Lord” (Exodus 24:4).
“Then the Lord said to Moses, ‘Write these words…’ ” (Exodus 34:27).
“Now Moses wrote down the starting points of their journeys at the command of the Lord” (Numbers 33:2).
“So Moses wrote this law and delivered it to the priests…” (Deuteronomy 31:9).
Bible writers throughout the Old Testament credited Moses with writing the Pentateuch (also known as the Torah or “the Law”). A plain statement of this commonly held conviction is expressed in Joshua 8:32: “There in the presence of the Israelites, Joshua copied on stones the law of Moses, which he [Moses—EL] had written” (NIV, emp. added). Notice also that 2 Chronicles 34:14 states: “...Hilkiah the priest found the Book of the Law of the Lord given by Moses” (emp. added; cf. Ezra 3:2; 6:18; Nehemiah 13:1; Malachi 4:4). As Josh McDowell noted in his book, More Evidence that Demands a Verdict, these verses “refer to an actual written ‘law of Moses,’ not simply an oral tradition” (1975, pp. 93-94).
The New Testament writers also showed no hesitation in affirming that Moses wrote the Pentateuch. John wrote: “The law was given through Moses” (John 1:17). Luke recorded of the resurrected Jesus: “And beginning at Moses and all the Prophets, He expounded to them [His disciples—EL] in all the Scriptures the things concerning Himself ” (Luke 24:27). Referring to the Jewish practice of publicly reading the Law, James affirmed Mosaic authorship: “For Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath” (Acts 15:21). With this Paul concurred saying, “For Moses writesabout the righteousness which is of the law, ‘The man who does those things shall live by them’ ” (Romans 10:5, emp. added; cf. Leviticus 18:5). In 2 Corinthians 3:15 Paul also wrote: “Moses is read.” The phrase “Moses is read” is a clear example of the figure of speech known as metonymy (when authors are put for the works which they have produced). Today, we may ask someone if he has read Homer, Virgil, or Shakespeare, by which we mean to ask if he has read the writings of these men. In the story of the rich man and Lazarus, one can read where Abraham spoke to the rich man concerning his five brothers saying, “They have Moses and the prophets; let them hear them” (Luke 16:29). Were Moses and the Old Testament prophets still on Earth in the first century? No. The meaning is that the rich man’s brothers had the writings of Moses and the prophets.
Furthermore both Jesus’ disciples and His enemies recognized and accepted the books of Moses. After Philip was called to follow Jesus, he found his brother Nathanael and said, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph” (John 1:45, emp. added). Notice also that New Testament Sadducees considered Moses as the author, saying: “Teacher, Moses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother” (Mark 12:19, emp. added; cf. Deuteronomy 25:5).
A final reason that one must defend the Mosaic authorship of the Pentateuch, instead of idly sitting by and claiming that “it doesn’t really matter who wrote it,” is because Jesus Himself claimed “the Law” came from Moses. In Mark 7:10 Jesus quoted from both Exodus 20 and 21, attributing the words to Moses. Later in the gospel of Mark, we read where Jesus asked the Sadducees, “Have you not read in the book of Moses, in the burning bush passage, howGod spoke to him, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob?’ ” (12:26, emp. added). But, perhaps the most convincing passage of all is found in John 5:46-47 where Jesus said: “For if you believed Moses, you would believe Me; for hewrote about Me. But if you do not believe his writings, how will you believe My words?” (emp. added; cf. Deuteronomy 18:15-18). The truth is, by claiming that Moses did not write the books of the Pentateuch, one essentially is claiming that Jesus is not God. As M.R. DeHaan explained in his book, Genesis and Evolution:
Prove that Moses did not write the books of the Pentateuch and you prove that Jesus was totally mistaken and not the infallible Son of God he claimed to be. Upon your faith in Moses as the writer of the five books attributed to him rests also your faith in Jesus as the Son of God. You cannot believe in Jesus Christ without believing what Moses wrote. You see, there is much more involved in denying the books of Moses than most people suppose (1982, p. 41).
Indeed, believing that Moses wrote the Torah is very important. It is not a trivial matter that we should discuss frivolously while suggesting that “it really doesn’t matter.” It matters because the deity of Christ and the integrity of the Bible writers are at stake!

nak barabas... saya tambahin ya amunisi buat km :

Siapa yang Menulis Kitab Kejadian?

Oleh Peter Salemi
www.british-israel.ca

Kesalahpahaman terbesar di kalangan sarjana Alkitab hari ini, adalah bahwa Musa lah yang menulis kitab Kejadian. Jika kita melihat di seluruh Alkitab, Anda akan melihat bahwa semua itu telah ditulis oleh saksi mata. Banyak menganggap bahwa kitab Kejadian terdiri dari tradisi lisan. Hanya sekelompok kisah yang diwariskan dari satu generasi ke generasi berikutnya, atau bahwa Musa meminjam dari pagan (orang penyembah berhala), kisah Nuh, dan penciptaan, dan kemudian menulis versi sendiri dalam Alkitab Ibrani. Apakah Alkitab Ibrani sebuah versi yang dipinjam dari versi pagan banjir dan penciptaan, ataukah sebaliknya? Apakah kitab Kejadian itu DOKUMEN ASLI, dan seiring berjalannya waktu, dan bertumbuhnya populasi, dan seiring menjauhnya manusia dari pusat pengetahuan, cerita penciptaan dirusak semuanya, maka kita memiliki cerita pagan penciptaan dari Babel (Babylonia), dll .. dan dokumen asli kitab Kejadian?
Pandangan ini mulai berubah percaya atau tidak. Banyak orang mulai menyadari bahwa Musa TIDAK menjiplak tulisan cerita-cerita penciptaan, dan banjir ini. Malahan ada bukti bahwa Musa mengambil dokumen sebelumnya dari Adam, Nuh, Abraham Henokh, Ishak, dan Yakub, dokumen-dokumen ini diwariskan dari satu generasi ke generasi berikutnya, dan menempatkan mereka bersama menjadi satu kitab yang disebut KITAB KEJADIAN (BOOK OF GENESIS)!

Setelah banyaknya penggalian-penggalian di Timur Tengah, arkeolog telah menemukan tulisan-tulisan Kuno yang disebut tulisan-tulisan "runcing (cuneiform)" yang tanggal kembalinya semua jalan ke 3500 SM. Adam masih hidup pada waktu itu, maka menulis bisa saja kembali bahkan lebih jauh lagi waktunya. Jadi Adam bisa saja mengomposisikan CERITA SAKSIMATAnya DARI TAMAN EDEN!

Ini mungkin sebuah kejutan bagi beberapa orang, tetapi referensi untuk bahwa menulis ditemukan dalam Kejadian 5:1 yang mengatakan: "Inilah daftar keturunan Adam. " Hal ini menunjukkan bahwa seni menulis sudah dikenal di zaman kehidupan Adam, yang bisa membuat tulisan setua umat manusia itu sendiri!

Tulisan runcing menjadi sistem yang digunakan oleh semua negara beradab timur dari Mediterania-Asiria, Babel (Babylonia), Persia, dan Het. Tulisan runcing terdiri dari impresi baji-bentuk ("cuneia" berarti "irisan") yang dibuat di plastik tanah liat. Kata Ibrani untuk "menulis" berarti "memotong" atau "menggali." Abraham, Ishak, dan Yakub bisa saja telah menggunakan sistem penulisannya.
Meskipun papirus adalah bahan tulis umum di Mesir. Tulisan runcing dipahami, sebagai tablet-tablet atau loh-loh Tell el-Amarna yang ditemukan di Mesir pada tahun 1888 mengungkapkannya. Di antara tablet tanah liat adalah surat-surat, tertanggal sekitar 1400 SM, dari pejabat Palestina ke pemerintah Mesir semuanya ditulis dalam tulisan kuno berbentuk Cuneiform.

Hal ini tidak mengherankan bahwa Allah mengizinkan puteri Firaun untuk membesarkan Musa. Ia bisa dengan mudah belajar tulisan runcing, sehingga ia bisa dengan mudah menerjemahkan tablet runcing Ibrani dari Abraham, Ishak, Yakub, Nuh, dan Adam bagi bangsa Israel di padang gurun. Bahkan dalam kitab Kisah Para Rasul, dalam pasal 7 ayat 21-22 Stefanus mengatakan: "Lalu ia dibuang, tetapi puteri Firaun memungutnya dan menyuruh mengasuhnya seperti anaknya sendiri. Dan Musa dididik dalam segala hikmat orang Mesir, dan ia berkuasa dalam perkataan dan perbuatannya. "

Tidaklah masuk akal untuk berpikir bahwa Tuhan akan mempercayakan kata suci-Nya kepada ingatan rapuh manusia. Alkitab menyatakan sebaliknya. Dalam Ulangan 31:19-21 Musa diberi lagu untuk mengajar orang, dan secara khusus diperintahkan untuk menuliskannya sehingga tidak akan terlupakan. Jelas Tuhan memiliki iman kecil pada transmisi lisan. Alkitab tidak ditulis dengan cara seperti itu. Dia mengatakan kepada Yesaya untuk "Ambillah sebuah batu tulis besar dan tuliskanlah di atasnya…"(8:1). "Maka sekarang, pergilah, tulislah itu di depan mata mereka di suatu tablet / loh, dan cantumkanlah di suatu kitab, supaya itu menjadi kesaksian untuk waktu yang kemudian, sampai selama-lamanya" (30:8 ). Dia mengatakan kepada Yeremia juga untuk "Tuliskanlah segala perkataan yang telah Kufirmankan kepadamu itu dalam suatu kitab " (30:2). Alkitab ditulis oleh SAKSI-SAKSI MATA tentang apa yang Allah LANGSUNG BERITAHUKAN KEPADA MEREKA DAN APA YANG MEREKA LIHAT, BUKAN DENGAN TRANSMISI LISAN! Haruskah kita harapkan kurang dari kitab Kejadian? Ingatlah Tuhan TIDAK mengubah cara-Nya (Maleakhi 3:6).


Struktur Kejadian

Semua sarjana sepakat bahwa frase paling signifikan dan membedakan dalam Kejadian adalah: "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ..." Komentator dari semua sekolah teologi membagi kitab sekitar frase, yang ditemukan 11 kali dalam Kejadian (2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2). Para penerjemah Septuaginta (Perjanjian Lama bahasa Yunani) menganggap bahwa frase tersebut begitu signifikan bahwa mereka memberikan nama kitab tersebut dari istilah tersebut. Genesis (Kejadian) adalah Yunani yang sama dengan Ibrani TOLeDOT, "generasi / keturunan / riwayat." Lubenow menulis: "Adalah umum bagi catatan kuno untuk memulai dengan silsilah atau mendaftar mendokumentasikan hubungan keluarga dekat" (Bones of Contention, p.216).

Tetapi siapa yang menulis Kejadian 1:1-2:4? Adam tidak bisa menulis tentang penciptaan dirinya sendiri, atau penciptaan alam semesta. Duane Garrett dalam bukunya Rethinking Genesis; The Source and Authorship of the First Book of the Pentateuch menjelaskan bahwa Musa di Sinai, oleh karena, "Musa menuliskan segala firman TUHAN," (Keluaran 24:4), harus telah menulis bagian Kejadian ini ketika ia bersekutu dengan Allah di atas Gunung. Ia mengatakan, bahwa "Kejadian 1 tidak memiliki PARALEL apapun di dunia kuno di luar Alkitab. Mitos penciptaan dari Mesir dan Mesopotamia hampir tidak dapat diatur bersama Kejadian 1 sebagai paralel dalam arti yang bermakna. Ini harus dianggap sebagai contoh genre unik untuk Alkitab "(p.191, penekanan ditambahkan). Karena tidak ada versi rusak dari pasal pertama kitab Kejadian, maka ini tidak ditulis dari zaman Adam. Pasti ditulis setelahnya! Garrett menjelaskan bahwa Musa bersekutu LANGSUNG DENGAN TUHAN, dan Ia memberinya wahyu tentang asal-usul alam semesta!


Tulisan Mesopotamia

Pada tahun 1936, P.J. Wiseman menulis sebuah buku berjudul New Discoveries About Genesis (Penemuan Baru Tentang Kejadian). Wiseman tampaknya telah menemukan kunci yang membuka rincian kepengarangan Kejadian. Tesisnya adalah bahwa ada beberapa petunjuk internal dalam Kejadian yang mengungkapkan bagaimana ia ditulis; dan bahwa penulis sebenarnya dari Kejadian adalah Adam, Nuh, anak-anak Nuh, Sem, Ismael, Ishak, Esau, Yakub dan Yusuf; Bahwa penulis selain Yusuf, mungkin menulis dalam bentuk runcing / paku (cuneiform) pada tablet / loh tanah liat, dan bahwa Musa, yang menggunakan catatan-catatan tersebut, dengan "hikmat orang Mesir" yang ia pelajari di Mesir, adalah redaktur atau EDITOR DARI KITAB KEJADIAN bukannya PENULIS!

Wiseman mengatakan bahwa setiap kali kita melihat ungkapan "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ...", bahwa NAMA dalam frase tersebut yang paling mungkin adalah PENULIS ITU SENDIRI!

Wiseman dengan bukti-bukti internal menunjukkan bahwa kitab Kejadian ditulis pada serangkaian tablet / loh tanah liat sebagai berikut:

Kejadian 1:1-2:4 Asal usul Sorga dan Bumi. Tidak ada penulis yang diberikan. Adalah Allah sendirilah, yang menulis seperti Ia menulis Sepuluh Perintah Allah pada tablet / loh tanah liat. Menurut Teks tersebut ini ditulis setelah penciptaan itu sendiri, maka Ia pasti mengajarkan Adam untuk menulis.

Kejadian 2:5-5:2 Tablet ditulis oleh atau dimiliki Adam

Kejadian 5:3-6:9a Tablet ditulis oleh atau dimiliki Nuh

Kejadian 6:9b-10:1 Tablet ditulis oleh atau dimiliki anak-anak Nuh

Kejadian 10:2-11:10a Tablet ditulis oleh atau dimiliki Sem

Kejadian 11:10b-11:27a Tablet ditulis oleh atau dimiliki Terah

Kejadian 11:27b-25:19a Tablet ditulis oleh atau dimiliki Ishak dan Ismail

Kejadian 25:19b-37:2a Tablet ditulis oleh atau dimiliki Esau dan Yakub

Kejadian 37b Adalah penting bahwa ‘colophon’ (tanda penerbit) yang terakhir (artinya frase "riwayat/keturunan") ada pada Kejadian 37:2a. Dari Kejadian 1 sampai 11, pengaturan Mesopotamia dan warna lokal adalah jelas. Dari Kejadian 12-37a, pengaruh tersebut bertahan. Namun, dari Kejadian 37b sampai akhir, pengaturan dan warna lokal berubah secara dramatis. Kita sekarang berada di Mesir. Bagian ini memiliki cita rasa Mesir yang kuat dan mungkin ditulis oleh Yusuf pada Papirus atau kulit; makanya tanpa adanya ‘colophon’ (‘colophon’ hanya terkait dengan tablet / loh tanah liat).


Peranan Musa

Karena pendidikan di dalam keluarga Firaun, Musa memiliki PELATIHAN ilmiah terbaik PADA ZAMAN ITU! Tugas pertama Musa pastinya adalah mengatur kitab di bawah bimbingan Roh Kudus-sebagai satu kesatuan. Lukas sebenarnya melakukan hal yang sama (Lukas 1:1-4). Dengan mempertahankan ‘colophon’, Musa secara jelas menunjukkan sumber informasinya. Seperti halnya seorang sarjana mendokumentasikan sumber-sumber informasinya hari ini, dengan CATATAN KAKI ATAU CATATAN AKHIR, sehingga Musa mendokumentasikan sumber-sumber yang merupakan kerangka kitab Kejadian (lihat Kidner, pp.23-24, Creation and Blessing).

Tugas kedua Musa pastinya adalah penerjemahan. Setiap tablet / loh yang ditulis di Mesopotamia harus ditulis dalam bahasa Ibrani. Musa, karena pendidikannya pastinya memenuhi syarat untuk melakukannya, seperti halnya dengan dokumen tertulis Yusuf. Karena Yusuf menulis dalam bahasa Mesir, Musa bisa menerjemahkan ke bahasa Ibrani.

Tugas ketiga untuk Musa sebagai editor pastinya adalah membawa nama tempat yang diperbaharui (up- to-date) bagi bangsa Israel dari Keluaran. Nama-nama geografis berubah, dan pembaharuan ini jelas terlihat di dalam Kejadian 14:2, 3, 7, 8, 15 dan 17. Beberapa nama tempat antara waktu Abraham dan Musa telah menjadi usang dalam 400 tahun di antara mereka. Hal ini adalah petunjuk dari perhatian mendalam Musa terhadap teks suci di mana ia tidak menghapus nama-nama lama, tetapi hanya menambahkan sebuah penjelasan yang memberitahukan nama baru. Notasi tersebut juga terlihat dalam Kejadian 23:2, 19 dan 35:19. Nama-nama tempat yang diperbaharui ini adalah diperuntukkan bagi bangsa Israel saat mereka memasuki Kanaan.

Beberapa bagian juga menunjukkan kekunoan dari tablet Musa yang ada dalam kepemilikannya. Dalam Kejadian 16:14 mengenai sumur atau mata air di mana Hagar melarikan diri, Musa menambahkan catatan ini: "letaknya antara Kadesh dan Bered." Kejadian 10:19 adalah salah satu bukti yang paling penting kekunoan hebat dari kitab Kejadian. Bagian ini, bagian dari tablet Sem, pastinya telah ditulis SEBELUM kehancuran Sodom dan Gomora. Karena kota-kota ini dihancurkan (Kejadian 19), tidak pernah dibangun kembali, dan lokasi yang pasti mereka lupakan, jelas bahwa tablet ini menceritakan penyelesaian klan dekat kota-kota yang pastinya ditulis pada saat kota-kota tersebut masih berdiri!


Pertanyaan Terjawab!

Kalau begitu, apakah Musa meminjam kisah-kisah pagan kuno penciptaan dan banjir? Dari semua bukti yang kita lihat, jawabannya adalah mutlak TIDAK! Jika apapun, kaum pagan mengetahui kisah asli, tetapi dengan berjalannya waktu, menjadi rusak dalam penyampaian, dan kita memiliki mitos penciptaan dan banjir Babel (Babylonia), Asyur, dll .. Kitab Kejadian adalah ASLI DAN KESAKSIAN SAKSI-SAKSI MATA ATAS APA YANG BENAR-BENAR TERJADI!

Norman Geisler menulis:. "Di Timur Dekat kuno, aturannya adalah bahwa cerita-cerita sederhana atau tradisi-tradisi dapat timbul (oleh pertambahan dan pembumbuan) menjadi legenda-legenda yang diuraikan, NAMUN TIDAK SEBALIKNYA. Di Timur kuno, legenda-legenda TIDAK DISEDERHANAKAN atau berubah menjadi sejarah-semu (historicized) sebagaimana telah diasumsikan untuk Kejadian awal ... Penemuan baru-baru ini cerita Penciptaan di Elba menegaskan hal ini. Perpustakaan lebih dari 17.000 tablet tanah liat pra-tanggal cerita Babel (Babylonia) sekitar 600 tahun. Tablet penciptaan SECARA MENCOLOK DEKAT KE KEJADIAN ... Ini menunjukkan bahwa ALKITAB BERISI KISAH YANG KUNO, YANG KURANG DIBUMBUI VERSI dan mengirimkan fakta tanpa korupsi dari tampilan mitologis "(When Skeptics Ask, p.182, emphasis mine). Anda lihat, seiring bertambah TUAnya kisah-kisah, mereka lebih banyak dan lebih menyerupai BUKU KEJADIAN, sehingga kitab Kejadian pastinya menjadi cerita asli, dan seperti yang Geisler katakan bahwa TIDAK PERNAH ADA CARA YANG LAIN DI SEKITARNYA! Kami memiliki versi yang benar tentang apa yang terjadi oleh orang-orang yang benar-benar MENYAKSIKANNYA! Terima kasih Tuhan untuk pelestarian firman-Nya!


Pelestarian

Ada juga petunjuk dalam kitab Kejadian, bahwa umat Tuhan menjaga pengetahuan tentang firman Tuhan, di atas tablet tanah liat dalam kitab Kejadian itu sendiri. Berbicara tentang Nuh mereka menulis: "Anak ini akan memberi kepada kita penghiburan dalam pekerjaan kita yang penuh susah payah (kerja keras tangan kita)( toil of our hands) di tanah yang telah terkutuk oleh TUHAN" (Kejadian 5:29). Perhatikan "pekerjaan" mereka DAN yang "penuh susah payah kerja keras tangan kita" (toil of our hands). Ini BUKANLAH pekerjaan mereka KOMA, PENUH SUSAH PAYAH TANGAN mereka. Hal ini berbicara tentang dua hal yang berbeda. Karena mereka adalah umat Tuhan, mereka melestarikan pengetahuan firman Tuhan di tablet-tablet. INI ADALAH "PEKERJAAN" MEREKA.

http://murtadinkafirun.forumotion.net/t10541-kenapa-kitab-kejadian-ada-dalam-alkitab-kristen-ya?highlight=kejadian

gimana nak barabas.... apa udah siap kita lanjut diskusinya?????

MENANGGAPI PETANYAAN ANDA TENTANG PENULIS KITAB KEJADIAN, SAYA POSTINGKAN SBB:


WHO WROTE GENESIS

Moses as the Author
Probably most conservative scholars in the past have accepted the view that Genesis was written by Moses. This has been the uniform tradition of both the Jewish scribes and the Christian fathers. Genesis is considered to be the first book in the Pentateuch (the others being Exodus, Leviticus, Numbers, and Deuteronomy), and all of them together taken as the Law (Hebrew, torah) of Moses. This general view was apparently accepted by Christ Himself: "And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.... These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:27,44).
Assuming that Moses was responsible for the Book of Genesis as it has come down to us, there still remains the question as to the method by which he received and transmitted it. There are three possibilities: (a) he received it all by direct revelation from God, either in the form of audible words dictated by God and transcribed by him, or else by visions given him of the great events of the past, which he then put down in his own words, as guided subconsciously by the Holy Spirit; (b) he received it all by oral traditions, passed down over the centuries from father to son, which he then collected and wrote down, again as guided by the Holy Spirit; (c) ho took actual written records of the past, collected them, and brought them together into a final form, again as guided by the Holy Spirit.
Evidently any of these methods would be consistent with both the doctrine of plenary verbal inspiration and that of Mosaic authorship. However, neither of the first two methods has a parallel anywhere in the canon of Scripture. "Visions and revelations of the Lord" normally have to do with prophetic revelations of the future (as in Daniel, Ezekiel, Revelation, etc.). The direct dictation method of inspiration was used mainly for promulgation of specific laws and ordinances (as in the Ten Commandments, the Book of Leviticus, etc.). The Book of Genesis, however, is entirely in the form of narrative records of historical events. Biblical parallels to Genesis are found in such books as Kings, Chronicles, Acts, and so forth. In all of these, the writer either collected previous documents and edited them (e.g., I and II Kings, I and II Chronicles), or else recorded the events which he had either seen himself or had ascertained from others who were witnesses (e.g., Luke, Acts).
It is also significant that, although the Book of Genesis is quoted from or alluded to at least two hundred times in the New Testament, as we have already noted, in none of these references is it ever stated that Moses was the actual author. This is especially significant in view of the fact that Moses is mentioned by name at least eighty times in the New Testament, approximately twenty-five of which refer to specific passages attributed to Moses in the other books of the Pentateuch.
While this evidence is not conclusive, it does favor the explanation that, while Moses actually wrote the books of Exodus, Leviticus, Numbers, and Deuteronomy, he served mainly as compiler and editor of the material in the Book of Genesis. This in no way minimizes the work of the Holy Spirit, who infallibly guided him in this process of compilation and editing, just as He later did the unknown compiler and editor of the Book of Kings and Chronicles. It would still be appropriate to include Genesis as one of the books of Moses, since he is the human writer responsible for its present form. In fact, this explanation gives further testimony to the authenticity of the events recorded in Genesis, since we can now recognize them all as firsthand testimony.
Compilation of Patriarchal Records
It is suggested in this commentary, therefore, that Moses compiled and edited earlier written records that had been handed down from father to son via the line of the patriarchs listed in Genesis. That is, Adam, Noah, Shem, Terah, and others each wrote down an individual account of events which had occurred in his own lifetime, or concerning which he in some way had direct knowledge. These records were kept, possibly on tablets of stone, in such a way that hey would be preserved until they finally came into Moses’ possession. He then selected those that were relevant to his own purpose (as guided by the Holy Spirit), added his own explanatory editorial comments and transitional sections, and finally compiled them into the form now known as the Book of Genesis.
It is probable that these original documents can still be recognized by the key phrase: "These are the generations of...." The word "generation" is a translation of the Hebrew toledoth, and it means essentially "origins," or, by extension, "records of the origins." There are eleven of these divisions marked off in Genesis:
(1) "These are the generations of the heavens and the earth" (Genesis 2:4).
(2) "This is the book of the generations of Adam" (Genesis 5:1).
(3) "These are the generations of Noah" (Genesis 6:9).
(4) "Now these are the generations of the sons of Noah, Shem, Ham, and Japheth" (Genesis 10:1).
(5) "These are the generations of Shem" (Genesis 11:10).
(6) "Now these are the generations of Terah" (Genesis 11:27).
(7) "Now these are the generations of Ishmael" (Genesis 25:12).
(8) "And these are the generations of Isaac, Abraham’s son" (Genesis 25:19).
(9) "Now these are the generations of Esau, who is Edom" (Genesis 36:1).
(10) "And these are the generations of Esau the father of the Edomites in Mount Seir" (Genesis 36:9)
(11) "These are the generations of Jacob" (Genesis 37:2)
Assuming that these toledoth divisions represent the original documents from which Genesis was collected, there is still the question whether the specific names are to be understood as subscripts or as superscripts, or some of each. Are they headings applied to the material following, or closing signatures of that which precedes?
The weight of evidence suggests that the respective names attached to the toledoth represent subscripts or closing signatures. The events recorded in each division all took place before, not after, the death of the individuals so named, and so could in each case have been accessible to them. The main difficulty with this view is that most of the portions that would be assigned to Ishmael and to Easu under this formula hardly seem appropriate for them to have written. However, this problem can be avoided by assuming that "the generations of Ishmael" constituted a small subdivision within the broader record maintained by Isaac, and finally transmitted by him. Similarly, the "generations of Esau" may have been appropriated by Jacob in his own larger account later transmitted under the heading "the generations of Jacob."
If this explanation is correct, then the Book of Genesis can be divided into nine main subdivisions, as follows:
(1) "The generations of the heavens and the earth" (Genesis 1:1-2:4)
This section, describing the initial Creation and the work of the six days, has no human name attached to it, for the obvious reason that no man was present at the time to record what happened. It must either have been written directly by God Himself and then given to Adam, or else given by revelation to Adam, who then recorded it.
(2) "The book of the generations of Adam" (Genesis 2:4b-5:1)
This section, written by Adam, describes the Garden of Eden, the temptation and fall, and the experiences of Cain and Abel. Adam was obviously the logical one to record this particular history. The use of the word "book" makes it clear that these primreview records were actually written down, and not simply handed by word of mouth. It also is significant in light of the beginning phrase of the New Testament: "The book of the generation of Jesus Christ" (Matthew 1:1).
(3) "The generations of Noah" (Genesis 5:1b-6:9)
The patriarch Noah, sometime before that actual coming of the Flood, compiled the records of the patriarchs before him. According to the genealogies listed in Genesis 5, Noah’s father, Lamech, had lived contemporaneously with every one of these patriarchs, including Adam. Noah himself had known all of them except Adam, Seth, and Enoch. Noah then also recorded his own observations of the rapid degeneracy of men in his day and God’s determination to destroy them, mentioning, however, that he himself had found grace in God’s eyes.
(4) "The generations of the sons of Noah" (Genesis 6:9b-10:1)
Shem, Ham and Japheth evidently took the responsibility of recording the preparations for the Flood, and then describing the Flood itself. They also recorded the immediate postdiluvian events, including Noah’s prophecy concerning themselves, and then later his death.
(5) "The generations of Shem" (Genesis 10:1b-11:10)
After Noah’s death, and after the dispersion at Babel, it seems that the three sons of Noah became separated, and Shem took the responsibility of keeping the records. Accordingly, he wrote about the confusion of languages at Babel and the resultant scattering of the families. He also recorded the names of the descendants of Noah down to about the time of the scattering, in the so-called Table of Nations in Genesis 10. Presumably he more or less lost track of the descendants of Ham and Japheth after this, even though he himself lived five hundred years after the Flood.
(6) "The generations of Terah" (Genesis 11:10b-11:27)
This is a very brief document, containing only the genealogies in the Semitic line, from Shem down to Terah and his three sons. It is important, however, in that it gives us the only possible basis for a chronology from the Flood to Abraham.
(7) "The generations of Isaac" (Genesis 11:27b-25:19)
In contrast, this is quite a long document, giving all the details of the life of Abraham from the time of his call by God to the time of his death, and also including events in Isaac’s life until his father died. Isaac apparently also appended to his own record the "generations of Ishmael" (Genesis 25:12), the record of his half-brother’s sons, which he must have obtained from him at the time Ishmael returned home to help Isaac bury his father (Genesis 25:9). Isaac also included mention of the death of Ishmael, about forty-eight years after Abraham’s burial.
(8) "The generations of Jacob" (Genesis 25:19b-37:2)
Jacob’s record, like Isaac’s, is much longer than most of the others in Genesis, giving the later events in the life of his father Isaac and then including all his own history through the time of his twenty-year sojourn with Laban and his return to Canaan, with the record of the death of both his wife Rachel and his father Isaac. As Isaac had appended Ishmael’s record of descendants to his own, so Jacob also included two documents from his brother Esau (Genesis 36) after his brother had joined him in burying his father (Genesis 35:29). It is also possible that some of this material, in particular the eight generations of Edomite kings listed in Genesis 36:31-39, may have been inserted later as an editorial addition by Moses.
(9) "The generations of the Sons of Jacob" (Genesis 37:2b-Exodus 1:1)
Although the regular formula is not used in this case, the wording in Exodus 1:1 is very similar to the others: "Now these are the names of the children of Israel, which came into Egypt..." The events in the life of Joseph and his brethren, as recorded in these latter chapters of Genesis, could have originally been known only to them. Whether they wrote them down, as their fathers had done, or transmitted them orally, somehow their stories must finally have come into the possession of Moses, as is indicated by the smooth transition from the last verses of Genesis to the first verses of Exodus. The formula would be exactly repeated, in fact, if the word "names" in Exodus 1:1 were replaced by the word "generation". It would then read" "Now these are the generations of the children of Israel..."
Thus it is probable that the Book of Genesis was written originally by actual eyewitnesses of the events reported therein. Probably the original narratives were recorded on tablets of stone or clay, in common with the practice of early times, and then handed down from father to son, finally coming into the possession of Moses. Moses perhaps selected the appropriate sections for compilation, inserted his own editorial additions and comments, and provided smooth transitions from one document to the next, with the final result being the Book of Genesis as we have received it.
Although this theory of the authorship of Genesis cannot be rigidly proved, it does seem to fit all available facts better than any other theory. It is consistent with the doctrine of Biblical inspiration and authority, as well as with the accurate historicity of its records. Furthermore, this approach provides vivid insight into the accounts, and a more vibrant awareness of their freshness and relevance, than any other.

SEGOROWEDI wrote:kalau tanya muhammad paling gampang jawabnya: didikte jibril
langsung telen

SEGOROWEDI wrote:sekedar perbandingan
ketika sikap kritis dikenakan ke quran
langsung tidak difungsikan

hamba tuhan wrote:

barabasmurtad wrote:

hamba tuhan wrote:

barabasmurtad wrote:

hamba tuhan wrote:Al-'Imran 65
يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ
Hai Ahli Kitab, mengapa kamu bantah membantah tentang hal ibrahim, padahal Taurat dan Injil tidak diturunkan melainkan sesudah ibrahim. Apakah kamu tidak berpikir?


1. siapa yang menulis firman TUHAN kepada Abraham dalam alkitab?????
2. Kepada siapakah TUHAN memfirmankan kisah adam,noah, lot dan abraham sehingga ada dalam alkitab?????

dipersilahkan......

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wassalam
by sayah

KELIMA KITAB PERTAMA YANG DIKENAL SEBAGAI PENTATEUKH DITULIS OLEH NABI MUSA DAN INILAH BAHASANNYA

Since the theory that Moses did not write the Pentateuch has become so widely accepted by “intellectuals,” many Christians are “caving in” under pressure and declaring that “it doesn’t really matter who wrote the first five books of the Bible as long as we believe they are inspired.” This certainly is true of other books of the Bible, so why not the first five? We do not consider it a necessity to know whom God inspired to write the book of Job or the epistle of Hebrews. We do not draw lines of fellowship over who wrote 1 and 2 Kings and 1 and 2 Chronicles. Why, then, should the discussion of who penned the first five books of the Bible be any different? The difference is that the Bible is replete with references attributing these books to Moses.
Within the Pentateuch itself, one can read numerous times how Moses wrote the law of God.
“And Moses wrote all the words of the Lord” (Exodus 24:4).
“Then the Lord said to Moses, ‘Write these words…’ ” (Exodus 34:27).
“Now Moses wrote down the starting points of their journeys at the command of the Lord” (Numbers 33:2).
“So Moses wrote this law and delivered it to the priests…” (Deuteronomy 31:9).
Bible writers throughout the Old Testament credited Moses with writing the Pentateuch (also known as the Torah or “the Law”). A plain statement of this commonly held conviction is expressed in Joshua 8:32: “There in the presence of the Israelites, Joshua copied on stones the law of Moses, which he [Moses—EL] had written” (NIV, emp. added). Notice also that 2 Chronicles 34:14 states: “...Hilkiah the priest found the Book of the Law of the Lord given by Moses” (emp. added; cf. Ezra 3:2; 6:18; Nehemiah 13:1; Malachi 4:4). As Josh McDowell noted in his book, More Evidence that Demands a Verdict, these verses “refer to an actual written ‘law of Moses,’ not simply an oral tradition” (1975, pp. 93-94).
The New Testament writers also showed no hesitation in affirming that Moses wrote the Pentateuch. John wrote: “The law was given through Moses” (John 1:17). Luke recorded of the resurrected Jesus: “And beginning at Moses and all the Prophets, He expounded to them [His disciples—EL] in all the Scriptures the things concerning Himself ” (Luke 24:27). Referring to the Jewish practice of publicly reading the Law, James affirmed Mosaic authorship: “For Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath” (Acts 15:21). With this Paul concurred saying, “For Moses writesabout the righteousness which is of the law, ‘The man who does those things shall live by them’ ” (Romans 10:5, emp. added; cf. Leviticus 18:5). In 2 Corinthians 3:15 Paul also wrote: “Moses is read.” The phrase “Moses is read” is a clear example of the figure of speech known as metonymy (when authors are put for the works which they have produced). Today, we may ask someone if he has read Homer, Virgil, or Shakespeare, by which we mean to ask if he has read the writings of these men. In the story of the rich man and Lazarus, one can read where Abraham spoke to the rich man concerning his five brothers saying, “They have Moses and the prophets; let them hear them” (Luke 16:29). Were Moses and the Old Testament prophets still on Earth in the first century? No. The meaning is that the rich man’s brothers had the writings of Moses and the prophets.
Furthermore both Jesus’ disciples and His enemies recognized and accepted the books of Moses. After Philip was called to follow Jesus, he found his brother Nathanael and said, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph” (John 1:45, emp. added). Notice also that New Testament Sadducees considered Moses as the author, saying: “Teacher, Moses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother” (Mark 12:19, emp. added; cf. Deuteronomy 25:5).
A final reason that one must defend the Mosaic authorship of the Pentateuch, instead of idly sitting by and claiming that “it doesn’t really matter who wrote it,” is because Jesus Himself claimed “the Law” came from Moses. In Mark 7:10 Jesus quoted from both Exodus 20 and 21, attributing the words to Moses. Later in the gospel of Mark, we read where Jesus asked the Sadducees, “Have you not read in the book of Moses, in the burning bush passage, howGod spoke to him, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob?’ ” (12:26, emp. added). But, perhaps the most convincing passage of all is found in John 5:46-47 where Jesus said: “For if you believed Moses, you would believe Me; for hewrote about Me. But if you do not believe his writings, how will you believe My words?” (emp. added; cf. Deuteronomy 18:15-18). The truth is, by claiming that Moses did not write the books of the Pentateuch, one essentially is claiming that Jesus is not God. As M.R. DeHaan explained in his book, Genesis and Evolution:
Prove that Moses did not write the books of the Pentateuch and you prove that Jesus was totally mistaken and not the infallible Son of God he claimed to be. Upon your faith in Moses as the writer of the five books attributed to him rests also your faith in Jesus as the Son of God. You cannot believe in Jesus Christ without believing what Moses wrote. You see, there is much more involved in denying the books of Moses than most people suppose (1982, p. 41).
Indeed, believing that Moses wrote the Torah is very important. It is not a trivial matter that we should discuss frivolously while suggesting that “it really doesn’t matter.” It matters because the deity of Christ and the integrity of the Bible writers are at stake!

nak barabas... saya tambahin ya amunisi buat km :

Siapa yang Menulis Kitab Kejadian?

Oleh Peter Salemi
www.british-israel.ca

Kesalahpahaman terbesar di kalangan sarjana Alkitab hari ini, adalah bahwa Musa lah yang menulis kitab Kejadian. Jika kita melihat di seluruh Alkitab, Anda akan melihat bahwa semua itu telah ditulis oleh saksi mata. Banyak menganggap bahwa kitab Kejadian terdiri dari tradisi lisan. Hanya sekelompok kisah yang diwariskan dari satu generasi ke generasi berikutnya, atau bahwa Musa meminjam dari pagan (orang penyembah berhala), kisah Nuh, dan penciptaan, dan kemudian menulis versi sendiri dalam Alkitab Ibrani. Apakah Alkitab Ibrani sebuah versi yang dipinjam dari versi pagan banjir dan penciptaan, ataukah sebaliknya? Apakah kitab Kejadian itu DOKUMEN ASLI, dan seiring berjalannya waktu, dan bertumbuhnya populasi, dan seiring menjauhnya manusia dari pusat pengetahuan, cerita penciptaan dirusak semuanya, maka kita memiliki cerita pagan penciptaan dari Babel (Babylonia), dll .. dan dokumen asli kitab Kejadian?
Pandangan ini mulai berubah percaya atau tidak. Banyak orang mulai menyadari bahwa Musa TIDAK menjiplak tulisan cerita-cerita penciptaan, dan banjir ini. Malahan ada bukti bahwa Musa mengambil dokumen sebelumnya dari Adam, Nuh, Abraham Henokh, Ishak, dan Yakub, dokumen-dokumen ini diwariskan dari satu generasi ke generasi berikutnya, dan menempatkan mereka bersama menjadi satu kitab yang disebut KITAB KEJADIAN (BOOK OF GENESIS)!

Setelah banyaknya penggalian-penggalian di Timur Tengah, arkeolog telah menemukan tulisan-tulisan Kuno yang disebut tulisan-tulisan "runcing (cuneiform)" yang tanggal kembalinya semua jalan ke 3500 SM. Adam masih hidup pada waktu itu, maka menulis bisa saja kembali bahkan lebih jauh lagi waktunya. Jadi Adam bisa saja mengomposisikan CERITA SAKSIMATAnya DARI TAMAN EDEN!

Ini mungkin sebuah kejutan bagi beberapa orang, tetapi referensi untuk bahwa menulis ditemukan dalam Kejadian 5:1 yang mengatakan: "Inilah daftar keturunan Adam. " Hal ini menunjukkan bahwa seni menulis sudah dikenal di zaman kehidupan Adam, yang bisa membuat tulisan setua umat manusia itu sendiri!

Tulisan runcing menjadi sistem yang digunakan oleh semua negara beradab timur dari Mediterania-Asiria, Babel (Babylonia), Persia, dan Het. Tulisan runcing terdiri dari impresi baji-bentuk ("cuneia" berarti "irisan") yang dibuat di plastik tanah liat. Kata Ibrani untuk "menulis" berarti "memotong" atau "menggali." Abraham, Ishak, dan Yakub bisa saja telah menggunakan sistem penulisannya.
Meskipun papirus adalah bahan tulis umum di Mesir. Tulisan runcing dipahami, sebagai tablet-tablet atau loh-loh Tell el-Amarna yang ditemukan di Mesir pada tahun 1888 mengungkapkannya. Di antara tablet tanah liat adalah surat-surat, tertanggal sekitar 1400 SM, dari pejabat Palestina ke pemerintah Mesir semuanya ditulis dalam tulisan kuno berbentuk Cuneiform.

Hal ini tidak mengherankan bahwa Allah mengizinkan puteri Firaun untuk membesarkan Musa. Ia bisa dengan mudah belajar tulisan runcing, sehingga ia bisa dengan mudah menerjemahkan tablet runcing Ibrani dari Abraham, Ishak, Yakub, Nuh, dan Adam bagi bangsa Israel di padang gurun. Bahkan dalam kitab Kisah Para Rasul, dalam pasal 7 ayat 21-22 Stefanus mengatakan: "Lalu ia dibuang, tetapi puteri Firaun memungutnya dan menyuruh mengasuhnya seperti anaknya sendiri. Dan Musa dididik dalam segala hikmat orang Mesir, dan ia berkuasa dalam perkataan dan perbuatannya. "

Tidaklah masuk akal untuk berpikir bahwa Tuhan akan mempercayakan kata suci-Nya kepada ingatan rapuh manusia. Alkitab menyatakan sebaliknya. Dalam Ulangan 31:19-21 Musa diberi lagu untuk mengajar orang, dan secara khusus diperintahkan untuk menuliskannya sehingga tidak akan terlupakan. Jelas Tuhan memiliki iman kecil pada transmisi lisan. Alkitab tidak ditulis dengan cara seperti itu. Dia mengatakan kepada Yesaya untuk "Ambillah sebuah batu tulis besar dan tuliskanlah di atasnya…"(8:1). "Maka sekarang, pergilah, tulislah itu di depan mata mereka di suatu tablet / loh, dan cantumkanlah di suatu kitab, supaya itu menjadi kesaksian untuk waktu yang kemudian, sampai selama-lamanya" (30:8 ). Dia mengatakan kepada Yeremia juga untuk "Tuliskanlah segala perkataan yang telah Kufirmankan kepadamu itu dalam suatu kitab " (30:2). Alkitab ditulis oleh SAKSI-SAKSI MATA tentang apa yang Allah LANGSUNG BERITAHUKAN KEPADA MEREKA DAN APA YANG MEREKA LIHAT, BUKAN DENGAN TRANSMISI LISAN! Haruskah kita harapkan kurang dari kitab Kejadian? Ingatlah Tuhan TIDAK mengubah cara-Nya (Maleakhi 3:6).


Struktur Kejadian

Semua sarjana sepakat bahwa frase paling signifikan dan membedakan dalam Kejadian adalah: "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ..." Komentator dari semua sekolah teologi membagi kitab sekitar frase, yang ditemukan 11 kali dalam Kejadian (2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2). Para penerjemah Septuaginta (Perjanjian Lama bahasa Yunani) menganggap bahwa frase tersebut begitu signifikan bahwa mereka memberikan nama kitab tersebut dari istilah tersebut. Genesis (Kejadian) adalah Yunani yang sama dengan Ibrani TOLeDOT, "generasi / keturunan / riwayat." Lubenow menulis: "Adalah umum bagi catatan kuno untuk memulai dengan silsilah atau mendaftar mendokumentasikan hubungan keluarga dekat" (Bones of Contention, p.216).

Tetapi siapa yang menulis Kejadian 1:1-2:4? Adam tidak bisa menulis tentang penciptaan dirinya sendiri, atau penciptaan alam semesta. Duane Garrett dalam bukunya Rethinking Genesis; The Source and Authorship of the First Book of the Pentateuch menjelaskan bahwa Musa di Sinai, oleh karena, "Musa menuliskan segala firman TUHAN," (Keluaran 24:4), harus telah menulis bagian Kejadian ini ketika ia bersekutu dengan Allah di atas Gunung. Ia mengatakan, bahwa "Kejadian 1 tidak memiliki PARALEL apapun di dunia kuno di luar Alkitab. Mitos penciptaan dari Mesir dan Mesopotamia hampir tidak dapat diatur bersama Kejadian 1 sebagai paralel dalam arti yang bermakna. Ini harus dianggap sebagai contoh genre unik untuk Alkitab "(p.191, penekanan ditambahkan). Karena tidak ada versi rusak dari pasal pertama kitab Kejadian, maka ini tidak ditulis dari zaman Adam. Pasti ditulis setelahnya! Garrett menjelaskan bahwa Musa bersekutu LANGSUNG DENGAN TUHAN, dan Ia memberinya wahyu tentang asal-usul alam semesta!


Tulisan Mesopotamia

Pada tahun 1936, P.J. Wiseman menulis sebuah buku berjudul New Discoveries About Genesis (Penemuan Baru Tentang Kejadian). Wiseman tampaknya telah menemukan kunci yang membuka rincian kepengarangan Kejadian. Tesisnya adalah bahwa ada beberapa petunjuk internal dalam Kejadian yang mengungkapkan bagaimana ia ditulis; dan bahwa penulis sebenarnya dari Kejadian adalah Adam, Nuh, anak-anak Nuh, Sem, Ismael, Ishak, Esau, Yakub dan Yusuf; Bahwa penulis selain Yusuf, mungkin menulis dalam bentuk runcing / paku (cuneiform) pada tablet / loh tanah liat, dan bahwa Musa, yang menggunakan catatan-catatan tersebut, dengan "hikmat orang Mesir" yang ia pelajari di Mesir, adalah redaktur atau EDITOR DARI KITAB KEJADIAN bukannya PENULIS!

Wiseman mengatakan bahwa setiap kali kita melihat ungkapan "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ...", bahwa NAMA dalam frase tersebut yang paling mungkin adalah PENULIS ITU SENDIRI!

Wiseman dengan bukti-bukti internal menunjukkan bahwa kitab Kejadian ditulis pada serangkaian tablet / loh tanah liat sebagai berikut:

Kejadian 1:1-2:4 Asal usul Sorga dan Bumi. Tidak ada penulis yang diberikan. Adalah Allah sendirilah, yang menulis seperti Ia menulis Sepuluh Perintah Allah pada tablet / loh tanah liat. Menurut Teks tersebut ini ditulis setelah penciptaan itu sendiri, maka Ia pasti mengajarkan Adam untuk menulis.

Kejadian 2:5-5:2 Tablet ditulis oleh atau dimiliki Adam

Kejadian 5:3-6:9a Tablet ditulis oleh atau dimiliki Nuh

Kejadian 6:9b-10:1 Tablet ditulis oleh atau dimiliki anak-anak Nuh

Kejadian 10:2-11:10a Tablet ditulis oleh atau dimiliki Sem

Kejadian 11:10b-11:27a Tablet ditulis oleh atau dimiliki Terah

Kejadian 11:27b-25:19a Tablet ditulis oleh atau dimiliki Ishak dan Ismail

Kejadian 25:19b-37:2a Tablet ditulis oleh atau dimiliki Esau dan Yakub

Kejadian 37b Adalah penting bahwa ‘colophon’ (tanda penerbit) yang terakhir (artinya frase "riwayat/keturunan") ada pada Kejadian 37:2a. Dari Kejadian 1 sampai 11, pengaturan Mesopotamia dan warna lokal adalah jelas. Dari Kejadian 12-37a, pengaruh tersebut bertahan. Namun, dari Kejadian 37b sampai akhir, pengaturan dan warna lokal berubah secara dramatis. Kita sekarang berada di Mesir. Bagian ini memiliki cita rasa Mesir yang kuat dan mungkin ditulis oleh Yusuf pada Papirus atau kulit; makanya tanpa adanya ‘colophon’ (‘colophon’ hanya terkait dengan tablet / loh tanah liat).


Peranan Musa

Karena pendidikan di dalam keluarga Firaun, Musa memiliki PELATIHAN ilmiah terbaik PADA ZAMAN ITU! Tugas pertama Musa pastinya adalah mengatur kitab di bawah bimbingan Roh Kudus-sebagai satu kesatuan. Lukas sebenarnya melakukan hal yang sama (Lukas 1:1-4). Dengan mempertahankan ‘colophon’, Musa secara jelas menunjukkan sumber informasinya. Seperti halnya seorang sarjana mendokumentasikan sumber-sumber informasinya hari ini, dengan CATATAN KAKI ATAU CATATAN AKHIR, sehingga Musa mendokumentasikan sumber-sumber yang merupakan kerangka kitab Kejadian (lihat Kidner, pp.23-24, Creation and Blessing).

Tugas kedua Musa pastinya adalah penerjemahan. Setiap tablet / loh yang ditulis di Mesopotamia harus ditulis dalam bahasa Ibrani. Musa, karena pendidikannya pastinya memenuhi syarat untuk melakukannya, seperti halnya dengan dokumen tertulis Yusuf. Karena Yusuf menulis dalam bahasa Mesir, Musa bisa menerjemahkan ke bahasa Ibrani.

Tugas ketiga untuk Musa sebagai editor pastinya adalah membawa nama tempat yang diperbaharui (up- to-date) bagi bangsa Israel dari Keluaran. Nama-nama geografis berubah, dan pembaharuan ini jelas terlihat di dalam Kejadian 14:2, 3, 7, 8, 15 dan 17. Beberapa nama tempat antara waktu Abraham dan Musa telah menjadi usang dalam 400 tahun di antara mereka. Hal ini adalah petunjuk dari perhatian mendalam Musa terhadap teks suci di mana ia tidak menghapus nama-nama lama, tetapi hanya menambahkan sebuah penjelasan yang memberitahukan nama baru. Notasi tersebut juga terlihat dalam Kejadian 23:2, 19 dan 35:19. Nama-nama tempat yang diperbaharui ini adalah diperuntukkan bagi bangsa Israel saat mereka memasuki Kanaan.

Beberapa bagian juga menunjukkan kekunoan dari tablet Musa yang ada dalam kepemilikannya. Dalam Kejadian 16:14 mengenai sumur atau mata air di mana Hagar melarikan diri, Musa menambahkan catatan ini: "letaknya antara Kadesh dan Bered." Kejadian 10:19 adalah salah satu bukti yang paling penting kekunoan hebat dari kitab Kejadian. Bagian ini, bagian dari tablet Sem, pastinya telah ditulis SEBELUM kehancuran Sodom dan Gomora. Karena kota-kota ini dihancurkan (Kejadian 19), tidak pernah dibangun kembali, dan lokasi yang pasti mereka lupakan, jelas bahwa tablet ini menceritakan penyelesaian klan dekat kota-kota yang pastinya ditulis pada saat kota-kota tersebut masih berdiri!


Pertanyaan Terjawab!

Kalau begitu, apakah Musa meminjam kisah-kisah pagan kuno penciptaan dan banjir? Dari semua bukti yang kita lihat, jawabannya adalah mutlak TIDAK! Jika apapun, kaum pagan mengetahui kisah asli, tetapi dengan berjalannya waktu, menjadi rusak dalam penyampaian, dan kita memiliki mitos penciptaan dan banjir Babel (Babylonia), Asyur, dll .. Kitab Kejadian adalah ASLI DAN KESAKSIAN SAKSI-SAKSI MATA ATAS APA YANG BENAR-BENAR TERJADI!

Norman Geisler menulis:. "Di Timur Dekat kuno, aturannya adalah bahwa cerita-cerita sederhana atau tradisi-tradisi dapat timbul (oleh pertambahan dan pembumbuan) menjadi legenda-legenda yang diuraikan, NAMUN TIDAK SEBALIKNYA. Di Timur kuno, legenda-legenda TIDAK DISEDERHANAKAN atau berubah menjadi sejarah-semu (historicized) sebagaimana telah diasumsikan untuk Kejadian awal ... Penemuan baru-baru ini cerita Penciptaan di Elba menegaskan hal ini. Perpustakaan lebih dari 17.000 tablet tanah liat pra-tanggal cerita Babel (Babylonia) sekitar 600 tahun. Tablet penciptaan SECARA MENCOLOK DEKAT KE KEJADIAN ... Ini menunjukkan bahwa ALKITAB BERISI KISAH YANG KUNO, YANG KURANG DIBUMBUI VERSI dan mengirimkan fakta tanpa korupsi dari tampilan mitologis "(When Skeptics Ask, p.182, emphasis mine). Anda lihat, seiring bertambah TUAnya kisah-kisah, mereka lebih banyak dan lebih menyerupai BUKU KEJADIAN, sehingga kitab Kejadian pastinya menjadi cerita asli, dan seperti yang Geisler katakan bahwa TIDAK PERNAH ADA CARA YANG LAIN DI SEKITARNYA! Kami memiliki versi yang benar tentang apa yang terjadi oleh orang-orang yang benar-benar MENYAKSIKANNYA! Terima kasih Tuhan untuk pelestarian firman-Nya!


Pelestarian

Ada juga petunjuk dalam kitab Kejadian, bahwa umat Tuhan menjaga pengetahuan tentang firman Tuhan, di atas tablet tanah liat dalam kitab Kejadian itu sendiri. Berbicara tentang Nuh mereka menulis: "Anak ini akan memberi kepada kita penghiburan dalam pekerjaan kita yang penuh susah payah (kerja keras tangan kita)( toil of our hands) di tanah yang telah terkutuk oleh TUHAN" (Kejadian 5:29). Perhatikan "pekerjaan" mereka DAN yang "penuh susah payah kerja keras tangan kita" (toil of our hands). Ini BUKANLAH pekerjaan mereka KOMA, PENUH SUSAH PAYAH TANGAN mereka. Hal ini berbicara tentang dua hal yang berbeda. Karena mereka adalah umat Tuhan, mereka melestarikan pengetahuan firman Tuhan di tablet-tablet. INI ADALAH "PEKERJAAN" MEREKA.

http://murtadinkafirun.forumotion.net/t10541-kenapa-kitab-kejadian-ada-dalam-alkitab-kristen-ya?highlight=kejadian

gimana nak barabas.... apa udah siap kita lanjut diskusinya?????

MENANGGAPI PETANYAAN ANDA TENTANG PENULIS KITAB KEJADIAN, SAYA POSTINGKAN SBB:


WHO WROTE GENESIS

Moses as the Author
Probably most conservative scholars in the past have accepted the view that Genesis was written by Moses. This has been the uniform tradition of both the Jewish scribes and the Christian fathers. Genesis is considered to be the first book in the Pentateuch (the others being Exodus, Leviticus, Numbers, and Deuteronomy), and all of them together taken as the Law (Hebrew, torah) of Moses. This general view was apparently accepted by Christ Himself: "And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.... These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:27,44).
Assuming that Moses was responsible for the Book of Genesis as it has come down to us, there still remains the question as to the method by which he received and transmitted it. There are three possibilities: (a) he received it all by direct revelation from God, either in the form of audible words dictated by God and transcribed by him, or else by visions given him of the great events of the past, which he then put down in his own words, as guided subconsciously by the Holy Spirit; (b) he received it all by oral traditions, passed down over the centuries from father to son, which he then collected and wrote down, again as guided by the Holy Spirit; (c) ho took actual written records of the past, collected them, and brought them together into a final form, again as guided by the Holy Spirit.
Evidently any of these methods would be consistent with both the doctrine of plenary verbal inspiration and that of Mosaic authorship. However, neither of the first two methods has a parallel anywhere in the canon of Scripture. "Visions and revelations of the Lord" normally have to do with prophetic revelations of the future (as in Daniel, Ezekiel, Revelation, etc.). The direct dictation method of inspiration was used mainly for promulgation of specific laws and ordinances (as in the Ten Commandments, the Book of Leviticus, etc.). The Book of Genesis, however, is entirely in the form of narrative records of historical events. Biblical parallels to Genesis are found in such books as Kings, Chronicles, Acts, and so forth. In all of these, the writer either collected previous documents and edited them (e.g., I and II Kings, I and II Chronicles), or else recorded the events which he had either seen himself or had ascertained from others who were witnesses (e.g., Luke, Acts).
It is also significant that, although the Book of Genesis is quoted from or alluded to at least two hundred times in the New Testament, as we have already noted, in none of these references is it ever stated that Moses was the actual author. This is especially significant in view of the fact that Moses is mentioned by name at least eighty times in the New Testament, approximately twenty-five of which refer to specific passages attributed to Moses in the other books of the Pentateuch.
While this evidence is not conclusive, it does favor the explanation that, while Moses actually wrote the books of Exodus, Leviticus, Numbers, and Deuteronomy, he served mainly as compiler and editor of the material in the Book of Genesis. This in no way minimizes the work of the Holy Spirit, who infallibly guided him in this process of compilation and editing, just as He later did the unknown compiler and editor of the Book of Kings and Chronicles. It would still be appropriate to include Genesis as one of the books of Moses, since he is the human writer responsible for its present form. In fact, this explanation gives further testimony to the authenticity of the events recorded in Genesis, since we can now recognize them all as firsthand testimony.
Compilation of Patriarchal Records
It is suggested in this commentary, therefore, that Moses compiled and edited earlier written records that had been handed down from father to son via the line of the patriarchs listed in Genesis. That is, Adam, Noah, Shem, Terah, and others each wrote down an individual account of events which had occurred in his own lifetime, or concerning which he in some way had direct knowledge. These records were kept, possibly on tablets of stone, in such a way that hey would be preserved until they finally came into Moses’ possession. He then selected those that were relevant to his own purpose (as guided by the Holy Spirit), added his own explanatory editorial comments and transitional sections, and finally compiled them into the form now known as the Book of Genesis.
It is probable that these original documents can still be recognized by the key phrase: "These are the generations of...." The word "generation" is a translation of the Hebrew toledoth, and it means essentially "origins," or, by extension, "records of the origins." There are eleven of these divisions marked off in Genesis:
(1) "These are the generations of the heavens and the earth" (Genesis 2:4).
(2) "This is the book of the generations of Adam" (Genesis 5:1).
(3) "These are the generations of Noah" (Genesis 6:9).
(4) "Now these are the generations of the sons of Noah, Shem, Ham, and Japheth" (Genesis 10:1).
(5) "These are the generations of Shem" (Genesis 11:10).
(6) "Now these are the generations of Terah" (Genesis 11:27).
(7) "Now these are the generations of Ishmael" (Genesis 25:12).
(8) "And these are the generations of Isaac, Abraham’s son" (Genesis 25:19).
(9) "Now these are the generations of Esau, who is Edom" (Genesis 36:1).
(10) "And these are the generations of Esau the father of the Edomites in Mount Seir" (Genesis 36:9)
(11) "These are the generations of Jacob" (Genesis 37:2)
Assuming that these toledoth divisions represent the original documents from which Genesis was collected, there is still the question whether the specific names are to be understood as subscripts or as superscripts, or some of each. Are they headings applied to the material following, or closing signatures of that which precedes?
The weight of evidence suggests that the respective names attached to the toledoth represent subscripts or closing signatures. The events recorded in each division all took place before, not after, the death of the individuals so named, and so could in each case have been accessible to them. The main difficulty with this view is that most of the portions that would be assigned to Ishmael and to Easu under this formula hardly seem appropriate for them to have written. However, this problem can be avoided by assuming that "the generations of Ishmael" constituted a small subdivision within the broader record maintained by Isaac, and finally transmitted by him. Similarly, the "generations of Esau" may have been appropriated by Jacob in his own larger account later transmitted under the heading "the generations of Jacob."
If this explanation is correct, then the Book of Genesis can be divided into nine main subdivisions, as follows:
(1) "The generations of the heavens and the earth" (Genesis 1:1-2:4)
This section, describing the initial Creation and the work of the six days, has no human name attached to it, for the obvious reason that no man was present at the time to record what happened. It must either have been written directly by God Himself and then given to Adam, or else given by revelation to Adam, who then recorded it.
(2) "The book of the generations of Adam" (Genesis 2:4b-5:1)
This section, written by Adam, describes the Garden of Eden, the temptation and fall, and the experiences of Cain and Abel. Adam was obviously the logical one to record this particular history. The use of the word "book" makes it clear that these primreview records were actually written down, and not simply handed by word of mouth. It also is significant in light of the beginning phrase of the New Testament: "The book of the generation of Jesus Christ" (Matthew 1:1).
(3) "The generations of Noah" (Genesis 5:1b-6:9)
The patriarch Noah, sometime before that actual coming of the Flood, compiled the records of the patriarchs before him. According to the genealogies listed in Genesis 5, Noah’s father, Lamech, had lived contemporaneously with every one of these patriarchs, including Adam. Noah himself had known all of them except Adam, Seth, and Enoch. Noah then also recorded his own observations of the rapid degeneracy of men in his day and God’s determination to destroy them, mentioning, however, that he himself had found grace in God’s eyes.
(4) "The generations of the sons of Noah" (Genesis 6:9b-10:1)
Shem, Ham and Japheth evidently took the responsibility of recording the preparations for the Flood, and then describing the Flood itself. They also recorded the immediate postdiluvian events, including Noah’s prophecy concerning themselves, and then later his death.
(5) "The generations of Shem" (Genesis 10:1b-11:10)
After Noah’s death, and after the dispersion at Babel, it seems that the three sons of Noah became separated, and Shem took the responsibility of keeping the records. Accordingly, he wrote about the confusion of languages at Babel and the resultant scattering of the families. He also recorded the names of the descendants of Noah down to about the time of the scattering, in the so-called Table of Nations in Genesis 10. Presumably he more or less lost track of the descendants of Ham and Japheth after this, even though he himself lived five hundred years after the Flood.
(6) "The generations of Terah" (Genesis 11:10b-11:27)
This is a very brief document, containing only the genealogies in the Semitic line, from Shem down to Terah and his three sons. It is important, however, in that it gives us the only possible basis for a chronology from the Flood to Abraham.
(7) "The generations of Isaac" (Genesis 11:27b-25:19)
In contrast, this is quite a long document, giving all the details of the life of Abraham from the time of his call by God to the time of his death, and also including events in Isaac’s life until his father died. Isaac apparently also appended to his own record the "generations of Ishmael" (Genesis 25:12), the record of his half-brother’s sons, which he must have obtained from him at the time Ishmael returned home to help Isaac bury his father (Genesis 25:9). Isaac also included mention of the death of Ishmael, about forty-eight years after Abraham’s burial.
(8) "The generations of Jacob" (Genesis 25:19b-37:2)
Jacob’s record, like Isaac’s, is much longer than most of the others in Genesis, giving the later events in the life of his father Isaac and then including all his own history through the time of his twenty-year sojourn with Laban and his return to Canaan, with the record of the death of both his wife Rachel and his father Isaac. As Isaac had appended Ishmael’s record of descendants to his own, so Jacob also included two documents from his brother Esau (Genesis 36) after his brother had joined him in burying his father (Genesis 35:29). It is also possible that some of this material, in particular the eight generations of Edomite kings listed in Genesis 36:31-39, may have been inserted later as an editorial addition by Moses.
(9) "The generations of the Sons of Jacob" (Genesis 37:2b-Exodus 1:1)
Although the regular formula is not used in this case, the wording in Exodus 1:1 is very similar to the others: "Now these are the names of the children of Israel, which came into Egypt..." The events in the life of Joseph and his brethren, as recorded in these latter chapters of Genesis, could have originally been known only to them. Whether they wrote them down, as their fathers had done, or transmitted them orally, somehow their stories must finally have come into the possession of Moses, as is indicated by the smooth transition from the last verses of Genesis to the first verses of Exodus. The formula would be exactly repeated, in fact, if the word "names" in Exodus 1:1 were replaced by the word "generation". It would then read" "Now these are the generations of the children of Israel..."
Thus it is probable that the Book of Genesis was written originally by actual eyewitnesses of the events reported therein. Probably the original narratives were recorded on tablets of stone or clay, in common with the practice of early times, and then handed down from father to son, finally coming into the possession of Moses. Moses perhaps selected the appropriate sections for compilation, inserted his own editorial additions and comments, and provided smooth transitions from one document to the next, with the final result being the Book of Genesis as we have received it.
Although this theory of the authorship of Genesis cannot be rigidly proved, it does seem to fit all available facts better than any other theory. It is consistent with the doctrine of Biblical inspiration and authority, as well as with the accurate historicity of its records. Furthermore, this approach provides vivid insight into the accounts, and a more vibrant awareness of their freshness and relevance, than any other.

bagus nak barabas.... dikit aja dl, ada referensinya dr lukas 24:27,44 yg mendukung bahwa musa yg menulis kitab kejadian ya??? baiklah.... kita kupas dl lukas 24:27,44 untuk pembuktiaan bahwa kitab kejadian ditulis oleh musa...

24:27 Lalu Ia menjelaskan kepada mereka apa yang tertulis tentang Dia dalam seluruh Kitab Suci, mulai dari kitab-kitab Musa dan segala kitab nabi-nabi.

24:44 Ia berkata kepada mereka: "Inilah perkataan-Ku, yang telah Kukatakan kepadamu ketika Aku masih bersama-sama dengan kamu, yakni bahwa harus digenapi semua yang ada tertulis tentang Aku dalam kitab Taurat Musa dan kitab nabi-nabi dan kitab Mazmur."

tuh cb kita buktikan berdasarkan lukas..... sepertinya gak disebutin deh kitab kejadian yg nulis musa... atau mungkin saya krg ngerti??? cb nak barabas jelaskan.......

barabasmurtad wrote:

hamba tuhan wrote:

barabasmurtad wrote:

hamba tuhan wrote:

barabasmurtad wrote:

KELIMA KITAB PERTAMA YANG DIKENAL SEBAGAI PENTATEUKH DITULIS OLEH NABI MUSA DAN INILAH BAHASANNYA

Since the theory that Moses did not write the Pentateuch has become so widely accepted by “intellectuals,” many Christians are “caving in” under pressure and declaring that “it doesn’t really matter who wrote the first five books of the Bible as long as we believe they are inspired.” This certainly is true of other books of the Bible, so why not the first five? We do not consider it a necessity to know whom God inspired to write the book of Job or the epistle of Hebrews. We do not draw lines of fellowship over who wrote 1 and 2 Kings and 1 and 2 Chronicles. Why, then, should the discussion of who penned the first five books of the Bible be any different? The difference is that the Bible is replete with references attributing these books to Moses.
Within the Pentateuch itself, one can read numerous times how Moses wrote the law of God.
“And Moses wrote all the words of the Lord” (Exodus 24:4).
“Then the Lord said to Moses, ‘Write these words…’ ” (Exodus 34:27).
“Now Moses wrote down the starting points of their journeys at the command of the Lord” (Numbers 33:2).
“So Moses wrote this law and delivered it to the priests…” (Deuteronomy 31:9).
Bible writers throughout the Old Testament credited Moses with writing the Pentateuch (also known as the Torah or “the Law”). A plain statement of this commonly held conviction is expressed in Joshua 8:32: “There in the presence of the Israelites, Joshua copied on stones the law of Moses, which he [Moses—EL] had written” (NIV, emp. added). Notice also that 2 Chronicles 34:14 states: “...Hilkiah the priest found the Book of the Law of the Lord given by Moses” (emp. added; cf. Ezra 3:2; 6:18; Nehemiah 13:1; Malachi 4:4). As Josh McDowell noted in his book, More Evidence that Demands a Verdict, these verses “refer to an actual written ‘law of Moses,’ not simply an oral tradition” (1975, pp. 93-94).
The New Testament writers also showed no hesitation in affirming that Moses wrote the Pentateuch. John wrote: “The law was given through Moses” (John 1:17). Luke recorded of the resurrected Jesus: “And beginning at Moses and all the Prophets, He expounded to them [His disciples—EL] in all the Scriptures the things concerning Himself ” (Luke 24:27). Referring to the Jewish practice of publicly reading the Law, James affirmed Mosaic authorship: “For Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath” (Acts 15:21). With this Paul concurred saying, “For Moses writesabout the righteousness which is of the law, ‘The man who does those things shall live by them’ ” (Romans 10:5, emp. added; cf. Leviticus 18:5). In 2 Corinthians 3:15 Paul also wrote: “Moses is read.” The phrase “Moses is read” is a clear example of the figure of speech known as metonymy (when authors are put for the works which they have produced). Today, we may ask someone if he has read Homer, Virgil, or Shakespeare, by which we mean to ask if he has read the writings of these men. In the story of the rich man and Lazarus, one can read where Abraham spoke to the rich man concerning his five brothers saying, “They have Moses and the prophets; let them hear them” (Luke 16:29). Were Moses and the Old Testament prophets still on Earth in the first century? No. The meaning is that the rich man’s brothers had the writings of Moses and the prophets.
Furthermore both Jesus’ disciples and His enemies recognized and accepted the books of Moses. After Philip was called to follow Jesus, he found his brother Nathanael and said, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph” (John 1:45, emp. added). Notice also that New Testament Sadducees considered Moses as the author, saying: “Teacher, Moses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother” (Mark 12:19, emp. added; cf. Deuteronomy 25:5).
A final reason that one must defend the Mosaic authorship of the Pentateuch, instead of idly sitting by and claiming that “it doesn’t really matter who wrote it,” is because Jesus Himself claimed “the Law” came from Moses. In Mark 7:10 Jesus quoted from both Exodus 20 and 21, attributing the words to Moses. Later in the gospel of Mark, we read where Jesus asked the Sadducees, “Have you not read in the book of Moses, in the burning bush passage, howGod spoke to him, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob?’ ” (12:26, emp. added). But, perhaps the most convincing passage of all is found in John 5:46-47 where Jesus said: “For if you believed Moses, you would believe Me; for hewrote about Me. But if you do not believe his writings, how will you believe My words?” (emp. added; cf. Deuteronomy 18:15-18). The truth is, by claiming that Moses did not write the books of the Pentateuch, one essentially is claiming that Jesus is not God. As M.R. DeHaan explained in his book, Genesis and Evolution:
Prove that Moses did not write the books of the Pentateuch and you prove that Jesus was totally mistaken and not the infallible Son of God he claimed to be. Upon your faith in Moses as the writer of the five books attributed to him rests also your faith in Jesus as the Son of God. You cannot believe in Jesus Christ without believing what Moses wrote. You see, there is much more involved in denying the books of Moses than most people suppose (1982, p. 41).
Indeed, believing that Moses wrote the Torah is very important. It is not a trivial matter that we should discuss frivolously while suggesting that “it really doesn’t matter.” It matters because the deity of Christ and the integrity of the Bible writers are at stake!

nak barabas... saya tambahin ya amunisi buat km :

Siapa yang Menulis Kitab Kejadian?

Oleh Peter Salemi
www.british-israel.ca

Kesalahpahaman terbesar di kalangan sarjana Alkitab hari ini, adalah bahwa Musa lah yang menulis kitab Kejadian. Jika kita melihat di seluruh Alkitab, Anda akan melihat bahwa semua itu telah ditulis oleh saksi mata. Banyak menganggap bahwa kitab Kejadian terdiri dari tradisi lisan. Hanya sekelompok kisah yang diwariskan dari satu generasi ke generasi berikutnya, atau bahwa Musa meminjam dari pagan (orang penyembah berhala), kisah Nuh, dan penciptaan, dan kemudian menulis versi sendiri dalam Alkitab Ibrani. Apakah Alkitab Ibrani sebuah versi yang dipinjam dari versi pagan banjir dan penciptaan, ataukah sebaliknya? Apakah kitab Kejadian itu DOKUMEN ASLI, dan seiring berjalannya waktu, dan bertumbuhnya populasi, dan seiring menjauhnya manusia dari pusat pengetahuan, cerita penciptaan dirusak semuanya, maka kita memiliki cerita pagan penciptaan dari Babel (Babylonia), dll .. dan dokumen asli kitab Kejadian?
Pandangan ini mulai berubah percaya atau tidak. Banyak orang mulai menyadari bahwa Musa TIDAK menjiplak tulisan cerita-cerita penciptaan, dan banjir ini. Malahan ada bukti bahwa Musa mengambil dokumen sebelumnya dari Adam, Nuh, Abraham Henokh, Ishak, dan Yakub, dokumen-dokumen ini diwariskan dari satu generasi ke generasi berikutnya, dan menempatkan mereka bersama menjadi satu kitab yang disebut KITAB KEJADIAN (BOOK OF GENESIS)!

Setelah banyaknya penggalian-penggalian di Timur Tengah, arkeolog telah menemukan tulisan-tulisan Kuno yang disebut tulisan-tulisan "runcing (cuneiform)" yang tanggal kembalinya semua jalan ke 3500 SM. Adam masih hidup pada waktu itu, maka menulis bisa saja kembali bahkan lebih jauh lagi waktunya. Jadi Adam bisa saja mengomposisikan CERITA SAKSIMATAnya DARI TAMAN EDEN!

Ini mungkin sebuah kejutan bagi beberapa orang, tetapi referensi untuk bahwa menulis ditemukan dalam Kejadian 5:1 yang mengatakan: "Inilah daftar keturunan Adam. " Hal ini menunjukkan bahwa seni menulis sudah dikenal di zaman kehidupan Adam, yang bisa membuat tulisan setua umat manusia itu sendiri!

Tulisan runcing menjadi sistem yang digunakan oleh semua negara beradab timur dari Mediterania-Asiria, Babel (Babylonia), Persia, dan Het. Tulisan runcing terdiri dari impresi baji-bentuk ("cuneia" berarti "irisan") yang dibuat di plastik tanah liat. Kata Ibrani untuk "menulis" berarti "memotong" atau "menggali." Abraham, Ishak, dan Yakub bisa saja telah menggunakan sistem penulisannya.
Meskipun papirus adalah bahan tulis umum di Mesir. Tulisan runcing dipahami, sebagai tablet-tablet atau loh-loh Tell el-Amarna yang ditemukan di Mesir pada tahun 1888 mengungkapkannya. Di antara tablet tanah liat adalah surat-surat, tertanggal sekitar 1400 SM, dari pejabat Palestina ke pemerintah Mesir semuanya ditulis dalam tulisan kuno berbentuk Cuneiform.

Hal ini tidak mengherankan bahwa Allah mengizinkan puteri Firaun untuk membesarkan Musa. Ia bisa dengan mudah belajar tulisan runcing, sehingga ia bisa dengan mudah menerjemahkan tablet runcing Ibrani dari Abraham, Ishak, Yakub, Nuh, dan Adam bagi bangsa Israel di padang gurun. Bahkan dalam kitab Kisah Para Rasul, dalam pasal 7 ayat 21-22 Stefanus mengatakan: "Lalu ia dibuang, tetapi puteri Firaun memungutnya dan menyuruh mengasuhnya seperti anaknya sendiri. Dan Musa dididik dalam segala hikmat orang Mesir, dan ia berkuasa dalam perkataan dan perbuatannya. "

Tidaklah masuk akal untuk berpikir bahwa Tuhan akan mempercayakan kata suci-Nya kepada ingatan rapuh manusia. Alkitab menyatakan sebaliknya. Dalam Ulangan 31:19-21 Musa diberi lagu untuk mengajar orang, dan secara khusus diperintahkan untuk menuliskannya sehingga tidak akan terlupakan. Jelas Tuhan memiliki iman kecil pada transmisi lisan. Alkitab tidak ditulis dengan cara seperti itu. Dia mengatakan kepada Yesaya untuk "Ambillah sebuah batu tulis besar dan tuliskanlah di atasnya…"(8:1). "Maka sekarang, pergilah, tulislah itu di depan mata mereka di suatu tablet / loh, dan cantumkanlah di suatu kitab, supaya itu menjadi kesaksian untuk waktu yang kemudian, sampai selama-lamanya" (30:8 ). Dia mengatakan kepada Yeremia juga untuk "Tuliskanlah segala perkataan yang telah Kufirmankan kepadamu itu dalam suatu kitab " (30:2). Alkitab ditulis oleh SAKSI-SAKSI MATA tentang apa yang Allah LANGSUNG BERITAHUKAN KEPADA MEREKA DAN APA YANG MEREKA LIHAT, BUKAN DENGAN TRANSMISI LISAN! Haruskah kita harapkan kurang dari kitab Kejadian? Ingatlah Tuhan TIDAK mengubah cara-Nya (Maleakhi 3:6).


Struktur Kejadian

Semua sarjana sepakat bahwa frase paling signifikan dan membedakan dalam Kejadian adalah: "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ..." Komentator dari semua sekolah teologi membagi kitab sekitar frase, yang ditemukan 11 kali dalam Kejadian (2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2). Para penerjemah Septuaginta (Perjanjian Lama bahasa Yunani) menganggap bahwa frase tersebut begitu signifikan bahwa mereka memberikan nama kitab tersebut dari istilah tersebut. Genesis (Kejadian) adalah Yunani yang sama dengan Ibrani TOLeDOT, "generasi / keturunan / riwayat." Lubenow menulis: "Adalah umum bagi catatan kuno untuk memulai dengan silsilah atau mendaftar mendokumentasikan hubungan keluarga dekat" (Bones of Contention, p.216).

Tetapi siapa yang menulis Kejadian 1:1-2:4? Adam tidak bisa menulis tentang penciptaan dirinya sendiri, atau penciptaan alam semesta. Duane Garrett dalam bukunya Rethinking Genesis; The Source and Authorship of the First Book of the Pentateuch menjelaskan bahwa Musa di Sinai, oleh karena, "Musa menuliskan segala firman TUHAN," (Keluaran 24:4), harus telah menulis bagian Kejadian ini ketika ia bersekutu dengan Allah di atas Gunung. Ia mengatakan, bahwa "Kejadian 1 tidak memiliki PARALEL apapun di dunia kuno di luar Alkitab. Mitos penciptaan dari Mesir dan Mesopotamia hampir tidak dapat diatur bersama Kejadian 1 sebagai paralel dalam arti yang bermakna. Ini harus dianggap sebagai contoh genre unik untuk Alkitab "(p.191, penekanan ditambahkan). Karena tidak ada versi rusak dari pasal pertama kitab Kejadian, maka ini tidak ditulis dari zaman Adam. Pasti ditulis setelahnya! Garrett menjelaskan bahwa Musa bersekutu LANGSUNG DENGAN TUHAN, dan Ia memberinya wahyu tentang asal-usul alam semesta!


Tulisan Mesopotamia

Pada tahun 1936, P.J. Wiseman menulis sebuah buku berjudul New Discoveries About Genesis (Penemuan Baru Tentang Kejadian). Wiseman tampaknya telah menemukan kunci yang membuka rincian kepengarangan Kejadian. Tesisnya adalah bahwa ada beberapa petunjuk internal dalam Kejadian yang mengungkapkan bagaimana ia ditulis; dan bahwa penulis sebenarnya dari Kejadian adalah Adam, Nuh, anak-anak Nuh, Sem, Ismael, Ishak, Esau, Yakub dan Yusuf; Bahwa penulis selain Yusuf, mungkin menulis dalam bentuk runcing / paku (cuneiform) pada tablet / loh tanah liat, dan bahwa Musa, yang menggunakan catatan-catatan tersebut, dengan "hikmat orang Mesir" yang ia pelajari di Mesir, adalah redaktur atau EDITOR DARI KITAB KEJADIAN bukannya PENULIS!

Wiseman mengatakan bahwa setiap kali kita melihat ungkapan "Demikianlah/Inilah riwayat/keturunan/daftar keturunan ...", bahwa NAMA dalam frase tersebut yang paling mungkin adalah PENULIS ITU SENDIRI!

Wiseman dengan bukti-bukti internal menunjukkan bahwa kitab Kejadian ditulis pada serangkaian tablet / loh tanah liat sebagai berikut:

Kejadian 1:1-2:4 Asal usul Sorga dan Bumi. Tidak ada penulis yang diberikan. Adalah Allah sendirilah, yang menulis seperti Ia menulis Sepuluh Perintah Allah pada tablet / loh tanah liat. Menurut Teks tersebut ini ditulis setelah penciptaan itu sendiri, maka Ia pasti mengajarkan Adam untuk menulis.

Kejadian 2:5-5:2 Tablet ditulis oleh atau dimiliki Adam

Kejadian 5:3-6:9a Tablet ditulis oleh atau dimiliki Nuh

Kejadian 6:9b-10:1 Tablet ditulis oleh atau dimiliki anak-anak Nuh

Kejadian 10:2-11:10a Tablet ditulis oleh atau dimiliki Sem

Kejadian 11:10b-11:27a Tablet ditulis oleh atau dimiliki Terah

Kejadian 11:27b-25:19a Tablet ditulis oleh atau dimiliki Ishak dan Ismail

Kejadian 25:19b-37:2a Tablet ditulis oleh atau dimiliki Esau dan Yakub

Kejadian 37b Adalah penting bahwa ‘colophon’ (tanda penerbit) yang terakhir (artinya frase "riwayat/keturunan") ada pada Kejadian 37:2a. Dari Kejadian 1 sampai 11, pengaturan Mesopotamia dan warna lokal adalah jelas. Dari Kejadian 12-37a, pengaruh tersebut bertahan. Namun, dari Kejadian 37b sampai akhir, pengaturan dan warna lokal berubah secara dramatis. Kita sekarang berada di Mesir. Bagian ini memiliki cita rasa Mesir yang kuat dan mungkin ditulis oleh Yusuf pada Papirus atau kulit; makanya tanpa adanya ‘colophon’ (‘colophon’ hanya terkait dengan tablet / loh tanah liat).


Peranan Musa

Karena pendidikan di dalam keluarga Firaun, Musa memiliki PELATIHAN ilmiah terbaik PADA ZAMAN ITU! Tugas pertama Musa pastinya adalah mengatur kitab di bawah bimbingan Roh Kudus-sebagai satu kesatuan. Lukas sebenarnya melakukan hal yang sama (Lukas 1:1-4). Dengan mempertahankan ‘colophon’, Musa secara jelas menunjukkan sumber informasinya. Seperti halnya seorang sarjana mendokumentasikan sumber-sumber informasinya hari ini, dengan CATATAN KAKI ATAU CATATAN AKHIR, sehingga Musa mendokumentasikan sumber-sumber yang merupakan kerangka kitab Kejadian (lihat Kidner, pp.23-24, Creation and Blessing).

Tugas kedua Musa pastinya adalah penerjemahan. Setiap tablet / loh yang ditulis di Mesopotamia harus ditulis dalam bahasa Ibrani. Musa, karena pendidikannya pastinya memenuhi syarat untuk melakukannya, seperti halnya dengan dokumen tertulis Yusuf. Karena Yusuf menulis dalam bahasa Mesir, Musa bisa menerjemahkan ke bahasa Ibrani.

Tugas ketiga untuk Musa sebagai editor pastinya adalah membawa nama tempat yang diperbaharui (up- to-date) bagi bangsa Israel dari Keluaran. Nama-nama geografis berubah, dan pembaharuan ini jelas terlihat di dalam Kejadian 14:2, 3, 7, 8, 15 dan 17. Beberapa nama tempat antara waktu Abraham dan Musa telah menjadi usang dalam 400 tahun di antara mereka. Hal ini adalah petunjuk dari perhatian mendalam Musa terhadap teks suci di mana ia tidak menghapus nama-nama lama, tetapi hanya menambahkan sebuah penjelasan yang memberitahukan nama baru. Notasi tersebut juga terlihat dalam Kejadian 23:2, 19 dan 35:19. Nama-nama tempat yang diperbaharui ini adalah diperuntukkan bagi bangsa Israel saat mereka memasuki Kanaan.

Beberapa bagian juga menunjukkan kekunoan dari tablet Musa yang ada dalam kepemilikannya. Dalam Kejadian 16:14 mengenai sumur atau mata air di mana Hagar melarikan diri, Musa menambahkan catatan ini: "letaknya antara Kadesh dan Bered." Kejadian 10:19 adalah salah satu bukti yang paling penting kekunoan hebat dari kitab Kejadian. Bagian ini, bagian dari tablet Sem, pastinya telah ditulis SEBELUM kehancuran Sodom dan Gomora. Karena kota-kota ini dihancurkan (Kejadian 19), tidak pernah dibangun kembali, dan lokasi yang pasti mereka lupakan, jelas bahwa tablet ini menceritakan penyelesaian klan dekat kota-kota yang pastinya ditulis pada saat kota-kota tersebut masih berdiri!


Pertanyaan Terjawab!

Kalau begitu, apakah Musa meminjam kisah-kisah pagan kuno penciptaan dan banjir? Dari semua bukti yang kita lihat, jawabannya adalah mutlak TIDAK! Jika apapun, kaum pagan mengetahui kisah asli, tetapi dengan berjalannya waktu, menjadi rusak dalam penyampaian, dan kita memiliki mitos penciptaan dan banjir Babel (Babylonia), Asyur, dll .. Kitab Kejadian adalah ASLI DAN KESAKSIAN SAKSI-SAKSI MATA ATAS APA YANG BENAR-BENAR TERJADI!

Norman Geisler menulis:. "Di Timur Dekat kuno, aturannya adalah bahwa cerita-cerita sederhana atau tradisi-tradisi dapat timbul (oleh pertambahan dan pembumbuan) menjadi legenda-legenda yang diuraikan, NAMUN TIDAK SEBALIKNYA. Di Timur kuno, legenda-legenda TIDAK DISEDERHANAKAN atau berubah menjadi sejarah-semu (historicized) sebagaimana telah diasumsikan untuk Kejadian awal ... Penemuan baru-baru ini cerita Penciptaan di Elba menegaskan hal ini. Perpustakaan lebih dari 17.000 tablet tanah liat pra-tanggal cerita Babel (Babylonia) sekitar 600 tahun. Tablet penciptaan SECARA MENCOLOK DEKAT KE KEJADIAN ... Ini menunjukkan bahwa ALKITAB BERISI KISAH YANG KUNO, YANG KURANG DIBUMBUI VERSI dan mengirimkan fakta tanpa korupsi dari tampilan mitologis "(When Skeptics Ask, p.182, emphasis mine). Anda lihat, seiring bertambah TUAnya kisah-kisah, mereka lebih banyak dan lebih menyerupai BUKU KEJADIAN, sehingga kitab Kejadian pastinya menjadi cerita asli, dan seperti yang Geisler katakan bahwa TIDAK PERNAH ADA CARA YANG LAIN DI SEKITARNYA! Kami memiliki versi yang benar tentang apa yang terjadi oleh orang-orang yang benar-benar MENYAKSIKANNYA! Terima kasih Tuhan untuk pelestarian firman-Nya!


Pelestarian

Ada juga petunjuk dalam kitab Kejadian, bahwa umat Tuhan menjaga pengetahuan tentang firman Tuhan, di atas tablet tanah liat dalam kitab Kejadian itu sendiri. Berbicara tentang Nuh mereka menulis: "Anak ini akan memberi kepada kita penghiburan dalam pekerjaan kita yang penuh susah payah (kerja keras tangan kita)( toil of our hands) di tanah yang telah terkutuk oleh TUHAN" (Kejadian 5:29). Perhatikan "pekerjaan" mereka DAN yang "penuh susah payah kerja keras tangan kita" (toil of our hands). Ini BUKANLAH pekerjaan mereka KOMA, PENUH SUSAH PAYAH TANGAN mereka. Hal ini berbicara tentang dua hal yang berbeda. Karena mereka adalah umat Tuhan, mereka melestarikan pengetahuan firman Tuhan di tablet-tablet. INI ADALAH "PEKERJAAN" MEREKA.

http://murtadinkafirun.forumotion.net/t10541-kenapa-kitab-kejadian-ada-dalam-alkitab-kristen-ya?highlight=kejadian

gimana nak barabas.... apa udah siap kita lanjut diskusinya?????

MENANGGAPI PETANYAAN ANDA TENTANG PENULIS KITAB KEJADIAN, SAYA POSTINGKAN SBB:


WHO WROTE GENESIS

Moses as the Author
Probably most conservative scholars in the past have accepted the view that Genesis was written by Moses. This has been the uniform tradition of both the Jewish scribes and the Christian fathers. Genesis is considered to be the first book in the Pentateuch (the others being Exodus, Leviticus, Numbers, and Deuteronomy), and all of them together taken as the Law (Hebrew, torah) of Moses. This general view was apparently accepted by Christ Himself: "And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.... These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:27,44).
Assuming that Moses was responsible for the Book of Genesis as it has come down to us, there still remains the question as to the method by which he received and transmitted it. There are three possibilities: (a) he received it all by direct revelation from God, either in the form of audible words dictated by God and transcribed by him, or else by visions given him of the great events of the past, which he then put down in his own words, as guided subconsciously by the Holy Spirit; (b) he received it all by oral traditions, passed down over the centuries from father to son, which he then collected and wrote down, again as guided by the Holy Spirit; (c) ho took actual written records of the past, collected them, and brought them together into a final form, again as guided by the Holy Spirit.
Evidently any of these methods would be consistent with both the doctrine of plenary verbal inspiration and that of Mosaic authorship. However, neither of the first two methods has a parallel anywhere in the canon of Scripture. "Visions and revelations of the Lord" normally have to do with prophetic revelations of the future (as in Daniel, Ezekiel, Revelation, etc.). The direct dictation method of inspiration was used mainly for promulgation of specific laws and ordinances (as in the Ten Commandments, the Book of Leviticus, etc.). The Book of Genesis, however, is entirely in the form of narrative records of historical events. Biblical parallels to Genesis are found in such books as Kings, Chronicles, Acts, and so forth. In all of these, the writer either collected previous documents and edited them (e.g., I and II Kings, I and II Chronicles), or else recorded the events which he had either seen himself or had ascertained from others who were witnesses (e.g., Luke, Acts).
It is also significant that, although the Book of Genesis is quoted from or alluded to at least two hundred times in the New Testament, as we have already noted, in none of these references is it ever stated that Moses was the actual author. This is especially significant in view of the fact that Moses is mentioned by name at least eighty times in the New Testament, approximately twenty-five of which refer to specific passages attributed to Moses in the other books of the Pentateuch.
While this evidence is not conclusive, it does favor the explanation that, while Moses actually wrote the books of Exodus, Leviticus, Numbers, and Deuteronomy, he served mainly as compiler and editor of the material in the Book of Genesis. This in no way minimizes the work of the Holy Spirit, who infallibly guided him in this process of compilation and editing, just as He later did the unknown compiler and editor of the Book of Kings and Chronicles. It would still be appropriate to include Genesis as one of the books of Moses, since he is the human writer responsible for its present form. In fact, this explanation gives further testimony to the authenticity of the events recorded in Genesis, since we can now recognize them all as firsthand testimony.
Compilation of Patriarchal Records
It is suggested in this commentary, therefore, that Moses compiled and edited earlier written records that had been handed down from father to son via the line of the patriarchs listed in Genesis. That is, Adam, Noah, Shem, Terah, and others each wrote down an individual account of events which had occurred in his own lifetime, or concerning which he in some way had direct knowledge. These records were kept, possibly on tablets of stone, in such a way that hey would be preserved until they finally came into Moses’ possession. He then selected those that were relevant to his own purpose (as guided by the Holy Spirit), added his own explanatory editorial comments and transitional sections, and finally compiled them into the form now known as the Book of Genesis.
It is probable that these original documents can still be recognized by the key phrase: "These are the generations of...." The word "generation" is a translation of the Hebrew toledoth, and it means essentially "origins," or, by extension, "records of the origins." There are eleven of these divisions marked off in Genesis:
(1) "These are the generations of the heavens and the earth" (Genesis 2:4).
(2) "This is the book of the generations of Adam" (Genesis 5:1).
(3) "These are the generations of Noah" (Genesis 6:9).
(4) "Now these are the generations of the sons of Noah, Shem, Ham, and Japheth" (Genesis 10:1).
(5) "These are the generations of Shem" (Genesis 11:10).
(6) "Now these are the generations of Terah" (Genesis 11:27).
(7) "Now these are the generations of Ishmael" (Genesis 25:12).
(8) "And these are the generations of Isaac, Abraham’s son" (Genesis 25:19).
(9) "Now these are the generations of Esau, who is Edom" (Genesis 36:1).
(10) "And these are the generations of Esau the father of the Edomites in Mount Seir" (Genesis 36:9)
(11) "These are the generations of Jacob" (Genesis 37:2)
Assuming that these toledoth divisions represent the original documents from which Genesis was collected, there is still the question whether the specific names are to be understood as subscripts or as superscripts, or some of each. Are they headings applied to the material following, or closing signatures of that which precedes?
The weight of evidence suggests that the respective names attached to the toledoth represent subscripts or closing signatures. The events recorded in each division all took place before, not after, the death of the individuals so named, and so could in each case have been accessible to them. The main difficulty with this view is that most of the portions that would be assigned to Ishmael and to Easu under this formula hardly seem appropriate for them to have written. However, this problem can be avoided by assuming that "the generations of Ishmael" constituted a small subdivision within the broader record maintained by Isaac, and finally transmitted by him. Similarly, the "generations of Esau" may have been appropriated by Jacob in his own larger account later transmitted under the heading "the generations of Jacob."
If this explanation is correct, then the Book of Genesis can be divided into nine main subdivisions, as follows:
(1) "The generations of the heavens and the earth" (Genesis 1:1-2:4)
This section, describing the initial Creation and the work of the six days, has no human name attached to it, for the obvious reason that no man was present at the time to record what happened. It must either have been written directly by God Himself and then given to Adam, or else given by revelation to Adam, who then recorded it.
(2) "The book of the generations of Adam" (Genesis 2:4b-5:1)
This section, written by Adam, describes the Garden of Eden, the temptation and fall, and the experiences of Cain and Abel. Adam was obviously the logical one to record this particular history. The use of the word "book" makes it clear that these primreview records were actually written down, and not simply handed by word of mouth. It also is significant in light of the beginning phrase of the New Testament: "The book of the generation of Jesus Christ" (Matthew 1:1).
(3) "The generations of Noah" (Genesis 5:1b-6:9)
The patriarch Noah, sometime before that actual coming of the Flood, compiled the records of the patriarchs before him. According to the genealogies listed in Genesis 5, Noah’s father, Lamech, had lived contemporaneously with every one of these patriarchs, including Adam. Noah himself had known all of them except Adam, Seth, and Enoch. Noah then also recorded his own observations of the rapid degeneracy of men in his day and God’s determination to destroy them, mentioning, however, that he himself had found grace in God’s eyes.
(4) "The generations of the sons of Noah" (Genesis 6:9b-10:1)
Shem, Ham and Japheth evidently took the responsibility of recording the preparations for the Flood, and then describing the Flood itself. They also recorded the immediate postdiluvian events, including Noah’s prophecy concerning themselves, and then later his death.
(5) "The generations of Shem" (Genesis 10:1b-11:10)
After Noah’s death, and after the dispersion at Babel, it seems that the three sons of Noah became separated, and Shem took the responsibility of keeping the records. Accordingly, he wrote about the confusion of languages at Babel and the resultant scattering of the families. He also recorded the names of the descendants of Noah down to about the time of the scattering, in the so-called Table of Nations in Genesis 10. Presumably he more or less lost track of the descendants of Ham and Japheth after this, even though he himself lived five hundred years after the Flood.
(6) "The generations of Terah" (Genesis 11:10b-11:27)
This is a very brief document, containing only the genealogies in the Semitic line, from Shem down to Terah and his three sons. It is important, however, in that it gives us the only possible basis for a chronology from the Flood to Abraham.
(7) "The generations of Isaac" (Genesis 11:27b-25:19)
In contrast, this is quite a long document, giving all the details of the life of Abraham from the time of his call by God to the time of his death, and also including events in Isaac’s life until his father died. Isaac apparently also appended to his own record the "generations of Ishmael" (Genesis 25:12), the record of his half-brother’s sons, which he must have obtained from him at the time Ishmael returned home to help Isaac bury his father (Genesis 25:9). Isaac also included mention of the death of Ishmael, about forty-eight years after Abraham’s burial.
(8) "The generations of Jacob" (Genesis 25:19b-37:2)
Jacob’s record, like Isaac’s, is much longer than most of the others in Genesis, giving the later events in the life of his father Isaac and then including all his own history through the time of his twenty-year sojourn with Laban and his return to Canaan, with the record of the death of both his wife Rachel and his father Isaac. As Isaac had appended Ishmael’s record of descendants to his own, so Jacob also included two documents from his brother Esau (Genesis 36) after his brother had joined him in burying his father (Genesis 35:29). It is also possible that some of this material, in particular the eight generations of Edomite kings listed in Genesis 36:31-39, may have been inserted later as an editorial addition by Moses.
(9) "The generations of the Sons of Jacob" (Genesis 37:2b-Exodus 1:1)
Although the regular formula is not used in this case, the wording in Exodus 1:1 is very similar to the others: "Now these are the names of the children of Israel, which came into Egypt..." The events in the life of Joseph and his brethren, as recorded in these latter chapters of Genesis, could have originally been known only to them. Whether they wrote them down, as their fathers had done, or transmitted them orally, somehow their stories must finally have come into the possession of Moses, as is indicated by the smooth transition from the last verses of Genesis to the first verses of Exodus. The formula would be exactly repeated, in fact, if the word "names" in Exodus 1:1 were replaced by the word "generation". It would then read" "Now these are the generations of the children of Israel..."
Thus it is probable that the Book of Genesis was written originally by actual eyewitnesses of the events reported therein. Probably the original narratives were recorded on tablets of stone or clay, in common with the practice of early times, and then handed down from father to son, finally coming into the possession of Moses. Moses perhaps selected the appropriate sections for compilation, inserted his own editorial additions and comments, and provided smooth transitions from one document to the next, with the final result being the Book of Genesis as we have received it.
Although this theory of the authorship of Genesis cannot be rigidly proved, it does seem to fit all available facts better than any other theory. It is consistent with the doctrine of Biblical inspiration and authority, as well as with the accurate historicity of its records. Furthermore, this approach provides vivid insight into the accounts, and a more vibrant awareness of their freshness and relevance, than any other.

bagus nak barabas.... dikit aja dl, ada referensinya dr lukas 24:27,44 yg mendukung bahwa musa yg menulis kitab kejadian ya??? baiklah.... kita kupas dl lukas 24:27,44 untuk pembuktiaan bahwa kitab kejadian ditulis oleh musa...

24:27 Lalu Ia menjelaskan kepada mereka apa yang tertulis tentang Dia dalam seluruh Kitab Suci, mulai dari kitab-kitab Musa dan segala kitab nabi-nabi.

24:44 Ia berkata kepada mereka: "Inilah perkataan-Ku, yang telah Kukatakan kepadamu ketika Aku masih bersama-sama dengan kamu, yakni bahwa harus digenapi semua yang ada tertulis tentang Aku dalam kitab Taurat Musa dan kitab nabi-nabi dan kitab Mazmur."

tuh cb kita buktikan berdasarkan lukas..... sepertinya gak disebutin deh kitab kejadian yg nulis musa... atau mungkin saya krg ngerti??? cb nak barabas jelaskan.......

TAFSIRAN LUKAS 24:27:

Luk 24:27 And beginning at Moses,.... The writings of Moses, the book of Genesis particularly, Gen_3:15 which is the first prophecy of him, and speaks of the bruising of his heel, or of the sufferings of death by him; and proceeding to open and explain the types concerning his bearing the cross, and the lifting him upon it, in the business of Isaac, and of the brazen serpent; and concerning the shedding of his blood, and the oblation of himself in the sacrifices of the law of Moses:

and all the prophets; as David, Isaiah, Daniel, and others, very likely the passages in Psa_22:1.

he expounded unto them in all the Scriptures in Moses, and the Prophets,

concerning himself; especially concerning these two points, his sufferings, and his glory, which the Spirit of Christ, in the Prophets, testified before hand: besides the above places referred to, concerning the sufferings of Christ, see the following, in reference to his resurrection and glory, Psa_16:10.

TAFSIRAN LUKAS 24:44

Luk 24:44 And he said unto them, these are the words which I spake unto you,.... Or this is the substance of them, the sense and meaning of them; for what follows, we do not find any where expressed in so many words:

while I was yet with you; that is, whilst he was in his state of humiliation, whilst he dwelt among them, and had his abode with them; otherwise he was now with them, but not to continue with them; in a short time he was to ascend to his God, and their God, to his Father, and their Father:

that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me: concerning his sufferings, and death, and resurrection from the dead, spoken of in Gen_3:15 Psa_16:10 and in this he refers to what he had said to his disciples in Mat_16:21 and alludes to the usual distinction among the Jews of the books of the Old Testament into the Law, the Prophets, and the Hagiographa; among which last stands the book of Psalms, and is put for the whole; a division often to be met with in both their Talmuds (a), and other writings (b).

hamba tuhan wrote:Al-'Imran 65
يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ
Hai Ahli Kitab, mengapa kamu bantah membantah tentang hal ibrahim, padahal Taurat dan Injil tidak diturunkan melainkan sesudah ibrahim. Apakah kamu tidak berpikir?


1. siapa yang menulis firman TUHAN kepada Abraham dalam alkitab?????
2. Kepada siapakah TUHAN memfirmankan kisah adam,noah, lot dan abraham sehingga ada dalam alkitab?????

dipersilahkan......

hamba tuhan wrote:Al-'Imran 65
يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ
Hai Ahli Kitab, mengapa kamu bantah membantah tentang hal ibrahim, padahal Taurat dan Injil tidak diturunkan melainkan sesudah ibrahim. Apakah kamu tidak berpikir?


1. siapa yang menulis firman TUHAN kepada Abraham dalam alkitab?????
2. Kepada siapakah TUHAN memfirmankan kisah adam,noah, lot dan abraham sehingga ada dalam alkitab?????

dipersilahkan......

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wassalam
by sayah