Ծննդոց / Genesis - 1 |

Text:
< PreviousԾննդոց - 1 Genesis - 1Next >

jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
Զսուրբ եւ զաստուածային գիրս Ծննդոցս՝ գրեաց նախամարգարէն Մովսէս որ ՚ի տանէն Աբրաամու Ղեւտացի։ Սա ՚ի ժամանակս յԵգիպտոս ծառայութեանն Իսրայէլի, արժանի՛ եղեւ յԱստուծոյ շնորհաց մարգարէութեան. եւ ՚ի Հոգւոյն Աստուծոյ վարդապետեալ՝ ուսա՛ւ զհանգամանս լինելութեան արարածոցս, եւ զայլո՛ց հնագունից իրաց զորս պատմէ ՚ի Գիրս յայս։ Եւ քանզի սա՛ է առաջին մարգարէ. եւ սա՛ ա՛ռ գրով օրէնս յԱստուծոյ. եւ սա՛ առաջին գրեաց գիրս աստուածեղէնս։ Սակս այսոցիկ առցո՛ւք ՚ի մէջ զթուեցեալն ծերունեացն։ Նախ՝ թէ զի՛նչ է մարգարէութիւն. եւ յի՛նչ պատճառս տուաւ մարգարէութիւն. եւ թէ զի՛նչ պէտք էին գրոյ, եւ գրով օրէնս տալոյ Աստուծոյ։ Եւ ապա խնդրել զպատճառս գրելոյ Ծննդոց գրոցս, եւ զհետեւեալսն ըստ կարգի։ Արդ՝ է՛ մարգարէութիւն, անյայտից իրաց գիտութիւն. ո՛չ միայն ապագայից՝ այլ եւ անցելոց եւ մերձակայից։ Եւ տեսակք մարգարէութեան, է՝ որ բանիւ, եւ է՝ որ իրօք։ Բանիւն, կանխասացութիւնք, եւ պատմութիւնք, եւ օրէնսդրութիւնք. եւ իրօքն, որպէս խո՛յն, ձե՛ռնն, ջո՛ւրն, գաւազա՛նն։

Եւ պատճառք տալո՛յ մարգարէութեան. նախ զի ողորմեա՛լ Աստուծոյ մարդկան ե՛տ զմարգարէութիւն, իբր զհայրենի բարիս զոր ունէր Ադամ, դարձուցեալ յորդիս նորա։ Երկրորդ՝ զի լուծցէ զխաբէութիւնս դիւաց, որք խաբէին զմարդիկ, իբրու՝ թէ ունին ինքեանք նախագիտութիւն. որ միայն Աստուծոյ է, եւ որոց նա՛ յայտնէ. որ են մարգարէքն։ Երրորդ՝ զի զփրկութիւնն որ Քրիստոսիւ լինելո՛ց էր՝ կանուխ գուշակեսցեն մարդկան։ Իսկ պատճառ գրով օրէնս տալոյն. զի առաջնոցն՝ առանց գրոյ ետ օրէնս եւ պատուէրս Աստուած. Ադամայ՝ չուտե՛լ ՚ի գիտութեան ծառոյն. տանն Սեթայ՝ չխառնե՛լ ընդ տունն Կայենի. տանն Նոյի՝ չուտե՛լ զարիւն կենդանւոյ. Աբրահամու զթլփատութիւնն։ Իսկ ՚ի ձեռն Մովսիսի գրով. նախ զի այնոքիկ ո՛չ բազում ինչ, այլ պարզք էին եւ մեկինք. իսկ այսոքիկ տասն գլխաւորք, եւ այլ բազում եւս մասնաւորք, զորս ո՛չ էր կարողութիւն առանց գրոյ ՚ի մտի պահել. եւ ապա՝ զի ՚ի հեռանալ մարդկան յերեսացն Աստուծոյ, հա՛րկ լինէր գրով օրէնս առաքել։

Իսկ պատճառ Ծննդոց գրոցս՝ է՛ այս. զի մոլորեալ մարդկան յԱստուծոյ, ոմանք ասացին ո՛չ բնաւ գոլ Աստուած. եւ այլք զտարերս աստուածս ասացին. եւ զաշխարհս ոմանք ինքնե՛ղ ասացին. եւ այլք զնիւթն մշտնջենաւոր եւ անսկզբնակից Աստուծոյ, ուստի առեալ ասեն Աստուծոյ արա՛ր զաշխարհս։ Ուրացան եւ զնախախնամելն Աստուծոյ զաշխարհս՝ ասելով թէ ըստ պատահման բերի ամենայն։ Զայսպիսի մոլորութիւնս ուղղել կամելով՝ գրեա՛ց ՚ի Գիրս յայս, թէ եղակա՛ն է աշխարհս եւ սկզբնաւոր, եւ թէ Աստուած արար զաշխարհս, ո՛չ ՚ի հիւլէէ, այլ բանի՛ւ յոչէից գոյացոյց զերկինս եւ զերկիր եւ զայլն ամենայն։ Նոյն ինքն արար եւ զմարդն ՚ի պատկեր իւր, եւ եդ ՚ի դրախտին, որ ո՛չ պահեաց զպատուէրն Աստուծոյ. այլ խաբեցաւ յօձէն, յանցեաւ եւ ել ՚ի դրախտէն յայս թշուառական կենցաղս։ Եւ ՚ի վերայ մեծաց տրտմութեանցն որ եհաս նմա, վշտացաւ եւ այնո՛ւ, զի անդրանիկ որդին սպան զկրցերն, եւ սուգ մեծ հասոյց ծնողացն. եւ ինքն անիծիւք դատի՛ւր յԱստուծոյ։ Եւ թէ ՚ի բազմանալ մարդկանն աճեցին չարիք, զորս ջրհեղեղաւ դատեցաւ Աստուած. պահելով սերմն կրկին աճման մարդկան զտունն Նոյի. յորոց ՚ի բազմանալն դարձեալ՝ բաժանեաց զլեզուս նոցա առ աշտարակաւն։ Յետոյ ՚ի ծննդոցն Սեմայ աստուածպաշտութեամբ յայտնեալ Աբրահամ երթա՛յ զհետ հրամանին Աստուծոյ ՚ի Քաղդեացւոցն առ Քանանացիս. եւ հարիւրամենի եղեալ ծնաւ զԻսահակ, եւ Իսահակ զՅակոբ, որոյ երթեալ ՚ի Խառան դառնա՛յ կանամբք եւ որդւովք՝ ժառանգէ զԻսահակ։ Իսկ որդին Յակոբայ Յովսէփ նենգեալ ՚ի յեղբարցն վաճառի յԵգիպտոս, եւ փառաւորի մեկնութեամբ երազոցն փարաւոնի։ Եւ ՚ի պատճառս սովոյն իջանէ Յակոբ ամենայն տամբն յԵգիպտոս, կերակրի ՚ի Յովսեփայ, եւ վախճանի՛ անդէն։ Վախճանի ապա եւ Յովսէփ եւ եղբարք նորա։ Զայս ամենայն պատմէ գիրք Ծննդոցս, որդի ՚ի հօրէ զծնունդս ժամանակագրութեամբ, յելիցն Ադամայ ՚ի դրախտէն մինչեւ ցմահն Յովսեփու, որ են ազգք իդ̃. եւ ժամանակք ամաց ըստ իւթանասնիցն. վ̃շխա̃։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Понятие о Библии

Со словом «Библия» у нас соединяется представление об одной большой книге, заключающей в себе все Священное Писание как Ветхого, так и Нового Завета. Но, в сущности, это не одна книга, а целый, строго определенный Церковью сборник священных книг, написанных в разное время, в разных местах и с различными целями и принадлежащих или богодухновенным (книги канонические), или только богопросвещенным мужам (книги неканонические).

Такой состав и происхождение Библии открывается уже из истории самого термина — «Библия». Он взят с греческого языка от слова bibloV, что значит «книга», и употреблен во множественной форме ta biblia от единств, уменьшительного — to biblion, означающего «небольшую книгу», «книжечку». Следовательно, ta biblia буквально означает собой целый ряд или собрание таких небольших книг. Ввиду этого св. Иоанн Златоуст толкует это слово как одно собирательное понятие: «Библия, — говорит он, — это многие книги, которые образуют одну единую».

Это коллективное обозначение Священного Писания одним собирательным именем несомненно существовало уже и в ветхозаветный период. Так, в своей подлинной греческой форме ta biblia встречается в первой Маккавейской книге (1: Мак 12:9), а соответствующий сему еврейский перевод дан у пророка Даниила (Дан 9:2), где произведения Священного Писания обозначены термином «Гассефарим» (מירפמה), что значит «книги», точнее — известные определенные книги, так как сопровождаются определенным членом — «га» (ה) [Небезынтересно здесь отметить, что оба эти термина — еврейск. «сефер» и греч. bibloV - по своему филологическому анализу дают нам представление о том материале, который в древности употреблялся для письма и на котором, следовательно, были написаны подлинники и древнейшие списки священных книг. Так, еврейские книги, очевидно, писались преимущественно на пергамене, т. е. очищенной и выглаженной коже, ибо слово «сефер» происходит от евр. глагола «сафар», означающего «сбривать», «очищать» кожу от «волос». Греческие же авторы, вероятно, предпочтительно писали на «папирусе», т. е. на специально обработанных листьях особого египетского растения; слово bibloV или bubloV первоначально значит «папирус», а отсюда — папирусный свиток или «книга».].

В период новозаветной истории, по крайней мере на первых его порах, мы еще не находим слова «Библия», но встречаем целый ряд его синонимов, из которых наиболее употребительны следующие: «Писание» (h grafh Лк 4:21; Ин 20:9; Деян 13:32; Гал 3:22), «Писания» (ai grafai — Мф 21:41; Лк 24:32; Ин 5:39; 2: Пет 3:16), «Святые Писания» (grafai agiai — Рим 1:2), «Священные Писания» (ta iera grammata — 2: Тим 3:15).

Но уже у мужей апостольских, наряду с только что перечисленными названиями Священных Писаний, начинает встречаться и термин ta biblia [См., напр., в греческом тексте послания Климента Римского Коринфянам (I гл., 43: с.).]. Однако во всеобщее употребление он входит только со времени известного собирателя и истолкователя Священного Писания — Оригена (III в.) и особенно святого Иоанна Златоуста (IV в.).

От греческих авторов такое собирательное обозначение Священного Писания перешло и к латинским писателям, причем множественная форма среднего рода ta biblia окончательно получила здесь значение единственного числа женского рода bіblіа. Это последнее наименование, в его латинской форме, перешло и к нам в Россию, благодаря, вероятно, тому обстоятельству, что наши первые собиратели славянской Библии стояли, между прочим, и под влиянием латинской Вульгаты.

Главной чертой, отличающей Священные Писания «Библии» от других литературных произведений, сообщающей им высшую силу и непререкаемый авторитет, служит их богодухновенность. Под ней разумеется то сверхъестественное, божественное озарение, которое, не уничтожая и не подавляя естественных сил человека, возводило их к высшему совершенству, предохраняло от ошибок, сообщало откровения, словом — руководило всем ходом их работы, благодаря чему последняя была не простым продуктом человека, а как бы произведением самого Бога. По свидетельству святого Апостола Петра, «никогда пророчество не было произносимо по воле человеческой, но изрекали его святые Божии человеки, будучи движимы Духом Святым» (2: Пет 1:21). У Апостола Павла встречается даже и самое слово «богодухновенный» и именно в приложении к Священному Писанию, когда он говорит, что «все Писание богодухновенно» (qeopneustoV: 2: Тим 3:16). Все это прекрасно раскрыто и у отцов Церкви. Так, святой Иоанн Златоуст говорит, что «все Писания написаны не рабами, а Господом всех — Богом»; а по словам святого Григория Великого «языком святых пророков и апостолов говорит нам Господь».

Но эта «богодухновенность» Священных Писаний и их авторов не простиралась до уничтожения их личных, природных особенностей: вот почему в содержании священных книг, в особенности в их изложении, стиле, языке, характере образов и выражений мы наблюдаем значительные различия между отдельными книгами Священного Писания, зависящие от индивидуальных, психологических и своеобразных литературах особенностей их авторов.

Другим весьма важным признаком священных книг Библии, обусловливающим собой различную степень их авторитетности, является канонический характер одних книг и неканонический других. Чтобы выяснить себе происхождение этого различия, необходимо коснуться самой истории образования Библии. Мы уже имели случай заметить, что в состав Библии вошли священные книги, написанные в различные эпохи и разнообразными авторами. К этому нужно теперь добавить, что наряду с подлинными, богодухновенными книгами появились в разные эпохи и не подлинные, или не богодухновенные книги, которым, однако, их авторы старались придать внешний вид подлинных и богодухновенных. Особенно много подобных сочинений появилось в первые века христианства, на почве евионитства и гностицизма, вроде «первоевангелия Иакова», «евангелия Фомы», «апокалипсиса Апостола Петра», «апокалипсиса Павла» и др. Необходим, следовательно, был авторитетный голос, который ясно бы определял, какие из этих книг, действительно, истинны и богодухновенны, какие только назидательны и полезны (не будучи в то же время богодухновенными) и какие прямо вредны и подложны. Такое руководство и дано было всем верующим самой Христовой Церковью — этим столпом и утверждением истины — в ее учении о так называемом каноне.

Греческое слово «kanwn», как и семитское «кане» (הבק), означает первоначально «тростниковую палку», или вообще всякую «прямую палку», а отсюда в переносном смысле — все то, что служит к выпрямлению, исправлению других вещей, напр., «плотницкий отвес», или так называемое «правило». В более отвлеченном смысле слово kanwn получило значение «правила, нормы, образца», с каковым значением оно встречается, между прочим, и у Апостола Павла: «тем, которые поступают по сему правилу (kanwn), мир им и милость, и Израилю Божию» (Гал 6:16). Основываясь на этом, термин kanwn и образованное от него прилагательное kanonikoV довольно рано начали прилагать к тем священным книгам, в которых по согласному преданию Церкви видели выражение истинного правила веры, образца ее. Уже Ириней Лионский говорит, что мы имеем «канон истины — слова Божии». А святой Афанасий Александрийский определяет «канонические» книги, как такие, «которые служат источником спасения, в которых одних предуказуется учение благочестия».

Окончательное же различие «канонических» книг от «неканонических» ведет свое начало со времен святого Иоанна Златоуста, блаженных Иеронима и Августина. С этого времени эпитет «канонических» прилагается к тем священным книгам Библии, которые признаны всей Церковью в качестве богодухновенных, заключающих в себе правила и образцы веры, — в отличие от книг «неканонических», т. е. хотя назидательных и полезных (за что они и помещены в Библии), но не богодухновенных, и «апокрифических» (apokrufoV — скрытый, тайный), совершенно отвергнутых Церковью и потому не вошедших в Библию.

Таким образом, на признак «каноничности» известных книг мы должны смотреть как на голос церковного Священного Предания, подтверждающий богодухновенное происхождение книг Священного Писания. Следовательно, и в самой Библии не все ее книги имеют одинаковое значение и авторитет: одни (канонические книги) — богодухновенны, т. е. заключают в себе истинное слово Божие, другие (неканонические) — только назидательны и полезны, но не чужды личных, не всегда безошибочных мнений своих авторов. Это различие необходимо всегда иметь ввиду при чтении Библии, для правильной оценки и соответствующего отношения к входящим в состав ее книгам [Различение библейских книг на «канонические» и «неканонические» касается только ветхозаветных книг, так как новозаветные, входящие в состав Библии, признаются каноническими все. Состав «ветхозаветного канона» хотя в общем устанавливается довольно согласно, но разнообразится в самом количестве книг; это происходит потому, что евреи, желая подогнать количество своих книг к 22: буквам своего алфавита, делали искусственные соединения нескольких книг в одну, напр., соединяли книги Судей и Руфь, первую и вторую, третью и четвертую кн. Царств и даже в одну книгу собрали всех 12: малых пророков. Православная Церковь насчитывает 38: канонических книг, а именно: 1) Бытие, 2) Исход, 3) Левит, 4) Числа, 5) Второзаконие, 6) Книга Иисуса Навина, 7) Судей, 8) Руфь, 9) 1-я кн. Царств, 10) 2-я кн. Царств, 11) 3-я кн. Царств, 12) 4-я кн. Царств, 13) 1-я кн. Паралипоменон, 14) 2-я кн. Паралипоменон, 15) книга Ездры, 16) книга Неемии (2-я Ездры), 17) Есфирь, 18) Иова, 19) Псалтирь, 20) Притчи Соломона, 21) Екклизиаст его же, 22) Песнь песней его же, 23) кн. пророка Исаии, 24) Иеремии с Плачем, 25) Иезекииля, 26) Даниила и двенадцати малых пророков, 27) Осии, 28) Иоиля, 29) Амоса, 30) Авдия, 31) Ионы, 32) Михея, 33) Наума, 34) Аввакума, 35) Софонии, 36) Аггея, 37) Захарии, 38) Малахии. Остальные 9: книг, помещенные в славянской и русской Библии, считаются неканоническими, а именно: 1) Товит, 2) Иудифь, 3) Премудрость Соломона, 4) Премудрость Иисуса, сына Сирахова, 5-6) 2-я и 3-я кн. Ездры и 7-9) три книги Маккавейские. Кроме того, неканоническими признаются также и следующие отделы в вышеуказанных канонических книгах: молитва царя Манассии, в конце 2-й кн. Паралипоменон, части кн. Есфирь, не помеченные стихами, последний Псалом (после 150), песнь трех отроков в кн. пророка Даниила, история Сусанны в 13-й и Вила и дракона в 14-й главе той же книги. Из новозаветных же все 27: кн. и в полном их объеме признаются каноническими.].

В заключение необходимых вводных сведений о Библии нам остается сказать несколько слов о том языке, на котором были написаны священные библейские книги, об их более известных переводах и о современном разделении их на главы и стихи.

Все канонические книги Ветхого Завета были написаны на еврейском языке, за исключением лишь некоторых, небольших отделов, написанных на халдейском языке (Иер 10:11; Дан 2:4–7, 28; 1: Езд 4:8–6, 18; 7:12–26). Неканонические же книги, по-видимому, были написаны на греческом языке, хотя, основываясь на свидетельстве блаженного Иеронима, некоторые думают, что кн. Товит и Иудифь были первоначально написаны по-халдейски.

Все же книги Нового Завета были написаны по-гречески, на так называемом александрийском диалекте (вошедшем в употребление с эпохи Александра Македонского — koinh dialektoV), за исключением одного первого Евангелия — от Матфея, написанного на сиро-халдейском наречии еврейского языка, на котором говорили современные Иисусу Христу Иудеи.

Так как в древнееврейском письме употреблялись только одни согласные звуки, а необходимые гласные звуки передавались устно по преданию, то первоначальный ветхозаветный текст не имел гласных. Они, в форме различных подстрочных знаков были введены довольно поздно (приблизительно около IX-X вв. нашей эры) учеными еврейскими раввинами-мазоретами (т. е. хранителями «предания» — от евр. глагола «мазор», передавать). Вследствие этого современный еврейский текст и называется мазоретским.

Из различных переводов Библии заслуживают упоминания два авторитетнейших и древнейших — греческий LXX и латинский Вульгата и два позднейших — славянский и русский, как наиболее нам близких.

Греческий перевод был сделан для нужд александрийских иудеев в эпоху Птоломеев, т. е. не раньше половины III в. до Рождества Христова, и не позже половины II в. Он был выполнен в разное время и различными переводчиками, причем главная его часть — Пятикнижие — является наиболее древней и авторитетной.

Латинский перевод или так называемая Вульгата (от vulgus — народ) был сделан блаженным Иеронимом в конце IV-го века непосредственно с еврейского текста при руководстве и других лучших переводов. Он отличается тщательностью и полнотой.

Славянский перевод Библии впервые был предпринят святыми первоучителями славян — братьями Кириллом и Мефодием — во второй половине IX-го века. Отсюда, через посредство Болгарии, он перешел и к нам на Русь, где долгое время обращались лишь отдельные, разрозненные книги Библии. Впервые полный рукописный список Библии был собран новгородским архиепископом Геннадием, по поводу его борьбы с жидовствующими (1499: г.). Первая печатная славянская Библия была издана у нас в 1581: г. князем Константином Константиновичем Острожским. В основе нашей славянской Библии лежит греч. перевод LXX.

Русский же синодальный перевод Библии сделан сравнительно совсем недавно, в середине прошлого, XIX столетия, трудами митрополита московского Филарета и профессоров наших духовных академий. В основу его был положен еврейский, мазоретский текст, который в потребных случаях сличался с греческим и латинским переводами. Закончен он было 1876: г., когда появилась первая полная русская Библия.

Наконец, должно заметить, что в древней Церкви не существовало нашего разделения библейских книг на главы и стихи: они все были написаны сплошным, связным текстом, расположенным в виде колонн (на подобие стихов) и если делились, то только на отделы для богослужебного употребления (logoi, eklogadia, euaggelistarion, proxapostolon). Современное деление на главы ведет свое начало от кардинала Стефана Лангтона, разделившего около 1205: г. Вульгату. Такое деление закончил и утвердил ученый доминиканец Гуг-де-Сен-Шир, издавший свою конкорданцию ок. 1240: г. А в половине ХVI в. ученый парижский типограф Роберт Стефан ввел и современное деление глав на стихи сначала в греко-латинское издание Нового Завета (1551: г.), а затем и в полное издание латинской Библии (1555: г.), откуда оно постепенно перешло и во все другие тексты.

Основное содержание Библии

Основной, центральной идеей всех богодухновенных библейских Писаний, идеей, вокруг которой сосредоточиваются все остальные, которая сообщает им значение и силу и вне которой были бы немыслимы единство и красота Библии, является учение о Мессии, Иисусе Христе, Сыне Божием. Как предмет чаяний Ветхого Завета, как альфа и омега всего Нового Завета, Иисус Христос, по слову апостола, явился тем краеугольным камнем, на основе которого, при посредстве апостолов и пророков было заложено и совершено здание нашего спасения (Еф 2:20). Иисус Христос — предмет обоих Заветов: Ветхого — как Его ожидание, Нового — как исполнение этого ожидания, обоих же вместе — как единая, внутренняя связь.

Это может быть раскрыто и подтверждено в целом ряде внешних и внутренних доказательств.

К доказательствам первого рода, т. е. внешним, принадлежат свидетельства нашего Господа о самом Себе, свидетельства Его учеников, традиция иудейская и традиция христианская.

Обличая неверие и жестокосердие еврейских книжников и фарисеев, сам Господь наш Иисус Христос неоднократно ссылался на свидетельство о нем «закона и пророков», т. е. вообще ветхозаветных священных писаний. Исследуйте Писания, ибо вы думаете через них иметь жизнь вечную, а они свидетельствуют о Мне (Ин 5:39); ибо если бы вы верили Моисею, то поверили бы и Мне, потому что он написал о Мне (Ин 5:46), — говорил, например, Господь ослепленным Иудейским законникам после известного чуда исцеления расслабленного при овчей купели. Еще яснее и подробнее раскрывал эту истину Господь Своим ученикам, явившись им по воскресении, как об этом свидетельствует евангелист Лука: и начав от Моисея, из всех пророков изъяснял им сказанное о Нем во всем Писании… И сказал им: вот то, о чем Я говорил еще быв с вами, что надлежит исполниться всему, написанному обо Мне в законе Моисеевом и в пророках и псалмах (Лк 24:27: и 44). Кроме такого общего заявления, Господь указывает нередко и частные случаи ветхозаветных образов и пророчеств, имевших отношение к Его жизни, учению, крестным страданиям и смерти. Так, напр., Он отмечает прообразовательное значение медного змия, повешенного Моисеем в пустыне (Ин 3:14), указывает на исполнение пророчества Исаии о «лете Господнем благоприятном» (Лк 4:17–21; ср. Ис 61:1–2), говорит об осуществлении всех древних пророчеств, касавшихся Его искупительной жертвы (Мф 26:54: и Лк 22:37) и даже на самом кресте, в момент страданий, произносит Свое глубоко трогательное и спокойно величественное: совершилось (Ин 19:30), давая этим знать, что исполнилось все то, что, будучи предназначенным от века, многочасно и многообразно было говорено через пророков (Евр 1:1).

Подобно своему Божественному Учителю, евангелисты и апостолы беспрестанно ссылаются на Библию, черпая полной рукой из богатства ее мессианских сокровищ и устанавливая тем самым полную гармонию обоих Заветов, объединенных вокруг Лица Мессии — Христа. Так, все евангелисты — эти четыре независимых друг от друга жизнеписателя Иисуса Христа — настолько часто ссылаются на исполнение ветхозаветных пророчеств, что выработали даже для этого специальные формулы: а все это произошло, да сбудется реченное Господом через пророка, или просто: тогда сбылось реченное через пророка, да сбудется реченное через пророков, или же еще: и сбылось слово Писания и целый ряд других, аналогичных выражений.

Не менее часто ссылаются на ветхозаветное Писание и тем устанавливают его теснейшую внутреннюю связь с новозаветным и все остальные новозаветные писатели, начиная с кн. Деяний и кончая Апокалипсисом. Не имея возможности исчерпать здесь всего обилия таких определенных и ясных ссылок, укажем для примера лишь некоторые из них, наиболее характерные: таковы, напр., две речи Апостола Петра: одна — после сошествия Святого Духа, другая — после исцеления хромого, о которых повествуется во второй и третьей главах кн. Деяний и которые полны ветхозаветными цитатами (Иоиль — Деян 2:16–21; Давид — 2:25–28; 34–35; Моисей — 3:22–23); в особенности замечательно заключение последней речи: и все пророки, от Самуила и после него, сколько их ни говорили, также предвозвестили дни сии (Деян 3:24). Не менее важна в этом отношении и речь архидиакона Стефана, дающая в сжатом очерке всю ветхозаветную историю приготовления евреев к принятию Мессии Христа (Деян 7:2–56). В той же книге Деяний заключено великое множество и других подобных же свидетельств: и мы благовествуем вам, что обетование, данное отцам, Бог исполнил нам, детям их, воскресив Иисуса (Деян 13:32). Мы проповедуем вам, — говорили апостолы, — свидетельствуя малому и великому, ничего не говоря, кроме того, о чем пророки и Моисей говорили, что это будет (Деян 26:22). Словом, все учение апостолов о новозаветном Царстве Божием сводилось главным образом к тому, что они уверяли о Иисусе из закона Моисеева и пророков (Деян 28:23).

Из множества новозаветных ссылок, устанавливающих связь с ветхозаветными событиями и пророчествами, заключающихся в посланиях святых апостолов, приведем несколько примеров лишь из посланий Апостола Павла, того самого Павла, который, в качестве Савла, был сам раньше фарисеем, ревнителем отеческих преданий и глубоким знатоком ветхозаветного завета. И вот, этот-то святой Апостол говорит, что конец закона — Христос (Рим 10:4), что закон был для нас детоводителем (paidagogoV) ко Христу (Гал 3:24), что верующие утверждены на основании Апостолов и пророков, имея Самого Иисуса Христа краеугольным камнем (Еф 2:20), что все ветхозаветные прообразы описаны в наставление нам (1: Кор 10:11), что весь Ветхий Завет со всеми его религиозными церемониями и культом был лишь тень будущего, а тело — во Христе (Кол 2:17), тень будущих благ, а не самый образ вещей (Евр 10:1) и что, наконец, в основе всей истории домостроительства нашего спасения лежит Иисус Христос, вчера и сегодня и во веки Тот же (Евр 13:8).

Если от священных книг Нового Завета мы перейдем к древнеиудейским толкованиям Писания, к Таргумам, Талмуду, Мидраш и сочинениям первых раввинов до XII в. включительно, то увидим, что постоянной и неизменной общеиудейской традицией толкования Библии было стремление всюду искать и находить указания на Мессию и Его время. Такое увлечение иногда доходило даже до крайности, как это можно видеть из следующего раввинского изречения: «пророки исключительно проповедовали о радости дней Мессии» (забывалась идея страждущего Мессии-Искупителя); но оно глубоко верно понимало ту истину, что, действительно, в основе всего Писания лежит идея Мессии Христа. «Нельзя желать прилагать все непосредственно к Мессии, — говорит блаженный Августин, — но места, которые не относятся к Нему прямо, служат основанием для тех, которые Его возвещают. Как в лире все струны звучат сообразно их природе, и дерево, на котором они натянуты, сообщает им свой особый колорит звука, так и Ветхий Завет: он звучит, как гармоничная лира об имени и о Царстве Иисуса Христа».

Приведенное тонкое сравнение блаженного Августина прекрасно характеризует святоотеческий взгляд на соотношение Ветхого и Нового Завета. Свидетельства об их тесной, неразрывной связи, основанной на Лице Мессии Христа, идут непрерывным рядом с самых же первых веков христианства: об этом писал Апостол Варнава в своем «Послании», святой Иустин Философ в «Разговоре с Трифоном иудеянином», Тертуллиан в сочинении «Против иудеев», святой Ириней Лионский в сочинении «Против ересей», апологеты Аристид, Афинагор и др. В особенности обстоятельно и глубоко раскрывали эту связь писатели александрийской школы, а из среды их выделялся Ориген, который, напр., говорил, что «изречения Писания суть одежды Слова… что в Писаниях всегда Слово (LogoV — Сын Божий) было плотью, чтобы жить среди нас».

Из последующих святых Отцов эти мысли подробно развивали в своих замечательных комментариях святые Иоанн Златоуст, Василий Великий, Ефрем Сирин, блаженный Иероним, блаженный Августин и святой Амвросий Медиоланский. Последний, напр., писал: «чаша премудрости в ваших руках. Эта чаша двойная — Ветхий и Новый Завет. Пейте их, потому что в обоих пьете Христа. Пейте Христа, потому что Он — источник жизни» [Ambrosius, In Psalm. 1, 33.].

Переходя теперь ко внутренним доказательствам, т. е. к самому содержанию священных книг, мы окончательно убеждаемся, что Господь наш Иисус Христос составляет главный пункт и центральную идею всей Библии. Эта великая книга, составленная столь многочисленными и разнообразными авторами, разделенными между собой весьма значительными периодами времени, стоявшими под влиянием самых различных цивилизаций, представляет в то же время замечательное единство и удивительную цельность. Благодаря, главным образом, постепенному развитию в ней одной и той же мессианской идеи. «Новый Завет в Ветхом скрывается, Ветхий в Новом открывается», — говорили средневековые богословы, основываясь на словах блаженного Августина [«Novum Testamentum in Vetere latet, Vetus Testementum in Novo patet». Ср. блаж. Августин, Вопрос 73: на Исходе.]

Что Иисус Христос и Его дело составляют единственную тему всех новозаветных Писаний, это ясно само по себе и не требует доказательств. Но что вся новозаветная история основывается на ветхозаветной, это, быть может, не так очевидно. И, однако, это столь же несомненно, для доказательства чего достаточно сослаться лишь на две евангельские генеалогии Христа, в которых дано сокращение всей ветхозаветной истории в ее отношении к личности обетованного Мессии Христа (Мф 1:1–16: и Лк 3:23–38).

Но мы можем последовательно проследить развитие мессианской идеи и в книгах Ветхого Завета. Обетование Избавителя, данное падшим прародителям еще в раю, — вот первое звено той непрерывной цепи ветхозаветных мессианских пророчеств, которые начались Адамом и кончились Захарией, отцом Иоанна Крестителя. Поэтому-то оно и называется первоевангелием (Быт 3:15). С эпохи Ноя это обетование определяется несколько ближе и точнее: семенем жены называются лишь дети Сима, к которым и приурочивается история искупления (Быт 9:26). Этот круг еще больше сужается с эпохи Авраама, отца богоизбранного еврейского народа, в семени которого (т. е. в Иисусе Христе, по толкованию Апостола Павла — Гал 3:16) возвещается спасение и всех остальных наций (Быт 12:3; 18:18). Впоследствии и из потомства Авраамова выделена была раса Иакова (Быт 27:27), позднее сам Иаков, в духе пророческого прозрения, дает особое благословение своему сыну Иуде (Быт 49:8: и след).

И чем дальше шло время, тем ближе и честнее определялись различные черты мессианского служения: так, пророк Валаам говорит о Его царственной власти (Чис 24:17), Моисей — о трояком Его служении: царском, первосвященническом и пророческом (Втор 18:18–19), о происхождении Мессии из царского рода Давидова (2: Цар 7:12–14), о рождении Его в Вифлееме (Мих 5:2) и от Девы матери (Ис 7:14), о торжественном входе Его в храм Иерусалимский (Мал 3:1), о разных, даже мелких обстоятельствах Его крестных страданий и смерти (Ис 53: гл.; Пс 21:17–19; 40:9–10; 68:22; Зах 11:12: и др.), о Его славном воскресении (Ис 53:9–12; Пс 15:10; 19:6–7; 40: 11; 47:2: и др.), о наступлении Его благодатного царства (Пс 21:28–32; 44:7, 14–17; 71:7–19; Иоил 2:28; Ис 2: гл.; Ис 35:1–2, 10; 61:1–2) и Его грозного второго пришествия (Дан 7:25: и 7:7; Зах 14:2–3, 9: и др.). Можно положительно сказать, что нет ни одной важной черты из эпохи и жизни Мессии, которая не была бы тем или иным путем предуказана в Ветхом Завете, или в форме ясного пророчества, или под покровом символов и прообразов; а пророк Исаия получил даже наименование «ветхозаветного евангелиста» за поразительную точность и полноту своих пророчественных прообразов жизни Господа Иисуса Христа.

Не менее ясно это единство мессианской идеи сквозит и в общем плане Библии. По своему характеру и содержанию все ветхозаветные книги могут быть разделены на три основные группы: книги законоположительно-исторические, книги пророческие и книги поэтическо-назидательные. Первый класс излагает историю теократии, т. е. прав правления Всевышнего над Израилем. Но с какой целью Господь употребляет столь различные методы воспитания Своего народа? Завет на Синае, Моисеево законодательство, бедствия пустыни, завоевание земли обетованной, победы и поражения, отчуждение от других народов, наконец, тягость вавилонского плена и радость возвращения из него — все это имело очевидной своей целью сформировать еврейскую нацию в известном духе, в духе сохранения и распространения мессианской идеи. Еще очевиднее этот мотив в пророческих книгах, где, то через угрозы, то через обещания наград, народ еврейский постоянно поддерживался на известной нравственной высоте и приготовлялся в духе чистой веры и правой жизни, ввиду грядущего Мессии. Что касается, наконец, до книг последней группы — поэтически-назидательных, то одни из них, как, например, Псалмы, были прямо мессианскими молитвами еврейской нации; другие, как Песнь Песней, под формой аллегории изображали союз Израиля со Христом; третьи, как книги Премудрости, Екклезиаст и др. раскрывали различные черты Божественной Премудрости, лучи того Божественного Слова (LogoV), которые сияли среди мрака язычества и в дохристианском мире.

Таким образом, с полным убеждением можно сказать, что главным и основным предметом Библии, начиная с первых глав книги Бытия (3:15) и кончая последними главами Апокалипсиса (21:6–21: и 22:20), служит Богочеловек, Господь наш Иисус Христос.

Ветхий Завет

Самым ранним разделением Библии, идущим из времен первенствующей христианской Церкви, было разделение ее на две, далеко не равные части, получившие название Ветхого и Нового Завета.

Такое разделение всего состава библейских книг обусловлено было их отношением к главному предмету Библии, т. е. к личности Мессии: те книги, которые были написаны до пришествия Христа и лишь пророчески Его предизображали, вошли в состав «Ветхого Завета», а те, которые возникли уже после пришествия в мир Спасителя и посвящены истории Его искупительного служения и изложению основ учрежденной Иисусом Христом и Его святыми апостолами Церкви, образовали собой «Новый Завет».

Все эти термины, т. е. как самое слово «завет», так и соединение его с прилагательными «ветхий» и «новый», взяты из самой же Библии, в которой они, помимо своего общего смысла, имеют и специальный, в котором употребляем их и мы, говоря об известных библейских книгах.

Слово завет (евр. — berit, греч. — diaqhkh, лат. — testamentum), на языке Священного Писания и библейского употребления, прежде всего, значит известное постановление, условие, закон, на котором сходятся две договаривающиеся стороны, а отсюда уже — самый этот договор или союз, а также и те внешние знаки, которые служили его удостоверением, скрепой, как бы печатью (testamentum). А так как священные книги, в которых описывался этот завет или союз Бога с человеком, являлись, конечно, одним из лучших средств его удостоверения и закрепления в народной памяти, то на них весьма рано было перенесено также и название «завета». Оно существовало уже в эпоху Моисея, как это видно из 7: ст. 24: гл. кн. Исхода, где прочитанная Моисеем еврейскому народу запись Синайского законодательства названа книгой завета (сёфер хабберит). Подобные же выражения, обозначающие собой уже не одно Синайское законодательство, а все Моисеево Пятикнижие, встречаются и в последующих ветхозаветных книгах (4: Цар 23:2–21; Сир 24:25; 1: Мак 1–57). Ветхому же Завету принадлежит и первое, еще пророчественное указание на Новый Завет, именно, в известном пророчестве Иеремии: «Вот наступают дни, говорит Господь, когда Я заключу с домом Израиля и с домом Иуды новый завет» (Иер 31:31).

Впоследствии термин Новый Завет неоднократно употреблялся самим Иисусом Христом и святыми Его апостолами для обозначения начавшейся истории искупленного и облагодатствованного человечества (Мф 26:28; Мк. 14:24; Лк 22:20; 1: Кор 11:25; 2: Кор 3:6: и др.), откуда он перешел и на священные книги, написанные в этот период.

Наименование Ветхий Завет в приложении к определенным книгам ведет свое начало от особенно ясного свидетельства Апостола Павла: но умы их (евреев) ослеплены: ибо то же самое покрывало доныне остается неснятым при чтении Ветхого Завета, потому что оно снимается Христом (2: Кор 3:14).

В составе «Ветхого Завета» Православная Церковь, как мы уже говорили выше, насчитывает 38: канонических и 9: неканонических книг, отличаясь этим от церкви Римско-Католической, насчитывающей в своей Вульгате 46: канонических книг (у них считаются канонич. Товит, Иудифь, Премудрость Соломона и 2: кн. Маккавейские).

Что касается, наконец, самого порядка расположения книг «Ветхого Завета», то здесь замечается довольно резкое различие между еврейской Библией, с одной стороны, и греческим переводом LXX переводчиков, а отсюда и нашей славяно-русской Библией, с другой стороны. Для уяснения этой разницы необходимо знать, что древние евреи делили свои книги не столько по однородности их содержания (как LXX и слав.-рус.), сколько по степени их значения и важности. В этом смысле они все ветхозаветные книги делили на три группы: «закон» («тора»), «пророки» («небиим») и «агиографы» («кетубим»), подчеркивая особенно значение двух первых групп, т. е. «закона» и «пророков» (Мф 5:17; 7:12; 22:40).

У нас же теперь вслед за LXX переводчиками и Вульгатой принято другое деление, по характеру самого содержания ветхозаветных книг, на четыре следующие группы: 1) книги законоположительные; 2) исторические; 3) учительные и 4) пророческие. Такое расположение и деление книг в еврейской и славяно-русской Библиях всего виднее будет из следующей таблицы: [Таблица опущена.]

Пятикнижие

Пять первых книг Ветхого Завета, имеющих одного и того же автора — Моисея, представляли, по-видимому, сначала и одну книгу, как об этом можно судить из свидетельства кн. Второзакония, где говорится: «возьмите сию книгу закона и положите ее одесную ковчега завета» (31:26). Тем же самым именем «книги закона», или просто «закона», обозначались пять первых законоположительных книг и в других местах Ветхого и Нового Завета (3: Цар 2:3; 4: Цар 23:25; Пс 18:8; Ис 5:24; Мф 7:12; 11:13; Лк 2:22: и др.).

Но у раввинов уже со времен глубокой древности существовало и другое, несколько своеобразное обозначение этой «торы» (закона), как «пять пятых закона», чем одновременно доказывается как единство Пятикнижия, так и состав его из пяти различных частей. Это пятиместное деление, по-видимому, окончательно определилось к эпохе перевода LХХ переводчиков, где оно получает уже полное признание.

Наше современное слово «Пятикнижие» представляет буквальный перевод греческого — pentateucoV от pente — «пять» и teucoV — «том книги». Это деление вполне точно, так как, действительно, каждый из пяти томов Пятикнижия имеет свои отличия и соответствует различным периодам теократического законодательства. Так, напр., первый том представляет собой как бы историческое к нему введение, а последний служит очевидным повторением закона; три же посредствующих тома содержат в себе постепенное развитие теократии, приуроченное к тем или иным историческим фактам, причем средняя из этих трех книг (Левит), резко различаясь от предыдущей и последующей (почти полным отсутствием исторической части), является прекрасной разделяющей их гранью.

Все пять частей Пятикнижия в настоящее время получили значение особых книг и имеют свои наименования, которые в еврейской Библии зависят от их начальных слов, а в греческой, латинской и славяно-русской — от главного предмета их содержания.

Еврейское название. Греческое название. Славянско-русское название.

Берешит («в начале»). GenesiV. Бытие.

Ве эллэ шемот («и сии суть имена»). ExodoV. Исход.

Вайкра («и воззвал»). Leutikon. Левит.

Вай-едаббер («и сказал»). Ariumoi. Числа.

Эллэ хаддебарим («сии словеса»). Deuteronomion. Второзаконие.

Книга Бытия содержит в себе повествование о происхождении мира и человека, универсальное введение к истории человечества, избрание и воспитание еврейского народа в лице его патриархов — Авраама, Исаака и Иакова. Кн. Исход пространно повествует о выходе евреев из Египта и даровании Синайского законодательства. Кн. Левит специально посвящена изложению этого закона во всех его частностях, имеющих ближайшее отношение к богослужению и левитам. Кн. Числ дает историю странствований по пустыне и бывших в это время счислений евреев. Наконец, кн. Второзакония содержит в себе повторение закона Моисеева

По капитальной важности Пятикнижия святой Григорий Назианзин назвал его истинным «океаном богословия». И действительно, оно представляет собой основной фундамент всего Ветхого Завета, на который опираются все остальные его книги. Служа основанием ветхозаветной истории, Пятикнижие является базисом и новозаветной, так как оно раскрывает нам план божественного домостроительства нашего спасения. Поэтому-то и сам Христос сказал, что Он пришел исполнить, а не разорить закон и пророков (Мф 5:17). В Ветхом же Завете Пятикнижие занимает совершенно то же положение, как Евангелие в Новом.

Подлинность и неповрежденность Пятикнижия свидетельствуется целым рядом внешних и внутренних доказательств, о которых мы лишь кратко здесь упомянем.

Моисей, прежде всего, мог написать Пятикнижие, так как он, даже по признанию самых крайних скептиков, обладал обширным умом и высокой образованностью; следовательно, и независимо от вдохновения Моисей вполне правоспособен был для того, чтобы сохранить и передать то самое законодательство, посредником которого он был.

Другим веским аргументом подлинности Пятикнижия является всеобщая традиция, которая непрерывно, в течение целого ряда веков, начиная с книги Иисуса Навина (1:7–8; 8:31; 23:6: и др.), проходя через все остальные книги и кончая свидетельством самого Господа Иисуса Христа (Мк. 10:5; Мф 19:7; Лк 24:27; Ин 5:45–46), единогласно утверждает, что писателем Пятикнижия был пророк Моисей. Сюда же должно быть присоединено свидетельство самаритянского Пятикнижия и древних египетских памятников.

Наконец, ясные следы своей подлинности Пятикнижие сохраняет внутри самого себя. И в отношении идей, и в отношении стиля на всех страницах Пятикнижия лежит печать Моисея: единство плана, гармония частей, величавая простота стиля, наличие архаизмов, прекрасное знание Древнего Египта — все это настолько сильно говорит за принадлежность Пятикнижия Моисею, что не оставляет места добросовестному сомнению [Подробнее об этом см. Вигуру, «Руководство к чтению и изучению Библии», перев. свящ. Вл. Вас. Воронцова, I том, 277: страница и след. Москва, 1897.].

Книга Бытия

Наименование книги. Первая священная книга нашей славяно-русской Библии носит наименование «Бытие». Такое ее наименование есть буквальный перевод греческого надписания данной кн. в тексте LХХ, указывающего на содержание первой священной книги (в тесном смысле — двух первых глав ее), надписываемой в еврейском ее подлиннике первым словом текста 1-го стиха — תיטרב — bereschith.

Происхождение и смысл ее наименования. Из сказанного уже ясно, что ключ к разгадке наименования первой книги Библии должно искать в тексте ее подлинника. Обращаясь к последнему, мы видим, что каждая из первых пяти книг Библии, образующих так называемую Тору («кн. Закона») или Моисеево пятикнижие, получили свое название от первого или двух первых ее слов; а так как начальная книга в еврейском подлиннике открывается словами תיטרב רפמ, то эти именно слова и были поставлены евреями в качестве ее заголовка.

1-я книга (или Бытие) в еврейском тексте называется bereschith («в начале»); 2-я (Исход) — elleh-schemoth («сии имена»); 3-я (Левит) — vajigra («и воззвал»); 4-я (Чисел) — vajedabber («и сказал»; другое название — bemidbar — «в пустыне», ср. Чисел 1:1); 5-я (Второз.) — elleh-haddebarim.

Но хотя наименование книги «Бытия» и имеет случайное происхождение, однако оно удивительным образом совпало с ее существенным содержанием и полно широкого смысла. В 1-й книге Моисея многократно встречается синонимичное слову «Бытие» название toldoth. Под именем תודלות toldoth — «порождения, происхождения, потомства» (от евр. гл. כלי «рождать») у евреев были известны их родословные таблицы и находящиеся при них историко-биографические записи, из которых впоследствии составлялась и самая их история. Ясные следы существования таких «генеалогических записей», исправленных и объединенных рукой их богодухновенного редактора Моисея, можно находить и в кн. Бытия, где не менее десяти раз мы встречаемся с надписанием תודלות toldoth, а именно «происхождение неба и земли» (2:4), «родословие Адама» (5:1); «житие Ноя» (6:9); «родословие сыновей Ноя» (10:1); «родословие Сима» (11:10); «родословие Фарры» (11:27); «родословие Измаила» (25:12); «родословие Исаака» (25:19); «родословие Исава» (36:1); «житие Иакова» (37:1).

Отсюда очевидно, что первая книга Библии есть по преимуществу книга родословий и что ее греческое и славяно-русское название как нельзя лучше знакомят нас с ее внутренней сущностью, давая нам понятие о небе как о первой родословной мира и человека.

Что касается разделения книги Бытия, то наиболее глубоким и правильным должно признать разделение ее на две далеко неравные части: одна, обнимающая одиннадцать первых ее глав, заключает в себе как бы универсальное введение во всемирную историю, поскольку касается исходных пунктов и начальных моментов первобытной истории всего человечества; другая, простирающаяся на все остальные тридцать девять глав, дает историю уже одного богоизбранного народа еврейского, и то пока еще только в лице его родоначальников — патриархов Авраама, Исаака, Иакова и Иосифа.

Единство и подлинность книги Бытия доказываются прежде всего из анализа ее содержания. Вникая глубже в содержание этой книги, мы, при всей ее сжатости, не можем не заметить удивительной стройности и последовательности ее повествований, где одно вытекает из другого, где нет никаких действительных несогласий и противоречий, а все стоит в полном гармоническом единстве и целесообразном плане. Основной схемой этого плана служит вышеуказанное нами деление на десять «генеалогий» (toldoth), составляющих главные части книги и объединяющих в себе большее или меньшее количество второстепенных, смотря по важности той или другой генеалогии.

Подлинность книги Бытия имеет для себя как внутренние, так и внешние основания. К первым, помимо всего вышесказанного о содержании и плане этой священной книги, должно отнести ее язык, носящий следы глубокой древности, и особенно встречающиеся в ней библейские архаизмы. Ко вторым мы относим согласие данных Библии с естественнонаучными и древне-историческими известиями, почерпаемыми из различных внешних научных источников. Во главе всех их мы ставим древнейшие сказания ассиро-вавилонских семитов, известные под именем «халдейского генезиса», дающие богатый и поучительный материал для сравнения с повествованиями библейского генезиса [Подробнее об этом смотри Comely, «Introductio in libro V. T». II, 1881; Арко, «Защита Моисеева Пятикнижия», Казань, 1870: год; Елеонский, «Разбор рациональных возражений против книги Бытия»; Вигуру, «Введение в Священное Писание Ветхого Завета», перевод священника Воронцова.].

Наконец, важность книги Бытия понятна сама собою: являясь древнейшей летописью Мира и человечества и давая наиболее авторитетное разрешение мировых вопросов о происхождении всего существующего, книга Бытия полна глубочайшего интереса и имеет величайшее значение в вопросах религии, морали, культа, истории и вообще в интересах истинно человечной жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foundation of all religion being laid in our relation to God as our Creator, it was fit that the book of divine revelations which was intended to be the guide, support, and rule, of religion in the world, should begin, as it does, with a plain and full account of the creation of the world--in answer to that first enquiry of a good conscience, "Where is God my Maker?" (Job xxxv. 10). Concerning this the pagan philosophers wretchedly blundered, and became vain in their imaginations, some asserting the world's eternity and self-existence, others ascribing it to a fortuitous concourse of atoms: thus "the world by wisdom knew not God," but took a great deal of pains to lose him. The holy scripture therefore, designing by revealed religion to maintain and improve natural religion, to repair the decays of it and supply the defects of it, since the fall, for the reviving of the precepts of the law of nature, lays down, at first, this principle of the unclouded light of nature, That this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time and all worlds. The entrance into God's word gives this light, Ps. cxix. 130.. The first verse of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of the universe, than all the volumes of the philosophers. The lively faith of humble Christians understands this matter better than the elevated fancy of the greatest wits, Heb. xi. 3.
We have three things in this chapter:--I. A general idea given us of the work of creation ver. 1, 2. II. A particular account of the several days' work, registered, as in a journal, distinctly and in order. The creation of the light the first day, ver. 3-5; of the firmament the second day, ver. 6-8; of the sea, the earth, and its fruits, the third day, ver. 9-13; of the lights of heaven the fourth day, ver. 14-19; of the fish and fowl the fifth day, ver. 20-23; of the beasts, ver. 24, 25; of man, ver. 26-28; and of food for both the sixth day, ver. 29, 30. III. The review and approbation of the whole work, ver. 31.
The Creation.B. C. 4004.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Genesis
Every believer in Divine revelation finds himself amply justified in taking for granted that the Pentateuch is the work of Moses. For more than 3000 years this has been the invariable opinion of those who were best qualified to form a correct judgment on this subject. The Jewish Church, from its most remote antiquity, has ascribed the work to no other hand; and the Christian Church, from its foundation, has attributed it to the Jewish lawgiver alone. The most respectable heathens have concurred in this testimony, and Jesus Christ and his apostles have completed the evidence, and have put the question beyond the possibility of being doubted by those who profess to believe the Divine authenticity of the New Testament. As to those who, in opposition to all these proofs, obstinately persist in their unbelief, they are worthy of little regard, as argument is lost on their unprincipled prejudices, and demonstration on their minds, because ever willfully closed against the light. When they have proved that Moses is not the author of this work, the advocates of Divine revelation will reconsider the grounds of their faith.
That there are a few things in the Pentateuch which seem to have been added by a later hand there can be little doubt; among these some have reckoned, perhaps without reason, the following passage, Gen 12:6 : "And the Canaanite was then in the land"; but see the note on Gen 12:6. Num 21:14, "In the book of the wars of the Lord," was probably a marginal note, which in process of time got into the text; see the note on Num 21:14. To these may be added DeuteronomyDeu 1:1-5; Deu 2:12; and the eight concluding verses of the last chapter, in which we have an account of the death of Moses. These last words could not have been added by Moses himself, but are very probably the work of Ezra, by whom, according to uninterrupted tradition among the Jews, the various books which constitute the canon of the Old Testament were collected and arranged, and such expository notes added as were essential to connect the different parts; but as he acted under Divine inspiration, the additions may be considered of equal authority with the text. A few other places might be added, but they are of little importance, and are mentioned in the notes.
The book of Genesis, Γενεσις, has its name from the title it bears in the Septuagint, βιβλος Γενεσεως, (Gen 2:4), which signifies the book of the Generation; but it is called in Hebrew בראשית Bereshith, "In the beginning," from its initial word. It is the most ancient history in the world; and, from the great variety of its singular details and most interesting accounts, is as far superior in its value and importance to all others, as it is in its antiquity. This book contains an account of the creation of the world, and its first inhabitants; the original innocence and fall of man; the rise of religion; the invention of arts; the general corruption and degeneracy of mankind; the universal deluge; the repeopling and division of the earth; the origin of nations and kingdoms; and a particular history of the patriarchs from Adam down to the death of Joseph; including a space, at the lowest computation, of 2369 years.
It may be asked how a detail so circumstantial and minute could have been preserved when there was no writing of any kind, and when the earth, whose history is here given, had already existed more than 2000 years. To this inquiry a very satisfactory answer may be given. There are only three ways in which these important records could have been preserved and brought down to the time of Moses: viz., writing, tradition, and Divine revelation. In the antediluvian world, when the life of man was so protracted, there was comparatively little need for writing of any kind, and perhaps no alphabetical writing then existed. Tradition answered every purpose to which writing in any kind of characters could be subservient; and the necessity of erecting monuments to perpetuate public events could scarcely have suggested itself, as during those times there could be little danger apprehended of any important fact becoming obsolete, as its history had to pass through very few hands, and all these friends and relatives in the most proper sense of the terms; for they lived in an insulated state under a patriarchal government.
Thus it was easy for Moses to be satisfied of the truth of all he relates in the book of Genesis, as the accounts came to him through the medium of very few persons. From Adam to Noah there was but one man necessary to the correct transmission of the history of this period of 1656 years. Now this history was, without doubt, perfectly known to Methuselah, who lived to see them both. In like manner Shem connected Noah and Abraham, having lived to converse with both; as Isaac did with Abraham and Joseph, from whom these things might be easily conveyed to Moses by Amram, who was contemporary with Joseph. Supposing, then, all the curious facts recorded in the book of Genesis had no other authority than the tradition already referred to, they would stand upon a foundation of credibility superior to any that the most reputable of the ancient Greek and Latin historians can boast. Yet to preclude all possibility of mistake, the unerring Spirit of God directed Moses in the selection of his facts and the ascertaining of his dates. Indeed, the narrative is so simple, so much like truth, so consistent everywhere with itself, so correct in its dates, so impartial in its biography, so accurate in its philosophical details, so pure in its morality, and so benevolent in its design, as amply to demonstrate that it never could have had an earthly origin. In this case, also, Moses constructed every thing according to the pattern which God showed him in the mount.

First day's work - Creation of the heavens and the earth, Gen 1:1, Gen 1:2. Of the light and its separation from the darkness, Gen 1:3-5. Second day's work - The creation of the firmament, and the separation of the waters above the firmament from those below it, Gen 1:6-8. Third day's work - The waters are separated from the earth and formed into seas, etc., Gen 1:9, Gen 1:10. The earth rendered fruitful, and clothed with trees, herbs, grass, etc., Gen 1:11-13. Fourth day's work - Creation of the celestial luminaries intended for the measurement of time, the distinction of periods, seasons, etc., Gen 1:14; and to illuminate the earth, Gen 1:15. Distinct account of the formation of the sun, moon, and stars, Gen 1:16-19. Fifth day's work - The creation of fish, fowls, and reptiles in general, Gen 1:20. Of great aquatic animals, Gen 1:21. They are blessed so as to make them very prolific, Gen 1:22, Gen 1:23. Sixth day's work - Wild and tame cattle created, and all kinds of animals which derive their nourishment from the earth, Gen 1:24, Gen 1:25. The creation of man in the image and likeness of God, with the dominion given him over the earth and all inferior animals, Gen 1:26. Man or Adam, a general name for human beings, including both male and female, Gen 1:27. Their peculiar blessing, Gen 1:28. Vegetables appointed as the food of man and all other animals, Gen 1:29, Gen 1:30. The judgment which God passed on his works at the conclusion of his creative acts, Gen 1:31.
Albert Barnes: Notes on the Bible - 1834
Introduction to Genesis
The Book of Genesis can be separated into eleven documents or pieces of composition most of which contain additional subordinate divisions. The first of these has no introductory phrase; the third begins with ספר זה תּולדת tô ledâ h zeh sē pher, "this is the book of the generations"; and the others with תולדות אלה tô ledâ h ̀ ē leh, "these are the generations."
However, the subordinate pieces of which these primary documents consist are as distinct from each other as they are complete in themselves. And, each portion of the composer is as separate as the wholes which they go to constitute. The history of the fall Gen. 3, the family of Adam Gen. 4, the description of the vices of the antediluvians Gen 6:1-8, and the confusion of tongues Gen 11:1-9 are as distinct efforts of composition and as perfect in themselves as any of the primary divisions. The same holds true throughout the entire Book of Genesis. Even these subordinate pieces contain still smaller passages, having an exact and self-contained finish which enables the critic to lift them out and examine them and makes him wonder if they have not been inserted in the document as in a mold which was pRev_iously fitted for their reception. The memoranda of each day's creative work, of the locality of Paradise, of each link in the genealogy of Noah, and the genealogy of Abraham are striking examples of this. They sit, each in the narrative, like a gem in its setting.
Whether these primary documents were originally composed by Moses, or whether they came into his hands from earlier sacred writers and were Rev_ised by him and combined into his great work, we are not informed. By Rev_ising a sacred writing, we mean replacing obsolete or otherwise unknown words or modes of expressing as were in common use at the time of the Rev_iser, and then putting in an explanatory clause or passage when necessary for people of a later day. The latter of the above suppositions is not inconsistent with Moses being reckoned as the responsible "author" of the whole collection. We think that such a position is more natural, satisfactory, and consistent with the phenomena of all Scripture. It is satisfactory to have the recorder (if not an eye-witness) to be as near as possible to the events recorded. And it seems to have been a part of the method of the Divine Author of the Scripture to have a constant collector, conservator, authenticator, Rev_iser, and continuator of that book which He designed for the spiritual instruction of successive ages. We may disapprove of one writer tampering with the work of another, but we must allow the Divine Author to adapt His own work from time to time to the necessities of coming generations. However, this implies writing was in use from the origin of man.
We are not able to say when writing of any kind was invented or when syllabic or alphabetic writing came into use. But we meet with the word ספר sê pher, "a writing," from which we have our English "cipher," as early as Gen. 5. And many things encourage us to presume a very early invention of writing. It is, after all, only another form of speech, another effort of the signing faculty in man. Why may not the hand gesticulate to the eye, as well as the tongue articulate to the ear? We believe that the former was concurrent with the latter in early speech as it is in the speech of all nations to the present day. Only one more step is needed for the writing mode. Let the gestures of the hand take a permanent form by being carved in lines on a smooth surface and we have a written character.
This leads us to the pRev_ious question of human speech. Was it a gradual acquisition after a period of brute silence? Apart from history, we argue that it was not! We conceive that speech leaped at once from the brain of man as a perfect thing - as perfect as the newborn infant - yet capable of growth and development. This has been the case with all inventions and discoveries. The pressing necessity has come upon the fitting man, and he has given forth a complete idea which can only develop after ages. The Bible record confirms this theory. Adam comes to be, and then by the force of his native genius speaks. And in primitive times we have no doubt that the hand moved as well as the tongue. Hence, we hear so soon of "the book."
On the supposition that writing was known to Adam Gen. 1-4, containing the first two of these documents, it formed the "Bible" of Adam's descendants (the antediluvians). Gen. 1:1-11:9, being the sum of these two documents and the following three documents, constitutes the "Bible" of the descendants of Noah. The whole of Genesis may be called the "Bible" of the posterity of Jacob; and, we may add, that the five books of the Law, of which the last four books (at least) are immediately due to Moses. The Pentateuch was the first "Bible" of Israel as a nation.
Genesis is purely a historical work. It serves as the narrative preamble to the legislation of Moses. It possesses, however, a much higher and broader interest than this. It is the first volume of the history of man in relation with God. It consists of a main line of narrative, and one or more collateral lines. The main line is continuous and relates to the portion of the human race that remains in communication with God. Side by side with this is a broken line, rather, several successive lines, which are linked not to one another but to the main line. Of these, two lines come out in the primary documents of Genesis; namely, Gen 25:12-18 and Gen. 36, containing the respective records of Ishmael and Esau. When these are placed side by side with those of Isaac and Jacob, the stages in the main line of narrative are found to be nine, that is, two less than the primitive documents.
These great lines of narrative, in like manner, include minor lines, whenever the history falls into several threads which must all be taken up one after another in order to carry on the whole concatenation of events. These come out in paragraphs and even shorter passages which necessarily overlap one another in point of time. The striking uniqueness of Hebrew composition is aptly illustrated by the successive links in the genealogy of Gen. 5, where the life of one patriarch is brought to a close before that of the next is taken up, though they actually run parallel for the greater part of the predecessor's life. It furnishes a key to much that is difficult in the narrative.
This book is naturally divided into two great parts - the first which narrates the creation; the second which narrates the development of the things created from the beginning to the deaths of Jacob and Joseph.
The first part is equal in value to the whole record of what may take place to the end of time, and therefore to the whole of the Bible, not only in its historical part, but in its prophetic aspect. A created system of things contains in its bosom the whole of what may be unfolded from it.
The second great part of Genesis consists of two main divisions - the one detailing the course of events before the deluge, the other recounting the history after the flood. These divisions may be distributed into sections in the following way: The stages of the narrative marked off in the primary documents are nine in number. However, in consequence of the transcendent importance of the primeval events, we have broken up the second document into three sections, and the fourth document into two sections and have thus divided the contents of the book into twelve great sections. All these matters of arrangement are shown in the following chart:
Table of Contents
I. CREATION:
A. Creation Gen. 1:1-2:3
II. DEVELOPMENT:
A. Before the Deluge
II. The Man Gen. 2:4-25
III. The Fall Gen. 3:1-24
IV. The Race Gen. 4:1-26
V. Line to Noah Gen. 5:1-6:8
B. Deluge
VI. The Deluge Gen. 6:9-8:22
C. After the Deluge
VII. The Covenant Gen. 9:1-29
VII. The Nations Gen. 10:1-11:9
IX. Line to Abram Gen. 11:10-26
X. Abraham Gen. 11:27-25:11
XI. Isaac Gen. 25:19-36:34
XII. Jacob Gen. 37:10-50:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev_. John Ryland, of Northampton.)

Gen 1:1, God creates heaven and earth; Gen 1:3, the light; Gen 1:6, the firmament; Gen 1:9, separates the dry land; Gen 1:14, forms the sun, moon, and stars; Gen 1:20, fishes and fowls; Gen 1:24, cattle, wild beasts, and creeping things; Gen 1:26, creates man in his own image, blesses him; Gen 1:29, grants the fruits of the earth for food.
Carl Friedrich Keil and Franz Delitzsch
The Creation of the World - Genesis 1:1-2:3
The account of the creation, its commencement, progress, and completion, bears the marks, both in form and substance, of a historical document in which it is intended that we should accept as actual truth, not only the assertion that God created the heavens, and the earth, and all that lives and moves in the world, but also the description of the creation itself in all its several stages. If we look merely at the form of this document, its place at the beginning of the book of Genesis is sufficient to warrant the expectation that it will give us history, and not fiction, or human speculation. As the development of the human family has been from the first a historical fact, and as man really occupies that place in the world which this record assigns him, the creation of man, as well as that of the earth on which, and the heaven for which, he is to live, must also be a work of God, i.e., a fact of objective truth and reality. The grand simplicity of the account is in perfect harmony with the fact. "The whole narrative is sober, definite, clear, and concrete. The historical events described contain a rich treasury of speculative thoughts and poetical glory; but they themselves are free from the influence of human invention and human philosophizing" (Delitzsch). This is also true of the arrangement of the whole. The work of creation does not fall, as Herder and others maintain, into two triads of days, with the work of the second answering to that of the first. For although the creation of the light on the first day seems to correspond to that of the light-bearing stars on the fourth, there is no reality in the parallelism which some discover between the second and third days on the one hand, and the third and fourth on the other. On the second day the firmament or atmosphere is formed; on the fifth, the fish and fowl. On the third, after the sea and land are separated, the plants are formed; on the sixth, the animals of the dry land and man. Now, if the creation of the fowls which fill the air answers to that of the firmament, the formation of the fish as the inhabitants of the waters ought to be assigned to the sixth day, and not to the fifth, as being parallel to the creation of the seas. The creation of the fish and fowl on the same day is an evident proof that a parallelism between the first three days of creation and the last three is not intended, and does not exist. Moreover, if the division of the work of creation into so many days had been the result of human reflection; the creation of man, who was appointed lord of the earth, would certainly not have been assigned to the same day as that of the beasts and reptiles, but would have been kept distinct from the creation of the beasts, and allotted to the seventh day, in which the creation was completed - a meaning which Richers and Keerl have actually tried to force upon the text of the Bible. In the different acts of creation we perceive indeed an evident progress from the general to the particular, from the lower to the higher orders of creatures, or rather a steady advance towards more and more concrete forms. But on the fourth day this progress is interrupted in a way which we cannot explain. In the transition from the creation of the plants to that of sun, moon, and stars, it is impossible to discover either a "well-arranged and constant progress," or "a genetic advance," since the stars are not intermediate links between plants and animals, and, in fact, have no place at all in the scale of earthly creatures.
If we pass on to the contents of our account of the creation, they differ as widely from all other cosmogonies as truth from fiction. Those of heathen nations are either hylozoistical, deducing the origin of life and living beings from some primeval matter; or pantheistical, regarding the whole world as emanating from a common divine substance; or mythological, tracing both gods and men to a chaos or world-egg. They do not even rise to the notion of a creation, much less to the knowledge of an almighty God, as the Creator of all things.
(Note: According to Berosus and Syncellus, the Chaldean myth represents the "All" as consisting of darkness and water, filled with monstrous creatures, and ruled by a woman, Markaya, or ̔Ομόρωκα (? Ocean). Bel divided the darkness, and cut the woman into two halves, of which he formed the heaven and the earth; he then cut off his own head, and from the drops of blood men were formed. - According to the Phoenician myth of Sanchuniathon, the beginning of the All was a movement of dark air, and a dark, turbid chaos. By the union of the spirit with the All, Μώτ, i.e., slime, was formed, from which every seed of creation and the universe was developed; and the heavens were made in the form of an egg, from which the sun and moon, the stars and constellations, sprang. By the heating of the earth and sea there arose winds, clouds and rain, lightning and thunder, the roaring of which wakened up sensitive beings, so that living creatures of both sexes moved in the waters and upon the earth. In another passage Sanchuniathon represents Κολπία (probably פּיח קול, the moaning of the wind) and his wife Βάαυ (bohu) as producing Αὶών and πρωτόγονος, two mortal men, from whom sprang Γένος and Γενεά, the inhabitants of Phoenicia. - It is well known from Hesiod's theogony how the Grecian myth represents the gods as coming into existence at the same time as the world. The numerous inventions of the Indians, again, all agree in this, that they picture the origin of the world as an emanation from the absolute, through Brahma's thinking, or through the contemplation of a primeval being called Tad (it). - Buddhism also acknowledges no God as creator of the world, teaches no creation, but simply describes the origin of the world and the beings that inhabit it as the necessary consequence of former acts performed by these beings themselves.)
Even in the Etruscan and Persian myths, which correspond so remarkably to the biblical account that they must have been derived from it, the successive acts of creation are arranged according to the suggestions of human probability and adaptation.
(Note: According to the Etruscan saga, which Suidas quotes from a historian, who was a "παῤαὐτοῖς (the Tyrrhenians) ἔμπειρος ἀνήρ (therefore not a native)," God created the world in six periods of one thousand years each: in the first, the heavens and the earth; in the second, the firmament; in the third, the sea and other waters of the earth; in the fourth, sun moon, and stars; in the fifth, the beasts of the air, the water, and the land; in the sixth, men. The world will last twelve thousand years, the human race six thousand. - According to the saga of the Zend in Avesta, the supreme Being Ormuzd created the visible world by his word in six periods or thousands of years: (1) the heaven, with the stars; (2) the water on the earth, with the clouds; (3) the earth, with the mountain Alborj and the other mountains; (4) the trees; (5) the beasts, which sprang from the primeval beast; (6) men, the first of whom was Kajomorts. Every one of these separate creations is celebrated by a festival. The world will last twelve thousand years.)
In contrast with all these mythical inventions, the biblical account shines out in the clear light of truth, and proves itself by its contents to be an integral part of the revealed history, of which it is accepted as the pedestal throughout the whole of the sacred Scriptures. This is not the case with the Old Testament only; but in the New Testament also it is accepted and taught by Christ and the apostles as the basis of the divine revelation. The select only a few from the many passages of the Old and New Testaments, in which God is referred to as the Creator of the heavens and the earth, and the almighty operations of the living God in the world are based upon the fact of its creation: In Ex 20:9-11; Ex 31:12-17, the command to keep the Sabbath is founded upon the fact that God rested on the seventh day, when the work of creation was complete; and in Ps 8:1-9 and 104, the creation is depicted as a work of divine omnipotence in close adherence to the narrative before us. From the creation of man, as described in Gen 1:27 and Gen 2:24, Christ demonstrates the indissoluble character of marriage as a divine ordinance (Mt 19:4-6); Peter speaks of the earth as standing out of the water and in the water by the word of God (2Pet 3:5); and the author of the Epistle to the Hebrews, "starting from Gen 2:2, describes it as the motive principle of all history, that the Sabbath of God is to become the Sabbath of the creature" (Delitzsch).
The biblical account of the creation can also vindicate its claim to be true and actual history, in the presence of the doctrines of philosophy and the established results of natural science. So long, indeed, as philosophy undertakes to construct the universe from general ideas, it will be utterly unable to comprehend the creation; but ideas will never explain the existence of things. Creation is an act of the personal God, not a process of nature, the development of which can be traced to the laws of birth and decay that prevail in the created world. But the work of God, as described in the history of creation, is in perfect harmony with the correct notions of divine omnipotence, wisdom and goodness. The assertion, so frequently made, that the course of the creation takes its form from the Hebrew week, which was already in existence, and the idea of God's resting on the seventh day, from the institution of the Hebrew Sabbath, is entirely without foundation. There is no allusion in Gen 2:2-3 to the Sabbath of the Israelites; and the week of seven days is older than the Sabbath of the Jewish covenant. Natural research, again, will never explain the origin of the universe, or even of the earth; for the creation lies beyond the limits of the territory within its reach. By all modest naturalists, therefore, it is assumed that the origin of matter, or of the original material of the world, was due to an act of divine creation. But there is no firm ground for the conclusion which they draw, on the basis of this assumption, with regard to the formation or development of the world from its first chaotic condition into a fit abode for man. All the theories which have been adopted, from Descartes to the present day, are not the simple and well-established inductions of natural science founded upon careful observation, but combinations of partial discoveries empirically made, with speculative ideas of very questionable worth. The periods of creation, which modern geology maintains with such confidence, that not a few theologians have accepted them as undoubted and sought to bring them into harmony with the scriptural account of the creation, if not to deduce them from the Bible itself, are inferences partly from the successive strata which compose the crust of the earth, and partly from the various fossil remains of plants and animals to be found in those strata. The former are regarded as proofs of successive formation; and from the difference between the plants and animals found in a fossil state and those in existence now, the conclusion is drawn, that their creation must have preceded the present formation, which either accompanied or was closed by the advent of man. But it is not difficult to see that the former of these conclusions could only be regarded as fully established, if the process by which the different strata were formed were clearly and fully known, or if the different formations were always found lying in the same order, and could be readily distinguished from one another. But with regard to the origin of the different species of rock, geologists, as is well known, are divided into two contending schools: the Neptunists, who attribute all the mountain formations to deposit in water; and the Plutonists, who trace all the non-fossiliferous rocks to the action of heat. According to the Neptunists, the crystalline rocks are the earliest or primary formations; according to the Plutonists, the granite burst through the transition and stratified rocks, and were driven up from within the earth, so that they are of later date. But neither theory is sufficient to account in this mechanical way for all the phenomena connected with the relative position of the rocks; consequently, a third theory, which supposes the rocks to be the result of chemical processes, is steadily gaining ground. Now if the rocks, both crystalline and stratified, were formed, not in any mechanical way, but by chemical processes, in which, besides fire and water, electricity, galvanism, magnetism, and possibly other forces at present unknown to physical science were at work; the different formations may have been produced contemporaneously and laid one upon another. Till natural science has advanced beyond mere opinion and conjecture, with regard to the mode in which the rocks were formed and their positions determined; there can be no ground for assuming that conclusions drawn from the successive order of the various strata, with regard to the periods of their formation, must of necessity be true. This is the more apparent, when we consider, on the one hand, that even the principal formations (the primary, transitional, stratified, and tertiary), not to mention the subdivisions of which each of these is composed, do not always occur in the order laid down in the system, but in not a few instances the order is reversed, crystalline primary rocks lying upon transitional, stratified, and tertiary formations (granite, syenite, gneiss, etc., above both Jura-limestone and chalk); and, on the other hand, that not only do the different leading formations and their various subdivisions frequently shade off into one another so imperceptibly, that no boundary line can be drawn between them and the species distinguished by oryctognosis are not sharply and clearly defined in nature, but that, instead of surrounding the entire globe, they are all met with in certain localities only, whilst whole series of intermediate links are frequently missing, the tertiary formations especially being universally admitted to be only partial.
The second of these conclusions also stands or falls with the assumptions on which they are founded, viz., with the three propositions: (1) that each of the fossiliferous formations contains an order of plants and animals peculiar to itself; (2) that these are so totally different from the existing plants and animals, that the latter could not have sprung from them; (3) that no fossil remains of man exist of the same antiquity as the fossil remains of animals. Not one of these can be regarded as an established truth, or as the unanimously accepted result of geognosis. The assertion so often made as an established fact, that the transition rocks contain none but fossils of the lower orders of plants and animals, that mammalia are first met with in the Trias, Jura, and chalk formations, and warm-blooded animals in the tertiary rocks, has not been confirmed by continued geognostic researches, but is more and more regarded as untenable. Even the frequently expressed opinion, that in the different forms of plants and animals of the successive rocks there is a gradual and to a certain extent progressive development of the animal and vegetable world, has not commanded universal acceptance. Numerous instances are known, in which the remains of one and the same species occur not only in two, but in several successive formations, and there are some types that occur in nearly all. And the widely spread notion, that the fossil types are altogether different from the existing families of plants and animals, is one of the unscientific exaggerations of actual facts. All the fossil plants and animals can be arranged in the orders and classes of the existing flora and fauna. Even with regard to the genera there is no essential difference, although many of the existing types are far inferior in size to the forms of the old world. It is only the species that can be shown to differ, either entirely or in the vast majority of cases, from species in existence now. But even if all the species differed, which can by no means be proved, this would be no valid evidence that the existing plants and animals had not sprung from those that have passed away, so long as natural science is unable to obtain any clear insight into the origin and formation of species, and the question as to the extinction of a species or its transition into another has met with no satisfactory solution. Lastly, even now the occurrence of fossil human bones among those of animals that perished at least before the historic age, can no longer be disputed, although Central Asia, the cradle of the human race, has not yet been thoroughly explored by palaeontologists.
If then the premises from which the geological periods have been deduced are of such a nature that not one of them is firmly established, the different theories as to the formation of the earth also rest upon two questionable assumptions, viz., (1) that the immediate working of God in the creation was restricted to the production of the chaotic matter, and that the formation of this primary matter into a world peopled by innumerable organisms and living beings proceeded according to the laws of nature, which have been discovered by science as in force in the existing world; and (2) that all the changes, which the world and its inhabitants have undergone since the creation was finished, may be measured by the standard of changes observed in modern times, and still occurring from time to time. But the Bible actually mentions two events of the primeval age, whose effect upon the form of the earth and the animal and vegetable world no natural science can explain. We refer to the curse pronounced upon the earth in consequence of the fall of the progenitors of our race, by which even the animal world was made subject to φθοπά (Gen 3:17, and Rom 8:20); and the flood, by which the earth was submerged even to the tops of the highest mountains, and all the living beings on the dry land perished, with the exception of those preserved by Noah in the ark. Hence, even if geological doctrines do contradict the account of the creation contained in Genesis, they cannot shake the credibility of the Scriptures.
But if the biblical account of the creation has full claim to be regarded as historical truth, the question arises, whence it was obtained. The opinion that the Israelites drew it from the cosmogony of this or the other ancient people, and altered it according to their own religious ideas, will need no further refutation, after what we have said respecting the cosmogonies of other nations. Whence then did Israel obtain a pure knowledge of God, such as we cannot find in any heathen nation, or in the most celebrated of the wise men of antiquity, if not from divine revelation? This is the source from which the biblical account of the creation springs. God revealed it to men - not first to Moses or Abraham, but undoubtedly to the first men, since without this revelation they could not have understood either their relation to God or their true position in the world. The account contained in Genesis does not lie, as Hoffmann says, "within that sphere which was open to man through his historical nature, so that it may be regarded as the utterance of the knowledge possessed by the first man of things which preceded his own existence, and which he might possess, without needing any special revelation, if only the present condition of the world lay clear and transparent before him." By simple intuition the first man might discern what nature had effected, viz., the existing condition of the world, and possibly also its causality, but not the fact that it was created in six days, or the successive acts of creation, and the sanctification of the seventh day. Our record contains not merely religious truth transformed into history, but the true and actual history of a work of God, which preceded the existence of man, and to which he owes his existence. Of this work he could only have obtained his knowledge through divine revelation, by the direct instruction of God. Nor could he have obtained it by means of a vision. The seven days' works are not so many "prophetico-historical tableaux," which were spread before the mental eye of the seer, whether of the historian or the first man. The account before us does not contain the slightest marks of a vision, is no picture of creation, in which every line betrays the pencil of a painter rather than the pen of a historian, but is obviously a historical narrative, which we could no more transform into a vision than the account of paradise or of the fall. As God revealed Himself to the first man not in visions, but by coming to him in a visible form, teaching him His will, and then after his fall announcing the punishment (Gen 2:16-17; Gen 3:9.); as He talked with Moses "face to face, as a man with his friend," "mouth to mouth," not in vision or dream: so does the written account of the Old Testament revelation commence, not with visions, but with actual history. The manner in which God instructed the first men with reference to the creation must be judged according to the intercourse carried on by Him, as Creator and Father, with these His creatures and children. What God revealed to them upon this subject, they transmitted to their children and descendants, together with everything of significance and worth that they had experienced and discovered for themselves. This tradition was kept in faithful remembrance by the family of the godly; and even in the confusion of tongues it was not changed in its substance, but simply transferred into the new form of the language spoken by the Semitic tribes, and thus handed down from generation to generation along with the knowledge and worship of the true God, until it became through Abraham the spiritual inheritance of the chosen race. Nothing certain can be decided as to the period when it was committed to writing; probably some time before Moses, who inserted it as a written record in the Thorah of Israel.
John Gill
INTRODUCTION TO GENESIS 1
This chapter contains an account of the creation of the universe, and all things in it; asserts the creation of the heaven and earth in general, and describes the state and condition of the earth in its first production, Gen 1:1 and then proceeds to declare the work of each of the six days of creation, and to give an account of light, its separation from darkness and the names of both, the work of the first day, Gen 1:3 of the firmament, its use and name, the work of the second day, Gen 1:6 of the appearance of the earth, and the production of grass, herbs, and trees in the earth, the work of the third day, Gen 1:9 of the sun, moon, and stars, their situation, and use, the work of the fourth day, Gen 1:14 of the fowls of the air, and the fishes of the sea, the work of the fifth day, Gen 1:19 of all kinds of cattle, and beasts, and creeping things, Gen 1:24 and then of man, created male and female, after the image of God, having a grant of dominion over the rest of the creatures, the fruit of divine consultation, Gen 1:26 and of a provision of food for man and beast, Gen 1:29. And the chapter is concluded with a survey God took of all his works, and his approbation of them; all which were the work of the sixth day, and closes the account of the creation in that space of time, Gen 1:31.
1:11:1: [1] ՚Ի սկզբանէ արար Աստուած զերկին եւ զերկիր։ ։ [1] Վերնագիր գրոցս Ծննդոց պակասէր յօրինակի մերում. որպէս եւ յայլս՝ բաց յոմանց որք ունէին՝ Գիրք Ծննդոց, կամ Գիրք Արարածոց։ Իսկ մեք առեալ ՚ի նշանակելոցն ՚ի ստորին կողմ իւրաքանչիւր իջիցն օրինակի մերոյ, եդաք յառաջիկայդ՝ Ծնունդք. համեմատ վերնագրաց այլոց յաջորդ գրոցն։
1 Ի սկզբանէ Աստուած ստեղծեց երկինքն ու երկիրը:
1 Սկիզբէն Աստուած երկինքն ու երկիրը ստեղծեց։
Ի սկզբանէ արար Աստուած զերկին եւ զերկիր:

1:1: [1] ՚Ի սկզբանէ արար Աստուած զերկին եւ զերկիր։ ։
[1] Վերնագիր գրոցս Ծննդոց պակասէր յօրինակի մերում. որպէս եւ յայլս՝ բաց յոմանց որք ունէին՝ Գիրք Ծննդոց, կամ Գիրք Արարածոց։ Իսկ մեք առեալ ՚ի նշանակելոցն ՚ի ստորին կողմ իւրաքանչիւր իջիցն օրինակի մերոյ, եդաք յառաջիկայդ՝ Ծնունդք. համեմատ վերնագրաց այլոց յաջորդ գրոցն։
1 Ի սկզբանէ Աստուած ստեղծեց երկինքն ու երկիրը:
1 Սկիզբէն Աստուած երկինքն ու երկիրը ստեղծեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: В начале сотворил Бог небо и землю.
1:1 ἐν εν in ἀρχῇ αρχη origin; beginning ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
1:1 בְּ bᵊ בְּ in רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning בָּרָ֣א bārˈā ברא create אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵ֥ת ʔˌēṯ אֵת [object marker] הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:1. in principio creavit Deus caelum et terramIn the beginning God created heaven, and earth.
1. In the beginning God created the heaven and the earth.
1:1. In the beginning, God created heaven and earth.
In the beginning God created the heaven and the earth:

1: В начале сотворил Бог небо и землю.
1:1
ἐν εν in
ἀρχῇ αρχη origin; beginning
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
1:1
בְּ bᵊ בְּ in
רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning
בָּרָ֣א bārˈā ברא create
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵ֥ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֵ֥ת ʔˌēṯ אֵת [object marker]
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:1. in principio creavit Deus caelum et terram
In the beginning God created heaven, and earth.
1. In the beginning God created the heaven and the earth.
1:1. In the beginning, God created heaven and earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В начале… Как у святых Отцов, так и во всей последующей истолковательной литературе существуют два главных типических толкования данного слова. По господствующему мнению одних — это простое хронологическое указание «на начало творения видимых вещей» (Ефрем Сирин), т. е. всего того, история постепенного образования чего излагается непосредственно далее. По аллегорическому же толкованию других (Феоф. Ант., Ориген, Амвросий, Августин и пр.), слово «в начале» имеет здесь индивидуальный смысл, заключая в себе прикровенное указание на предвечное рождение от Отца второй Ипостаси Святой Троицы — Сына Божия, в Котором и через Которого было совершено все творение (Ин 1:3; Кол 1:16).

Относящиеся сюда библейские параллели дают право объединять оба этих толкования, т. е. как находить здесь указание на мысль о совечном Отцу рождении Сына или Логоса и об идеальном создании в Нем мира (Евр Ин 1:1–3, 10; 8:25; Пс 83:3; 1: Пет 1:20; Кол 1:16; Откр 3:14), так и еще с большим правом видеть здесь прямое указание на внешнее осуществление предвечных планов божественного Мироздания в начале времени или, точнее, вместе с самым этим временем (Пс 101:26; Евр 1:10; Пс 83:12–13; 135:5–6; 145:6; Притч 8:22–23; Ис 64:4; 41:4; Сир 18:1; и пр.).

«Сотворил Бог» — здесь употреблено слово бара, которое по общему верованию как Иудеев, так и христиан, равно как и по всему последующему библейскому употреблению, преимущественно служит выражением идеи божественного делания (Быт 1:1; 2:3–4; Ис 40:28; 43:1; Пс 148:5; Исх 34:10; Чис 16:30; Иер 31:22; Мал 2:10: и др.), имеет значение творческой деятельности или создания из ничего (Чис 16:30; Ис 45:7; Пс 102:25–26; Евр 3:4; 11:3; 2: Мак 7:28: и др.). Этим самым, следовательно, опровергаются все материалистические гипотезы о мире как самобытной сущности, и пантеистические — о нем как об эманации или истечении божества и устанавливается взгляд на него как на дело рук Творца, воззвавшего весь мир из небытия к бытию волей и силой Своего божественного всемогущества.

«небо и землю…» Небо и земля, как два конкретных противоположных полюса всего Мирового глобуса, обычно служат в Библии обозначением «всей вселенной» (Пс 101:26; Ис 65:17; Иер 33:24; Зах 5:9). Кроме того, многие находят здесь раздельное указание на сотворение мира видимого и невидимого, или Ангелов (Феоф. Ант., Василий Великий, Феодорит, Ориген, Иоанн Дамаскин, и др.). Основанием последнего толкования служит, во-первых, библейское употребление слова «небо» в качестве синонима небожителей, т. е. ангелов (3: Цар 22:19; Мф 18:10: и др.), а во-вторых, и контекст данного повествования, в котором последующее хаотическое неустройство приписывается лишь одной земле, т. е. видимому миру (2: стих), чем «небо» отделяется от «земли» и даже как бы противополагается ей в качестве благоустроенного, невидимого горного мира. Подтверждение этому можно находить как в Ветхом (Иов 38:4–7), так и в особенности Новом Завете (Кол 1:16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
In these verses we have the work of creation in its epitome and in its embryo.
I. In its epitome, v. 1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him.
1. Observe, in this verse, four things:--
(1.) The effect produced--the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Acts xvii. 24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth h as not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.
(2.) The author and cause of this great work--GOD. The Hebrew word is Elohim, which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Prov. viii. 30), nay, we are often told that the world was made by him, and nothing made without him, John i. 3, 10; Eph. iii. 9; Col. i. 16; Heb. 1. 2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!
(3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.
(4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things:--The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, In the beginning was the Word, John i. 1.
2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Ps. cxxi. 2; cxxiv. 8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh. ix. 5, 6. If he made the world, he needs not our services, nor can be benefited by them (Acts xvii. 24, 25), and yet he justly requires them, and deserves our praise, Rev. iv. 11. If all is of him, all must be to him.
II. Here is the work of creation in its embryo, v. 2, where we have an account of the first matter and the first mover.
1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day v. 10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Tohu and Bohu, confusion and emptiness; so these words are rendered, Isa. xxxiv. 11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, and not the image of the things, Heb. x. 1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer. iv. 23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa. xlv. 7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.
2. The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Ezek. xxxvii. 9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Ps. xxxiii. 6; Job xxvi. 13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child,--as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Matt. xxiii. 37,--as the eagle stirs up her nest, and flutters over her young (it is the same word that is here used), Deut. xxxii. 11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job x. 22), and can make them glorious bodies.
Adam Clarke: Commentary on the Bible - 1831
1:1: God in the beginning created the heavens and the earth - בראשית ברא אלהים את השמים ואת הארץ Bereshith bara Elohim eth hashshamayim veeth haarets; God in the beginning created the heavens and the earth.
Many attempts have been made to define the term God: as to the word itself, it is pure Anglo-Saxon, and among our ancestors signified, not only the Divine Being, now commonly designated by the word, but also good; as in their apprehensions it appeared that God and good were correlative terms; and when they thought or spoke of him, they were doubtless led from the word itself to consider him as The Good Being, a fountain of infinite benevolence and beneficence towards his creatures.
A general definition of this great First Cause, as far as human words dare attempt one, may be thus given: The eternal, independent, and self-existent Being: the Being whose purposes and actions spring from himself, without foreign motive or influence: he who is absolute in dominion; the most pure, the most simple, and most spiritual of all essences; infinitely benevolent, beneficent, true, and holy: the cause of all being, the upholder of all things; infinitely happy, because infinitely perfect; and eternally self-sufficient, needing nothing that he has made: illimitable in his immensity, inconceivable in his mode of existence, and indescribable in his essence; known fully only to himself, because an infinite mind can be fully apprehended only by itself. In a word, a Being who, from his infinite wisdom, cannot err or be deceived; and who, from his infinite goodness, can do nothing but what is eternally just, right, and kind. Reader, such is the God of the Bible; but how widely different from the God of most human creeds and apprehensions!
The original word אלהים Elohim, God, is certainly the plural form of אל El, or אלה Eloah, and has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature. As this plurality appears in so many parts of the sacred writings to be confined to three Persons, hence the doctrine of the Trinity, which has formed a part of the creed of all those who have been deemed sound in the faith, from the earliest ages of Christianity. Nor are the Christians singular in receiving this doctrine, and in deriving it from the first words of Divine revelation. An eminent Jewish rabbi, Simeon ben Joachi, in his comment on the sixth section of Leviticus, has these remarkable words: "Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other." See Ainsworth. He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in unity, is expressed in the above words. The verb ברא bara, he created, being joined in the singular number with this plural noun, has been considered as pointing out, and not obscurely, the unity of the Divine Persons in this work of creation. In the ever-blessed Trinity, from the infinite and indivisible unity of the persons, there can be but one will, one purpose, and one infinite and uncontrollable energy.
"Let those who have any doubt whether אלהים Elohim, when meaning the true God, Jehovah, be plural or not, consult the following passages, where they will find it joined with adjectives, verbs, and pronouns plural.
"Gen 1:26 Gen 3:22 Gen 11:7 Gen 20:13 Gen 31:7, Gen 31:53 Gen 35:7. "Deu 4:7 Deu 5:23; Jos 24:19 Sa1 4:8; Sa2 7:23; "Psa 58:6; Isa 6:8; Jer 10:10, Jer 23:36. "See also Pro 9:10, Pro 30:3; Psa 149:2; Ecc 5:7, Ecc 12:1; Job 5:1; Isa 6:3, Isa 54:5, Isa 62:5; Hos 11:12, or Hos 12:1; Mal 1:6; Dan 5:18, Dan 5:20, and Dan 7:18, Dan 7:22." - Parkhurst.
As the word Elohim is the term by which the Divine Being is most generally expressed in the Old Testament, it may be necessary to consider it here more at large. It is a maxim that admits of no controversy, that every noun in the Hebrew language is derived from a verb, which is usually termed the radix or root, from which, not only the noun, but all the different flections of the verb, spring. This radix is the third person singular of the preterite or past tense. The ideal meaning of this root expresses some essential property of the thing which it designates, or of which it is an appellative. The root in Hebrew, and in its sister language, the Arabic, generally consists of three letters, and every word must be traced to its root in order to ascertain its genuine meaning, for there alone is this meaning to be found. In Hebrew and Arabic this is essentially necessary, and no man can safely criticise on any word in either of these languages who does not carefully attend to this point.
I mention the Arabic with the Hebrew for two reasons.
1. Because the two languages evidently spring from the same source, and have very nearly the same mode of construction.
2. Because the deficient roots in the Hebrew Bible are to be sought for in the Arabic language. The reason of this must be obvious, when it is considered that the whole of the Hebrew language is lost except what is in the Bible, and even a part of this book is written in Chaldee.
Now, as the English Bible does not contain the whole of the English language, so the Hebrew Bible does not contain the whole of the Hebrew. If a man meet with an English word which he cannot find in an ample concordance or dictionary to the Bible, he must of course seek for that word in a general English dictionary. In like manner, if a particular form of a Hebrew word occur that cannot be traced to a root in the Hebrew Bible, because the word does not occur in the third person singular of the past tense in the Bible, it is expedient, it is perfectly lawful, and often indispensably necessary, to seek the deficient root in the Arabic. For as the Arabic is still a living language, and perhaps the most copious in the universe, it may well be expected to furnish those terms which are deficient in the Hebrew Bible. And the reasonableness of this is founded on another maxim, viz., that either the Arabic was derived from the Hebrew, or the Hebrew from the Arabic. I shall not enter into this controversy; there are great names on both sides, and the decision of the question in either way will have the same effect on my argument. For if the Arabic were derived from the Hebrew, it must have been when the Hebrew was a living and complete language, because such is the Arabic now; and therefore all its essential roots we may reasonably expect to find there: but if, as Sir William Jones supposed, the Hebrew were derived from the Arabic, the same expectation is justified, the deficient roots in Hebrew may be sought for in the mother tongue. If, for example, we meet with a term in our ancient English language the meaning of which we find difficult to ascertain, common sense teaches us that we should seek for it in the Anglo-Saxon, from which our language springs; and, if necessary, go up to the Teutonic, from which the Anglo-Saxon was derived. No person disputes the legitimacy of this measure, and we find it in constant practice. I make these observations at the very threshold of my work, because the necessity of acting on this principle (seeking deficient Hebrew roots in the Arabic) may often occur, and I wish to speak once for all on the subject.
The first sentence in the Scripture shows the propriety of having recourse to this principle. We have seen that the word אלהים Elohim is plural; we have traced our term God to its source, and have seen its signification; and also a general definition of the thing or being included under this term, has been tremblingly attempted. We should now trace the original to its root, but this root does not appear in the Hebrew Bible. Were the Hebrew a complete language, a pious reason might be given for this omission, viz., "As God is without beginning and without cause, as his being is infinite and underived, the Hebrew language consults strict propriety in giving no root whence his name can be deduced." Mr. Parkhurst, to whose pious and learned labors in Hebrew literature most Biblical students are indebted, thinks he has found the root in אלה alah, he swore, bound himself by oath; and hence he calls the ever-blessed Trinity אלהים Elohim, as being bound by a conditional oath to redeem man, etc., etc. Most pious minds will revolt from such a definition, and will be glad with me to find both the noun and the root preserved in Arabic. Allah is the common name for God in the Arabic tongue, and often the emphatic is used. Now both these words are derived from the root alaha, he worshipped, adored, was struck with astonishment, fear, or terror; and hence, he adored with sacred horror and veneration, cum sacro horrore ac veneratione coluit, adoravit - Wilmet. Hence ilahon, fear, veneration, and also the object of religious fear, the Deity, the supreme God, the tremendous Being. This is not a new idea; God was considered in the same light among the ancient Hebrews; and hence Jacob swears by the fear of his father Isaac, Gen 31:53. To complete the definition, Golius renders alaha, juvit, liberavit, et tutatus fuit, "he succoured, liberated, kept in safety, or defended." Thus from the ideal meaning of this most expressive root, we acquire the most correct notion of the Divine nature; for we learn that God is the sole object of adoration; that the perfections of his nature are such as must astonish all those who piously contemplate them, and fill with horror all who would dare to give his glory to another, or break his commandments; that consequently he should be worshipped with reverence and religious fear; and that every sincere worshipper may expect from him help in all his weaknesses, trials, difficulties, temptations, etc.,; freedom from the power, guilt, nature, and consequences of sin; and to be supported, defended, and saved to the uttermost, and to the end.
Here then is one proof, among multitudes which shall be adduced in the course of this work, of the importance, utility, and necessity of tracing up these sacred words to their sources; and a proof also, that subjects which are supposed to be out of the reach of the common people may, with a little difficulty, be brought on a level with the most ordinary capacity.
In the beginning - Before the creative acts mentioned in this chapter all was Eternity. Time signifies duration measured by the revolutions of the heavenly bodies: but prior to the creation of these bodies there could be no measurement of duration, and consequently no time; therefore in the beginning must necessarily mean the commencement of time which followed, or rather was produced by, God's creative acts, as an effect follows or is produced by a cause.
Created - Caused existence where previously to this moment there was no being. The rabbins, who are legitimate judges in a case of verbal criticism on their own language, are unanimous in asserting that the word ברא bara expresses the commencement of the existence of a thing, or egression from nonentity to entity. It does not in its primary meaning denote the preserving or new forming things that had previously existed, as some imagine, but creation in the proper sense of the term, though it has some other acceptations in other places. The supposition that God formed all things out of a pre-existing, eternal nature, is certainly absurd, for if there had been an eternal nature besides an eternal God, there must have been two self-existing, independent, and eternal beings, which is a most palpable contradiction.
את השמים eth hashshamayim. The word את eth, which is generally considered as a particle, simply denoting that the word following is in the accusative or oblique case, is often understood by the rabbins in a much more extensive sense. "The particle את," says Aben Ezra, "signifies the substance of the thing." The like definition is given by Kimchi in his Book of Roots. "This particle," says Mr. Ainsworth, "having the first and last letters of the Hebrew alphabet in it, is supposed to comprise the sum and substance of all things." "The particle את eth (says Buxtorf, Talmudic Lexicon, sub voce) with the cabalists is often mystically put for the beginning and the end, as α alpha and ω omega are in the Apocalypse." On this ground these words should be translated, "God in the beginning created the substance of the heavens and the substance of the earth," i.e. the prima materia, or first elements, out of which the heavens and the earth were successively formed. The Syriac translator understood the word in this sense, and to express this meaning has used the word yoth, which has this signification, and is very properly translated in Walton's Polyglot, Esse, caeli et Esse terrae, "the being or substance of the heaven, and the being or substance of the earth." St. Ephraim Syrus, in his comment on this place, uses the same Syriac word, and appears to understand it precisely in the same way. Though the Hebrew words are certainly no more than the notation of a case in most places, yet understood here in the sense above, they argue a wonderful philosophic accuracy in the statement of Moses, which brings before us, not a finished heaven and earth, as every other translation appears to do, though afterwards the process of their formation is given in detail, but merely the materials out of which God built the whole system in the six following days.
The heaven and the earth - As the word שמים shamayim is plural, we may rest assured that it means more than the atmosphere, to express which some have endeavored to restrict its meaning. Nor does it appear that the atmosphere is particularly intended here, as this is spoken of, Gen 1:6, under the term firmament. The word heavens must therefore comprehend the whole solar system, as it is very likely the whole of this was created in these six days; for unless the earth had been the center of a system, the reverse of which is sufficiently demonstrated, it would be unphilosophic to suppose it was created independently of the other parts of the system, as on this supposition we must have recourse to the almighty power of God to suspend the influence of the earth's gravitating power till the fourth day, when the sun was placed in the center, round which the earth began then to revolve. But as the design of the inspired penman was to relate what especially belonged to our world and its inhabitants, therefore he passes by the rest of the planetary system, leaving it simply included in the plural word heavens. In the word earth every thing relative to the terraqueaerial globe is included, that is, all that belongs to the solid and fluid parts of our world with its surrounding atmosphere. As therefore I suppose the whole solar system was created at this time, I think it perfectly in place to give here a general view of all the planets, with every thing curious and important hitherto known relative to their revolutions and principal affections.
Observations On The Preceding Tables
(Editor's Note: These tables were omitted due to outdated information)
In Table I. the quantity or the periodic and sidereal revolutions of the planets is expressed in common years, each containing 365 days; as, e.g., the tropical revolution of Jupiter is, by the table, 11 years, 315 days, 14 hours, 39 minutes, 2 seconds; i.e., the exact number of days is equal to 11 years multiplied by 365, and the extra 315 days added to the product, which make In all 4330 days. The sidereal and periodic times are also set down to the nearest second of time, from numbers used in the construction of the tables in the third edition of M. de la Lande's Astronomy. The columns containing the mean distance of the planets from the sun in English miles, and their greatest and least distance from the earth, are such as result from the best observations of the two last transits of Venus, which gave the solar parallax to be equal to 8 three-fifth seconds of a degree; and consequently the earth's diameter, as seen from the sun, must be the double of 8 three-fifth seconds, or 17 one-fifth seconds. From this last quantity, compared with the apparent diameters of the planets, as seen at a distance equal to that of the earth at her main distance from the sun, the diameters of the planets in English miles, as contained in the seventh column, have been carefully computed. In the column entitled "Proportion of bulk, the earth being 1," the whole numbers express the number of times the other planet contains more cubic miles, etc., than the earth; and if the number of cubic miles in the earth be given, the number of cubic miles in any planet may be readily found by multiplying the cubic miles contained in the earth by the number in the column, and the product will be the quantity required.
This is a small but accurate sketch of the vast solar system; to describe it fully, even in all its known revolutions and connections, in all its astonishing energy and influence, in its wonderful plan, structure, operations, and results, would require more volumes than can be devoted to the commentary itself.
As so little can be said here on a subject so vast, it may appear to some improper to introduce it at all; but to any observation of this kind I must be permitted to reply, that I should deem it unpardonable not to give a general view of the solar system in the very place where its creation is first introduced. If these works be stupendous and magnificent, what must He be who formed, guides, and supports them all by the word of his power! Reader, stand in awe of this God, and sin not. Make him thy friend through the Son of his love; and, when these heavens and this earth are no more, thy soul shall exist in consummate and unutterable felicity.
See the remarks on the sun, moon, and stars, after Gen 1:16. See Clarke's note on Gen 1:16.
Albert Barnes: Notes on the Bible - 1834
1:1 assumes the existence of God, for it is He who in the beginning creates. It assumes His eternity, for He is before all things: and since nothing comes from nothing, He Himself must have always been. It implies His omnipotence, for He creates the universe of things. It implies His absolute freedom, for He begins a new course of action. It implies His infinite wisdom, for a κόσμος kosmos, "an order of matter and mind," can only come from a being of absolute intelligence. It implies His essential goodness, for the Sole, Eternal, Almighty, All-wise, and All-sufficient Being has no reason, no motive, and no capacity for evil. It presumes Him to be beyond all limit of time and place, since He is before all time and place.
It asserts the creation of the heavens and the earth; that is, of the universe of mind and matter. This creating is the omnipotent act of giving existence to things which before had no existence. This is the first great mystery of things; as the end is the second. Natural science observes things as they are, when they have already laid hold of existence. It ascends into the past as far as observation will reach, and penetrates into the future as far as experience will guide. But it does not touch the beginning or the end. This first sentence of Revelation, however, records the beginning. At the same time it involves the progressive development of what is begun, and so contains within its bosom the whole of what is Rev_ealed in the Book of God. It is thus historical of the beginning, and prophetical of the whole of time. It is, therefore, equivalent to all the rest of Revelation taken together, which merely records the evolutions of one sphere of creation, and nearly and more nearly anticipates the end of present things.
This sentence Gen 1:1 assumes the being of God, and asserts the beginning of things. Hence, it intimates that the existence of God is more immediately patent to the reason of man than the creation of the universe. And this is agreeable to the philosophy of things, for the existence of God is a necessary and eternal truth, more and more self-evident to the intellect as it rises to maturity. But the beginning of things is, by its very nature, a contingent event, which once was not and then came to be contingent on the free will of the Eternal, and, therefore, not evident to reason itself, but made known to the understanding by testimony and the reality of things. This sentence is the testimony, and the actual world in us and around us is the reality. Faith takes account of the one, observation of the other.
It bears on the very face of it the indication that it was written by man, and for man, for it divides all things into the heavens and the earth. Such a division evidently suits those only who are inhabitants of the earth. Accordingly, this sentence Gen 1:1 is the foundation-stone of the history, not of the universe at large, of the sun, of any other planet, but of the earth, and of man its rational inhabitant. The primeval event which it records may be far distant, in point of time, from the next event in such a history; as the earth may have existed myriads of ages, and undergone many vicissitudes in its condition, before it became the home of the human race. And, for ought we know, the history of other planets, even of the solar system, may yet be unwritten, because there has been as yet no rational inhabitant to compose or peruse the record. We have no intimation of the interval of time that elapsed between the beginning of things narrated in this prefatory sentence and that state of things which is announced in the following verse, Gen 1:2.
With no less clearness, however, does it show that it was dictated by superhuman knowledge. For it records the beginning of things of which natural science can take no cognizance. Man observes certain laws of nature, and, guided by these, may trace the current of physical events backward and forward, but without being able to fix any limit to the course of nature in either direction. And not only this sentence, but the main part of this and the following chapter communicates events that occurred before man made his appearance on the stage of things; and therefore before he could either witness or record them. And in harmony with all this, the whole volume is proved by the topics chosen, the Revelations made, the views entertained, the ends contemplated, and the means of information possessed, to be derived from a higher source than man.
This simple sentence Gen 1:1 denies atheism, for it assumes the being of God. It denies polytheism, and, among its various forms, the doctrine of two eternal principles, the one good and the other evil, for it confesses the one Eternal Creator. It denies materialism, for it asserts the creation of matter. It denies pantheism, for it assumes the existence of God before all things, and apart from them. It denies fatalism, for it involves the freedom of the Eternal Being.
It indicates the relative superiority, in point of magnitude, of the heavens to the earth, by giving the former the first place in the order of words. It is thus in accordance with the first elements of astronomical science.
It is therefore pregnant with physical and metaphysical, with ethical and theological instruction for the first man, for the predecessors and contemporaries of Moses, and for all the succeeding generations of mankind.
This verse forms an integral part of the narrative, and not a mere heading as some have imagined. This is abundantly evident from the following reasons: 1. It has the form of a narrative, not of a superscription. 2. The conjunctive particle connects the second verse with it; which could not be if it were a heading. 3. The very next sentence speaks of the earth as already in existence, and therefore its creation must be recorded in the first verse. 4. In the first verse the heavens take precedence of the earth; but in the following verses all things, even the sun, moon, and stars seem to be but appendages to the earth. Thus, if it were a heading, it would not correspond with the narrative. 5. If the first verse belongs to the narrative, order pervades the whole recital; whereas; if it is a heading, the most hopeless confusion enters. Light is called into being before the sun, moon, and stars. The earth takes precedence of the heavenly luminaries. The stars, which are coordinate with the sun, and preordinate to the moon, occupy the third place in the narrative of their manifestation. For any or all of these reasons it is obvious that the first verse forms a part of the narrative.
As soon as it is settled that the narrative begins in the first verse, another question comes up for determination; namely, whether the heavens here mean the heavenly bodies that circle in their courses through the realms of space, or the mere space itself which they occupy with their perambulations. It is manifest that the heavens here denote the heavenly orbs themselves - the celestial mansions with their existing inhabitants - for the following cogent reasons:
1. Creation implies something created, and not mere space, which is nothing, and cannot be said to be created.
2. Since "the earth" here obviously means the substance of the planet we inhabit, so, by parity of reason, the heavens must mean the substance of the celestial luminaries, the heavenly hosts of stars and spirits.
3. "The heavens" are placed before "the earth," and therefore must mean that reality which is greater than the earth, for if they meant "space," and nothing real, they ought not to be before the earth.
4. "The heavens" are actually mentioned in the verse, and therefore must mean a real thing, for if they meant nothing at all, they ought not to be mentioned.
5. The heavens must denote the heavenly realities, because this imparts a rational order to the whole chapter; whereas an unaccountable derangement appears if the sun, moon, and stars do not come into existence till the fourth day, though the sun is the center of light and the measurer of the daily period.
For any or all of these reasons, it is undeniable that the heavens in the first verse mean the fixed and planetary orbs of space; and, consequently, that these uncounted tenants of the skies, along with our own planet, are all declared to be in existence before the commencement of the six days' creation.
Hence, it appears that the first verse records an event antecedent to those described in the subsequent verses. This is the absolute and aboriginal creation of the heavens and all that in them is, and of the earth in its primeval state. The former includes all those resplendent spheres which are spread before the wondering eye of man, as well as those hosts of planets and of spiritual and angelic beings which are beyond the range of his natural vision. This brings a simple, unforced meaning out of the whole chapter, and discloses a beauty and a harmony in the narrative which no other interpretation can afford. In this way the subsequent verses Rev_eal a new effort of creative power, by which the pre-Adamic earth, in the condition in which it appears in the second verse, is prepared for the residence of a fresh animal creation, including the human race. The process is represented as it would appear to primeval man in his infantile simplicity, with whom his own position would naturally be the fixed point to which everything else was to be referred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Num 1:21, Num 1:42, Num 2:28, Num 4:36, Num 7:17, Num 7:73, Num 10:14, Num 26:51, Num 31:32, Num 35:4; Ch2 9:1; Ezr 1:11; Ecc 11:1; Eze 43:14; Deu 11:29
beginning: Pro 8:22-24, Pro 16:4; Mar 13:19; Joh 1:1-3; Heb 1:10; Jo1 1:1
God: Exo 20:11, Exo 31:18; Ch1 16:26; Neh 9:6; Job 26:13, Job 38:4; Psa 8:3, Psa 33:6, Psa 33:9; Psa 89:11, Psa 89:12, Psa 96:5, Psa 102:25, Psa 104:24, Psa 104:30, Psa 115:15, Psa 121:2, Psa 124:8, Psa 134:3; Psa 136:5, Psa 146:6, Psa 148:4, Psa 148:5; Pro 3:19, Pro 8:22-30; Ecc 12:1; Isa 37:16, Isa 40:26; Isa 40:28, Isa 42:5, Isa 44:24, Isa 45:18, Isa 51:13, Isa 51:16, Isa 65:17; Jer 10:12, Jer 32:17; Jer 51:15; Zac 12:1; Mat 11:25; Act 4:24, Act 14:15, Act 17:24; Rom 1:19, Rom 1:20; Rom 11:36; Co1 8:6; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 3:4, Heb 11:3; Pe2 3:5; Rev 3:14, Rev 4:11, Rev 10:6, Rev 14:7, Rev 21:6, Rev 22:13
Carl Friedrich Keil and Franz Delitzsch
1:1
"In the beginning God created the heaven and the earth." - Heaven and earth have not existed from all eternity, but had a beginning; nor did they arise by emanation from an absolute substance, but were created by God. This sentence, which stands at the head of the records of revelation, is not a mere heading, nor a summary of the history of the creation, but a declaration of the primeval act of God, by which the universe was called into being. That this verse is not a heading merely, is evident from the fact that the following account of the course of the creation commences with w (and), which connects the different acts of creation with the fact expressed in Gen 1:1, as the primary foundation upon which they rest. בּרשׁיח (in the beginning) is used absolutely, like ἐν ἀρχῇ in Jn 1:1, and מראשׁיח in Is 46:10. The following clause cannot be treated as subordinate, either by rendering it, "in the beginning when God created ..., the earth was," etc., or "in the beginning when God created...(but the earth was then a chaos, etc.), God said, Let there be light" (Ewald and Bunsen). The first is opposed to the grammar of the language, which would require Gen 1:2 to commence with הארץ ותּהי; the second to the simplicity of style which pervades the whole chapter, and to which so involved a sentence would be intolerable, apart altogether from the fact that this construction is invented for the simple purpose of getting rid of the doctrine of a creatio ex nihilo, which is so repulsive to modern Pantheism. ראשׁיח in itself is a relative notion, indicating the commencement of a series of things or events; but here the context gives it the meaning of the very first beginning, the commencement of the world, when time itself began. The statement, that in the beginning God created the heaven and the earth, not only precludes the idea of the eternity of the world a parte ante, but shows that the creation of the heaven and the earth was the actual beginning of all things. The verb בּרא, indeed, to judge from its use in Josh 17:15, Josh 17:18, where it occurs in the Piel (to hew out), means literally "to cut, or new," but in Kal it always means to create, and is only applied to a divine creation, the production of that which had no existence before. It is never joined with an accusative of the material, although it does not exclude a pre-existent material unconditionally, but is used for the creation of man (Gen 1:27; Gen 5:1-2), and of everything new that God creates, whether in the kingdom of nature (Num 16:30) or of that of grace (Ex 34:10; Ps 51:10, etc.). In this verse, however, the existence of any primeval material is precluded by the object created: "the heaven and the earth." This expression is frequently employed to denote the world, or universe, for which there was no single word in the Hebrew language; the universe consisting of a twofold whole, and the distinction between heaven and earth being essentially connected with the notion of the world, the fundamental condition of its historical development (vid., Gen 14:19, Gen 14:22; Ex 31:17). In the earthly creation this division is repeated in the distinction between spirit and nature; and in man, as the microcosm, in that between spirit and body. Through sin this distinction was changed into an actual opposition between heaven and earth, flesh and spirit; but with the complete removal of sin, this opposition will cease again, though the distinction between heaven and earth, spirit and body, will remain, in such a way, however, that the earthly and corporeal will be completely pervaded by the heavenly and spiritual, the new Jerusalem coming down from heaven to earth, and the earthly body being transfigured into a spiritual body (Rev_ 21:1-2; 1Cor 15:35.). Hence, if in the beginning God created the heaven and the earth, "there is nothing belonging to the composition of the universe, either in material or form, which had an existence out of God prior to this divine act in the beginning" (Delitzsch). This is also shown in the connection between our verse and the one which follows: "and the earth was without form and void," not before, but when, or after God created it. From this it is evident that the void and formless state of the earth was not uncreated, or without beginning. At the same time it is obvious from the creative acts which follow (vv. 3-18), that the heaven and earth, as God created them in the beginning, were not the well-ordered universe, but the world in its elementary form; just as Euripides applies the expression οὐρανὸς καὶ γαῖα to the undivided mass (οπφὴμία), which was afterwards formed into heaven and earth.
Geneva 1599
1:1 In the (a) beginning God created the heaven and the earth.
The Argument - Moses in effect declares three things, which are in this book chiefly to be considered: First, that the world and all things in it were created by God, and to praise his Name for the infinite graces, with which he had endued him, fell willingly from God through disobedience, who yet for his own mercies sake restored him to life, and confirmed him in the same by his promise of Christ to come, by whom he should overcome Satan, death and hell. Secondly, that the wicked, unmindful of God's most excellent benefits, remained still in their wickedness, and so falling most horribly from sin to sin, provoked God (who by his preachers called them continually to repentance) at length to destroy the whole world. Thirdly, he assures us by the examples of Abraham, Isaac, Jacob and the rest of the patriarchs, that his mercies never fail those whom he chooses to be his Church, and to profess his Name in earth, but in all their afflictions and persecutions he assists them, sends comfort, and delivers them, so that the beginning, increase, preservation and success of it might be attributed to God only. Moses shows by the examples of Cain, Ishmael, Esau and others, who were noble in man's judgment, that this Church depends not on the estimation and nobility of the world: and also by the fewness of those, who have at all times worshipped him purely according to his word that it stands not in the multitude, but in the poor and despised, in the small flock and little number, that man in his wisdom might be confounded, and the name of God praised forever.
(a) First of all, and before any creature was, God made heaven and earth out of nothing.
John Gill
1:1 In the beginning God created the heaven and the earth. By the heaven some understand the supreme heaven, the heaven of heavens, the habitation of God, and of the holy angels; and this being made perfect at once, no mention is after made of it, as of the earth; and it is supposed that the angels were at this time created, since they were present at the laying of the foundation of the earth, Job 38:6 but rather the lower and visible heavens are meant, at least are not excluded, that is, the substance of them; as yet being imperfect and unadorned; the expanse not yet made, or the ether and air not yet stretched out; nor any light placed in them, or adorned with the sun, moon, and stars: so the earth is to be understood, not of that properly so called, as separated from the waters, that is, the dry land afterwards made to appear; but the whole mass of earth and water before their separation, and when in their unformed and unadorned state, described in the next verse: in short, these words represent the visible heavens and the terraqueous globe, in their chaotic state, as they were first brought into being by almighty power. The prefixed to both words is, as Aben Ezra observes, expressive of notification or demonstration, as pointing at "those" heavens, and "this earth"; and shows that things visible are here spoken of, whatever is above us, or below us to be seen: for in the Arabic language, as he also observes, the word for "heaven", comes from one which signifies high or above (a); as that for "earth" from one that signifies low and beneath, or under (b). Now it was the matter or substance of these that was first created; for the word set before them signifies substance, as both Aben Ezra and (c) Kimchi affirm. Maimonides (d) observes, that this particle, according to their wise men, is the same as "with"; and then the sense is, God created with the heavens whatsoever are in the heavens, and with the earth whatsoever are in the earth; that is, the substance of all things in them; or all things in them were seminally together: for so he illustrates it by an husbandman sowing seeds of divers kinds in the earth, at one and the same time; some of which come up after one day, and some after two days, and some after three days, though all sown together. These are said to be "created", that is, to be made out of nothing; for what pre-existent matter to this chaos could there be out of which they could be formed? And the apostle says, "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear", Heb 11:3. And though this word is sometimes used, and even in this chapter, of the production of creatures out of pre-existent matter, as in Gen 1:21 yet, as Nachmanides observes, there is not in the holy language any word but this here used, by which is signified the bringing anything into being out of nothing; and many of the Jewish interpreters, as Aben Ezra, understand by creation here, a production of something into being out of nothing; and Kimchi says (e) that creation is a making some new thing, and a bringing something out of nothing: and it deserves notice, that this word is only used of God; and creation must be the work of God, for none but an almighty power could produce something out of nothing. The word used is Elohimö, which some derive from another, which signifies power, creation being an act of almighty power: but it is rather to be derived from the root in the Arabic language, which signifies to worship (f), God being the object of all religious worship and adoration; and very properly does Moses make use of this appellation here, to teach us, that he who is the Creator of the heavens and the earth is the sole object of worship; as he was of the worship of the Jewish nation, at the head of which Moses was. It is in the plural number, and being joined to a verb of the singular, is thought by many to be designed to point unto us the mystery of a plurality, or trinity of persons in the unity of the divine essence: but whether or no this is sufficient to support that doctrine, which is to be established without it; yet there is no doubt to be made, that all the three Persons in the Godhead were concerned in the creation of all things, see Ps 33:6. The Heathen poet Orpheus has a notion somewhat similar to this, who writes, that all things were made by one Godhead of three names, and that this God is all things (g): and now all these things, the heaven and the earth, were made by God "in the beginning", either in the beginning of time, or when time began, as it did with the creatures, it being nothing but the measure of a creature's duration, and therefore could not be until such existed; or as Jarchi interprets it, in the beginning of the creation, when God first began to create; and is best explained by our Lord, "the beginning of the creation which God created", Mk 13:19 and the sense is, either that as soon as God created, or the first he did create were the heavens and the earth; to which agrees the Arabic version; not anything was created before them: or in connection with the following words, thus, "when first", or "in the beginning", when "God created the heavens and the earth", then "the earth was without form", &c (h). The Jerusalem Targum renders it, "in wisdom God created"; see Prov 3:19 and some of the ancients have interpreted it of the wisdom of God, the Logos and Son of God. From hence we learn, that the world was not eternal, either as to the matter or form of it, as Aristotle, and some other philosophers, have asserted, but had a beginning; and that its being is not owing to the fortuitous motion and conjunction of atoms, but to the power and wisdom of God, the first cause and sole author of all things; and that there was not any thing created before the heaven and the earth were: hence those phrases, before the foundation of the world, and before the world began, &c. are expressive of eternity: this utterly destroys the notion of the pre-existence of the souls of men, or of the soul of the Messiah: false therefore is what the Jews say (i), that paradise, the righteous, Israel, Jerusalem, &c. were created before the world; unless they mean, that these were foreordained by God to be, which perhaps is their sense.
(a) "altus fuit, eminuit", Golius, col. 1219. (b) "quicquid humile, inferum et depressum" ib. col. 70. Hottinger. Smegma Orient. c. 5. p. 70. & Thesaur. Philolog. l. 1. c. 2. p. 234. (c) Sepher Shorash. rad. (d) Moreh Nevochim, par. 2. c. 30. p. 275, 276. (e) Ut supra. (Sepher Shorash.) rad. (f) "coluit, unde" "numen colendum", Schultens in Job. i. 1. Golius, col. 144. Hottinger. Smegma, p. 120. (g) See the Universal History, vol. 1. p. 33. (h) So Vatablus. (i) Targum Jon. & Jerus. in Gen. iii. 24. T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2.
John Wesley
1:1 Observe here. 1. The effect produced, The heaven and the earth - That is, the world, including the whole frame and furniture of the universe. But 'tis only the visible part of the creation that Moses designs to give an account of. Yet even in this there are secrets which cannot be fathomed, nor accounted for. But from what we see of heaven and earth, we may infer the eternal power and godhead of the great Creator. And let our make and place, as men, mind us of our duty, as Christians, which is always to keep heaven in our eye, and the earth under our feet.
Observe 2. The author and cause of this great work, God. The Hebrew word is Elohim; which (1.) seems to mean The Covenant God, being derived from a word that signifies to swear. (2.) The plurality of persons in the Godhead, Father, Son, and Holy Ghost. The plural name of God in Hebrew, which speaks of him as many, tho' he be but one, was to the Gentiles perhaps a favour of death unto death, hardening them in their idolatry; but it is to us a favour of life unto life, confirming our faith in the doctrine of the Trinity, which, tho' but darkly intimated in the Old Testament, is clearly revealed in the New.
Observe 3. The manner how this work was effected; God created, that is, made it out of nothing. There was not any pre - existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters, and the beasts and man out of the earth; but that earth and those waters were made out of nothing.
Observe 4. When this work was produced; In the beginning - That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
In the beginning--a period of remote and unknown antiquity, hid in the depths of eternal ages; and so the phrase is used in Prov 8:22-23.
God--the name of the Supreme Being, signifying in Hebrew, "Strong," "Mighty." It is expressive of omnipotent power; and by its use here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, namely, that though God is one, there is a plurality of persons in the Godhead--Father, Son, and Spirit, who were engaged in the creative work (Prov 8:27; Jn 1:3, Jn 1:10; Eph 3:9; Heb 1:2; Job 26:13).
created--not formed from any pre-existing materials, but made out of nothing.
the heaven and the earth--the universe. This first verse is a general introduction to the inspired volume, declaring the great and important truth that all things had a beginning; that nothing throughout the wide extent of nature existed from eternity, originated by chance, or from the skill of any inferior agent; but that the whole universe was produced by the creative power of God (Acts 17:24; Rom 11:36). After this preface, the narrative is confined to the earth.
1:21:2: Եւ երկիր է՛ր աներեւոյթ եւ անպատրաստ. եւ խաւա՛ր ՚ի վերայ անդնդոց. եւ Հոգի Աստուծոյ շրջէ՛ր ՚ի վերայ ջուրց։
2 Երկիրն անձեւ ու անկազմ էր, խաւար էր տիրում անհունի վրայ, եւ Աստծու հոգին շրջում էր ջրերի վրայ:
2 Երկիրը անձեւ ու պարապ էր եւ անդունդին վրայ խաւար կար եւ Աստուծոյ Հոգին ջուրերուն վրայ կը շարժէր։
Եւ երկիր էր [1]աներեւոյթ եւ անպատրաստ``, եւ խաւար ի վերայ անդնդոց. եւ Հոգի Աստուծոյ շրջէր ի վերայ ջուրց:

1:2: Եւ երկիր է՛ր աներեւոյթ եւ անպատրաստ. եւ խաւա՛ր ՚ի վերայ անդնդոց. եւ Հոգի Աստուծոյ շրջէ՛ր ՚ի վերայ ջուրց։
2 Երկիրն անձեւ ու անկազմ էր, խաւար էր տիրում անհունի վրայ, եւ Աստծու հոգին շրջում էր ջրերի վրայ:
2 Երկիրը անձեւ ու պարապ էր եւ անդունդին վրայ խաւար կար եւ Աստուծոյ Հոգին ջուրերուն վրայ կը շարժէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Земля же была безвидна и пуста, и тьма над бездною, и Дух Божий носился над водою.
1:2 ἡ ο the δὲ δε though; while γῆ γη earth; land ἦν ειμι be ἀόρατος αορατος invisible καὶ και and; even ἀκατασκεύαστος ακατασκευαστος and; even σκότος σκοτος dark ἐπάνω επανω upon; above τῆς ο the ἀβύσσου αβυσσος abyss καὶ και and; even πνεῦμα πνευμα spirit; wind θεοῦ θεος God ἐπεφέρετο επιφερω impose; inflict ἐπάνω επανω upon; above τοῦ ο the ὕδατος υδωρ water
1:2 וְ wᵊ וְ and הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth הָיְתָ֥ה hāyᵊṯˌā היה be תֹ֨הוּ֙ ṯˈōhû תֹּהוּ emptiness וָ wā וְ and בֹ֔הוּ vˈōhû בֹּהוּ emptiness וְ wᵊ וְ and חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face תְהֹ֑ום ṯᵊhˈôm תְּהֹום primeval ocean וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מְרַחֶ֖פֶת mᵊraḥˌefeṯ רחף shake עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
1:2. terra autem erat inanis et vacua et tenebrae super faciem abyssi et spiritus Dei ferebatur super aquasAnd the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
2. And the earth was waste and void; and darkness was upon the face of the deep: and the spirit of God moved upon the face of the waters.
1:2. But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters.
And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters:

2: Земля же была безвидна и пуста, и тьма над бездною, и Дух Божий носился над водою.
1:2
ἡ ο the
δὲ δε though; while
γῆ γη earth; land
ἦν ειμι be
ἀόρατος αορατος invisible
καὶ και and; even
ἀκατασκεύαστος ακατασκευαστος and; even
σκότος σκοτος dark
ἐπάνω επανω upon; above
τῆς ο the
ἀβύσσου αβυσσος abyss
καὶ και and; even
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
ἐπεφέρετο επιφερω impose; inflict
ἐπάνω επανω upon; above
τοῦ ο the
ὕδατος υδωρ water
1:2
וְ wᵊ וְ and
הָ hā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
הָיְתָ֥ה hāyᵊṯˌā היה be
תֹ֨הוּ֙ ṯˈōhû תֹּהוּ emptiness
וָ wā וְ and
בֹ֔הוּ vˈōhû בֹּהוּ emptiness
וְ wᵊ וְ and
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
תְהֹ֑ום ṯᵊhˈôm תְּהֹום primeval ocean
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מְרַחֶ֖פֶת mᵊraḥˌefeṯ רחף shake
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
1:2. terra autem erat inanis et vacua et tenebrae super faciem abyssi et spiritus Dei ferebatur super aquas
And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
2. And the earth was waste and void; and darkness was upon the face of the deep: and the spirit of God moved upon the face of the waters.
1:2. But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Понятие «земли» на языке Библии часто обнимает собой весь земной шар, со включением сюда и видимого неба как его наружной атмосферической оболочки (Быт 14:19–22; Пс 80:35). В этом именно смысле оно употреблено и здесь, как это очевидно из контекста, по свидетельству которого хаотическая масса этой «земли» впоследствии выделила из себя твердь и воду (Быт 1:7).

Слова «безвидна и пуста», которыми характеризуется первобытная масса, заключают в себе мысль о «тьме, беспорядке и разрушении» (Ис 40:17; 45:18; Иер 4:23–26), т. е. дают идею о состоянии полного хаоса, в котором элементы будущего света, воздуха, земли, воды и также все зародыши растительной и животной жизни не поддавались еще никакому различению и были как бы перемешаны между собой. Лучшей параллелью к этим словам служит место из книги Премудростей Соломона, в котором говорится, что Бог сотворил мир из «необразного вещества» 11:18) и 2: Пет 3:5.

«и тьма над бездною…» Эта тьма была естественным следствием отсутствия света, который еще не существовал в качестве отдельной самостоятельной стихии, будучи выделен из первобытного хаоса лишь впоследствии, в первый день недели творческой деятельности. «Над бездною» и «над водою». В тексте подлинника стоят здесь два родственных по смыслу еврейского слова (tehom и maim), означающих массу воды, образующую целую «бездну»; этим самым делается указание на расплавленное жидкообразное состояние первозданного, хаотического вещества.

«и Дух Божий носился…» В объяснении этих слов толковники довольно сильно расходятся между собою: одни видят здесь простое указание на обыкновенный ветер, ниспосланный Богом для осушения земли (Тертуллиан, Ефрем Сирин, Феодорит, Абен-Езра, Розенмюллер), другие — на Ангела, или особую умную силу, назначенную для той же цели (Златоуст, Кайзетан и др.), третьи, наконец, — на Ипостасного Духа Божия (Василий Великий, Афанасий, Иероним и большинство прочих экзегетов). Последнее толкование предпочтительнее прочих: оно указывает на участие в деле творения и третьего лица Святой Троицы, Духа Божия, являющего Собой ту зиждительно-промыслительную силу, которая, по обще-библейскому воззрению, обусловливает происхождение и существование всего мира, не исключая и человека (Быт 2:7; Пс 32:6; Иов 27:3; Ис 34:16; Деян 17:29: и др.). Самое действие Святого Духа на хаос уподобляется здесь действию птицы, сидящей в гнезде на яйцах и согревающей их своей теплотой для пробуждения в них жизни (Втор 32:11).

Этим самым, с одной стороны, позволяется усматривать в хаосе и некоторое действие естественных сил, аналогичное процессу постепенного образования в яйце зародыша, с другой, — как эти самые силы так и результаты их поставляются в прямую зависимость от Бога.
Adam Clarke: Commentary on the Bible - 1831
1:2: The earth was without form and void - The original term תהו tohu and בהו bohu, which we translate without form and void, are of uncertain etymology; but in this place, and wherever else they are used, they convey the idea of confusion and disorder. From these terms it is probable that the ancient Syrians and Egyptians borrowed their gods, Theuth and Bau, and the Greeks their Chaos. God seems at first to have created the elementary principles of all things; and this formed the grand mass of matter, which in this state must be without arrangement, or any distinction of parts: a vast collection of indescribably confused materials, of nameless entities strangely mixed; and wonderfully well expressed by an ancient heathen poet: -
Ante mare et terras, et, quod tegit omnia, caelum,
Unus erat toto naturae vultus in orbe, Quem dixere
Chaos; rudis indigestaque moles,
Nec quicquam nisi pondus iners; congestaque eodem
Non bene junctarum discordia semina rerum.
Ovid.
Before the seas and this terrestrial ball,
And heaven's high canopy that covers all,
One was the face of nature, if a face;
Rather, a rude and indigested mass;
A lifeless lump, unfashion'd and unframed,
Of jarring seeds, and justly Chaos named.
Dryden.
The most ancient of the Greeks have spoken nearly in the same way of this crude, indigested state of the primitive chaotic mass.
When this congeries of elementary principles was brought together, God was pleased to spend six days in assimilating, assorting, and arranging the materials, out of which he built up, not only the earth, but the whole of the solar system.
The spirit of God - This has been variously and strangely understood. Some think a violent wind is meant, because רוח, ruach often signifies wind, as well as spirit, as πνευμα, does in Greek; and the term God is connected with it merely, as they think, to express the superlative degree. Others understand by it an elementary fire. Others, the sun, penetrating and drying up the earth with his rays. Others, the angels, who were supposed to have been employed as agents in creation. Others, a certain occult principle, termed the anima mundi or soul of the world. Others, a magnetic attraction, by which all things were caused to gravitate to a common center. But it is sufficiently evident from the use of the word in other places, that the Holy Spirit of God is intended; which our blessed Lord represents under the notion of wind, Joh 3:8; and which, as a mighty rushing wind on the day of Pentecost, filled the house where the disciples were sitting, Act 2:2, which was immediately followed by their speaking with other tongues, because they were filled with the Holy Ghost, Act 2:4. These scriptures sufficiently ascertain the sense in which the word is used by Moses.
Moved - מרחפת merachepheth, was brooding over; for the word expresses that tremulous motion made by the hen while either hatching her eggs or fostering her young. It here probably signifies the communicating a vital or prolific principle to the waters. As the idea of incubation, or hatching an egg, is implied in the original word, hence probably the notion, which prevailed among the ancients, that the world was generated from an egg.
Albert Barnes: Notes on the Bible - 1834
1:2: - II. The Land
היה hā yah, "be." It is to be noted, however, that the word has three meanings, two of which now scarcely belong to our English "be."
1. "Be, as an event, start into being, begin to be, come to pass." This may be understood of a thing beginning to be, אור יהי yehiy 'ô r, "be light" Gen 1:3; or of an event taking place, ימים מקץ ויהי vayehı̂ y mı̂ qē ts yā mı̂ ym, "and it came to pass from the end of days."
2. "Be," as a change of state, "become." This is applied to what had a pRev_ious existence, but undergoes some change in its properties or relations; as מלח גציב ותהי vatehı̂ y netsı̂ yb melach, "and she became" a pillar of salt Gen 19:26.
3. "Be," as a state. This is the ultimate meaning to which the verb tends in all languages. In all its meanings, especially in the first and second, the Hebrew speaker presumes an onlooker, to whom the object in question appears coming into being, becoming or being, as the case may be. Hence, it means to be manifestly, so that eye-witnesses may observe the signs of existence.
ובהוּ תהוּ tohû vā bohû, "a waste and a void." The two terms denote kindred ideas, and their combination marks emphasis. Besides the present passage בהוּ bohû occurs in only two others Isa 34:11; Jer 4:23, and always in conjunction with תהוּ tohû. If we may distinguish the two words, בהוּ bohû refers to the matter, and תהוּ tohû refers to the form, and therefore the phrase combining the two denotes a state of utter confusion and desolation, an absence of all that can furnish or people the land.
השׁך choshek, "darkness, the absence of light."
פגים pā nı̂ ym, "face, surface." פנה panah, "face, look, turn toward."
תהום tehô m, "roaring deep, billow." הוּם hû m, "hum, roar, fret."
רוּח rû ach, "breath, wind, soul, spirit."
רחף rā chaph, "be soft, tremble." Piel, "brood, flutter."
והארץ vehā'ā rets, "and the earth." Here the conjunction attaches the noun, and not the verb, to the preceding statement. This is therefore a connection of objects in space, and not of events in time. The present sentence, accordingly, may not stand closely conjoined in point of time with the preceding one. To intimate sequence in time the conjunction would have been prefixed to the verb in the form ותהי vatehı̂ y, "then was."
ארץ 'erets means not only "earth," but "country, land," a portion of the earth's surface defined by natural, national, or civil boundaries; as, "the land of" Egypt, "thy land" Exo 23:9-10.
Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. The latter two may be designated in common the imperfect state. A completed event is expressed by the former of the two states, or, as they are commonly called, tenses of the Hebrew verb; a current event, by the imperfect participle; an incipient event, by the second state or tense. An event is described indefinitely when there is neither verb nor participle in the sentence to determine its state. The first sentence of this verse is an example of the perfect state of an event, the second of the indefinite, and the third of the imperfect or continuous state.
After the undefined lapse of time from the first grand act of creation, the present verse describes the state of things on the land immediately antecedent to the creation of a new system of vegetable and animal life, and, in particular, of man, the intelligent inhabitant, for whom this fair scene was now to be prepared and replenished.
Here "the earth" is put first in the order of words, and therefore, according to the genius of the Hebrew language, set forth prominently as the subject of the sentence; whence we conclude that the subsequent narrative refers to the land - the skies from this time forward coming in only incidentally, as they bear upon its history. The disorder and desolation, we are to remember, are limited in their range to the land, and do not extend to the skies; and the scene of the creation now remaining to be described is confined to the land, and its superincumbent matter in point of space, and to its present geological condition in point of time.
We have further to bear in mind that the land among the antediluvians, and down far below the time of Moses, meant so much of the surface of our globe as was known by observation, along with an unknown and undetermined region beyond; and observation was not then so extensive as to enable people to ascertain its spherical form or even the curvature of its surface. To their eye it presented merely an irregular surface bounded by the horizon. Hence, it appears that, so far as the current significance of this leading term is concerned, the scene of the six days' creation cannot be affirmed on scriptural authority alone to have extended beyond the surface known to man. Nothing can be inferred from the mere words of Scripture concerning America, Australia, the islands of the Pacific, or even the remote parts of Asia, Africa, or Europe, that were yet unexplored by the race of man. We are going beyond the warrant of the sacred narrative, on a flight of imagination, whenever we advance a single step beyond the sober limits of the usage of the day in which it was written.
Along with the sky and its conspicuous objects the land then known to the primeval man formed the sum total of the observable universe. It was as competent to him with his limited information, as it is to us with our more extensive but still limited knowledge, to express the all by a periphrasis consisting of two terms that have not even yet arrived at their full complement of meaning: and it was not the object or the effect of divine Revelation to anticipate science on these points.
Passing now from the subject to the verb in this sentence, we observe it is in the perfect state, and therefore denotes that the condition of confusion and emptiness was not in progress, but had run its course and become a settled thing, at least at the time of the next recorded event. If the verb had been absent in Hebrew, the sentence would have been still complete, and the meaning as follows: "And the land was waste and void." With the verb present, therefore, it must denote something more. The verb היה hā yâ h "be" has here, we conceive, the meaning "become;" and the import of the sentence is this: "And the land had become waste and void." This affords the presumption that the part at least of the surface of our globe which fell within the cognizance of primeval man, and first received the name of land, may not have been always a scene of desolation or a sea of turbid waters, but may have met with some catastrophe by which its order and fruitfulness had been marred or pRev_ented.
This sentence, therefore, does not necessarily describe the state of the land when first created, but merely intimates a change that may have taken place since it was called into existence. What its pRev_ious condition was, or what interval of time elapsed, between the absolute creation and the present state of things, is not Rev_ealed. How many transformations it may have undergone, and what purpose it may have heretofore served, are questions that did not essentially concern the moral well-being of man, and are therefore to be asked of some other interpreter of nature than the written word.
This state of things is finished in reference to the event about to be narrated. Hence, the settled condition of the land, expressed by the predicates "a waste and a void," is in studied contrast with the order and fullness which are about to be introduced. The present verse is therefore to be regarded as a statement of the needs that have to be supplied in order to render the land a region of beauty and life.
The second clause of the verse points out another striking characteristic of the scene. "And darkness was upon the face of the deep": Here again the conjunction is connected with the noun. The time is the indefinite past, and the circumstance recorded is merely appended to that contained in the pRev_ious clause. The darkness, therefore, is connected with the disorder and solitude which then pRev_ailed on the land. It forms a part of the physical derangement which had taken place on this part at least of the surface of our globe.
It is further to be noted that the darkness is described to be on the face of the deep. Nothing is said about any other region throughout the bounds of existing things. The presumption is, so far as this clause determines, that it is a local darkness confined to the face of the deep. And the clause itself stands between two others which refer to the land, and not to any other part of occupied space. It cannot therefore be intended to describe anything beyond this definite region.
The deep, the roaring abyss, is another feature in the pre-Adamic scene. It is not now a region of land and water, but a chaotic mass of turbid waters, floating over, it may be, and partly laden with, the ruins of a past order of things; at all events not at present possessing the order of vegetable and animal life.
The last clause introduces a new and unexpected clement into scene of desolation. The sentence is, as heretofore, coupled to preceding one by the noun or subject. This indicates still a conjunction of things, and not a series of events. The phrase אלהים רוּח rû ach 'ĕ lohı̂ ym means "the spirit of God," as it is elsewhere uniformly applied to spirit, and as רחף rı̂ chē p, "brooded," does not describe the action of wind. The verbal form employed is the imperfect participle, and therefore denotes a work in the actual process of accomplishment. The brooding of the spirit of God is evidently the originating cause of the reorganization of things on the land, by the creative work which is successively described in the following passage.
It is here intimated that God is a spirit. For "the spirit of God" is equivalent to "God who is a spirit." This is that essential characteristic of the Everlasting which makes creation possible. Many philosophers, ancient and modern, have felt the difficulty of proceeding from the one to the many; in other words, of evolving the actual multiplicity of things out of the absolutely one. And no wonder. For the absolutely one, the pure monad that has no internal relation, no complexity of quality or faculty, is barren, and must remain alone. It is, in fact, nothing; not merely no "thing," but absolutely naught. The simplest possible existent must have being, and text to which this being belongs, and, moreover, some specific or definite character by which it is what it is. This character seldom consists of one quality; usually, if not universally, of more than one. Hence, in the Eternal One may and must be that character which is the concentration of all the causative antecedents of a universe of things. The first of these is will. Without free choice there can be no beginning of things. Hence, matter cannot be a creator. But will needs, cannot be without, wisdom to plan and power to execute what is to be willed. These are the three essential attributes of spirit. The manifold wisdom of the Eternal Spirit, combined with His equally manifold power, is adequate to the creation of a manifold system of things. Let the free behest be given, and the universe starts into being.
It would be rash and out of place to speculate on the nature of the brooding here mentioned further than it is explained by the event. We could not see any use of a mere wind blowing over the water, as it would be productive of none of the subsequent effects. At the same time, we may conceive the spirit of God to manifest its energy in some outward effect, which may bear a fair analogy to the natural figure by which it is represented. Chemical forces, as the prime agents, are not to be thought of here, as they are totally inadequate to the production of the results in question. Nothing but a creative or absolutely initiative power could give rise to a change so great and fundamental as the construction of an Adamic abode out of the luminous, aerial, aqueous, and terrene materials of the preexistent earth, and the production of the new vegetable and animal species with which it was now to be replenished.
Such is the intimation that we gather from the text, when it declares that "the spirit of God was brooding upon the face of the waters." It means something more than the ordinary power put forth by the Great Being for the natural sustenance and development of the universe which he has called into existence. It indicates a new and special display of omnipotence for the present exigencies of this part of the realm of creation. Such an occasional, and, for ought we know, ordinary though supernatural interposition, is quite in harmony with the perfect freedom of the Most High in the changing conditions of a particular region, while the absolute impossibility of its occurrence would be totally at variance with this essential attribute of a spiritual nature.
In addition to this, we cannot see how a universe of moral beings can be governed on any other principle; while, on the other hand, the principle itself is perfectly compatible with the administration of the whole according to a predetermined plan, and does not involve any vacillation of purpose on the part of the Great Designer.
We observe, also, that this creative power is put forth on the face of the waters, and is therefore confined to the land mentioned in the pRev_ious part of the verse and its superincumbent atmosphere.
Thus, this primeval document proceeds, in an orderly way, to portray to us in a single verse the state of the land antecedent to its being prepared anew as a meet dwelling-place for man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: without: Job 26:7; Isa 45:18; Jer 4:23; Nah 2:10
Spirit: Job 26:14; Psa 33:6, Psa 104:30; Isa 40:12-14
Carl Friedrich Keil and Franz Delitzsch
1:2
The First Day. - Though treating of the creation of the heaven and the earth, the writer, both here and in what follows, describes with minuteness the original condition and progressive formation of the earth alone, and says nothing more respecting the heaven than is actually requisite in order to show its connection with the earth. He is writing for inhabitants of the earth, and for religious ends; not to gratify curiosity, but to strengthen faith in God, the Creator of the universe. What is said in Gen 1:2 of the chaotic condition of the earth, is equally applicable to the heaven, "for the heaven proceeds from the same chaos as the earth."
"And the earth was (not became) waste and void." The alliterative nouns tohu vabohu, the etymology of which is lost, signify waste and empty (barren), but not laying waste and desolating. Whenever they are used together in other places (Is 34:11; Jer 4:23), they are taken from this passage; but tohu alone is frequently employed as synonymous with איך, non-existence, and הבל, nothingness (Is 40:17, Is 40:23; Is 49:4). The coming earth was at first waste and desolate, a formless, lifeless mass, rudis indigestaque moles, ὕληἄμορφος (Wis. 11:17) or χάος.
"And darkness was upon the face of the deep." תּהום, from הוּם, to roar, to rage, denotes the raging waters, the roaring waves (Ps 42:7) or flood (Ex 15:5; Deut 8:7); and hence the depths of the sea (Job 28:14; Job 38:16), and even the abyss of the earth (Ps 71:20). As an old traditional word, it is construed like a proper name without an article (Ewald, Gramm.). The chaotic mass in which the earth and the firmament were still undistinguished, unformed, and as it were unborn, was a heaving deep, an abyss of waters (ἄβυσσος, lxx), and this deep was wrapped in darkness. But it was in process of formation, for the Spirit of God moved upon the waters, רוּח (breath) denotes wind and spirit, like πνεῦνα from πνέω. Ruach Elohim is not a breath of wind caused by God (Theodoret, etc.), for the verb does not suit this meaning, but the creative Spirit of God, the principle of all life (Ps 33:6; Ps 104:30), which worked upon the formless, lifeless mass, separating, quickening, and preparing the living forms, which were called into being by the creative words that followed. רחף in the Piel is applied to the hovering and brooding of a bird over its young, to warm them, and develop their vital powers (Deut 32:11). In such a way as this the Spirit of God moved upon the deep, which had received at its creation the germs of all life, to fill them with vital energy by His breath of life. The three statements in our verse are parallel; the substantive and participial construction of the second and third clauses rests upon the והיחה of the first. All three describe the condition of the earth immediately after the creation of the universe. This suffices to prove that the theosophic speculation of those who "make a gap between the first two verses, and fill it with a wild horde of evil spirits and their demoniacal works, is an arbitrary interpolation" (Ziegler).
Gen 1:3
The word of God then went forth to the primary material of the world, now filled with creative powers of vitality, to call into being, out of the germs of organization and life which it contained, and in the order pre-ordained by His wisdom, those creatures of the world, which proclaim, as they live and move, the glory of their Creator (Ps 8:1-9). The work of creation commences with the words, "and God said." The words which God speaks are existing things. "He speaks, and it is done; He commands, and it stands fast." These words are deeds of the essential Word, the λόγος, by which "all things were made." Speaking is the revelation of thought; the creation, the realization of the thoughts of God, a freely accomplished act of the absolute Spirit, and not an emanation of creatures from the divine essence. The first thing created by the divine Word was "light," the elementary light, or light-material, in distinction from the "lights," or light-bearers, bodies of light, as the sun, moon, and stars, created on the fourth day, are called. It is now a generally accepted truth of natural science, that the light does not spring from the sun and stars, but that the sun itself is a dark body, and the light proceeds from an atmosphere which surrounds it. Light was the first thing called forth, and separated from the dark chaos by the creative mandate, "Let there be," - the first radiation of the life breathed into it by the Spirit of God, inasmuch as it is the fundamental condition of all organic life in the world, and without light and the warmth which flows from it no plant or animal could thrive.
Gen 1:4
The expression in Gen 1:4, "God saw the light that it was good," for "God saw that the light was good," according to a frequently recurring antiptosis (cf. Gen 6:2; Gen 12:14; Gen 13:10), is not an anthropomorphism at variance with enlightened thoughts of God; for man's seeing has its type in God's, and God's seeing is not a mere expression of the delight of the eye or of pleasure in His work, but is of the deepest significance to every created thing, being the seal of the perfection which God has impressed upon it, and by which its continuance before God and through God is determined. The creation of light, however, was no annihilation of darkness, no transformation of the dark material of the world into pure light, but a separation of the light from the primary matter, a separation which established and determined that interchange of light and darkness, which produces the distinction between day and night.
Gen 1:5
Hence it is said in Gen 1:5, "God called the light Day, and the darkness Night;" for, as Augustine observes, "all light is not day, nor all darkness night; but light and darkness alternating in a regular order constitute day and night." None but superficial thinkers can take offence at the idea of created things receiving names from God. The name of a thing is the expression of its nature. If the name be given by man, it fixes in a word the impression which it makes upon the human mind; but when given by God, it expresses the reality, what the thing is in God's creation, and the place assigned it there by the side of other things.
"Thus evening was and morning was one day." אחד (one), like εἷς and unus, is used at the commencement of a numerical series for the ordinal primus (cf. Gen 2:11; Gen 4:19; Gen 8:5, Gen 8:15). Like the numbers of the days which follow, it is without the article, to show that the different days arose from the constant recurrence of evening and morning. It is not till the sixth and last day that the article is employed (Gen 1:31), to indicate the termination of the work of creation upon that day. It is to be observed, that the days of creation are bounded by the coming of evening and morning. The first day did not consist of the primeval darkness and the origination of light, but was formed after the creation of the light by the first interchange of evening and morning. The first evening was not the gloom, which possibly preceded the full burst of light as it came forth from the primary darkness, and intervened between the darkness and full, broad daylight. It was not till after the light had been created, and the separation of the light from the darkness had taken place, that evening came, and after the evening the morning; and this coming of evening (lit., the obscure) and morning (the breaking) formed one, or the first day. It follows from this, that the days of creation are not reckoned from evening to evening, but from morning to morning. The first day does not fully terminate till the light returns after the darkness of night; it is not till the break of the new morning that the first interchange of light and darkness is completed, and a ἡερονύκτιον has passed. The rendering, "out of evening and morning there came one day," is at variance with grammar, as well as with the actual fact. With grammar, because such a thought would require 'echaad אחד ליום; and with fact, because the time from evening to morning does not constitute a day, but the close of a day. The first day commenced at the moment when God caused the light to break forth from the darkness; but this light did not become a day, until the evening had come, and the darkness which set in with the evening had given place the next morning to the break of day. Again, neither the words ערב ויהי בקר ויהי, nor the expression בקר ערב, evening-morning (= day), in Dan 8:14, corresponds to the Greek νυχθη̈́̀ερον, for morning is not equivalent to day, nor evening to night. The reckoning of days from evening to evening in the Mosaic law (Lev 23:32), and by many ancient tribes (the pre-Mohammedan Arabs, the Athenians, Gauls, and Germans), arose not from the days of creation, but from the custom of regulating seasons by the changes of the moon. But if the days of creation are regulated by the recurring interchange of light and darkness, they must be regarded not as periods of time of incalculable duration, of years or thousands of years, but as simple earthly days. It is true the morning and evening of the first three days were not produced by the rising and setting of the sun, since the sun was not yet created; but the constantly recurring interchange of light and darkness, which produced day and night upon the earth, cannot for a moment be understood as denoting that the light called forth from the darkness of chaos returned to that darkness again, and thus periodically burst forth and disappeared. The only way in which we can represent it to ourselves, is by supposing that the light called forth by the creative mandate, "Let there be," was separated from the dark mass of the earth, and concentrated outside or above the globe, so that the interchange of light and darkness took place as soon as the dark chaotic mass began to rotate, and to assume in the process of creation the form of a spherical body. The time occupied in the first rotations of the earth upon its axis cannot, indeed, be measured by our hour-glass; but even if they were slower at first, and did not attain their present velocity till the completion of our solar system, this would make no essential difference between the first three days and the last three, which were regulated by the rising and setting of the sun.
(Note: Exegesis must insist upon this, and not allow itself to alter the plain sense of the words of the Bible, from irrelevant and untimely regard to the so-called certain inductions of natural science. Irrelevant we call such considerations, as make interpretation dependent upon natural science, because the creation lies outside the limits of empirical and speculative research, and, as an act of the omnipotent God, belongs rather to the sphere of miracles and mysteries, which can only be received by faith (Heb 11:3); and untimely, because natural science has supplied no certain conclusions as to the origin of the earth, and geology especially, even at the present time, is in a chaotic state of fermentation, the issue of which it is impossible to foresee.)
Geneva 1599
1:2 And the earth was (b) without form, and void; and (c) darkness [was] upon the face of the deep. And the Spirit of God (d) moved upon the face of the waters.
(b) As an unformed lump and without any creature in it: for the waters covered everything.
(c) Darkness covered the deep waters, for the waters covered everything.
(d) He maintained this disordered mass by his secret power.
John Gill
1:2 And the earth was without form, and void,.... It was not in the form it now is, otherwise it must have a form, as all matter has; it was a fluid matter, the watery parts were not separated from the earthy ones; it was not put into the form of a terraqueous globe it is now, the sea apart, and the earth by itself, but were mixed and blended together; it was, as both the Targums of Jonathan and Jerusalem paraphrase it, a waste and desert, empty and destitute of both men and beasts; and it may be added, of fishes and fowls, and also of trees, herbs, and plants. It was, as Ovid (k) calls it, a chaos and an indigested mass of matter; and Hesiod (l) makes a chaos first to exist, and then the wide extended earth, and so Orpheus (m), and others; and this is agreeably to the notion of various nations. The Chinese make a chaos to be the beginning of all things, out of which the immaterial being (God) made all things that consist of matter, which they distinguish into parts they call Yin and Yang, the one signifying hidden or imperfect, the other open or perfect (n): and so the Egyptians, according to Diodorus Siculus (o), whose opinion he is supposed to give, thought the system of the universe had but one form; the heaven and earth, and the nature of them, being mixed and blended together, until by degrees they separated and obtained the form they now have: and the Phoenicians, as Sanchoniatho (p) relates, supposed the principle of the universe to be a dark and windy air, or the blast of a dark air, and a turbid chaos surrounded with darkness, as follows,
and darkness was upon the face of the deep: the whole fluid mass of earth and water mixed together. This abyss is explained by waters in the next clause, which seem to be uppermost; and this was all a dark turbid chaos, as before expressed, without any light or motion, till an agitation was made by the Spirit, as is next observed:
and the Spirit of God moved upon the face of the waters, which covered the earth, Ps 104:6 the earthy particles being heaviest sunk lower, and the waters being lighter rose up above the others: hence Thales (q) the philosopher makes water to be the beginning of all things, as do the Indian Brahmans (r): and Aristotle (s) himself owns that this was the most ancient opinion concerning the origin of the universe, and observes, that it was not only the opinion of Thales, but of those that were the most remote from the then present generation in which he lived, and of those that first wrote on divine things; and it is frequent in Hesiod and Homer to make Oceanus, or the ocean, with Tethys, to be the parents of generation: and so the Scriptures represent the original earth as standing out of the water, and consisting of it, 2Pet 3:5 and upon the surface of these waters, before they were drained off the earth, "the Spirit of God moved"; which is to be understood not of a wind, as Onkelos, Aben Ezra, and many Jewish writers, as well as Christians, interpret it; since the air, which the wind is a motion of, was not made until the second day. The Targums of Jonathan and Jerusalem call it the spirit of mercies; and by it is meant the Spirit of the Messiah, as many Jewish writers (t) call him; that is, the third Person in the blessed Trinity, who was concerned in the creation of all things, as in the garnishing of the heavens, so in bringing the confused matter of the earth and water into form and order; see Job 26:13. This same Spirit "moved" or brooded (u) upon the face of the waters, to impregnate them, as an hen upon eggs to hatch them, so he to separate the parts which were mixed together, and give them a quickening virtue to produce living creatures in them. This sense and idea of the word are finely expressed by our poet (w). Some traces of this appear in the or mind of Anaxagoras, which when all things were mixed together came and set them in order (x); and the "mens" of Thales he calls God, which formed all things out of water (y); and the "spiritus intus alit", &c. of Virgil; and with this agrees what Hermes says, that there was an infinite darkness in the abyss or deep, and water, and a small intelligent spirit, endued with a divine power, were in the chaos (z): and perhaps from hence is the mundane egg, or egg of Orpheus (a): or the firstborn or first laid egg, out of which all things were formed; and which he borrowed from the Egyptians and Phoenicians, and they perhaps from the Jews, and which was reckoned by them a resemblance of the world. The Egyptians had a deity they called Cneph, out of whose mouth went forth an egg, which they interpreted of the world (b): and the Zophasemin of the Phoenicians, which were heavenly birds, were, according to Sanchoniatho (c), of the form of an egg; and in the rites of Bacchus they worshipped an egg, as being an image of the world, as Macrobius (d) says; and therefore he thought the question, whether an hen or an egg was oldest, was of some moment, and deserved consideration: and the Chinese say (e), that the first man was produced out of the chaos as from an egg, the shell of which formed the heavens, the white the air, and the yolk the earth; and to this incubation of the spirit, or wind, as some would have it, is owing the windy egg of Aristophanes (f). (Thomas Chamlers (1780-1847) in 1814 was the first to purpose that there is a gap between verse 1 and 2. Into this gap he places a pre-Adamic age, about which the scriptures say nothing. Some great catastrophe took place, which left the earth "without form and void" or ruined, in which state it remained for as many years as the geologist required. (g) This speculation has been popularised by the 1917 Scofield Reference Bible. However, the numerous rock layers that are the supposed proof for these ages, were mainly laid down by Noah's flood. In Ex 20:11 we read of a literal six day creation. No gaps, not even for one minute, otherwise these would not be six normal days. Also, in Rom 5:12 we read that death is the result of Adam's sin. Because the rock layers display death on a grand scale, they could not have existed before the fall of Adam. There is no direct evidence that the earth is much older than six thousand years. However, we have the direct eyewitness report of God himself that he made everything in six days. Tracing back through the biblical genealogies we can determine the age of the universe to be about six thousand years with an error of not more than two per cent.
(k) "Quem dixere chaos, rudis indigestaque moles", Ovid Metamorph. l. 1. Fab. 1. (l) &c. Hesiodi Theogonia. (m) Orphei Argonautica, ver. 12. (n) Martin. Sinic. Hist. l. 1. p. 5. (o) Bibliothec. l. 1. p. 7. (p) Apud Euseb. Praepar. Evangel. l. 2. c. 10. p. 33. (q) Laert. in Vita Thaletis, p. 18. Cicero do Natura Deorum, l. 1. (r) Strabo. Geograph. l. 15. p. 491. (s) Metaphysic. l. 1. c. 3. (t) Zohar in Gen. fol. 107. 3. and fol. 128. 3. Bereshit Rabba, fol. 2. 4. and 6. 3. Vajikra Rabba, sect. 14. fol. 156. 4. Baal Hatturim in loc. Caphtor Uperah, fol. 113. 2. (u) "incubabat", Junius, Tremellius, Piscator, "as a dove on her young", T. Bab. Chagigah, fol. 15. 1. (w) ----and, with mighty wings outspread, Dovelike satst brooding on the vast abyss, And mad'st it pregnant.---- Milton's Paradise Lost, B. 1. l. 20, 21, 22. The same sentiment is in B. 7. l. 234, 235. (x) Laert. in Vita Anaxagor. p. 91. Euseb. Evangel. Praepar. l. 10. c. 14. p. 504. (y) Cicero de Nat. Deorum, l. 1. Lactant, de falsa Relig. l. 1. c. 5. (z) Apud Drusium in loc. (a) Hymn. ver. 1, 2. (b) Euseb. Praepar. Evangel. l. 3. c. 11. p. 115. (c) Apud Ib. l. 2. c. 10. p. 33. (d) Saturnal. l. 7. c. 16. (e) Martin. Sinic. Hist. l. 1. p. 3, 4. (f) In Avibus. (g) Ian Taylor, p. 363, 364, "In the Minds of Men", 1984, TEF Publishing, P.O. Box 5015, Stn. F, Toronto, Canada.
John Wesley
1:2 Where we have an account of the first matter, and the first Mover. 1. A chaos was the first matter. 'Tis here called the earth, (tho' the earth, properly taken, was not made 'till the third day, Gen 1:10) because it did most resemble that which was afterwards called earth, a heavy unwieldy mass. 'Tis also called the deep, both for its vastness, and because the waters which were afterwards separated from the earth were now mixed with it. This mighty bulk of matter was it, out of which all bodies were afterwards produced. The Creator could have made his work perfect at first, but by this gradual proceeding he would shew what is ordinarily the method of his providence, and grace. This chaos, was without form and void. Tohu and Bohu, confusion and emptiness, so those words are rendered, Is 34:11. 'Twas shapeless, 'twas useless, 'twas without inhabitants, without ornaments; the shadow or rough draught of things to come. To those who have their hearts in heaven, this lower world, in comparison of the upper, still appears to be confusion and emptiness. And darkness was upon the face of the deep - God did not create this darkness, (as he is said to create the darkness of affliction, Is 45:7.) for it was only the want of light. 2. The Spirit of God was the first Mover; He moved upon the face of the waters - He moved upon the face of the deep, as the hen gathereth her chicken under her wings, and hovers over them, to warm and cherish them, Mt 23:37 as the eagle stirs up her nest, and fluttereth over her young, ('tis the same word that is here used) Deut 32:11.
Robert Jamieson, A. R. Fausset and David Brown
1:2 the earth was without form and void--or in "confusion and emptiness," as the words are rendered in Is 34:11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise.
the Spirit of God moved--literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.
1:31:3: Եւ ասաց Աստուած. Եղիցի՛ լոյս։ Եւ եղեւ՛ լոյս։
3 Եւ Աստուած ասաց. «Թող լոյս լինի»: Եւ լոյս եղաւ:
3 Աստուած ըսաւ. «Լոյս ըլլայ» ու լոյս եղաւ։
Եւ ասաց Աստուած. Եղիցի լոյս: Եւ եղեւ լոյս:

1:3: Եւ ասաց Աստուած. Եղիցի՛ լոյս։ Եւ եղեւ՛ լոյս։
3 Եւ Աստուած ասաց. «Թող լոյս լինի»: Եւ լոյս եղաւ:
3 Աստուած ըսաւ. «Լոյս ըլլայ» ու լոյս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: И сказал Бог: да будет свет. И стал свет.
1:3 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God γενηθήτω γινομαι happen; become φῶς φως light καὶ και and; even ἐγένετο γινομαι happen; become φῶς φως light
1:3 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יְהִ֣י yᵊhˈî היה be אֹ֑ור ʔˈôr אֹור light וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be אֹֽור׃ ʔˈôr אֹור light
1:3. dixitque Deus fiat lux et facta est luxAnd God said: Be light made. And light was made.
3. And God said, Let there be light: and there was light.
1:3. And God said, “Let there be light.” And light became.
And God said, Let there be light: and there was light:

3: И сказал Бог: да будет свет. И стал свет.
1:3
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
γενηθήτω γινομαι happen; become
φῶς φως light
καὶ και and; even
ἐγένετο γινομαι happen; become
φῶς φως light
1:3
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יְהִ֣י yᵊhˈî היה be
אֹ֑ור ʔˈôr אֹור light
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
אֹֽור׃ ʔˈôr אֹור light
1:3. dixitque Deus fiat lux et facta est lux
And God said: Be light made. And light was made.
3. And God said, Let there be light: and there was light.
1:3. And God said, “Let there be light.” And light became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: У всемогущего Творца вселенной мысль или слово и осуществление этой мысли или дело совершенно тождественны между собой, так как для Него не существует никаких препятствий, которые могли бы помешать выполнению зародившегося желания. Отсюда, Его слово есть закон для бытия: «ибо Он сказал, — и сделалось; Он повелел, — и явилось» (Пс 32:9). Вслед за многими отцами Церкви митр. Филарет полагает, что в слове «сказал» не без основания можно находить таинство Ипостасного Слова, которое здесь, подобно тому, как раньше и Дух Святой, прикровенно поставляется Творцом мира: «гадание сие объясняют Давид и Соломон, которые, очевидно, приспособляют выражения своя к Моисею» (Пс 32:6; Притч 8:22–29).

«да будет свет…» Ясное указание на это дает Апостол Павел, говоря о Боге как о «повелевшем из тьмы воссиять свету» (2: Кор 4:6). Творение света было первым творчески-образовательным актом божественного мироздания. Этот первозданный свет не был обычным светом в совершенном значении этого слова, так как до четвертого дня творения, в который появились ночные светила, еще не существовало источников нашего света, а был тем светоносным эфиром, который, находясь в колебательном состоянии, разгонял первобытную тьму и тем самым создавал необходимые условия для будущего появления всякой органической жизни на земле.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, John iii. 21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job xxxviii. 19, 24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (1 John i. 5), and the Father of lights (Jam. i. 17), and who dwells in inaccessible light, 1 Tim. vi. 16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum--a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, John i. 9; ix. 5.. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, 2 Cor. iv. 6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, 1 John v. 20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Eccl. xi. 7); it rejoiceth the heart, Prov. xv. 30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? 2 Cor. vi. 14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job vii. 2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Ps. lxxiv. 16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.
Adam Clarke: Commentary on the Bible - 1831
1:3: And God said, Let there be light - הי אור ויהי אור Yehi or, vaihi or. Nothing can be conceived more dignified than this form of expression. It argues at once uncontrollable authority, and omnific power; and in human language it is scarcely possible to conceive that God can speak more like himself. This passage, in the Greek translation of the Septuagint, fell in the way of Dionysius Longinus, one of the most judicious Greek critics that ever lived, and who is highly celebrated over the civilized world for a treatise he wrote, entitled Περι Ὑψους, Concerning the Sublime, both in prose and poetry; of this passage, though a heathen, he speaks in the following terms: - Ταυτῃ και ὁ των Ιουδαιων θεσμοθετης(ουχ ὁ τυχων ανηρ,) επειδη την του θειου δυναμιν κατα την αξιαν εχωρησε, καξεφηνεν· ευθυς εν τῃ εισβολη γραψας των νομων, ΕΙΠΕΝ Ὁ ΘΕΟΣ, φησι, τι; ΓΕΝΕΣΘΩ ΦΩΣ· και εγενετο. ΓΕΝΕΣΘΩ ΓΗ· και εγενετο."So likewise the Jewish lawgiver (who was no ordinary man) having conceived a just idea of the Divine power, he expressed it in a dignified manner; for at the beginning of his laws he thus speaks: God Said - What? Let There Be Light! and there was light. Let There Be Earth! and there was earth." - Longinus, sect. ix. edit. Pearce.
Many have asked, "How could light be produced on the first day, and the sun, the fountain of it, not created till the fourth day?" With the various and often unphilosophical answers which have been given to this question I will not meddle, but shall observe that the original word אור signifies not only light but fire, see Isa 31:9 Eze 5:2. It is used for the Sun, Job 31:26. And for the electric fluid or Lightning, Job 37:3. And it is worthy of remark that It is used in Isa 44:16, for the heat, derived from אש esh, the fire. He burneth part thereof in the fire (במו אש bemo esh): yea, he warmeth himself, and saith, Aha! I have seen the fire, ראיתי אור raithi ur, which a modern philosopher who understood the language would not scruple to translate, I have received caloric, or an additional portion of the matter of heat. I therefore conclude, that as God has diffused the matter of caloric or latent heat through every part of nature, without which there could be neither vegetation nor animal life, that it is caloric or latent heat which is principally intended by the original word.
That there is latent light, which is probably the same with latent heat, may be easily demonstrated: take two pieces of smooth rock crystal, agate, cornelian or flint, and rub them together briskly in the dark, and the latent light or matter of caloric will be immediately produced and become visible. The light or caloric thus disengaged does not operate in the same powerful manner as the heat or fire which is produced by striking with flint and steel, or that produced by electric friction. The existence of this caloric-latent or primitive light, may be ascertained in various other bodies; it can be produced by the flint and steel, by rubbing two hard sticks together, by hammering cold iron, which in a short time becomes red hot, and by the strong and sudden compression of atmospheric air in a tube. Friction in general produces both fire and light. God therefore created this universal agent on the first day, because without It no operation of nature could be carried on or perfected.
Light is one of the most astonishing productions of the creative skill and power of God. It is the grand medium by which all his other works are discovered, examined, and understood, so far as they can be known. Its immense diffusion and extreme velocity are alone sufficient to demonstrate the being and wisdom of God. Light has been proved by many experiments to travel at the astonishing rate of 194,188 miles in one second of time! and comes from the sun to the earth in eight minutes 11 43/50 seconds, a distance of 95,513,794 English miles.
Albert Barnes: Notes on the Bible - 1834
1:3
Then said God. - In Gen 1:3, God speaks. From this we learn that He not only is, but is such that He can express His will and commune with His intelligent creatures. He is manifest not only by His creation, but by Himself. If light had come into existence without a perceptible cause, we should still have inferred a first Causer by an intuitive principle which demands an adequate cause for anything making its appearance which was not before. But when God says, "Be light," in the audience of His intelligent creatures, and light forthwith comes into view, they perceive God commanding, as well as light appearing.
Speech is the proper mode of spiritual manifestation. Thinking, willing, acting are the movements of spirit, and speech is the index of what is thought, willed, and done. Now, as the essence of God is the spirit which thinks and acts, so the form of God is that in which the spirit speaks, and otherwise meets the observations of intelligent beings. In these three verses, then, we have God, the spirit of God, and the word of God. And as the term "spirit" is transferred from an inanimate thing to signify an intelligent agent, so the term "word" is capable of receiving a similar change of application.
Inadvertent critics of the Bible object to God being described as "speaking," or performing any other act that is proper only to the human frame or spirit. They say it is anthropomorphic or anthropopathic, implies a gross, material, or human idea of God, and is therefore unworthy of Him and of His Word. But they forget that great law of thought and speech by which we apprehend analogies, and with a wise economy call the analogues by the same name. Almost all the words we apply to mental things were originally borrowed from our vocabulary for the material world, and therefore really figurative, until by long habit the metaphor was forgotten, and they became to all intents and purposes literal. And philosophers never have and never will have devised a more excellent way of husbanding words, marking analogies, and fitly expressing spiritual things. Our phraseology for mental ideas, though lifted up from a lower sphere, has not landed us in spiritualism, but enabled us to converse about the metaphysical with the utmost purity and propriety.
And, since this holds true of human thoughts and actions, so does it apply with equal truth to the divine ways and works. Let there be in our minds proper notions of God, and the tropical language we must and ought to employ in speaking of divine things will derive no taint of error from its original application to their human analogues. Scripture communicates those adequate notions of the most High God which are the fit corrective of its necessarily metaphorical language concerning the things of God. Accordingly, the intelligent perusal of the Bible has never produced idolatry; but, on the other hand, has communicated even to its critics the just conceptions they have acquired of the spiritual nature of the one true God.
It ought to be remembered, also, that the very principle of all language is the use of signs for things, that the trope is only a special application of this principle according to the law of parsimony, and that the East is especially addicted to the use of tropical language. Let not western metaphysics misjudge, lest it be found to misunderstand eastern aesthetics.
It is interesting to observe in the self-manifesting God, the great archetypes of which the semblances are found in man. Here we have the sign-making or signifying faculty in exercise. Whether there were created witnesses present at the issue of this divine command, we are not here informed. Their presence, however, was not necessary to give significance to the act of speech, any more than to that of self-manifestation. God may manifest Himself and speak, though there be none to see and hear.
We see, too, here the name in existence before the thing, because it primarily refers to the thing as contemplated in thought.
The self-manifesting God and the self-manifesting act of speaking are here antecedent to the act of creation, or the coming of the thing into existence. This teaches us that creation is a different thing from self-manifestation or emanation. God is; He manifests Himself; He speaks; and lastly He puts forth the power, and the thing is done.
Let there be light. - The word "be" simply denotes the "existence" of the light, by whatever means or from whatever quarter it comes into the given locality. It might have been by an absolute act of pure creation or making out of nothing. But it may equally well be effected by any supernatural operation which removes an otherwise insurmountable hinderance, and opens the way for the already existing light to penetrate into the hitherto darkened region. This phrase is therefore in perfect harmony with preexistence of light among the other elementary parts of the universe from the very beginning of things. And it is no less consonant with the fact that heat, of which light is a species or form, is, and has from the beginning been, present in all those chemical changes by which the process of universal nature is carried on through all its innumerable cycles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: God: Psa 33:6, Psa 33:9, Psa 148:5; Mat 8:3; Joh 11:43
Let: Job 36:30, Job 38:19; Psa 97:11, Psa 104:2, Psa 118:27; Isa 45:7, Isa 60:19; Joh 1:5, Joh 1:9; Joh 3:19; Co2 4:6; Eph 5:8, Eph 5:14; Ti1 6:16; Jo1 1:5, Jo1 2:8
Geneva 1599
1:3 And God said, Let there be light: and there was (e) light.
(e) The light was made before either Sun or Moon was created: therefore we must not attribute that to the creatures that are God's instruments, which only belong to God.
John Gill
1:3 And God said,.... This phrase is used, nine times in this account of the creation; it is admired by Longinus the Heathen in his treatise "of the Sublime", as a noble instance of it; and it is most beautifully paraphrased and explained in Ps 33:6 as expressive of the will, power, authority, and efficacy of the divine Being; whose word is clothed with power, and who can do, and does whatever he will, and as soon as he pleases; his orders are always obeyed. Perhaps the divine Person speaking here is the Logos or Word of God, which was in the beginning with God, and was God, and who himself is the light that lightens every creature. The words spoke were,
let there be light, and there was light: it at once appeared; "God commanded light to shine out of darkness"; as the apostle says, 2Cor 4:6 this was the first thing made out of the dark chaos; as in the new creation, or work of grace in the heart, light is the first thing produced there: what this light was is not easy to say. Some of the Jewish Rabbins, and also some Christian writers, think the angels are designed by it, which is not at all probable, as the ends and use of this light show: others of them are of opinion, that it is the same with the sun, of which a repetition is made on the fourth day, because of its use and efficacy to the earth, and its plants; but others more rightly take it to be different from the sun, and a more glimmering light, which afterwards was gathered into and perfected in the body of the sun (f). It is the opinion of Zanchius (g), and which is approved of by our countryman, Mr. Fuller (h), that it was a lucid body, or a small lucid cloud, which by its circular motion from east to west made day and night (i); perhaps somewhat like the cloudy pillar of fire that guided the Israelites in the wilderness, and had no doubt heat as well as light; and which two indeed, more or less, go together; and of such fiery particles this body may well be thought to consist. The word "Ur" signifies both fire and light.
(f) Vid. Menasseh ben Israel conciliator in Gen. qu. 2. (g) De Operibus Dei, par. 3. l. 1. c. 2. col. 239. and l. 2. c. 1. (h) Miscell. Sacr. l. 1. c. 12. (i) Milton seems to be of the same mind:----- -----and forthwith light. Ethereal, first of things, quintessence pure, Sprung from the deep, and from her native east To journey thro' the airy gloom began, Sphered in a radiant cloud, for yet the sun Was not; she in a cloudy tabernacle Sojourned the while.----- Paradise Lost, B. 7. l. 243, &c.
John Wesley
1:3 We have here a farther account of the first day's work. In which observe, 1. That the first of all visible beings which God created was light, the great beauty and blessing of the universe: like the first - born, it doth, of all visible beings, most resemble its great parent in purity and power, brightness and beneficence. 2. That the light was made by the word of God's power; He said, Let there be light - He willed it, and it was done; there was light - Such a copy as exactly answered the original idea in the eternal mind. 3. That the light which God willed, he approved of. God saw the light, that it was good - 'Twas exactly as he designed it; and it was fit to answer the end for which he designed it. 4. That God divided the light from the darkness - So put them asunder as they could never be joined together: and yet he divided time between them, the day for light, and the night for darkness, in a constant succession. Tho' the darkness was now scattered by the light, yet it has its place, because it has its use; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night. God has thus divided between light and darkness, because he would daily mind us that this is a world of mixtures and changes. In heaven there is perpetual light, and no darkness; in hell utter darkness, and no light: but in this world they are counter - changed, and we pass daily from one to another; that we may learn to expect the like vicissitudes in the providence of God. 5. That God divided them from each other by distinguishing names. He called the light Day, and the darkness he called night - He gave them names as Lord of both. He is the Lord of time, and will be so 'till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. 6. That this was the first day's work, The evening and the morning were the first day - The darkness of the evening was before the light of the morning, that it might set it off, and make it shine the brighter.
Robert Jamieson, A. R. Fausset and David Brown
1:3 THE FIRST DAY. (Gen 1:3-5)
God said--This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name "day," which in Hebrew signifies "warmth," "heat"; while the name "night" signifies a "rolling up," as night wraps all things in a shady mantle.
1:41:4: Եւ ետես Աստուած զլոյսն զի բարի՛ է։ Եւ մեկնեաց Աստուած ՚ի մէջ լուսոյն եւ ՚ի մէջ խաւարին։
4 Աստուած տեսաւ, որ լոյսը լաւ է, եւ Աստուած լոյսը բաժանեց խաւարից:
4 Աստուած տեսաւ որ լոյսը բարի է ու Աստուած լոյսը խաւարէն զատեց։
Եւ ետես Աստուած զլոյսն զի բարի է. եւ մեկնեաց Աստուած ի մէջ լուսոյն եւ ի մէջ խաւարին:

1:4: Եւ ետես Աստուած զլոյսն զի բարի՛ է։ Եւ մեկնեաց Աստուած ՚ի մէջ լուսոյն եւ ՚ի մէջ խաւարին։
4 Աստուած տեսաւ, որ լոյսը լաւ է, եւ Աստուած լոյսը բաժանեց խաւարից:
4 Աստուած տեսաւ որ լոյսը բարի է ու Աստուած լոյսը խաւարէն զատեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: И увидел Бог свет, что он хорош, и отделил Бог свет от тьмы.
1:4 καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God τὸ ο the φῶς φως light ὅτι οτι since; that καλόν καλος fine; fair καὶ και and; even διεχώρισεν διαχωριζω divide; separate ὁ ο the θεὸς θεος God ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the φωτὸς φως light καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σκότους σκοτος dark
1:4 וַ wa וְ and יַּ֧רְא yyˈar ראה see אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹ֖ור ʔˌôr אֹור light כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טוב be good וַ wa וְ and יַּבְדֵּ֣ל yyavdˈēl בדל separate אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the אֹ֖ור ʔˌôr אֹור light וּ û וְ and בֵ֥ין vˌên בַּיִן interval הַ ha הַ the חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
1:4. et vidit Deus lucem quod esset bona et divisit lucem ac tenebrasAnd God saw the light that it was good; and he divided the light from the darkness.
4. And God saw the light, that it was good: and God divided the light from the darkness.
1:4. And God saw the light, that it was good; and so he divided the light from the darknesses.
And God saw the light, that [it was] good: and God divided the light from the darkness:

4: И увидел Бог свет, что он хорош, и отделил Бог свет от тьмы.
1:4
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
τὸ ο the
φῶς φως light
ὅτι οτι since; that
καλόν καλος fine; fair
καὶ και and; even
διεχώρισεν διαχωριζω divide; separate
ὁ ο the
θεὸς θεος God
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
φωτὸς φως light
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σκότους σκοτος dark
1:4
וַ wa וְ and
יַּ֧רְא yyˈar ראה see
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אֹ֖ור ʔˌôr אֹור light
כִּי־ kî- כִּי that
טֹ֑וב ṭˈôv טוב be good
וַ wa וְ and
יַּבְדֵּ֣ל yyavdˈēl בדל separate
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בֵּ֥ין bˌên בַּיִן interval
הָ hā הַ the
אֹ֖ור ʔˌôr אֹור light
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הַ ha הַ the
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
1:4. et vidit Deus lucem quod esset bona et divisit lucem ac tenebras
And God saw the light that it was good; and he divided the light from the darkness.
4. And God saw the light, that it was good: and God divided the light from the darkness.
1:4. And God saw the light, that it was good; and so he divided the light from the darknesses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «И увидел… что он хорош…» Так, по словам Псалмопевца, «веселится Господь о делах Своих» (103:31). О свете здесь говорится, что он «хорош», потому что он является источником радости и счастья для всего живого.

«и отделил Бог свет от тьмы». Этим самым Бог не уничтожил вовсе первоначальную тьму, а лишь установил правильную периодическую смену ее со светом, необходимую для поддержания жизни и сохранения сил не только человека и животных, но и всяких других тварей (Пс 103:20–24; Иер 33:20–25; 31:35).
Adam Clarke: Commentary on the Bible - 1831
1:4: God divided the light from the darkness - This does not imply that light and darkness are two distinct substances, seeing darkness is only the privation of light; but the words simply refer us by anticipation to the rotation of the earth round its own axis once in twenty-three hours, fifty-six minutes, and four seconds, which is the cause of the distinction between day and night, by bringing the different parts of the surface of the earth successively into and from under the solar rays; and it was probably at this moment that God gave this rotation to the earth, to produce this merciful provision of day and night. For the manner in which light is supposed to be produced, see Gen 1:16, under the word sun.
Albert Barnes: Notes on the Bible - 1834
1:4
Then saw God the light that it was good. - God contemplates his work, and derives the feeling of complacence from the perception of its excellence. Here we have two other archetypal faculties displayed in God, which subsequently make their appearance in the nature of man, the understanding, and the judgment.
The perception of things external to Himself is an important fact in the relation between the Creator and the creature. It implies that the created thing is distinct from the creating Being, and external to Him. It therefore contradicts pantheism in all its forms.
The judgment is merely another branch of the apprehensive or cognitive faculty, by which we note physical and ethical relations and distinctions of things. It comes immediately into view on observing the object now called into existence. God saw "that it was good." That is good in general which fulfills the end of its being. The relation of good and evil has a place and an application in the physical world, but it ascends through all the grades of the intellectual and the moral. That form of the judgement which takes cognizance of moral distinctions is of so much importance as to have received a distinct name, - the conscience, or moral sense.
Here the moral rectitude of God is vindicated, inasmuch as the work of His power is manifestly good. This refutes the doctrine of the two principles, the one good and the other evil, which the Persian sages have devised in order to account for the presence of moral and physical evil along with the good in the present condition of our world.
Divided between the light and between the darkness. - God then separates light and darkness, by assigning to each its relative position in time and space. This no doubt refers to the vicissitudes of day and night, as we learn from the following verse:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: that: Gen 1:10, Gen 1:12, Gen 1:18, Gen 1:25, Gen 1:31; Ecc 2:13, Ecc 11:7
the light from the darkness: Heb. between the light and between the darkness
John Gill
1:4 And God saw the light, that it was good,.... Very pleasant and delightful, useful and beneficial; that is, he foresaw it would be good, of great service, as Picherellus (k) interprets it; for as yet there were no inhabitants of the earth to receive any advantage by it; see Eccles 11:7 besides, it was doubtless good to answer some present purposes, to prepare for the work of the two following days, before the great luminary was formed; as to dispel the darkness of heaven, and that which covered the deep; to rarefy, exhale, and draw up the lighter parts of the chaos, in order to form the wide extended ether, the expanded air, and the surrounding atmosphere, while the Spirit of God was agitating the waters, and separating them from the earthy parts; and which also might serve to unite and harden those which were to form the dry land, and also to warm that when it appeared, that it might bring forth grass, herbs, and fruit trees:
and God divided the light from the darkness: by which it should seem that they were mixed together, the particles of light and darkness; but "by what way is the light parted", severed and divided from darkness, is a question put to men by the Lord himself, who only can answer it, Job 38:24 he has so divided one from the other that they are not together at the same place and time; when light is in one hemisphere, darkness is in the other (l); and the one by certain constant revolutions is made to succeed the other; and by the motion of the one, the other gives way; as well as also God has divided and distinguished them by calling them by different names, as Aben Ezra, and is what next follows:
(k) In Cosmopoeiam, p. 267. (l) Milton in the place above referred to says, it was divided by the hemisphere. Paradise Lost, B. 7. l. 243, &c.
Robert Jamieson, A. R. Fausset and David Brown
1:4 divided the light from darkness--refers to the alternation or succession of the one to the other, produced by the daily revolution of the earth round its axis.
1:51:5: Եւ կոչեաց Աստուած զլոյսն տիւ, եւ զխաւարն կոչեաց գիշե՛ր։ Եւ եղեւ երեկոյ՝ եւ եղեւ վաղորդայն՝ օ՛ր մի։
5 Աստուած լոյսը կոչեց ցերեկ, իսկ խաւարը կոչեց գիշեր: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր առաջին:
5 Աստուած լոյսին անունը Ցորեկ եւ խաւարին անունը Գիշեր դրաւ։ Իրիկուն ու առտու ըլլալով՝ առաջին օրը եղաւ։
Եւ կոչեաց Աստուած զլոյսն Տիւ, եւ զխաւարն կոչեաց Գիշեր. եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օր մի:

1:5: Եւ կոչեաց Աստուած զլոյսն տիւ, եւ զխաւարն կոչեաց գիշե՛ր։ Եւ եղեւ երեկոյ՝ եւ եղեւ վաղորդայն՝ օ՛ր մի։
5 Աստուած լոյսը կոչեց ցերեկ, իսկ խաւարը կոչեց գիշեր: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր առաջին:
5 Աստուած լոյսին անունը Ցորեկ եւ խաւարին անունը Գիշեր դրաւ։ Իրիկուն ու առտու ըլլալով՝ առաջին օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: И назвал Бог свет днем, а тьму ночью. И был вечер, и было утро: день один.
1:5 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the θεὸς θεος God τὸ ο the φῶς φως light ἡμέραν ημερα day καὶ και and; even τὸ ο the σκότος σκοτος dark ἐκάλεσεν καλεω call; invite νύκτα νυξ night καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day μία εις.1 one; unit
1:5 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to † הַ the אֹור֙ ʔôr אֹור light יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and לַ la לְ to † הַ the חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness קָ֣רָא qˈārā קרא call לָ֑יְלָה lˈāyᵊlā לַיְלָה night וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day אֶחָֽד׃ פ ʔeḥˈāḏ . f אֶחָד one
1:5. appellavitque lucem diem et tenebras noctem factumque est vespere et mane dies unusAnd he called the light Day, and the darkness Night; and there was evening and morning one day.
5. And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
1:5. And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day.
And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day:

5: И назвал Бог свет днем, а тьму ночью. И был вечер, и было утро: день один.
1:5
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ὁ ο the
θεὸς θεος God
τὸ ο the
φῶς φως light
ἡμέραν ημερα day
καὶ και and; even
τὸ ο the
σκότος σκοτος dark
ἐκάλεσεν καλεω call; invite
νύκτα νυξ night
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
μία εις.1 one; unit
1:5
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
לָ lā לְ to
† הַ the
אֹור֙ ʔôr אֹור light
יֹ֔ום yˈôm יֹום day
וְ wᵊ וְ and
לַ la לְ to
† הַ the
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
קָ֣רָא qˈārā קרא call
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ פ ʔeḥˈāḏ . f אֶחָד one
1:5. appellavitque lucem diem et tenebras noctem factumque est vespere et mane dies unus
And he called the light Day, and the darkness Night; and there was evening and morning one day.
5. And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
1:5. And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И назвал Бог свет днем, а тьму ночью…» Разделив свет от тьмы и установив правильное чередование их между собою, Творец нарекает им и соответствующие имена, назвав период господства света днем, а время господства тьмы — ночью. Священное Писание дает нам целый ряд указаний на происхождение этого божественного установления (Пс 103:20–24; 148:5; Иов 38:11; Иер 33:20). О характере и продолжительности этих первобытных суток мы лишены возможности судить положительно: одно только можем сказать, что по крайней мере в первые три дня до сотворения солнца они, по всей вероятности, не были тождественны с нашими настоящими сутками.

«И был вечер, и было утро…» Многие из толковников на том основании, что сначала поставлен «вечер», а затем уже — утро, хотят видеть в первом не что иное, как ту хаотическую тьму, которая предшествовала появлению света и таким образом предваряла первый день. Но это будет очевидной натяжкой текста, так как до сотворения света не могло существовать ни подобного разграничения суток, ни самого названия двух главных составных частей их. На указанном заблуждении покоится и другое, что счет астрономических суток следует будто бы начинать с вечера, как это думает, напр., и Ефрем Сирин. Но святой Иоанн Златоуст правильнее полагает, что исчисление суток должно идти от утра к утру, так как, повторяем, самая возможность различения в сутках дня и ночи началась не ранее как с момента создания света или со времени наступления дня, т. е., говоря современным языком, с утра первого дня творения.

«день один» В еврейском подлиннике стоит не порядковое, а количественное числительное «день один», ибо и на самом деле первый день недели творения был в ней пока еще и единственным.

Заканчивая свою речь о первом дне творческой недели, считаем уместным высказаться здесь, вообще, об этих днях. Вопрос о них составляет одну из труднейших экзегетических проблем. Главная трудность ее состоит, во-первых, в определенном понимании библейских дней творения, а во-вторых, и еще больше — в соглашении этих дней с современными данными астрономии и геологии. Выше мы уже видели, что к первым дням творения, предшествовавшим появлению солнца, довольно трудно прилагать нашу обычную астрономическую мерку с ее 24-х часовой продолжительностью, зависящей, как известно, от движения земли вокруг своей оси и от поворота ее то одной, то другой стороной к солнцу. Но если допустить, что это сравнительно незначительное препятствие было как-либо устранено силой божественного всемогущества, то все остальные, собственно библейские данные, и разделение этих суток на утро и вечер, и определенное количество, и строгая последовательность их, и исторический характер самого повествования, — все это говорит за строго буквальный смысл библейского текста и за астрономическую продолжительность этих библейских суток. Гораздо серьезнее другое возражение, идущее со стороны науки, которая, исходя из анализа так называемых геологических пластов, насчитывает целый ряд геологических эпох, потребных для постепенного образования земной коры и несколько тысячелетий для последовательного возникновения на ней различных форм растительной и животной жизни.

Мысль о соглашении в этом пункте Библии с наукой сильно занимала еще отцов и учителей Церкви, среди которых представители Александрийской школы — Ориген, святые Климент Александрийский, Афанасий Александрийский, и др. стояли даже за аллегорическое толкование библейских дней в смысле более или менее продолжительных периодов. Вслед за ними и целый ряд последующих экзегетов старался так или иначе видоизменить прямой, буквальный смысл библейского текста и приспособить его к выводам науки (так называемые периодистические и реститутивные теории). Но прямой, буквальный смысл библейского текста, древнехристианская традиция и православное толкование вообще не допускают такого свободного обращения с библейским текстом и, следовательно, требуют буквального понимания имеющегося в нем термина «день».

Итак, Библия говорит об обычных днях, а наука о целых периодах или эпохах. Лучшим выходом из этого противоречия является, по нашему мнению, так называемая «визионерская» теория. По смыслу этой теории, библейское повествование о творении мира представляет собой не строго научное и фактически детальное воспроизведение всей истории действительного процесса мирообразования, а лишь его главнейшие моменты, открытые Богом первому человеку в особом видении (visio). Здесь вся история происхождения мира, развившаяся в недоведомое для нас время, прошла пред духовным взором человека в виде целой серии картин, из которых каждая представляла известные группы явлений, причем как общий характер, так и последовательность этих картин являлись верным, хотя и мгновенным отображением действительной истории. Каждая из этих визионерных картин образовывала собою особую группу явлений, фактически развивавшихся в течение одного и того же периода, в видении же получившего название того или другого дня.

На вопрос, почему же геологические эпохи творения получили в библейском космогоническом видении название обычного «дня», ответить сравнительно нетрудно: потому, что «день» был самой удобной, самой простой и легко доступной сознанию первобытного человека хронологической меркой. Следовательно, чтобы внедрить в сознание первого человека идею о последовательном порядке творения мира и раздельности его процессов, целесообразнее всего было воспользоваться уже знакомым ему образом дня как цельного и законченного периода времени.

Итак, по вопросу о днях творения Библия и наука отнюдь не сталкиваются между собой: Библия, разумея обыкновенные дни, отмечает этим самым лишь различные моменты космогонического видения, в котором Бог благоволил открыть человеку историю мироздания; наука же, указывая на геологические эпохи и продолжительные периоды, имеет в виду исследовать фактический процесс происхождения и постепенного устройства мира; и такое допущение научных гипотез нисколько не колеблет собою божественного всемогущества, для которого было совершенно безразлично — создать ли весь мир во мгновение ока, употребить ли на это целую неделю, или, вложив в мир известные целесообразные законы, предоставить им более или менее естественное течение, приведшее к продолжительному мирообразованию. Последнее, на наш взгляд, еще даже более отвечает идее божественной премудрости и благости Творца. Указанная нами здесь визионерная история, находя своих защитников и среди отцов и учителей Церкви (святой Иоанн Златоуст, святой Григорий Нисский, Феодорит, Юнилий Африканский), разделяется многими новейшими экзегетами (см. об этом подробнее в диссертации А. Покровского «Библейское ученее о первобытной религии»).

Второй день творения.
Albert Barnes: Notes on the Bible - 1834
1:5
Called to the light, day, ... - After separating the light and the darkness, he gives them the new names of day and night, according to the limitations under which they were now placed. Before this epoch in the history of the earth there was no rational inhabitant, and therefore no use of naming. The assigning of names, therefore, is an indication that we have arrived at that stage in which names for things will be necessary, because a rational creature is about to appear on the scene.
Naming seems to be designating according to the specific mode in which the general notion is realized in the thing named. This is illustrated by several instances which occur in the following part of the chapter. It is the right of the maker, owner, or other superior to give a name; and hence, the receiving of a name indicates the subordination of the thing named to the namer. Name and thing correspond: the former is the sign of the latter; hence, in the concrete matter-of-fact style of Scripture the name is often put for the thing, quality, person, or authority it represents.
The designations of day and night explain to us what is the meaning of dividing the light from the darkness. It is the separation of the one from the other, and the orderly distribution of each over the different parts of the earth's surface in the course of a night and a day. This could only be effected in the space of a diurnal Rev_olution of the earth on its axis. Accordingly, if light were radiated from a particular region in the sky, and thus separated from darkness at a certain meridian, while the earth performed its daily round, the successive changes of evening, night, morning, day, would naturally present themselves in slow and stately progress during that first great act of creation.
Thus, we have evidence that the diurnal Rev_olution of the earth took place on the first day of the last creation. We are not told whether it occurred before that time. If there ever was a time when the earth did not Rev_olve, or Rev_olved on a different axis or according to a different law from the present, the first Rev_olution or change of Rev_olution must have produced a vast change in the face of things, the marks of which would remain to this day, whether the impulse was communicated to the solid mass alone, or simultaneously to all the loose matter resting on its surface. But the text gives no intimation of such a change.
At present, however, let us recollect we have only to do with the land known to antediluvian man, and the coming of light into existence over that region, according to the existing arrangement of day and night. How far the breaking forth of the light may have extended beyond the land known to the writer, the present narrative does not enable us to determine.
We are now prepared to conclude that the entrance of light into this darkened region was effected by such a change in its position or in its superincumbent atmosphere as allowed the interchange of night and day to become discernible, while at the same time so much obscurity still remained as to exclude the heavenly bodies from view. We have learned from the first verse that these heavenly orbs were already created. The luminous element that plays so conspicuous and essential a part in the process of nature, must have formed a part of that original creation. The removal of darkness, therefore, from the locality mentioned, is merely owing to a new adjustment by which the pre-existent light was made to visit the surface of the abyss with its cheering and enlivening beams.
In this case, indeed, the real change is effected, not in the light itself, but in the intervening medium which was impervious to its rays. But it is to be remembered, on the other hand, that the actual result of the divine interposition is still the diffusion of light over the face of the watery deep, and that the actual phenomena of the change, as they would strike an onlooker, and not the invisible springs of the six days' creation, are described in the chapter before us.
Then was evening, then was morning, day one. - The last clause of the verse is a resumption of the whole process of time during this first work of creation. This is accordingly a simple and striking example of two lines of narrative parallel to each other and exactly coinciding in respect of time. In general we find the one line overlapping only a part of the other.
The day is described, according to the Hebrew mode of narrative, by its starting-point, "the evening." The first half of its course is run out during the night. The next half in like manner commences with "the morning," and goes through its round in the proper day. Then the whole period is described as "one day." The point of termination for the day is thus the evening again, which agrees with the Hebrew division of time Lev 23:32.
To make "the evening" here the end of the first day, and so "the morning" the end of the first night, as is done by some interpreters, is therefore equally inconsistent with the grammar of the Hebrews and with their mode of reckoning time. It also defines the diurnal period, by noting first its middle point and then its termination, which does not seem to be natural. It further defines the period of sunshine, or the day proper, by "the evening," and the night by the morning; a proceeding equally unnatural. It has not even the advantage of making the event of the latter clause subsequent to that of the former. For the day of twenty-four hours is wholly spent in dividing the light from the darkness; and the self-same day is described again in this clause, take it how we will. This interpretation of the clause is therefore to be rejected.
The days of this creation are natural days of twenty-four hours each. We may not depart from the ordinary meaning of the word without a sufficient warrant either in the text of Scripture or in the law of nature. But we have not yet found any such warrant. Only necessity can force us to such an expedient. Scripture, on the other hand, warrants us in retaining the common meaning by yielding no hint of another, and by introducing "evening, night, morning, day," as its ordinary divisions. Nature favors the same interpretation. All geological changes are of course subsequent to the great event recorded in the first verse, which is the beginning of things. All such changes, except the one recorded in the six days' creation, are with equal certainty antecedent to the state of things described in the second verse. Hence, no lengthened period is required for this last creative interposition.
Day one - is used here for the first day, the cardinal one being not usually employed for the ordinal in Hebrew Gen 8:13; Exo 10:1-2. It cannot indicate any emphasis or singularity in the day, as it is in no respect different from the other days of creation. It implies that the two parts before mentioned make up one day. But this is equally implied by all the ordinals on the other days.
This day is in many ways interesting to us. It is the first day of the last creation; it is the first day of the week; it is the day of the resurrection of the Messiah; and it has become the Christian Sabbath.
The first five verses form the first parashah (פרשׁ pā rā sh) or "section" of the Hebrew text. If this division come from the author, it indicates that he regarded the first day's work as the body of the narrative, and the creation of the universe, in the first verse, and the condition of the earth, in the second, as mere preliminaries to introduce and elucidate his main statement. If, on the contrary, it proceeds from some transcriber of a subsequent period, it may indicate that he considered the creative work of the first day to consist of two parts, - first, an absolute creation; and, second, a supplementary act, by which the primary universe was first enlightened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: and: Gen 8:22; Psa 19:2, Psa 74:16, Psa 104:20; Isa 45:7; Jer 33:20; Co1 3:13; Eph 5:13; Th1 5:5
And the evening and the morning were: Heb. And the evening was, and the morning was, Gen 1:8, Gen 1:13, Gen 1:19, Gen 1:23, Gen 1:31
John Gill
1:5 And God called the light day, and the darkness he called night,.... Either by the circulating motion of the above body of light, or by the rotation of the chaos on its own axis towards it, in the space of twenty four hours there was a vicissitude of light and darkness; just as there is now by the like motion either of the sun, or of the earth; and which after this appellation God has given, we call the one, day, and the other, night:
and the evening and the morning were the first day: the evening, the first part of the night, or darkness, put for the whole night, which might be about the space of twelve hours; and the morning, which was the first part of the day, or light, put also for the whole, which made the same space, and both together one natural day, consisting of twenty four hours; what Daniel calls an "evening morning", Dan 8:26 and the apostle a "night day", 2Cor 11:25. Thales being asked which was first made, the night or the day, answered, the night was before one day (m). The Jews begin their day from the preceding evening; so many other nations: the Athenians used to reckon their day from sun setting to sun setting (n); the Romans from the middle of the night, to the middle of the night following, as Gellius (o) relates; and Tacitus (p) reports of the ancient Germans, that they used to compute not the number of days, but of nights, reckoning that the night led the day. Caesar (q) observes of the ancient Druids in Britain, that they counted time not by the number of days, but nights; and observed birthdays, and the beginnings of months and years, so as that the day followed the night; and we have some traces of this still among us, as when we say this day se'nnight, or this day fortnight. This first day of the creation, according to James Capellus, was the eighteenth of April; but, according to Bishop Usher, the twenty third of October; the one beginning the creation in the spring, the other in autumn. It is a notion of Mr. Whiston's, that the six days of the creation were equal to six years, a day and a year being one and the same thing before the fall of man, when the diurnal rotation of the earth about its axis, as he thinks, began; and in agreement with this, very remarkable is the doctrine Empedocles taught, that when mankind sprung originally from the earth, the length of the day, by reason of the slowness of the sun's motion, was equal to ten of our present months (r). The Hebrew word "Ereb", rendered "evening", is retained by some of the Greek poets, as by Hesiod (s), who says, out of the "chaos" came "Erebus", and black night, and out of the night ether and the day; and Aristophanes (t), whose words are,
chaos, night, and black "Erebus" were first, and wide Tartarus, but there were neither earth, air, nor heaven, but in the infinite bosom of Erebus, black winged night first brought forth a windy egg, &c. And Orpheus (u) makes night to be the beginning of all things. (Hugh Miller (1802-1856) was the first person to popularise the "Day-Age" theory. In his book, "Testimony of the Rocks", that was published in the year after his untimely death, he speculated that that the days were really long ages. He held that Noah's flood was a local flood and the rock layers were laid down long periods of time. (v) This theory has been popularised by the New Scofield Bible first published in 1967.
(m) Laert. in Vita Thaletis. p. 24. (n) Plin. Nat. Hist. l. 2. c. 77. (o) Noct. Attic. l. 3. c. 2. (p) De Mor. German. c. 11. (q) Commentar. l. 6. p. 141. (r) Vid. Universal History, vol. 1. p. 79. (s) ', &c. Hesiod. Theogonia. (t) &c. Aristophanes in Avibus. (u) Hymn. 2. ver. 2. (v) Ian Taylor, p. 360-362, "In the Minds of Men", 1984, TEV Publishing, P.O. Box 5015, Stn. F, Toronto, Ontario, M4Y 2T1.
Robert Jamieson, A. R. Fausset and David Brown
1:5 first day--a natural day, as the mention of its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunset, saying not day and night as we do, but evening and morning.
1:61:6: Ե՛ւ ասաց Աստուած. Եղիցի՛ հաստատութիւն ՚ի մէջ ջրոցդ, եւ եղիցի մեկնե՛լ ՚ի մէջ ջուրցդ եւ ջուրց։ Եւ եղեւ այնպէս։
6 Աստուած ասաց. «Թող տարածութիւն առաջանայ ջրերի միջեւ, եւ ջրերը թող բաժանուեն ջրերից»: Եւ եղաւ այդպէս:
6 Եւ Աստուած ըսաւ. «Ջուրերուն մէջտեղը հաստատութիւն ըլլայ եւ ջուրերը ջուրերէն զատէ»։
Եւ ասաց Աստուած. Եղիցի [2]հաստատութիւն ի մէջ ջրոցդ, եւ եղիցի մեկնել ի մէջ ջուրցդ եւ ջուրց.[3]եւ եղեւ այնպէս:

1:6: Ե՛ւ ասաց Աստուած. Եղիցի՛ հաստատութիւն ՚ի մէջ ջրոցդ, եւ եղիցի մեկնե՛լ ՚ի մէջ ջուրցդ եւ ջուրց։ Եւ եղեւ այնպէս։
6 Աստուած ասաց. «Թող տարածութիւն առաջանայ ջրերի միջեւ, եւ ջրերը թող բաժանուեն ջրերից»: Եւ եղաւ այդպէս:
6 Եւ Աստուած ըսաւ. «Ջուրերուն մէջտեղը հաստատութիւն ըլլայ եւ ջուրերը ջուրերէն զատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: И сказал Бог: да будет твердь посреди воды, и да отделяет она воду от воды.
1:6 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God γενηθήτω γινομαι happen; become στερέωμα στερεωμα solidity; solid ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the ὕδατος υδωρ water καὶ και and; even ἔστω ειμι be διαχωρίζον διαχωριζω divide; separate ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὕδατος υδωρ water καὶ και and; even ὕδατος υδωρ water καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְהִ֥י yᵊhˌî היה be רָקִ֖יעַ rāqˌîₐʕ רָקִיעַ firmament בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וִ wi וְ and יהִ֣י yhˈî היה be מַבְדִּ֔יל mavdˈîl בדל separate בֵּ֥ין bˌên בַּיִן interval מַ֖יִם mˌayim מַיִם water לָ lā לְ to מָֽיִם׃ mˈāyim מַיִם water
1:6. dixit quoque Deus fiat firmamentum in medio aquarum et dividat aquas ab aquisAnd God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.
6. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
1:6. God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.”
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters:

6: И сказал Бог: да будет твердь посреди воды, и да отделяет она воду от воды.
1:6
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
γενηθήτω γινομαι happen; become
στερέωμα στερεωμα solidity; solid
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
ὕδατος υδωρ water
καὶ και and; even
ἔστω ειμι be
διαχωρίζον διαχωριζω divide; separate
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ὕδατος υδωρ water
καὶ και and; even
ὕδατος υδωρ water
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְהִ֥י yᵊhˌî היה be
רָקִ֖יעַ rāqˌîₐʕ רָקִיעַ firmament
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וִ wi וְ and
יהִ֣י yhˈî היה be
מַבְדִּ֔יל mavdˈîl בדל separate
בֵּ֥ין bˌên בַּיִן interval
מַ֖יִם mˌayim מַיִם water
לָ lā לְ to
מָֽיִם׃ mˈāyim מַיִם water
1:6. dixit quoque Deus fiat firmamentum in medio aquarum et dividat aquas ab aquis
And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.
6. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
1:6. God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «да будет твердь…» Твердь — буквально с подлинника «распростертие», «покрышка», ибо таковой евреи представляли себе небесную атмосферу, окружающую земной шар, как это особенно ярко выражено в известных словах Псалмопевца: «простираешь небеса, как шатер» (103:2; 148:4; ср. Ис 40:22). Эта твердь или атмосферическая оболочка земли, по общебиблейскому воззрению, считается местом рождения всяких ветров и бурь, равно как и всевозможных атмосферических осадков и перемен погоды (Пс 148:4–8; 134:7; Иов 28:25–26; 23:24–26; Ис 55:10; Мф 5:45; Деян 14:17; Евр 6:7: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day.
We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions--the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (v. 14, 15), and as low as the place where the birds fly, for that also is called the firmament of heaven, v. 20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job xxvi. 7; xxxvii. 18; Ps. civ. 3; Amos ix. 6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and some one else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Ps. viii. 3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it--to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, Deut. xi. 10, 11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic. v. 7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Ps. civ. 13; lxv. 9, 10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job xxxviii. 22, 23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Ezek. i. 26), for he has prepared it in the heavens; the heavens therefore are said to rule, Dan. iv. 26. Is not God in the height of heaven? Job xxii. 12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.
Adam Clarke: Commentary on the Bible - 1831
1:6: And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia, from רקע raka, to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.
Albert Barnes: Notes on the Bible - 1834
1:6
Let there be an expanse in the midst of the water. - For this purpose God now calls into existence the expanse. This is that interval of space between the earth on the one side and the birds on the wing, the clouds and the heavenly bodies on the other, the lower part of which we know to be occupied by the air. This will appear more clearly from a comparison of other passages in this chapter (Gen 1:14, Gen 1:20).
And let it be dividing between water and water. - It appears that the water in a liquid state was in contact with another mass of water, in the shape of dense fogs and vapors; not merely overhanging, but actually resting on the waters beneath. The object of the expanse is to divide the waters which are under it from those which are above it. Hence, it appears that the thing really done is, not to create the space that extends indefinitely above our heads (which, being in itself no thing, but only room for things, requires no creating), but to establish in it the intended disposition of the waters in two separate masses, the one above, and the other below the intervening expanse. This we know is effected by means of the atmosphere, which receives a large body of water in the state of vapor, and bears up a visible portion of it in the form of clouds. These ever-returning and ever-varying piles of mist strike the eye of the unsophisticated spectator; and when the dew is observed on the grass, or the showers of rain, hail, and snow are seen falling on the ground, the conclusion is obvious - that above the expanse, be the distance small or great, is laid up an unseen and inexhaustible treasury of water, by which the earth may be perpetually bedewed and irrigated.
The aqueous vapor is itself, as well as the element with which it is mingled, invisible and impalpable; but when condensed by cold it becomes apparent to the eye in the form of mists and clouds, and, at a certain point of coolness, begins to deposit itself in the palpable form of dew, rain, hail, or snow. As soon as it becomes obvious to the sense it receives distinguishing names, according to its varying forms. But the air being invisible, is unnoticed by the primitive observer until it is put in motion, when it receives the name of wind. The space it occupies is merely denominated the expanse; that is, the interval between us and the various bodies that float above and hang upon nothing, or nothing perceptible to the eye.
The state of things before this creative movement may be called one of disturbance and disorder, in comparison with the present condition of the atmosphere. This disturbance in the relations of air and water was so great that it could not be reduced to the present order without a supernatural cause. Whether any other gases, noxious or innocuous, entered into the constitution of the pRev_ious atmosphere, or whether any other ingredients were once held in solution by the watery deep, we are not informed. Whether any volcanic or plutonic violence had disturbed the scene, and raised a dense mass of gaseous damp and fuliginous matter into the airy region, is not stated. How far the disorder extended we cannot tell. We are merely certain that it reached over all the land known to man during the interval between this creation and the deluge. Whether this disorder was temporary or of long standing, and whether the change was effected by altering the axis of the earth's rotation, and thereby the climate of the land of primeval man, or by a less extensive movement confined to the region under consideration, are questions on which we receive no instruction, because the solution does not concern our well-being. As soon as human welfare comes to be in any way connected with such knowledge, it will by some means be made attainable.
The introduction of the expanse produced a vast change for the better on the surface of the earth. The heavy mass of murky damp and aqueous steam commingling with the abyss of waters beneath is cleared away. The fogs are lifted up to the higher regions of the sky, or attenuated into an invisible vapor. A leaden mass of clouds still overshadows the heavens. But a breathing space of pure pellucid air now intervenes between the upper and lower waters, enveloping the surface of the earth, and suited for the respiration of the flora and fauna of a new world.
Let it be noted that the word "be" is here again employed to denote the commencement of a new adjustment of the atmosphere. This, accordingly, does not imply the absolute creation on the second day of our present atmosphere: it merely indicates the constitution of it out of the materials already at hand, - the selecting and due apportionment of the proper elements; the relegation of all now foreign elements to their own places; the dissipation of the lazy, deadening damps, and the establishment of a clear and pure air fit for the use of the future man. Any or all of these alterations will satisfy the form of expression here adopted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Let there: Gen 1:14, Gen 1:20, Gen 7:11, Gen 7:12; Job 26:7, Job 26:8, Job 26:13, Job 37:11, Job 37:18, Job 38:22-26; Psa 19:1, Psa 33:6, Psa 33:9; Psa 104:2, Psa 136:5, Psa 136:6, Psa 148:4, Psa 150:1; Ecc 11:3; Jer 10:10, Jer 10:12, Jer 10:13, Jer 51:15; Zac 12:1
firmament: Heb. expansion
Carl Friedrich Keil and Franz Delitzsch
1:6
The Second Day. - When the light had been separated from the darkness, and day and night had been created, there followed upon a second fiat of the Creator, the division of the chaotic mass of waters through the formation of the firmament, which was placed as a wall of separation (מבדּיל) in the midst of the waters, and divided them into upper and lower waters. רקיע .s, from רקע to stretch, spread out, then beat or tread out, means expansum, the spreading out of the air, which surrounds the earth as an atmosphere. According to optical appearance, it is described as a carpet spread out above the earth (Ps 54:2), a curtain (Is 40:22), a transparent work of sapphire (Ex 24:10), or a molten looking-glass (Job 37:18); but there is nothing in these poetical similes to warrant the idea that the heavens were regarded as a solid mass, a σιδήρεον, or χάλκεον or πολύχαλκον, such as Greek poets describe. The רקיע (rendered Veste by Luther, after the στερέωα of the lxx and firmamentum of the Vulgate) is called heaven in Gen 1:8, i.e., the vault of heaven, which stretches out above the earth. The waters under the firmament are the waters upon the globe itself; those above are not ethereal waters
(Note: There is no proof of the existence of such "ethereal waters" to be found in such passages as Rev_ 4:6; Rev_ 15:2; Rev_ 22:1; for what the holy seer there beholds before the throne as "a sea of glass like unto crystal mingled with fire," and "a river of living water, clear as crystal," flowing from the throne of God into the streets of the heavenly Jerusalem, are wide as the poles from any fluid or material substance from which the stars were made upon the fourth day. Of such a fluid the Scriptures know quite as little, as of the nebular theory of La Place, which, notwithstanding the bright spots in Mars and the inferior density of Jupiter, Saturn, and other planets, is still enveloped in a mist which no astronomy will ever disperse. If the waters above the firmament were the elementary matter of which the stars were made, the waters beneath must be the elementary matter of which the earth was formed; for the waters were one and the same before the creation of the firmament.) But the earth was not formed from the waters beneath; on the contrary, these waters were merely spread upon the earth and then gathered together into one place, and this place is called Sea. The earth, which appeared as dry land after the accumulation of the waters in the sea, was created in the beginning along with the heavens; but until the separation of land and water on the third day, it was so completely enveloped in water, that nothing could be seen but "the deep," or "the waters" (Gen 1:2). If, therefore, in the course of the work of creation, the heaven with its stars, and the earth with its vegetation and living creatures, came forth from this deep, or, to speak more correctly, if they appeared as well-ordered, and in a certain sense as finished worlds; it would be a complete misunderstanding of the account of the creation to suppose it to teach, that the water formed the elementary matter, out of which the heaven and the earth were made with all their hosts. Had this been the meaning of the writer, he would have mentioned water as the first creation, and not the heaven and the earth. How irreconcilable the idea of the waters above the firmament being ethereal waters is with the biblical representation of the opening of the windows of heaven when it rains, is evident from the way in which Keerl, the latest supporter of this theory, sets aside this difficulty, viz., by the bold assertion, that the mass of water which came through the windows of heaven at the flood was different from the rain which falls from the clouds; in direct opposition to the text of the Scriptures, which speaks of it not merely as rain (Gen 7:12), but as the water of the clouds. Vid., Gen 9:12., where it is said that when God brings a cloud over the earth, He will set the rainbow in the cloud, as a sign that the water (of the clouds collected above the earth) shall not become a flood to destroy the earth again.)
beyond the limits of the terrestrial atmosphere, but the waters which float in the atmosphere, and are separated by it from those upon the earth, the waters which accumulate in clouds, and then bursting these their bottles, pour down as rain upon the earth. For, according to the Old Testament representation, whenever it rains heavily, the doors or windows of heaven are opened (Gen 7:11-12; Ps 78:23, cf. 4Kings 7:2, 4Kings 7:19; Is 24:18). It is in (or with) the upper waters that God layeth the beams of His chambers, from which He watereth the hills (Ps 104:13), and the clouds are His tabernacle (Job 36:29). If, therefore, according to this conception, looking from an earthly point of view, the mass of water which flows upon the earth in showers of rain is shut up in heaven (cf. Gen 8:2), it is evident that it must be regarded as above the vault which spans the earth, or, according to the words of Ps 148:4, "above the heavens."
(Note: In Gen 1:8 the lxx interpolates καὶ εἶδεν ὁ Θεὸς ὅτι καλόν (and God saw that it was good), and transfers the words "and it was so" from the end of Gen 1:7 to the close of Gen 1:6 : two apparent improvements, but in reality two arbitrary changes. The transposition is copied from Gen 1:9, Gen 1:15, Gen 1:24; and in making the interpolation, the author of the gloss has not observed that the division of the waters was not complete till the separation of the dry land from the water had taken place, and therefore the proper place for the expression of approval is at the close of the work of the third day.)
John Gill
1:6 And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePs 104:2 and by it is meant the air, as it is rendered by the Targum on Ps 19:1 we call it the "firmament" from the (w) word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amos 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing (x); and so it is used in the Syriac version of Lk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places (y):
and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there.
(v) "expansio", Montanus. Tigurine version; "extensio", Munster, Fagius, Vatablus, Aben Ezra; "expansum", Junius, Tremellius, Piscator, Drusius, Schmidt, Sept. "firmamentum", V. L. (w) Id. (x) Vid. Castell. Lex. col. 3647. Fuller. Miscell. Sacr. l. 1. c. 6. (y) Vid. Dickinson. Physica "vetus et vera", c. 7. sect. 13, 14. p. 88, 89.
John Wesley
1:6 We have here an account of the second day's work, the creation of the firmament. In which observe, 1. The command of God; Let there be a firmament - An expansion; so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens, the air, its higher, middle, and lower region, the celestial globe, and all the orbs of light above; it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven, Gen 1:14-15, and as low as the place where the birds fly for that also is called the firmament of heaven, Gen 1:20. 2. The creation of it: and God made the firmament. 3. The design of it; to divide the waters from the waters - That is, to distinguish between the waters that are wrapt up in the clouds, and those that cover the sea; the waters in the air, and those in the earth. 4. The naming it; He called the firmament Heaven - 'Tis the visible heaven, the pavement of the holy city. The height of the heavens should mind us of God's supremacy, and the infinite distance that is between us and him; the brightness of the heavens, and their purity, should mind us of his majesty, and perfect holiness; the vastness of the heavens, and their encompassing the earth, and influence upon it, should mind us of his immensity and universal providence.
Robert Jamieson, A. R. Fausset and David Brown
1:6 SECOND DAY. (Gen 1:6-8)
firmament--an expanse--a beating out as a plate of metal: a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus "in the midst of the waters," that is, separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light.
1:71:7: Եւ արար Աստուած զհաստատութիւնն։ Եւ անջրպետեաց Աստուած ՚ի մէջ ջրոյն որ ՚ի ներքոյ հաստատութեանն, եւ ՚ի մէջ ջրոյն որ ՚ի վերոյ հաստատութեանն[2]։ [2] Ոմանք. Եւ արար Աստուած զհաստատութիւն. եւ ան՛՛.. ՚ի մէջ ջրոյն որ էր ՚ի ներքոյ։
7 Աստուած ստեղծեց տարածութիւնը, որով Աստուած տարածութեան ներքեւում եղած ջրերը անջրպետեց տարածութեան վրայ եղած ջրերից:
7 Աստուած հաստատութիւնը ըրաւ ու հաստատութեանը տակ եղած ջուրերը հաստատութեանը վրայ եղած ջուրերէն զատեց ու այնպէս եղաւ։
Եւ արար Աստուած [4]զհաստատութիւնն, եւ անջրպետեաց Աստուած ի մէջ ջրոյն որ ի ներքոյ [5]հաստատութեանն, եւ ի մէջ ջրոյն որ ի վերոյ հաստատութեանն[6]:

1:7: Եւ արար Աստուած զհաստատութիւնն։ Եւ անջրպետեաց Աստուած ՚ի մէջ ջրոյն որ ՚ի ներքոյ հաստատութեանն, եւ ՚ի մէջ ջրոյն որ ՚ի վերոյ հաստատութեանն[2]։
[2] Ոմանք. Եւ արար Աստուած զհաստատութիւն. եւ ան՛՛.. ՚ի մէջ ջրոյն որ էր ՚ի ներքոյ։
7 Աստուած ստեղծեց տարածութիւնը, որով Աստուած տարածութեան ներքեւում եղած ջրերը անջրպետեց տարածութեան վրայ եղած ջրերից:
7 Աստուած հաստատութիւնը ըրաւ ու հաստատութեանը տակ եղած ջուրերը հաստատութեանը վրայ եղած ջուրերէն զատեց ու այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: И создал Бог твердь, и отделил воду, которая под твердью, от воды, которая над твердью. И стало так.
1:7 καὶ και and; even ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὸ ο the στερέωμα στερεωμα solidity; solid καὶ και and; even διεχώρισεν διαχωριζω divide; separate ὁ ο the θεὸς θεος God ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the ὕδατος υδωρ water ὃ ος who; what ἦν ειμι be ὑποκάτω υποκατω underneath τοῦ ο the στερεώματος στερεωμα solidity; solid καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the ὕδατος υδωρ water τοῦ ο the ἐπάνω επανω upon; above τοῦ ο the στερεώματος στερεωμα solidity; solid
1:7 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָקִיעַ֒ rāqîˌₐʕ רָקִיעַ firmament וַ wa וְ and יַּבְדֵּ֗ל yyavdˈēl בדל separate בֵּ֤ין bˈên בַּיִן interval הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from תַּ֣חַת ttˈaḥaṯ תַּחַת under part לָ lā לְ to † הַ the רָקִ֔יעַ rāqˈîₐʕ רָקִיעַ firmament וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] מֵ mē מִן from עַ֣ל ʕˈal עַל upon לָ lā לְ to † הַ the רָקִ֑יעַ rāqˈîₐʕ רָקִיעַ firmament וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:7. et fecit Deus firmamentum divisitque aquas quae erant sub firmamento ab his quae erant super firmamentum et factum est itaAnd God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so.
7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
1:7. And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became.
And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so:

7: И создал Бог твердь, и отделил воду, которая под твердью, от воды, которая над твердью. И стало так.
1:7
καὶ και and; even
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τὸ ο the
στερέωμα στερεωμα solidity; solid
καὶ και and; even
διεχώρισεν διαχωριζω divide; separate
ὁ ο the
θεὸς θεος God
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
ὕδατος υδωρ water
ὃ ος who; what
ἦν ειμι be
ὑποκάτω υποκατω underneath
τοῦ ο the
στερεώματος στερεωμα solidity; solid
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ἐπάνω επανω upon; above
τοῦ ο the
στερεώματος στερεωμα solidity; solid
1:7
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
רָקִיעַ֒ rāqîˌₐʕ רָקִיעַ firmament
וַ wa וְ and
יַּבְדֵּ֗ל yyavdˈēl בדל separate
בֵּ֤ין bˈên בַּיִן interval
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
תַּ֣חַת ttˈaḥaṯ תַּחַת under part
לָ lā לְ to
† הַ the
רָקִ֔יעַ rāqˈîₐʕ רָקִיעַ firmament
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
מֵ mē מִן from
עַ֣ל ʕˈal עַל upon
לָ lā לְ to
† הַ the
רָקִ֑יעַ rāqˈîₐʕ רָקִיעַ firmament
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:7. et fecit Deus firmamentum divisitque aquas quae erant sub firmamento ab his quae erant super firmamentum et factum est ita
And God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so.
7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
1:7. And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «и отделил воду, которая под твердью от воды, которая над твердью…» Под последними водами здесь, очевидно, понимаются водяные пары, которыми обыкновенно бывает насыщена небесная атмосфера и которая, сгущаясь по временам, в различных видах изливается на землю, например, в виде дождя, града, инея, тумана или снега. Под первыми же, конечно, разумеется обычная вода, проникавшая собою весь земной хаос и в следующий, третий день творения, собранная в особые природные водохранилища — океаны, моря и реки. О роли воды в процессе мирообразования нечто подобное же говорит и Апостол Петр (2: Пет 3:5). Наивному уму первобытного еврея небесная атмосфера рисовалась в виде какой-то твердой покрышки, разделявшей собой атмосферические воды от земных вод; по временам эта твердая оболочка в том или другом месте разверзалась, и тогда небесные воды через это отверстие изливались на землю. И Библия, говорящая, по отзыву святых Отцов, языком сынов человеческих и приспособляющаяся к слабости ума и слуха нашего, не считает нужным вносить какие-либо научные поправки в это наивное мировоззрение (святой Иоанн Златоуст, Феодорит и др.).
Albert Barnes: Notes on the Bible - 1834
1:7
Then made God the expanse. - Here the distinction between command and execution is made still more prominent than in the third verse. For the word of command stands in one verse, and the effect realized is related in the next. Nay, we have the doing of the thing and the thing done separately expressed. For, after stating that God made the expanse, it is added, "and it was so." The work accomplished took a permanent form, in which it remained a standing monument of divine wisdom and power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: divided: Pro 8:28, Pro 8:29
above: Job 26:8; Psa 104:10, Psa 148:4; Ecc 11:3
and it: Gen 1:9, Gen 1:11, Gen 1:15, Gen 1:24; Mat 8:27
Geneva 1599
1:7 And God made the firmament, and divided the waters which [were] (f) under the firmament from the waters which [were] above the firmament: and it was so.
(f) As the sea and rivers, from those waters that are in the clouds, which are upheld by God's power, least they should overwhelm the world.
John Gill
1:7 And God made the firmament,.... By a word speaking, commanding it into being, producing it out of the chaos, and spreading it in that vast space between the heaven of heavens and our earth (z),
And divided the waters which were under the firmament from the waters which were above the firmament; the lower part of it, the atmosphere above, which are the clouds full of water, from whence rain descends upon the earth; and which divided between them and those that were left on the earth, and so under it, not yet gathered into one place; as it now does between the clouds of heaven and the waters of the sea. Though Mr. Gregory (a) is of opinion, that an abyss of waters above the most supreme orb is here meant; or a great deep between the heavens and the heaven of heavens, where, as in storehouses, the depth is laid up; and God has his treasures of snow, hail, and rain, and from whence he brought out the waters which drowned the world at the universal deluge. Others suppose the waters above to be the crystalline heaven, which for its clearness resembles water; and which Milton (b) calls the "crystalline ocean",
And it was so: the firmament was accordingly made, and answered this purpose, to divide the waters below it from those above it; or "it was firm" (c), stable and durable; and so it has continued.
(z) ------and God made The firmament, expanse of liquid, pure, Transparent, elemental air, diffused In circuit to the uttermost convex Of this great round.------ Milton, Paradise Lost, B. 7. l. 263, &c. (a) Notes and Observations, &c. c. 23. p. 110, &c. (b) Ibid. l. 291. (c) "et factum est firmum", Fagius & Nachmanides in ib.
1:81:8: Եւ կոչեաց Աստուած զհաստատութիւնն երկին։ Եւ ետես Աստուած զի բարի է։ Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ՛ր երկրորդ[3]։ [3] Յոմանս պակասի. Երկին. եւ ետես Աստուած զի բարի է։
8 Աստուած տարածութիւնը կոչեց երկինք: Աստուած տեսաւ, որ լաւ է: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր երկրորդ:
8 Աստուած հաստատութիւնը Երկինք կոչեց եւ իրիկուն ու առտու ըլլալով՝ երկրորդ օրը եղաւ։
Եւ կոչեաց Աստուած [7]զհաստատութիւնն Երկին. եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օր երկրորդ:

1:8: Եւ կոչեաց Աստուած զհաստատութիւնն երկին։ Եւ ետես Աստուած զի բարի է։ Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ՛ր երկրորդ[3]։
[3] Յոմանս պակասի. Երկին. եւ ետես Աստուած զի բարի է։
8 Աստուած տարածութիւնը կոչեց երկինք: Աստուած տեսաւ, որ լաւ է: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր երկրորդ:
8 Աստուած հաստատութիւնը Երկինք կոչեց եւ իրիկուն ու առտու ըլլալով՝ երկրորդ օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: И назвал Бог твердь небом. И был вечер, и было утро: день второй.
1:8 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the θεὸς θεος God τὸ ο the στερέωμα στερεωμα solidity; solid οὐρανόν ουρανος sky; heaven καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλόν καλος fine; fair καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day δευτέρα δευτερος second
1:8 וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָֽ lˈā לְ to † הַ the רָקִ֖יעַ rāqˌîₐʕ רָקִיעַ firmament שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day שֵׁנִֽי׃ פ šēnˈî . f שֵׁנִי second
1:8. vocavitque Deus firmamentum caelum et factum est vespere et mane dies secundusAnd God called the firmament, Heaven; and the evening and morning were the second day.
8. And God called the firmament Heaven. And there was evening and there was morning, a second day.
1:8. And God called the firmament ‘Heaven.’ And it became evening and morning, the second day.
And God called the firmament Heaven. And the evening and the morning were the second day:

8: И назвал Бог твердь небом. И был вечер, и было утро: день второй.
1:8
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ὁ ο the
θεὸς θεος God
τὸ ο the
στερέωμα στερεωμα solidity; solid
οὐρανόν ουρανος sky; heaven
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλόν καλος fine; fair
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
δευτέρα δευτερος second
1:8
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לָֽ lˈā לְ to
† הַ the
רָקִ֖יעַ rāqˌîₐʕ רָקִיעַ firmament
שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
שֵׁנִֽי׃ פ šēnˈî . f שֵׁנִי second
1:8. vocavitque Deus firmamentum caelum et factum est vespere et mane dies secundus
And God called the firmament, Heaven; and the evening and morning were the second day.
8. And God called the firmament Heaven. And there was evening and there was morning, a second day.
1:8. And God called the firmament ‘Heaven.’ And it became evening and morning, the second day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «небом…» На языке евреев существовали три различных термина для выражения этого понятия, соответственно их мнению о существовании трех различных небесных сфер. То небо, которое называется здесь, считалось самым низшим и ближайшим местопребыванием птиц, доступным непосредственному взору (Пс 8:4; Лев 26:19; Втор 28:23).

Третий день творения.
Albert Barnes: Notes on the Bible - 1834
1:8
Then called God to the expanse, heaven. - This expanse is, then, the proper and original skies. We have here an interesting and instructive example of the way in which words expand in their significance from the near, the simple, the obvious, to the far and wide, the complex and the inferential: The heaven, in the first instance, meant the open space above the surface in which we breathe and move, in which the birds fly and the clouds float. This is the atmosphere. Then it stretches away into the seemingly boundless regions of space, in which the countless orbs of luminous and of opaque surfaces circumambulate. Then the heavens come to signify the contents of this indefinitely augmented expanse, - the celestial luminaries themselves. Then, by a still further enlargement of its meaning, we rise to the heaven of heavens, the inexpressibly grand and august presence-chamber of the Most High, where the cherubim and seraphim, the innumerable company of angels, the myriads of saints, move in their several grades and spheres, keeping the charge of their Maker, and realizing the joy of their being. This is the third heaven Co2 12:2 to the conception of which the imaginative capacity of the human mind rises by an easy gradation. Having once attained to this majestic conception, man is so far prepared to conceive and compose that sublime sentence with which the book of God opens, - "In the beginning God created 'the heavens' and the earth."
The expanse, or aerial space, in which this arrangement of things has been effected, having received its appropriate name, is recognized as an accomplished fact, and the second day is closed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: God: Gen 1:5, Gen 1:10, Gen 5:2
evening: Gen 1:5, Gen 1:13, Gen 1:19, Gen 1:23, Gen 1:31
Geneva 1599
1:8 And God called the firmament (g) Heaven. And the evening and the morning were the second day.
(g) That is, the region of the air, and all that is above us.
John Gill
1:8 And God called the firmament heaven,.... Including the starry and airy heavens: it has its name from its height in the Arabic language, it being above the earth, and reaching to the third heaven; though others take the word "shamaim" to be a compound of two words, "sham" and "maim", that is, there are waters, namely, in the clouds of heaven:
and the evening; and the morning were the second day; these together made up the space of twenty four hours, which was another natural day; the body of light, created on the first day, having again moved round the chaos in that space of time; or else the chaos had turned round on its own axis in that time, which revolution produced a second day; and which, according to Capellus, was the nineteenth of April, and according to Bishop Usher the twenty fourth of October. It is an observation that everyone may make, that the phrase,
and God saw that it was good, is not used at the close of this day's work, as of the rest: the reason some Jewish writers give is, because the angels fell on this day; but it is a much better which Jarchi gives, and that is, because the work of the waters was not finished; it was begun on the second day, and perfected on the third (d); and therefore the phrase is twice used in the account of the third day's work: the Septuagint version adds it here indeed, but without any foundation.
(d) Vid. Maimon. Moreh Nevochim, par. 2. c. 30.
1:91:9: Եւ ասաց Աստուած. Ժողովեսցի՛ն ջուրքդ որ ՚ի ներքոյ երկնից ՚ի ժողով մի, եւ երեւեսցի ցամաքն։ Եւ եղեւ այնպէս. եւ ժողովեցան ջուրքն, որ ՚ի ներքոյ երկնից ՚ի ժողովս իւրեանց. եւ երեւեցաւ ցամաքն։
9 Աստուած ասաց. «Թող երկնքի տակ գտնուող ջրերը հաւաքուեն մի տեղ, եւ երեւայ ցամաքը»: Եւ եղաւ այդպէս. երկնքի տակի ջրերը հաւաքուեցին մի տեղ, ու երեւաց ցամաքը:
9 Աստուած ըսաւ. «Երկնքի տակ եղած ջուրերը մէկտեղ թող հաւաքուին ու ցամաքը երեւնայ» եւ այնպէս եղաւ։
Եւ ասաց Աստուած. Ժողովեսցին ջուրքդ որ ի ներքոյ երկնից ի ժողով մի, եւ երեւեսցի ցամաքն. եւ եղեւ այնպէս: [8]Եւ ժողովեցան ջուրքն, որ ի ներքոյ երկնից` ի ժողովս իւրեանց, եւ երեւեցաւ ցամաքն:

1:9: Եւ ասաց Աստուած. Ժողովեսցի՛ն ջուրքդ որ ՚ի ներքոյ երկնից ՚ի ժողով մի, եւ երեւեսցի ցամաքն։ Եւ եղեւ այնպէս. եւ ժողովեցան ջուրքն, որ ՚ի ներքոյ երկնից ՚ի ժողովս իւրեանց. եւ երեւեցաւ ցամաքն։
9 Աստուած ասաց. «Թող երկնքի տակ գտնուող ջրերը հաւաքուեն մի տեղ, եւ երեւայ ցամաքը»: Եւ եղաւ այդպէս. երկնքի տակի ջրերը հաւաքուեցին մի տեղ, ու երեւաց ցամաքը:
9 Աստուած ըսաւ. «Երկնքի տակ եղած ջուրերը մէկտեղ թող հաւաքուին ու ցամաքը երեւնայ» եւ այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: И сказал Бог: да соберется вода, которая под небом, в одно место, и да явится суша. И стало так.
1:9 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God συναχθήτω συναγω gather τὸ ο the ὕδωρ υδωρ water τὸ ο the ὑποκάτω υποκατω underneath τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for συναγωγὴν συναγωγη gathering μίαν εις.1 one; unit καὶ και and; even ὀφθήτω οραω view; see ἡ ο the ξηρά ξηρος withered; dry καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way καὶ και and; even συνήχθη συναγω gather τὸ ο the ὕδωρ υδωρ water τὸ ο the ὑποκάτω υποκατω underneath τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for τὰς ο the συναγωγὰς συναγωγη gathering αὐτῶν αυτος he; him καὶ και and; even ὤφθη οραω view; see ἡ ο the ξηρά ξηρος withered; dry
1:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִקָּו֨וּ yiqqāwˌû קוה collect הַ ha הַ the מַּ֜יִם mmˈayim מַיִם water מִ mi מִן from תַּ֤חַת ttˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens אֶל־ ʔel- אֶל to מָקֹ֣ום māqˈôm מָקֹום place אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and תֵרָאֶ֖ה ṯērāʔˌeh ראה see הַ ha הַ the יַּבָּשָׁ֑ה yyabbāšˈā יַבָּשָׁה dry land וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:9. dixit vero Deus congregentur aquae quae sub caelo sunt in locum unum et appareat arida factumque est itaGod also said: Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done.
9. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
1:9. Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so:

9: И сказал Бог: да соберется вода, которая под небом, в одно место, и да явится суша. И стало так.
1:9
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
συναχθήτω συναγω gather
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ὑποκάτω υποκατω underneath
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
εἰς εις into; for
συναγωγὴν συναγωγη gathering
μίαν εις.1 one; unit
καὶ και and; even
ὀφθήτω οραω view; see
ἡ ο the
ξηρά ξηρος withered; dry
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
καὶ και and; even
συνήχθη συναγω gather
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ὑποκάτω υποκατω underneath
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
εἰς εις into; for
τὰς ο the
συναγωγὰς συναγωγη gathering
αὐτῶν αυτος he; him
καὶ και and; even
ὤφθη οραω view; see
ἡ ο the
ξηρά ξηρος withered; dry
1:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִקָּו֨וּ yiqqāwˌû קוה collect
הַ ha הַ the
מַּ֜יִם mmˈayim מַיִם water
מִ mi מִן from
תַּ֤חַת ttˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
אֶל־ ʔel- אֶל to
מָקֹ֣ום māqˈôm מָקֹום place
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
תֵרָאֶ֖ה ṯērāʔˌeh ראה see
הַ ha הַ the
יַּבָּשָׁ֑ה yyabbāšˈā יַבָּשָׁה dry land
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:9. dixit vero Deus congregentur aquae quae sub caelo sunt in locum unum et appareat arida factumque est ita
God also said: Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done.
9. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
1:9. Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «да соберется вода… и да явится суша…» В силу этого божественного повеления две главных составных части первобытного хаоса, земля и вода, обособились друг от друга: воды соединились в различные водные бассейны — моря и океаны (Пс 32:7; 103:5–9; 135:6; Притч 8:29), а суша образовала острова и материки, покрытые различными горами, холмами и долинами (Пс 64:6; Ис 40:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13 And the evening and the morning were the third day.
The third day's work is related in these verses--the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe,
I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (v. 2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Eccl. i. 7. Waters and seas often, in scripture, signify troubles and afflictions, Ps. xlii. 7; lxix. 2, 14, 15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Ps. civ. 6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job xxxviii. 10, 11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Ps. xcv. 5; Jonah i. 9.
II. How the earth was furnished for the maintenance and support of man, v. 11, 12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded--that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (v. 2), but now, by a word's speaking, it has become full of God's riches, and his they are still--his corn and his wine, his wool and his flax, Hos. ii. 9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deut. xxxiii. 14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos. ii. 21, 22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.
Albert Barnes: Notes on the Bible - 1834
1:9: - V. The Third Day
9. קוה qā vâ h "turn, bind, gather, expect."
יבשׁה yabā shâ h "the dry, the ground." יבשׁ yabē sh, "be dry." בושׁ bô sh, "be abashed."
11. דשׁא deshe', "green thing, grass."
עשׂב ‛ ē ś ā b, "herb."
זרע zē ra‛, "seed." זרע zā ra‛, "sow," sero.
פרי perı̂ y, "fruit." ברה pā râ h, "bear"; φέρω pherō.
The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part of it is completed, named, Rev_iewed, and approved before the latter is commenced. All that has been done before this, indeed, is preparatory to the introduction of the vegetable kingdom. This may be regarded as the first stage of the present creative process.

1:9
Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Gen 1:2 under "the expanse." They must be confined within certain limits. For this purpose the order is issued, that they be gathered into one place; that is, evidently, into a place apart from that designed for the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Job 26:7, Job 26:10, Job 38:8-11; Psa 24:1, Psa 24:2, Psa 33:7, Psa 95:5, Psa 104:3, Psa 104:5-9, Psa 136:5, Psa 136:6; Pro 8:28, Pro 8:29; Ecc 1:7; Jer 5:22; Jon 1:9; Pe2 3:5; Rev 10:6
Carl Friedrich Keil and Franz Delitzsch
1:9
The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry (היּבּשׁה, the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Ps 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou (Jehovah) hast founded for them," we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. "The dry" God called Earth, and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea. ימּים, an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Ps 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas" include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments" of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God "the earth brought forth green (דּשׁא), seed yielding herb (עשׂב( breh ), and fruit-bearing fruit-trees (פּרי עץ)." These three classes embrace all the productions of the vegetable kingdom. דּשׁא, lit., the young, tender green, which shoots up after rain and covers the meadows and downs (2Kings 23:4; Job 38:27; Joel 2:22; Ps 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב, with the epithet זרע מזריע, yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ: not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree," as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא, as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.
John Gill
1:9 And God said, let the waters under the heaven be gathered together unto one place,.... Which are before called the waters under the firmament; and which were either on the surface of the earth, or in the bowels of it, or mixed with it, which by the compressure of the expanse or air were separated from it and these, by apertures and channels made, were caused to flow as by a straight line, as the word (e) used signifies, unto the decreed place that was broke up for them, the great hollow or channel which now contains the waters of the ocean: this was done by the word of the Lord, at his rebuke; and when it seems there was a clap thunder, and perhaps an earthquake, which made the vast cavity for the sea, as well as threw up the hills and mountains, and made the valleys; seeJob 38:10,
and let the dry land appear: clear of the waters, dried by the expanded air, hardened by the fiery light, and as yet without any herb or tree upon it:
and it was so; immediately done, the waters were drained off the earth, directed to their proper channels, and caused to run as by line to their appointed place; and the solid parts of the earth became dry, and appeared in sight.
(e) "congregentur tanquam ad amussim et regulam", Fagius; "recto et equabili cursu contendant et collineant", Junius.
John Wesley
1:9 The third day's work is related in these verses; the forming the sea and the dry land, and making the earth fruitful. Hitherto the power of the Creator had been employed about the upper part of the visible world; now he descends to this lower world, designed for the children of men, both for their habitation, and their maintenance. And here we have an account of the fitting of it for both; the building of their house, and the spreading of their table.
Observe, 1. How the earth was prepared to be a habitation for man by the gathering of the waters together, and making the dry land appear. Thus, instead of that confusion which was, when earth and water were mixed in one great mass; now there is order, by such a separation as rendered them both useful. (1.) The waters which covered the earth were ordered to retire, and to gather into one place, viz. those hollows which were fitted for their reception. The waters thus lodged in their proper place, he called Seas; for though they are many, in distant regions, yet either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers run. (2.) The dry land was made to appear, and emerge out of the waters, and was called Earth.
Observe, 2. How the earth was furnished for the support of man, Gen 1:11-12. Present provision was made, by the immediate products of the earth, which, in obedience to God's command, was no sooner made but it became fruitful. Provision was likewise made for time to come, by the perpetuating of the several species of vegetables, every one having its seed in itself after its kind, that during the continuance of man upon the earth, food might be fetched out of the earth, for his use and benefit.
Robert Jamieson, A. R. Fausset and David Brown
1:9 THIRD DAY. (Gen 1:9-13)
let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Ps 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Eccles 1:7).
1:101:10: Եւ կոչեաց Աստուած զցամաքն երկիր. եւ զժողովս ջուրցն կոչեաց ծովս։ Եւ ետես Աստուած զի բարի է։
10 Աստուած ցամաքը կոչեց երկիր, իսկ հաւաքուած ջրերը կոչեց ծով: Աստուած տեսաւ, որ լաւ է:
10 Աստուած ցամաքին անունը Երկիր դրաւ ու հաւաքուած ջուրերը Ծով կոչեց։ Աստուած տեսաւ որ բարի են։
Եւ կոչեաց Աստուած զցամաքն Երկիր, եւ զժողովս ջուրցն կոչեաց Ծովս. եւ ետես Աստուած զի բարի է:

1:10: Եւ կոչեաց Աստուած զցամաքն երկիր. եւ զժողովս ջուրցն կոչեաց ծովս։ Եւ ետես Աստուած զի բարի է։
10 Աստուած ցամաքը կոչեց երկիր, իսկ հաւաքուած ջրերը կոչեց ծով: Աստուած տեսաւ, որ լաւ է:
10 Աստուած ցամաքին անունը Երկիր դրաւ ու հաւաքուած ջուրերը Ծով կոչեց։ Աստուած տեսաւ որ բարի են։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: И назвал Бог сушу землею, а собрание вод назвал морями. И увидел Бог, что [это] хорошо.
1:10 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the θεὸς θεος God τὴν ο the ξηρὰν ξηρος withered; dry γῆν γη earth; land καὶ και and; even τὰ ο the συστήματα συστημα the ὑδάτων υδωρ water ἐκάλεσεν καλεω call; invite θαλάσσας θαλασσα sea καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλόν καλος fine; fair
1:10 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) לַ la לְ to † הַ the יַּבָּשָׁה֙ yyabbāšˌā יַבָּשָׁה dry land אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to מִקְוֵ֥ה miqwˌē מִקְוֶה collection הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water קָרָ֣א qārˈā קרא call יַמִּ֑ים yammˈîm יָם sea וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
1:10. et vocavit Deus aridam terram congregationesque aquarum appellavit maria et vidit Deus quod esset bonumAnd God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.
10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
1:10. And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good.
And God called the dry [land] Earth; and the gathering together of the waters called he Seas: and God saw that [it was] good:

10: И назвал Бог сушу землею, а собрание вод назвал морями. И увидел Бог, что [это] хорошо.
1:10
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ὁ ο the
θεὸς θεος God
τὴν ο the
ξηρὰν ξηρος withered; dry
γῆν γη earth; land
καὶ και and; even
τὰ ο the
συστήματα συστημα the
ὑδάτων υδωρ water
ἐκάλεσεν καλεω call; invite
θαλάσσας θαλασσα sea
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλόν καλος fine; fair
1:10
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
לַ la לְ to
† הַ the
יַּבָּשָׁה֙ yyabbāšˌā יַבָּשָׁה dry land
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וּ û וְ and
לְ lᵊ לְ to
מִקְוֵ֥ה miqwˌē מִקְוֶה collection
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
קָרָ֣א qārˈā קרא call
יַמִּ֑ים yammˈîm יָם sea
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
1:10. et vocavit Deus aridam terram congregationesque aquarum appellavit maria et vidit Deus quod esset bonum
And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.
10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
1:10. And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «И назвал Бог сушу землею, а собрание вод назвал морями». О том, каким путем и как долго происходил этот процесс обособления воды от суши и самообразование земной коры, Библия не говорит нам ничего, открывая тем самым полный простор научным изысканиям. В космогоническом же видении, с которым имеет дело Библия, отмечен только общий характер и конечный результат этого третьего периода мирообразования или — на языке библейского видения — третьего дня творения.
Adam Clarke: Commentary on the Bible - 1831
1:10: And God called the dry land Earth; and the gathering together of the waters called he Seas - These two constitute what is called the terraqueous globe, in which the earth and the water exist in a most judicious proportion to each other. Dr. Long took the papers which cover the surface of a seventeen inch terrestrial globe, and having carefully separated the land from the sea, be weighed the two collections of papers accurately, and found that the sea papers weighed three hundred and forty-nine grains, and the land papers only one hundred and twenty-four; by which experiment it appears that nearly three-fourths of the surface of our globe, from the Arctic to the Antarctic polar circles, are covered with water. The doctor did not weigh the parts within the polar circles, because there is no certain measurement of the proportion of land and water which they contain. This proportion of three-fourths water may be considered as too great, if not useless; but Mr. Ray, by most accurate experiments made on evaporation, has proved that it requires so much aqueous surface to yield a sufficiency of vapors for the purpose of cooling the atmosphere, and watering the earth. See Ray's Physico-theological Discourses.
An eminent chemist and philosopher, Dr. Priestley, has very properly observed that it seems plain that Moses considered the whole terraqueous globe as being created in a fluid state, the earthy and other particles of matter being mingled with the water. The present form of the earth demonstrates the truth of the Mosaic account; for it is well known that if a soft or elastic globular body be rapidly whirled round on its axis, the parts at the poles will be flattened, and the parts on the equator, midway between the north and south poles, will be raised up. This is precisely the shape of our earth; it has the figure of an oblate spheroid, a figure pretty much resembling the shape of an orange. It has been demonstrated by admeasurement that the earth is flatted at the poles and raised at the equator. This was first conjectured by Sir Isaac Newton, and afterwards confirmed by M. Cassini and others, who measured several degrees of latitude at the equator and near the north pole, and found that the difference perfectly justified Sir Isaac Newton's conjecture, and consequently confirmed the Mosaic account. The result of the experiments instituted to determine this point, proved that the diameter of the earth at the equator is greater by more than twenty-three and a half miles than it is at the poles, allowing the polar diameter to be 1/334th part shorter than the equatorial, according to the recent admeasurements of several degrees of latitude made by Messrs. Mechain and Delambre - L'Histoire des Mathem. par M. de la Lande, tom. iv., part v., liv. 6.
And God saw that it was good - This is the judgment which God pronounced on his own works. They were beautiful and perfect in their kind, for such is the import of the word טוב tob. They were in weight and measure perfect and entire, lacking nothing. But the reader will think it strange that this approbation should be expressed once on the first, fourth, fifth, and sixth days; twice on the third, and not at all on the second! I suppose that the words, And God saw that it was good, have been either lost from the conclusion of the eighth verse, or that the clause in the tenth verse originally belonged to the eighth. It appears, from the Septuagint translation, that the words in question existed originally at the close of the eighth verse, in the copies which they used; for in that version we still find, Και ειδεν ὁ Θεος ὁτι καλον· And God saw that it was good. This reading, however, is not acknowledged by any of Kennicott's or De Rossi's MSS., nor by any of the other versions. If the account of the second day stood originally as it does now, no satisfactory reason can be given for the omission of this expression of the Divine approbation of the work wrought by his wisdom and power on that day.
Albert Barnes: Notes on the Bible - 1834
1:10
Then called God to the ground, land. - We use the word "ground" to denote the dry surface left after the retreat of the waters. To this the Creator applies the term ארץ 'erets, "land, earth." Hence, we find that the primitive meaning of this term was land, the dry solid surface of matter on which we stand. This meaning it still retains in all its various applications (see note on Gen 1:2). As it was soon learned by experience that the solid ground was continuous at the bottom of the water-masses, and that these were a mere superficial deposit gathering into the hollows, the term was, by an easy extension of its meaning, applied to the whole surface, as it was diversified by land and water. Our word "earth" is the term to express it in this more extended sense. In this sense it was the meet counterpart of the heavens in that complex phrase by which the universe of things is expressed.
And to the gathering of the waters called he seas. - In contradistinction to the land, the gathered waters are called seas; a term applied in Scripture to any large collection of water, even though seen to be surrounded by land; as, the salt sea, the sea of Kinnereth, the sea of the plain or valley, the fore sea, the hinder sea Gen 14:3; Num 34:11; Deu 4:49; Joe 2:20; Deu 11:24. The plural form "seas" shows that the "one place" consists of several basins, all of which taken together are called the place of the waters.
The Scripture, according to its manner, notices only the palpable result; namely, a diversified scene of "land" and "seas." The sacred singer possibly hints at the process in Psa 104:6-8 : "The deep as a garment thou didst spread over it; above the mountains stood the waters. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up the mountains; they go down the valleys; unto the place that thou hast founded for them." This description is highly poetical, and therefore true to nature. The hills are to rise out of the waters above them. The agitated waters dash up the stirring mountains, but, as these ascend, at length sink into the valleys, and take the place allotted for them. Plainly the result was accomplished by lowering some and elevating other parts of the solid ground. Over this inequality of surface, the waters, which before overspread the whole ground, flowed into the hollows, and the elevated regions became dry land. This is a kind of geological change which has been long known to the students of nature. Such changes have often been sudden and violent. Alterations of level, of a gradual character, are known to be going on at all times.
This disposition of land and water prepares for the second step, which is the main work of this day; namely, the creation of plants. We are now come to the removal of another defect in the state of the earth, mentioned in the second verse, - its deformity, or rude and uncouth appearance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: God saw: Gen 1:4; Deu 32:4; Psa 104:31
John Gill
1:10 And God called the dry land earth,.... The whole chaos, that was a turbid fluid, a mixture of earth and water, a rude unformed mass of matter, was called earth before; but now that part of the terraqueous globe, which was separated from the waters, and they from it, is called "earth": which has its name in the Arabic language from its being low and depressed; the lighter parts having been elevated, and moved upwards, and formed the atmosphere; the grosser parts subsiding and falling downwards, made the earth, which is low with respect to the firmament, which has its name in the same language from its height (f), as before observed,
And the gathering together of the waters called he seas; for though there was but one place into which they were collected, and which is the main ocean, with which all other waters have a communication, and so are one; yet there are divers seas, as the Red sea, the Mediterranean, Caspian, Baltic, &c. or which are denominated from the shores they wash, as the German, British, &c. and even lakes and pools of water are called seas, as the sea of Galilee and Tiberias, which was no other than the lake of Gennesaret,
And God saw that it was good; that these two should be separate, that the waters should be in one place, and the dry land appear, and both have the names he gave them: and this is here mentioned, because now the affair of the waters, the division aud separation of them, were brought to an end, and to perfection: but because this phrase is here used, and not at the mention of the second day, hence Picherellus, and some others, have thought, that this work is to be ascribed to the second day, and not to the third, and render the beginning of the ninth verse, and "God had said", or "after God had said, let the waters under the heaven", &c. Gen 1:9.
(f) "a verbo", "sublimis, elatus, altus fuit"; "lingua Arabica, humilis, depressus fuit significat", Bottinger. Thesaur, Philolog. l. 1. c. 2. sect. 6. p. 234.
1:111:11: Եւ ասաց Աստուած. Բղխեսցէ՛ երկիր բա՛նջար խոտոյ. սերմանել սերմն ըստ ազգի եւ ըստ նմանութեան. եւ ծառ պտղաբեր՝ առնել պտուղ ըստ ազգի իւրում. որոյ սերմն իւր ՚ի նմին ըստ ազգի ՚ի նմանութիւն ՚ի վերայ երկրի։ Եւ եղեւ այնպէս[4]։ [4] ՚Ի լուսանց մերումս դնի՝ Զբանջար խոտոյ. համաձայն այլոց ՚ի բնաբանի։
11 Աստուած ասաց. «Թող երկիրը իր տեսակի ու իր նմանութեան սերմը պարունակող դալար բոյս եւ իր տեսակի ու իր նմանութեան սերմը պարունակող, իր տեսակի միրգ տուող պտղաբեր ծառ աճեցնի երկրի վրայ»: Եւ եղաւ այդպէս.
11 Աստուած ըսաւ. «Երկիրը կանաչ խոտ թող բուսցնէ, սերմ տուող խոտ եւ իր տեսակին պէս պտուղ տուող պտղաբեր ծառ, որ իր մէջ իր սերմը ունենայ երկրի վրայ» ու այնպէս եղաւ։
Եւ ասաց Աստուած. Բղխեսցէ երկիր զբանջար խոտոյ. [9]սերմանել սերմն ըստ ազգի եւ ըստ նմանութեան. եւ`` ծառ պտղաբեր` առնել պտուղ ըստ ազգի իւրում, որոյ սերմն իւր ի նմին [10]ըստ ազգի ի նմանութիւն`` ի վերայ երկրի. եւ եղեւ այնպէս:

1:11: Եւ ասաց Աստուած. Բղխեսցէ՛ երկիր բա՛նջար խոտոյ. սերմանել սերմն ըստ ազգի եւ ըստ նմանութեան. եւ ծառ պտղաբեր՝ առնել պտուղ ըստ ազգի իւրում. որոյ սերմն իւր ՚ի նմին ըստ ազգի ՚ի նմանութիւն ՚ի վերայ երկրի։ Եւ եղեւ այնպէս[4]։
[4] ՚Ի լուսանց մերումս դնի՝ Զբանջար խոտոյ. համաձայն այլոց ՚ի բնաբանի։
11 Աստուած ասաց. «Թող երկիրը իր տեսակի ու իր նմանութեան սերմը պարունակող դալար բոյս եւ իր տեսակի ու իր նմանութեան սերմը պարունակող, իր տեսակի միրգ տուող պտղաբեր ծառ աճեցնի երկրի վրայ»: Եւ եղաւ այդպէս.
11 Աստուած ըսաւ. «Երկիրը կանաչ խոտ թող բուսցնէ, սերմ տուող խոտ եւ իր տեսակին պէս պտուղ տուող պտղաբեր ծառ, որ իր մէջ իր սերմը ունենայ երկրի վրայ» ու այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: И сказал Бог: да произрастит земля зелень, траву, сеющую семя дерево плодовитое, приносящее по роду своему плод, в котором семя его на земле. И стало так.
1:11 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God βλαστησάτω βλαστανω sprout ἡ ο the γῆ γη earth; land βοτάνην βοτανη pasturage; pasture χόρτου χορτος grass; plant σπεῖρον σπειρω sow σπέρμα σπερμα seed κατὰ κατα down; by γένος γενος family; class καὶ και and; even καθ᾿ κατα down; by ὁμοιότητα ομοιοτης likeness καὶ και and; even ξύλον ξυλον wood; timber κάρπιμον καρπιμος do; make καρπόν καρπος.1 fruit οὗ ου.1 where τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ἐν εν in αὐτῷ αυτος he; him κατὰ κατα down; by γένος γενος family; class ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) תַּֽדְשֵׁ֤א tˈaḏšˈē דשׁא grow green הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass עֵ֚שֶׂב ˈʕēśev עֵשֶׂב herb מַזְרִ֣יעַ mazrˈîₐʕ זרע sow זֶ֔רַע zˈeraʕ זֶרַע seed עֵ֣ץ ʕˈēṣ עֵץ tree פְּרִ֞י pᵊrˈî פְּרִי fruit עֹ֤שֶׂה ʕˈōśeh עשׂה make פְּרִי֙ pᵊrˌî פְּרִי fruit לְ lᵊ לְ to מִינֹ֔ו mînˈô מִין kind אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] זַרְעֹו־ zarʕô- זֶרַע seed בֹ֖ו vˌô בְּ in עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:11. et ait germinet terra herbam virentem et facientem semen et lignum pomiferum faciens fructum iuxta genus suum cuius semen in semet ipso sit super terram et factum est itaAnd he said: Let the earth bring forth the green herb, and such as may seed, and the fruit tree yielding fruit after its kind, which may have seed in itself upon the earth. And it was so done.
11. And God said, Let the earth put forth grass, herb yielding seed, fruit tree bearing fruit after its kind, wherein is the seed thereof, upon the earth: and it was so.
1:11. And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became.
And God said, Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so:

11: И сказал Бог: да произрастит земля зелень, траву, сеющую семя дерево плодовитое, приносящее по роду своему плод, в котором семя его на земле. И стало так.
1:11
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
βλαστησάτω βλαστανω sprout
ἡ ο the
γῆ γη earth; land
βοτάνην βοτανη pasturage; pasture
χόρτου χορτος grass; plant
σπεῖρον σπειρω sow
σπέρμα σπερμα seed
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
καθ᾿ κατα down; by
ὁμοιότητα ομοιοτης likeness
καὶ και and; even
ξύλον ξυλον wood; timber
κάρπιμον καρπιμος do; make
καρπόν καρπος.1 fruit
οὗ ου.1 where
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
ἐν εν in
αὐτῷ αυτος he; him
κατὰ κατα down; by
γένος γενος family; class
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
תַּֽדְשֵׁ֤א tˈaḏšˈē דשׁא grow green
הָ hā הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass
עֵ֚שֶׂב ˈʕēśev עֵשֶׂב herb
מַזְרִ֣יעַ mazrˈîₐʕ זרע sow
זֶ֔רַע zˈeraʕ זֶרַע seed
עֵ֣ץ ʕˈēṣ עֵץ tree
פְּרִ֞י pᵊrˈî פְּרִי fruit
עֹ֤שֶׂה ʕˈōśeh עשׂה make
פְּרִי֙ pᵊrˌî פְּרִי fruit
לְ lᵊ לְ to
מִינֹ֔ו mînˈô מִין kind
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
זַרְעֹו־ zarʕô- זֶרַע seed
בֹ֖ו vˌô בְּ in
עַל־ ʕal- עַל upon
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:11. et ait germinet terra herbam virentem et facientem semen et lignum pomiferum faciens fructum iuxta genus suum cuius semen in semet ipso sit super terram et factum est ita
And he said: Let the earth bring forth the green herb, and such as may seed, and the fruit tree yielding fruit after its kind, which may have seed in itself upon the earth. And it was so done.
11. And God said, Let the earth put forth grass, herb yielding seed, fruit tree bearing fruit after its kind, wherein is the seed thereof, upon the earth: and it was so.
1:11. And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: «И сказал Бог: да произрастит земля… и произвела земля зелень, траву, сеющееся семя по роду (и по подобию) ее, и дерево (плодовитое) приносящее плод, в котором семя его по роду его…» В этих немногих словах космогонического видения отображается целая грандиозная картина постепенного возникновения на земле разных видов растительной, органической жизни, произведенных землей не в силу самопроизвольного зарождения, а по данным ей Творцом особым силам и законам.

Однако, указание на то, что покрытие земли растениями и деревьями не было мгновенным чудодейственным актом, а направлялось творческой силой по естественному руслу, по-видимому, заключается в самом характере рассматриваемого библейского текста, как в обращении Бога к земле с повелением ей произвести различные виды растений по присущим ей законам, так и в той последовательности, с которой ведется перечень различных видов этой растительности, вполне отвечающий данным современной геологии: сначала вообще зелень или трава (геологические папоротники), затем цветущая растительность (исполинские лилии и, наконец, деревья (первобытные кустарники и деревья), (3: Цар 4:33). Всемогущество Творца от этого, разумеется, нисколько не страдало, так как первоисточником жизненной энергии земли был не кто иной, как сам Бог, а Его высочайшая мудрость в таком целесообразном устройстве мира раскрывалась во всей своей силе и очевидной наглядности, на что выразительно указывает и Апостол Павел в известном месте из Послания к Рим 1:20.

Четвертый день творения.
Adam Clarke: Commentary on the Bible - 1831
1:11: Let the earth bring forth grass - herb - fruit-tree, etc. - In these general expressions all kinds of vegetable productions are included. Fruit-tree is not to be understood here in the restricted sense in which the term is used among us; it signifies all trees, not only those which bear fruit, which may be applied to the use of men and cattle, but also those which had the power of propagating themselves by seeds, etc. Now as God delights to manifest himself in the little as well as in the great, he has shown his consummate wisdom in every part of the vegetable creation. Who can account for, or comprehend, the structure of a single tree or plant? The roots, the stem, the woody fibres, the bark, the rind, the air-vessels, the sap-vessels, the leaves, the flowers, and the fruits, are so many mysteries. All the skill, wisdom, and power of men and angels could not produce a single grain of wheat: A serious and reflecting mind can see the grandeur of God, not only in the immense cedars on Lebanon, but also in the endlessly varied forests that appear through the microscope in the mould of cheese, stale paste, etc., etc.
Albert Barnes: Notes on the Bible - 1834
1:11
Let the land grow. - The plants are said to be products of the land, because they spring from the dry ground, and a margin round it where the water is so shallow as to permit the light and heat to reach the bottom. The land is said to grow or bring forth plants; not because it is endowed with any inherent power to generate plants, but because it is the element in which they are to take root, and from which they are to spring forth.
Grass, herb yielding seed, fruit tree bearing fruit. - The plants now created are divided into three classes - grass, herb, and tree. In the first, the seed is not noticed, as not obvious to the eye; in the second, the seed is the striking characteristic; in the third, the fruit, "in which is its seed," in which the seed is enclosed, forms the distinguishing mark. This division is simple and natural. It proceeds upon two concurrent marks - the structure and the seed. In the first, the green leaf or blade is prominent; in the second, the stalk; in the third, the woody texture. In the first, the seed is not conspicuous; in the second, it is conspicuous; in the third, it is enclosed in a fruit which is conspicuous. This division corresponds with certain classes in our present systems of botany. But it is much less complex than any of them, and is founded upon obvious characteristics. The plants that are on the margin of these great divisions may be arranged conveniently enough under one or another of them, according to their several orders or species.
After its kind. - This phrase intimates that like produces like, and therefore that the "kinds" or species are fixed, and do not run into one another. In this little phrase the theory of one species being developed from another is denied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Let the: Gen 2:5; Job 28:5; Psa 104:14-17, Psa 147:8; Mat 6:30; Heb 6:7
grass: Heb. tender grass
fruit: Gen 1:29, Gen 2:9, Gen 2:16; Psa 1:3; Jer 17:8; Mat 3:10, Mat 7:16-20; Mar 4:28; Luk 6:43, Luk 6:44; Jam 3:12
Geneva 1599
1:11 And God said, (h) Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
(h) So that we see it is the only the power of God's word that makes the earth fruitful, which naturally is barren.
John Gill
1:11 And God said, let the earth bring forth grass,.... Which had been impregnated by the Spirit of God that moved upon it when a fluid; and though now become dry land, it retained sufficient moisture in it, and was juicy and fit to produce vegetables; and especially as it had the advantage of the expanded air about it, and the warmth of the primordial light or fire; though all this would have been insufficient to produce plants and trees at full growth, with their seed in them, and fruit on them, without the interposition of almighty power: this seems to intend the germination or budding out of the tender grass, and the numerous spires of it which cover the earth, and by their verdure and greenness give it a delightful aspect, as well as afford food for the creatures:
the herb yielding seed; this is distinct from the former; that denotes herbage in general, which grows up of itself without being sown or manured, and is the food of beasts; this in particular, herbs and plants for the use of man, which yield a seed which either falling from it sows itself again, or is taken from it and sown on purpose to reproduce it, being useful or delightful:
and the fruit tree yielding fruit after his kind; as apples, pears, plums, apricots, nectars, peaches, oranges, lemons, &c,
whose seed is in itself upon the earth; each of which produce a seed according to the nature of them, which being sown produce the like, and so there is a continuance of them upon the earth:
and it was so; as God commanded it should, as appears from the following verse.
Robert Jamieson, A. R. Fausset and David Brown
1:11 let the earth bring forth--The bare soil was clothed with verdure, and it is noticeable that the trees, plants, and grasses--the three great divisions of the vegetable kingdom here mentioned--were not called into existence in the same way as the light and the air; they were made to grow, and they grew as they do still out of the ground--not, however, by the slow process of vegetation, but through the divine power, without rain, dew, or any process of labor--sprouting up and flourishing in a single day.
1:121:12: Եւ եհան երկիր բանջար խոտոյ, սերմանել սերմն որ է ՚ի վերայ ամենայն երկրի. եւ փայտ պտղաբեր առնել պտուղ՝ որոյ սերմն իւր ՚ի նմին ըստ ազգի ՚ի վերայ երկրի։ Եւ ետես Աստուած զի բարի է[5]։ [5] Ոմանք յաւելուն. Սերմն ըստ ազգի եւ ըստ նմանութեան, որ է ՚ի վերայ։
12 հողը ամբողջ երկրի վրայ ցանելու սերմը իր մէջ պարունակող դալար բոյս եւ իր տեսակի սերմը իր մէջ պարունակող, միրգ տուող ծառ աճեցրեց: Աստուած տեսաւ, որ լաւ է:
12 Ու երկիրը կանանչ խոտ, իր տեսակին պէս սերմ տուող խոտ եւ իր տեսակին պէս սերմ ունեցող պտղաբեր ծառ հանեց։
Եւ եհան երկիր բանջար խոտոյ, [11]սերմանել սերմն որ է ի վերայ ամենայն երկրի``. եւ փայտ պտղաբեր` առնել պտուղ որոյ սերմն իւր ի նմին ըստ ազգի [12]ի վերայ երկրի``. եւ ետես Աստուած զի բարի է:

1:12: Եւ եհան երկիր բանջար խոտոյ, սերմանել սերմն որ է ՚ի վերայ ամենայն երկրի. եւ փայտ պտղաբեր առնել պտուղ՝ որոյ սերմն իւր ՚ի նմին ըստ ազգի ՚ի վերայ երկրի։ Եւ ետես Աստուած զի բարի է[5]։
[5] Ոմանք յաւելուն. Սերմն ըստ ազգի եւ ըստ նմանութեան, որ է ՚ի վերայ։
12 հողը ամբողջ երկրի վրայ ցանելու սերմը իր մէջ պարունակող դալար բոյս եւ իր տեսակի սերմը իր մէջ պարունակող, միրգ տուող ծառ աճեցրեց: Աստուած տեսաւ, որ լաւ է:
12 Ու երկիրը կանանչ խոտ, իր տեսակին պէս սերմ տուող խոտ եւ իր տեսակին պէս սերմ ունեցող պտղաբեր ծառ հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: И произвела земля зелень, траву, сеющую семя по роду ее, и дерево, приносящее плод, в котором семя его по роду его. И увидел Бог, что [это] хорошо.
1:12 καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out ἡ ο the γῆ γη earth; land βοτάνην βοτανη pasturage; pasture χόρτου χορτος grass; plant σπεῖρον σπειρω sow σπέρμα σπερμα seed κατὰ κατα down; by γένος γενος family; class καὶ και and; even καθ᾿ κατα down; by ὁμοιότητα ομοιοτης likeness καὶ και and; even ξύλον ξυλον wood; timber κάρπιμον καρπιμος do; make καρπόν καρπος.1 fruit οὗ ου.1 where τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ἐν εν in αὐτῷ αυτος he; him κατὰ κατα down; by γένος γενος family; class ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλόν καλος fine; fair
1:12 וַ wa וְ and תֹּוצֵ֨א ttôṣˌē יצא go out הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth דֶּ֠שֶׁא dešˌe דֶּשֶׁא young grass עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb מַזְרִ֤יעַ mazrˈîₐʕ זרע sow זֶ֨רַע֙ zˈeraʕ זֶרַע seed לְ lᵊ לְ to מִינֵ֔הוּ mînˈēhû מִין kind וְ wᵊ וְ and עֵ֧ץ ʕˈēṣ עֵץ tree עֹ֥שֶׂה ʕˌōśeh עשׂה make פְּרִ֛י pᵊrˈî פְּרִי fruit אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] זַרְעֹו־ zarʕô- זֶרַע seed בֹ֖ו vˌô בְּ in לְ lᵊ לְ to מִינֵ֑הוּ mînˈēhû מִין kind וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
1:12. et protulit terra herbam virentem et adferentem semen iuxta genus suum lignumque faciens fructum et habens unumquodque sementem secundum speciem suam et vidit Deus quod esset bonumAnd the earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit having seed each one according to its kind. And God saw that it was good.
12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind: and God saw that it was good.
1:12. And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good.
And the earth brought forth grass, [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and God saw that [it was] good:

12: И произвела земля зелень, траву, сеющую семя по роду ее, и дерево, приносящее плод, в котором семя его по роду его. И увидел Бог, что [это] хорошо.
1:12
καὶ και and; even
ἐξήνεγκεν εκφερω bring out / forth; carry out
ἡ ο the
γῆ γη earth; land
βοτάνην βοτανη pasturage; pasture
χόρτου χορτος grass; plant
σπεῖρον σπειρω sow
σπέρμα σπερμα seed
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
καθ᾿ κατα down; by
ὁμοιότητα ομοιοτης likeness
καὶ και and; even
ξύλον ξυλον wood; timber
κάρπιμον καρπιμος do; make
καρπόν καρπος.1 fruit
οὗ ου.1 where
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
ἐν εν in
αὐτῷ αυτος he; him
κατὰ κατα down; by
γένος γενος family; class
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλόν καλος fine; fair
1:12
וַ wa וְ and
תֹּוצֵ֨א ttôṣˌē יצא go out
הָ hā הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
דֶּ֠שֶׁא dešˌe דֶּשֶׁא young grass
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
מַזְרִ֤יעַ mazrˈîₐʕ זרע sow
זֶ֨רַע֙ zˈeraʕ זֶרַע seed
לְ lᵊ לְ to
מִינֵ֔הוּ mînˈēhû מִין kind
וְ wᵊ וְ and
עֵ֧ץ ʕˈēṣ עֵץ tree
עֹ֥שֶׂה ʕˌōśeh עשׂה make
פְּרִ֛י pᵊrˈî פְּרִי fruit
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
זַרְעֹו־ zarʕô- זֶרַע seed
בֹ֖ו vˌô בְּ in
לְ lᵊ לְ to
מִינֵ֑הוּ mînˈēhû מִין kind
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
1:12. et protulit terra herbam virentem et adferentem semen iuxta genus suum lignumque faciens fructum et habens unumquodque sementem secundum speciem suam et vidit Deus quod esset bonum
And the earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit having seed each one according to its kind. And God saw that it was good.
12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind: and God saw that it was good.
1:12. And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: Whose seed was in itself - Which has the power of multiplying itself by seeds, slips, roots, etc., ad infinitum; which contains in itself all the rudiments of the future plant through its endless generations. This doctrine has been abundantly confirmed by the most accurate observations of the best modern philosophers. The astonishing power with which God has endued the vegetable creation to multiply its different species, may be instanced in the seed of the elm. This tree produces one thousand five hundred and eighty-four millions of seeds; and each of these seeds has the power of producing the same number. How astonishing is this produce! At first one seed is deposited in the earth; from this one a tree springs, which in the course of its vegetative life produces one thousand five hundred and eighty-four millions of seeds. This is the first generation. The second generation will amount to two trillions, five hundred and nine thousand and fifty-six billions. The third generation will amount to three thousand nine hundred and seventy-four quadrillions, three hundred and forty-four thousand seven hundred and four trillions! And the fourth generation from these would amount to six sextillions two hundred and ninety-five thousand three hundred and sixty-two quintillions, eleven thousand one hundred and thirty-six quadrillions! Sums too immense for the human mind to conceive; and, when we allow the most confined space in which a tree can grow, it appears that the seeds of the third generation from one elm would be many myriads of times more than sufficient to stock the whole superfices of all the planets in the solar system! But plants multiply themselves by slips as well as by seeds. Sir Kenelm Digby saw in 1660 a plant of barley, in the possession of the fathers of the Christian doctrine at Paris, which contained 249 stalks springing from one root or grain, and in which he counted upwards of 18,000 grains. See my experiments on Tilling in the Methodist Magazine.
Albert Barnes: Notes on the Bible - 1834
1:12
Here the fulfillment of the divine command is detailed, after being summed up in the words "it was so," at the close of the pRev_ious verse. This seems to arise from the nature of growth, which has a commencement, indeed, but goes on without ceasing in a progressive development. It appears from the text that the full plants, and not the seeds, germs, or roots, were created. The land sent forth grass, herb, tree, each in its fully developed form. This was absolutely necessary, if man and the land animals were to be sustained by grasses, seeds, and fruits.
Thus, the land begins to assume the form of beauty and fertility. Its bare and rough soil is set with the germs of an incipient verdure. It has already ceased to be "a waste." And now, at the end of this third day, let us pause to Rev_iew the natural order in which everything has been thus far done. It was necessary to produce light in the first place, because without this potent element water could not pass into vapor, and rise on the wings of the buoyant air into the region above the expanse. The atmosphere must in the next place be reduced to order, and charged with its treasures of vapor, before the plants could commence the process of growth, even though stimulated by the influence of light and heat. Again, the waters must be withdrawn from a portion of the solid surface before the plants could be placed in the ground, so as to have the full benefit of the light, air, and vapor in enabling them to draw from the soil the sap by which they are to be nourished. When all these conditions are fulfilled, then the plants themselves are called into existence, and the first cycle of the new creation is completed.
Could not the Eternal One have accomplished all this in one day? Doubtless, He might. He might have effected it all in an instant of time. And He might have compressed the growth and development of centuries into a moment. He might even by possibility have constructed the stratifications of the earth's crust with all their slips, elevations, depressions, unconformities, and organic formations in a day. And, lastly, He might have carried on to completion all the evolutions of universal nature that have since taken place or will hereafter take place until the last hour has struck on the clock of time. But what then? What purpose would have been served by all this speed? It is obvious that the above and such like questions are not wisely put. The very nature of the eternal shows the futility of such speculations. Is the commodity of time so scarce with him that he must or should for any good reason sum up the course of a universe of things in an infinitesimal portion of its duration? May we not, rather, must we not, soberly conclude that there is a due proportion between the action and the time of the action, the creation to be developed and the time of development. Both the beginning and the process of this latest creation are to a nicety adjusted to the preexistent and concurrent state of things. And the development of what is created not only displays a mutual harmony and exact coincidence in the progress of all its other parts, but is at the same time finely adapted to the constitution of man, and the natural, safe, and healthy ratio of his physical and metaphysical movements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: earth: Isa 61:11; Mar 4:28
herb: Isa 55:10, Isa 55:11; Mat 13:24-26; Luk 6:44; Co2 9:10; Gal 6:7
Geneva 1599
1:12 And the earth brought forth grass, [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and God (i) saw that [it was] good.
(i) This sentence is often repeated, to signify that God made all his creatures to serve for his glory and for the profit of man: but because of sin they were cursed, yet the elect, by Christ are restored, and serve to their wealth.
John Gill
1:12 And the earth brought forth grass,.... In great abundance at once; the hills and vales were clothed with it, and so a rich provision was made the beasts and cattle of the earth two or three days before they were created:
and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself after his kind: wholesome and healthful herbs and plants, and delicious fruit to be meat and food for man, ready prepared for him when created; see Gen 1:29 on this day, though after related, were made the garden of Eden, and all the trees in it, pleasant for sight, and good for food; and particularly the tree of life, and the tree of knowledge of good and evil,
and God saw that it was good; which he had now caused to spring forth, grass, herbs, and fruit trees, which were good for men and beast, and this he foresaw would be so; See Gill on Gen 1:4.
1:131:13: Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ՛ր երրորդ։
13 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր երրորդ:
13 Աստուած տեսաւ որ բարի են։ Եւ իրիկուն ու առտու ըլլալով՝ երրորդ օրը եղաւ։
Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր երրորդ:

1:13: Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ՛ր երրորդ։
13 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր երրորդ:
13 Աստուած տեսաւ որ բարի են։ Եւ իրիկուն ու առտու ըլլալով՝ երրորդ օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: И был вечер, и было утро: день третий.
1:13 καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day τρίτη τριτος third
1:13 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day שְׁלִישִֽׁי׃ פ šᵊlîšˈî . f שְׁלִישִׁי third
1:13. factumque est vespere et mane dies tertiusAnd the evening and the morning were the third day.
13. And there was evening and there was morning, a third day.
1:13. And it became evening and the morning, the third day.
And the evening and the morning were the third day:

13: И был вечер, и было утро: день третий.
1:13
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
τρίτη τριτος third
1:13
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
שְׁלִישִֽׁי׃ פ šᵊlîšˈî . f שְׁלִישִׁי third
1:13. factumque est vespere et mane dies tertius
And the evening and the morning were the third day.
13. And there was evening and there was morning, a third day.
1:13. And it became evening and the morning, the third day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ all ▾
John Gill
1:13 And the evening and the morning were the third day. The space of twenty four hours ran out, and were measured, either by the rotation of the body of light and heat around the earth, or of the earth upon its axis: and this was according to Capellus the twentieth day of April, and, according to Bishop Usher, the twenty fifth of October; though those who suppose the world was created in autumn make the first day to be the first of September, and so this must be the third of that month; the Jews are divided about the season of the creation; some say Nisan or March, others Tisri or September (g).
(g) Vid. T. Bab. Roshhashanah, fol. 11. 1.
1:141:14: Եւ ասաց Աստուած. Եղիցի՛ն լուսաւորք ՚ի հաստատութեան երկնից, ՚ի լուսաւորութիւն ՚ի վերայ երկրի. եւ մեկնե՛լ ՚ի մէջ տուընջեան, եւ ՚ի մէջ գիշերոյ. եւ եղիցին ՚ի նշանս, եւ ՚ի ժամանակս, եւ յաւուրս, եւ ՚ի տարիս։
14 Աստուած ասաց. «Թող լուսատուներ լինեն երկնքի տարածութեան մէջ, որպէսզի լուսաւորեն երկիրը եւ իրարից բաժանեն ցերեկն ու գիշերը: Դրանք թող լինեն, որպէսզի ցոյց տան տարուայ եղանակները, տօնական օրերն ու տարիները,
14 Աստուած ըսաւ. «Երկնքի հաստատութեանը մէջ լուսաւորներ թող ըլլան, որպէս զի ցորեկը գիշերէն զատեն եւ նշաններու ու ատեններու եւ օրերու ու տարիներու համար ըլլան։
Եւ ասաց Աստուած. Եղիցին լուսաւորք [13]ի հաստատութեան երկնից, [14]ի լուսաւորութիւն ի վերայ երկրի, եւ`` մեկնել ի մէջ տուընջեան եւ ի մէջ գիշերոյ. եւ եղիցին ի նշանս եւ ի ժամանակս եւ յաւուրս եւ ի տարիս:

1:14: Եւ ասաց Աստուած. Եղիցի՛ն լուսաւորք ՚ի հաստատութեան երկնից, ՚ի լուսաւորութիւն ՚ի վերայ երկրի. եւ մեկնե՛լ ՚ի մէջ տուընջեան, եւ ՚ի մէջ գիշերոյ. եւ եղիցին ՚ի նշանս, եւ ՚ի ժամանակս, եւ յաւուրս, եւ ՚ի տարիս։
14 Աստուած ասաց. «Թող լուսատուներ լինեն երկնքի տարածութեան մէջ, որպէսզի լուսաւորեն երկիրը եւ իրարից բաժանեն ցերեկն ու գիշերը: Դրանք թող լինեն, որպէսզի ցոյց տան տարուայ եղանակները, տօնական օրերն ու տարիները,
14 Աստուած ըսաւ. «Երկնքի հաստատութեանը մէջ լուսաւորներ թող ըլլան, որպէս զի ցորեկը գիշերէն զատեն եւ նշաններու ու ատեններու եւ օրերու ու տարիներու համար ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: И сказал Бог: да будут светила на тверди небесной для отделения дня от ночи, и для знамений, и времен, и дней, и годов;
1:14 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God γενηθήτωσαν γινομαι happen; become φωστῆρες φωστηρ light source; beacon ἐν εν in τῷ ο the στερεώματι στερεωμα solidity; solid τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for φαῦσιν φαυσις the γῆς γη earth; land τοῦ ο the διαχωρίζειν διαχωριζω divide; separate ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the ἡμέρας ημερα day καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the νυκτὸς νυξ night καὶ και and; even ἔστωσαν ειμι be εἰς εις into; for σημεῖα σημειον sign καὶ και and; even εἰς εις into; for καιροὺς καιρος season; opportunity καὶ και and; even εἰς εις into; for ἡμέρας ημερα day καὶ και and; even εἰς εις into; for ἐνιαυτοὺς ενιαυτος cycle; period
1:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְהִ֤י yᵊhˈî היה be מְאֹרֹת֙ mᵊʔōrˌōṯ מָאֹור lamp בִּ bi בְּ in רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens לְ lᵊ לְ to הַבְדִּ֕יל havdˈîl בדל separate בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the יֹּ֖ום yyˌôm יֹום day וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וְ wᵊ וְ and הָי֤וּ hāyˈû היה be לְ lᵊ לְ to אֹתֹת֙ ʔōṯˌōṯ אֹות sign וּ û וְ and לְ lᵊ לְ to מֹ֣ועֲדִ֔ים mˈôʕᵃḏˈîm מֹועֵד appointment וּ û וְ and לְ lᵊ לְ to יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and שָׁנִֽים׃ šānˈîm שָׁנָה year
1:14. dixit autem Deus fiant luminaria in firmamento caeli ut dividant diem ac noctem et sint in signa et tempora et dies et annosAnd God said: Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years:
14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years:
1:14. Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

14: И сказал Бог: да будут светила на тверди небесной для отделения дня от ночи, и для знамений, и времен, и дней, и годов;
1:14
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
γενηθήτωσαν γινομαι happen; become
φωστῆρες φωστηρ light source; beacon
ἐν εν in
τῷ ο the
στερεώματι στερεωμα solidity; solid
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
εἰς εις into; for
φαῦσιν φαυσις the
γῆς γη earth; land
τοῦ ο the
διαχωρίζειν διαχωριζω divide; separate
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
ἡμέρας ημερα day
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
νυκτὸς νυξ night
καὶ και and; even
ἔστωσαν ειμι be
εἰς εις into; for
σημεῖα σημειον sign
καὶ και and; even
εἰς εις into; for
καιροὺς καιρος season; opportunity
καὶ και and; even
εἰς εις into; for
ἡμέρας ημερα day
καὶ και and; even
εἰς εις into; for
ἐνιαυτοὺς ενιαυτος cycle; period
1:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְהִ֤י yᵊhˈî היה be
מְאֹרֹת֙ mᵊʔōrˌōṯ מָאֹור lamp
בִּ bi בְּ in
רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
לְ lᵊ לְ to
הַבְדִּ֕יל havdˈîl בדל separate
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
לְ lᵊ לְ to
אֹתֹת֙ ʔōṯˌōṯ אֹות sign
וּ û וְ and
לְ lᵊ לְ to
מֹ֣ועֲדִ֔ים mˈôʕᵃḏˈîm מֹועֵד appointment
וּ û וְ and
לְ lᵊ לְ to
יָמִ֖ים yāmˌîm יֹום day
וְ wᵊ וְ and
שָׁנִֽים׃ šānˈîm שָׁנָה year
1:14. dixit autem Deus fiant luminaria in firmamento caeli ut dividant diem ac noctem et sint in signa et tempora et dies et annos
And God said: Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years:
14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years:
1:14. Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: «да будут светила на тверди небесной (для освещения земли и) для отделения дня от ночи…» Здесь космогоническое видение о новом миротворческом периоде, в который земля обособилась от солнечной системы. Сам библейский рассказ об этом опять-таки ведется приспособительно к младенческому мировоззрению первобытного человека: так, светила представляются как бы утвержденными на наружной небесной тверди, какими они, действительно, и рисуются в нашем обыденном, ненаучном представлении. Здесь впервые указывается действующая причина разграничения суток на день и ночь, состоящая во влиянии светил. Этим самым как бы дается косвенное подтверждение той мысли, что три предшествующих дня творения не могли быть, следовательно, обычными астрономическими сутками, а что такой характер в библейском повествовании они получили уже впоследствии, в качестве известных определенных моментов космогонического видения.

Библия указывает нам троякое назначение небесных светил: во-первых, они должны разделять день от ночи, причем солнце должно было сиять днем, луна же и звезды — светить ночью; во- вторых, они должны служить регуляторами времени, т. е. различные фазы солнца и луны должны были показывать периодическую смену месяцев и сезонов года; наконец, их ближайшее назначение в отношении земли состоит в том, чтобы освещать ее. Первое и последнее назначение небесных светил совершенно ясны и понятны сами по себе, среднее же требует некоторого разъяснения.

«для знамений…» Под этими знамениями отнюдь не следует разуметь какого-либо суеверного почитания небесных светил или подобных же астрологических гаданий, бывших в широком распространении у народов древнего Востока и жестоко осуждаемых в избранном народе Божьем (Втор 4:19; 18:10). Но это, по толкованию блаженного Феодорита, значит то, что фазы луны, равно как время восхода и захода различных звезд и комет, служили полезными руководственными указаниями для земледельцев, пастухов, путешественников и моряков (Быт 15:5, 37:9; Иов 38:32–33; Пс 103:14–23; Мф 2:12; Лк 21:25). Очень рано фазы луны и положение солнца стали служить знаками разделения года на месяцы и объединения последних во времена года — весну, лето, осень и зиму (Пс 63:16–17). Наконец, впоследствии фазы луны, в особенности новолуние, стали играть очень видную роль в цикле священных библейских времен или древнееврейских праздников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 17 And God set them in the firmament of the heaven to give light upon the earth, 18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day.
This is the history of the fourth day's work, the creating of the sun, moon, and stars, which are here accounted for, not as they are in themselves and in their own nature, to satisfy the curious, but as they are in relation to this earth, to which they serve as lights; and this is enough to furnish us with matter for praise and thanksgiving. Holy Job mentions this as an instance of the glorious power of God, that by the Spirit he hath garnished the heavens (Job xxvi. 13); and here we have an account of that garniture which is not only so much the beauty of the upper world, but so much the blessing of this lower; for though heaven is high, yet has it respect to this earth, and therefore should have respect from it. Of the creation of the lights of heaven we have an account,
I. In general, v. 14, 15, where we have 1. The command given concerning them: Let there be lights in the firmament of heaven. God had said, Let there be light (v. 3), and there was light; but this was, as it were, a chaos of light, scattered and confused: now it was collected and modelled, and made into several luminaries, and so rendered both more glorious and more serviceable. God is the God of order, and not of confusion; and, as he is light, so he is the Father and former of lights. Those lights were to be in the firmament of heaven, that vast expanse which encloses the earth, and is conspicuous to all; for no man, when he has lighted a candle, puts it under a bushel, but on a candlestick (Luke viii. 16), and a stately golden candlestick the firmament of heaven is, from which these candles give light to all that are in the house. The firmament itself is spoken of as having a brightness of its own (Dan. xii. 3), but this was not sufficient to give light to the earth; and perhaps for this reason it is not expressly said of the second day's work, in which the firmament was made, that it was good, because, till it was adorned with these lights on the fourth day, it had not become serviceable to man. 2. The use they were intended to be of to this earth. (1.) They must be for the distinction of times, of day and night, summer and winter, which are interchanged by the motion of the sun, whose rising makes day, his setting night, his approach towards our tropic summer, his recess to the other winter: and thus, under the sun, there is a season to every purpose, Eccl. iii. 1. (2.) They must be for the direction of actions. They are for signs of the change of weather, that the husbandman may order his affairs with discretion, foreseeing, by the face of the sky, when second causes have begun to work, whether it will be fair or foul, Matt. xvi. 2, 3. They do also give light upon the earth, that we may walk (John xi. 9), and work (John ix. 4). according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, who need them not; but they shine for us, for our pleasure and advantage. Lord, what is man, that he should be thus regarded! Ps. viii. 3, 4. How ungrateful and inexcusable are we, if, when God has set up these lights for us to work by, we sleep, or play, or trifle away the time of business, and neglect the great work we were sent into the world about! The lights of heaven are made to serve us, and they do it faithfully, and shine in their season, without fail: but we are set as lights in this world to serve God; and do we in like manner answer the end of our creation? No, we do not, our light does not shine before God as his lights shine before us, Matt. v. 14. We burn our Master's candles, but do not mind our Master's work.
II. In particular, v. 16-18.
1. Observe, The lights of heaven are the sun, moon, and stars; and all these are the work of God's hands. (1.) The sun is the greatest light of all, more than a million times greater than the earth, and the most glorious and useful of all the lamps of heaven, a noble instance of the Creator's wisdom, power, and goodness, and an invaluable blessing to the creatures of this lower world. Let us learn from Ps. xix. 1-6 how to give unto God the glory due unto his name, as the Maker of the sun. (2.) The moon is a less light, and yet is here reckoned one of the greater lights, because though, in regard to its magnitude and borrowed light, it is inferior to many of the stars, yet, by virtue of its office, as ruler of the night, and in respect of its usefulness to the earth, it is more excellent than they. Those are most valuable that are most serviceable; and those are the greater lights, not that have the best gifts, but that humbly and faithfully do the most good with them. Whosoever will be great among you, let him be your minister, Matt. xx. 26. (3.) He made the stars also, which are here spoken of as they appear to vulgar eyes, without distinguishing between the planets and the fixed stars, or accounting for their number, nature, place, magnitude, motions, or influences; for the scriptures were written, not to gratify our curiosity and make us astronomers, but to lead us to God, and make us saints. Now these lights are said to rule (v. 16, 18); not that they have a supreme dominion, as God has, but they are deputy-governors, rulers under him. Here the less light, the moon, is said to rule the night; but in Ps. cxxxvi. 9 the stars are mentioned as sharers in that government; The moon and stars to rule by night. No more is meant than that they give light, Jer. xxxi. 35. The best and most honourable way of ruling is by giving light and doing good: those command respect that live a useful life, and so shine as lights.
2. Learn from all this, (1.) The sin and folly of that ancient idolatry, the worshipping of the sun, moon, and stars, which, some think, took rise, or countenance at least, from some broken traditions in the patriarchal age concerning the rule and dominion of the lights of heaven. But the account here given of them plainly shows that they are both God's creatures and man's servants; and therefore it is both a great affront to God and a great reproach to ourselves to make deities of them and give them divine honours. See Deut. iv. 19. (2.) The duty and wisdom of daily worshipping that God who made all these things, and made them to be that to us which they are. The revolutions of the day and night oblige us to offer the solemn sacrifice of prayer and praise every morning and evening.
Adam Clarke: Commentary on the Bible - 1831
1:14: And God said, Let there be lights, etc. - One principal office of these was to divide between day and night. When night is considered a state of comparative darkness, how can lights divide or distinguish it? The answer is easy: The sun is the monarch of the day, which is the state of light; the moon, of the night, the state of darkness. The rays of the sun, falling on the atmosphere, are refracted and diffused over the whole of that hemisphere of the earth immediately under his orb; while those rays of that vast luminary which, because of the earth's smallness in comparison of the sun, are diffused on all sides beyond the earth, falling on the opaque disc of the moon, are reflected back upon what may be called the lower hemisphere, or that part of the earth which is opposite to the part which is illuminated by the sun: and as the earth completes a revolution on its own axis in about twenty-four hours, consequently each hemisphere has alternate day and night. But as the solar light reflected from the face of the moon is computed to be 50,000 times less in intensity and effect than the light of the sun as it comes directly from himself to our earth, (for light decreases in its intensity as the distance it travels from the sun increases), therefore a sufficient distinction is made between day and night, or light and darkness, notwithstanding each is ruled and determined by one of these two great lights; the moon ruling the night, i.e., reflecting from her own surface back on the earth the rays of light which she receives from the sun. Thus both hemispheres are to a certain degree illuminated: the one, on which the sun shines, completely so; this is day: the other, on which the sun's light is reflected by the moon, partially; this is night. It is true that both the planets and fixed stars afford a considerable portion of light during the night, yet they cannot be said to rule or to predominate by their light, because their rays arc quite lost in the superior splendor of the moon's light.
And let them be for signs - לאתת leothoth. Let them ever be considered as continual tokens of God's tender care for man, and as standing proofs of his continual miraculous interference; for so the word את oth is often used. And is it not the almighty energy of God that upholds them in being? The sun and moon also serve as signs of the different changes which take place in the atmosphere, and which are so essential for all purposes of agriculture, commerce, etc.
For seasons - מועדים moadim; For the determination of the times on which the sacred festivals should be held. In this sense the word frequently occurs; and it was right that at the very opening of his revelation God should inform man that there were certain festivals which should be annually celebrated to his glory. Some think we should understand the original word as signifying months, for which purpose we know the moon essentially serves through all the revolutions of time.
For days - Both the hours of the day and night, as well as the different lengths of the days and nights, are distinguished by the longer and shorter spaces of time the sun is above or below the horizon.
And years - That is, those grand divisions of time by which all succession in the vast lapse of duration is distinguished. This refers principally to a complete revolution of the earth round the sun, which is accomplished in 365 days, 5 hours, 48 minutes, and 48 seconds; for though the revolution is that of the earth, yet it cannot be determined but by the heavenly bodies.
Albert Barnes: Notes on the Bible - 1834
1:14: - VI. The Fourth Day
14. מאור mā'ô r, "a light, a luminary, a center of radiant light."
מועה mô‛ ē d, "set time, season."
Words beginning with a formative מ musually signify that in which the simple quality resides or is realized. Hence, they often denote place.
17. נתן nā than "give, hold out, show, stretch, hold out." Latin: tendo, teneo; τείνω teinō.
The darkness has been removed from the face of the deep, its waters have been distributed in due proportions above and below the expanse; the lower waters have retired and given place to the emerging land, and the wasteness of the land thus exposed to view has begun to be adorned with the living forms of a new vegetation. It only remains to remove the "void" by peopling this now fair and fertile world with the animal kingdom. For this purpose the Great Designer begins a new cycle of supernatural operations.

1:14 , Gen 1:15
Lights. - The work of the fourth day has much in common with that of the first day, which, indeed it continues and completes. Both deal with light, and with dividing between light and darkness, or day and night. "Let there be." They agree also in choosing the word "be," to express the nature of the operation which is here performed. But the fourth day advances on the first day. It brings into view the luminaries, the light radiators, the source, while the first only indicated the stream. It contemplates the far expanse, while the first regards only the near.
For signs and for seasons, and for days and years. - While the first day refers only to the day and its twofold division, the fourth refers to signs, seasons, days, and years. These lights are for "signs." They are to serve as the great natural chronometer of man, having its three units, - the day, the month, and the year - and marking the divisions of time, not only for agricultural and social purposes, but also for meeting out the eras of human history and the cycles of natural science. They are signs of place as well as of time - topometers, if we may use the term. By them the mariner has learned to mark the latitude and longitude of his ship, and the astronomer to determine with any assignable degree of precision the place as well as the time of the planetary orbs of heaven. The "seasons" are the natural seasons of the year, and the set times for civil and sacred purposes which man has attached to special days and years in the Rev_olution of time.
Since the word "day" is a key to the explanation of the first day's work, so is the word "year" to the interpretation of that of the fourth. Since the cause of the distinction of day and night is the diurnal rotation of the earth on its axis in conjunction with a fixed source of light, which streamed in on the scene of creation as soon as the natural hinderance was removed, so the vicissitudes of the year are owing, along with these two conditions, to the annual Rev_olution of the earth in its orbit round the sun, together with the obliquity of the ecliptic. To the phenomena so occasioned are to be added incidental variations arising from the Rev_olution of the moon round the earth, and the small modifications caused by the various other bodies of the solar system. All these celestial phenomena come out from the artless simplicity of the sacred narrative as observable facts on the fourth day of that new creation. From the beginning of the solar system the earth must, from the nature of things, have Rev_olved around the sun. But whether the rate of velocity was ever changed, or the obliquity of the ecliptic was now commenced or altered, we do not learn from this record.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Let there: Deu 4:19; Job 25:3, Job 25:5, Job 38:12-14; Psa 8:3, Psa 8:4, Psa 19:1-6, Psa 74:16, Psa 74:17, Psa 104:19, Psa 104:20; Psa 119:91, Psa 136:7-9, Psa 148:3, Psa 148:6; Isa 40:26; Jer 31:35, Jer 33:20, Jer 33:25
lights: Or, rather, luminaries or light-bearers; being a different world from that rendered light, in Gen 1:3
the day from the night: between the day and between the night
and let: Gen 8:22, Gen 9:13; Job 3:9, Job 38:31, Job 38:32; Psa 81:3; Eze 32:7, Eze 32:8, Eze 46:1, Eze 46:6; Joe 2:10, Joe 2:30, Joe 2:31, Joe 3:15; Amo 5:8, Amo 8:9; Mat 2:2, Mat 16:2, Mat 16:3, Mat 24:29; Mar 13:24; Luk 21:25, Luk 21:26, Luk 23:45; Act 2:19, Act 2:20; Rev 6:12, Rev 8:12, Rev 9:2
Carl Friedrich Keil and Franz Delitzsch
1:14
The Fourth Day. - After the earth had been clothed with vegetation, and fitted to be the abode of living beings, there were created on the fourth day the sun, moon, and stars, heavenly bodies in which the elementary light was concentrated, in order that its influence upon the earthly globe might be sufficiently modified and regulated for living beings to exist and thrive beneath its rays, in the water, in the air, and upon the dry land. At the creative word of God the bodies of light came into existence in the firmament, as lamps. On יהי, the singular of the predicate before the plural of the subject, in Gen 1:14; Gen 5:23; Gen 9:29, etc., vid., Gesenius, Heb. Gr. 147. מאורת, bodies of light, light-bearers, then lamps. These bodies of light received a threefold appointment: (1) They were "to divide between the day and the night," of, according to Gen 1:18, between the light and the darkness, in other words, to regulate from that time forward the difference, which had existed ever since the creation of light, between the night and the day. (2) They were to be (or serve: והיוּ after an imperative has the force of a command) - (a) for signs (sc., for the earth), partly as portents of extraordinary events (Mt 2:2; Lk 21:25) and divine judgments (Joel 2:30; Jer 10:2; Mt 24:29), partly as showing the different quarters of the heavens, and as prognosticating the changes in the weather; - (b) for seasons, or for fixed, definite times (מועדים, from יעד to fix, establish), - not for festal seasons merely, but "to regulate definite points and periods of time, by virtue of their periodical influence upon agriculture, navigation, and other human occupations, as well as upon the course of human, animal, and vegetable life (e.g., the breeding time of animals, and the migrations of birds, Jer 8:7, etc.); - (c) for days and years, i.e., for the division and calculation of days and years. The grammatical construction will not allow the clause to be rendered as a Hendiadys, viz., "as signs for definite times and for days and years," or as signs both for the times and also for days and years. (3) They were to serve as lamps upon the earth, i.e., to pour out their light, which is indispensable to the growth and health of every creature. That this, the primary object of the lights, should be mentioned last, is correctly explained by Delitzsch: "From the astrological and chronological utility of the heavenly bodies, the record ascends to their universal utility which arises from the necessity of light for the growth and continuance of everything earthly." This applies especially to the two great lights which were created by God and placed in the firmament; the greater to rule the day, the lesser to rule the night. "The great" and "the small" in correlative clauses are to be understood as used comparatively (cf. Gesenius, 119, 1). That the sun and moon were intended, was too obvious to need to be specially mentioned. It might appear strange, however, that these lights should not receive names from God, like the works of the first three days. This cannot be attributed to forgetfulness on the part of the author, as Tuch supposes. As a rule, the names were given by God only to the greater sections into which the universe was divided, and not to individual bodies (either plants or animals). The man and the woman are the only exceptions (Gen 5:2). The sun and moon are called great, not in comparison with the earth, but in contrast with the stars, according to the amount of light which shines from them upon the earth and determines their rule over the day and night; not so much with reference to the fact, that the stronger light of the sun produces the daylight, and the weaker light of the moon illumines the night, as to the influence which their light exerts by day and night upon all nature, both organic and inorganic-an influence generally admitted, but by no means fully understood. In this respect the sun and moon are the two great lights, the stars small bodies of light; the former exerting great, the latter but little, influence upon the earth and its inhabitants.
This truth, which arises from the relative magnitude of the heavenly bodies, or rather their apparent size as seen from the earth, is not affected by the fact that from the standpoint of natural science many of the stars far surpass both sun and moon in magnitude. Nor does the fact, that in our account, which was written for inhabitants of the earth and for religious purposes, it is only the utility of the sun, moon, and stars to the inhabitants of the earth that is mentioned, preclude the possibility of each by itself, and all combined, fulfilling other purposes in the universe of God. And not only is our record silent, but God Himself made no direct revelation to man on this subject; because astronomy and physical science, generally, neither lead to godliness, nor promise peace and salvation to the soul. Belief in the truth of this account as a divine revelation could only be shaken, if the facts which science has discovered as indisputably true, with regard to the number, size, and movements of the heavenly bodies, were irreconcilable with the biblical account of the creation. But neither the innumerable host nor the immeasurable size of many of the heavenly bodies, nor the almost infinite distance of the fixed stars from our earth and the solar system, warrants any such assumption. Who can set bounds to the divine omnipotence, and determine what and how much it can create in a moment? The objection, that the creation of the innumerable and immeasurably great and distant heavenly bodies in one day, is so disproportioned to the creation of this one little globe in six days, as to be irreconcilable with our notions of divine omnipotence and wisdom, does not affect the Bible, but shows that the account of the creation has been misunderstood. We are not taught here that on one day, viz., the fourth, God created all the heavenly bodies out of nothing, and in a perfect condition; on the contrary, we are told that in the beginning God created the heaven and the earth, and on the fourth day that He made the sun, the moon, and the stars (planets, comets, and fixed stars) in the firmament, to be lights for the earth. According to these distinct words, the primary material, not only of the earth, but also of the heaven and the heavenly bodies, was created in the beginning. If, therefore, the heavenly bodies were first made or created on the fourth day, as lights for the earth, in the firmament of heaven; the words can have no other meaning than that their creation was completed on the fourth day, just as the creative formation of our globe was finished on the third; that the creation of the heavenly bodies therefore proceeded side by side, and probably by similar stages, with that of the earth, so that the heaven with its stars was completed on the fourth day. Is this representation of the work of creation, which follows in the simplest way from the word of God, at variance with correct ideas of the omnipotence and wisdom of God? Could not the Almighty create the innumerable host of heaven at the same time as the earthly globe? Or would Omnipotence require more time for the creation of the moon, the planets, and the sun, or of Orion, Sirius, the Pleiades, and other heavenly bodies whose magnitude has not yet been ascertained, than for the creation of the earth itself? Let us beware of measuring the works of Divine Omnipotence by the standard of human power. The fact, that in our account the gradual formation of the heavenly bodies is not described with the same minuteness as that of the earth; but that, after the general statement in Gen 1:1 as to the creation of the heavens, all that is mentioned is their completion on the fourth day, when for the first time they assumed, or were placed in, such a position with regard to the earth as to influence its development; may be explained on the simple ground that it was the intention of the sacred historian to describe the work of creation from the standpoint of the globe: in other words, as it would have appeared to an observer from the earth, if there had been one in existence at the time. For only from such a standpoint could this work of God be made intelligible to all men, uneducated as well as learned, and the account of it be made subservient to the religious wants of all.
(Note: Most of the objections to the historical character of our account, which have been founded upon the work of the fourth day, rest upon a misconception of the proper point of view from which it should be studied. And, in addition to that, the conjectures of astronomers as to the immeasurable distance of most of the fixed stars, and the time which a ray of light would require to reach the earth, are accepted as indisputable mathematical proof; whereas these approximative estimates of distance rest upon the unsubstantiated supposition, that everything which has been ascertained with regard to the nature and motion of light in our solar system, must be equally true of the light of the fixed stars.)
Geneva 1599
1:14 And God said, Let there be (k) lights in the firmament of the heaven to (l) divide the day from the night; and let them be for (m) signs, and for seasons, and for days, and years:
(k) By the lights be means the sun, the moon, and the stars.
(l) Which is the artificial day, from the sun rising, to the going down.
(m) Of things belonging to natural and political orders and seasons.
John Gill
1:14 And God said, let there be lights in the firmament of the heaven,.... In the upper part of it, commonly called the starry heaven: some writers, both Jewish and Christian, and even modern astronomers, understand this only of the appearance of them, and not of the formation of them; they suppose they were made on the first day, but did not appear or shine out so clearly and visibly as now on the fourth day: but it seems rather, that the body of fire and light produced on the first day was now distributed and formed into several luminous bodies of sun, moon, and stars, for these were "from light"; lights produced from that light, or made out of it; or were instruments of communicating and letting down that light upon the earth (h), which was collected and put together in them, especially in the sun: and the uses of them wero divide the day from the night; which is the peculiar use of the sun, which by its appearance and continuance makes the day, and by withdrawing itself, or not appearing for a certain time, makes the night; as the light by its circular motion did for the first three days, or the diurnal motion of the earth on its axis, then and now:
and let them be for signs, and for seasons, and for days and years; for "signs" of good and bad weather; for the times of ploughing, sowing, reaping, &c. and for the "seasons" of summer and winter, spring and autumn; for "days" by a circular motion for the space of twenty four hours; and for "years" by annual motion for the space of three hundred sixty five days and odd hours. The Targum of Jonathan is,
and let them be for signs and the times of the feasts, and to reckon with them the number of days, and, sanctify the beginnings of the months, and the beginnings of the years, and the intercalations of months and years, the revolutions of the sun, and the new moons, and cycles. And so Jarchi interprets "seasons" of the solemn festivals, that would hereafter be commanded the children of Israel; but those uses were not for a certain people, and for a certain time, but for all mankind, as long as the world should stand.
(h) "significat lucem illam primam per sese lucentem"; "vero corpus per quod lux illa prima splendorem suum demittit". Nachmanides, apud Fagium in loc.
John Wesley
1:14 This is the history of the fourth day's work, the creating the sun, moon and stars. Of this we have an account, In general, verse 14, 15. where we have, The command given concerning them. Let there be lights in the firmament of heaven - God had said, Gen 1:3 Let there be light, and there was light; but that was, as it were, a chaos of light, scattered and confused; now it was collected and made into several luminaries, and so rendered both more glorious and more serviceable. The use they were intended to be of to this earth. They must be for the distinction of times, of day and night, summer and winter. They must be for the direction of actions: they are for signs of the change of weather, that the husbandman may order his affairs with discretion. They do also give light upon the earth - That we may walk Jn 11:9 and work Jn 9:4 according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, they need them not; but they shine for us, and for our pleasure and advantage. Lord, what is man that he should be thus regarded, Ps 8:3-4. In particular, Gen 1:16-18, The lights of heaven are the sun, moon and stars, and these all are the work of God's hands. The sun is the greatest light of all, and the most glorious and useful of all the lamps of heaven; a noble instance of the Creator's wisdom, power and goodness, and an invaluable blessing to the creatures of this lower world. The moon is a lesser light, and yet is here reckoned one of the greater lights, because, though in regard of its magnitude, it is inferior to many of the stars, yet in respect of its usefulness to the earth, it is more excellent than they. He made the stars also - Which are here spoken of only in general; for the scriptures were written not to gratify our curiosity, but to lead us to God. Now, these lights are said to rule, Gen 1:16, Gen 1:18; not that they have a supreme dominion as God has, but they are rulers under him. Here the lesser light, the moon, is said to rule the night; but Ps 136:9 the stars are mentioned as sharers in that government, the moon and stars to rule by night. No more is meant, but that they give light, Jer 31:35. The best and most honourable way of ruling is, by giving light, and doing good.
Robert Jamieson, A. R. Fausset and David Brown
1:14 FOURTH DAY. (Gen 1:14-19)
let there be lights in the firmament--The atmosphere being completely purified, the sun, moon, and stars were for the first time unveiled in all their glory in the cloudless sky; and they are described as "in the firmament" which to the eye they appear to be, though we know they are really at vast distances from it.
1:151:15: Եւ եղիցին ՚ի լուսաւորութիւն ՚ի հաստատութեան երկնից ծագել յերկիր. եւ եղեւ ա՛յնպէս։
15 թող լինեն, ծագեն երկնքի տարածութեան մէջ՝ երկիրը լուսաւորելու համար»: Եւ եղաւ այդպէս:
15 Ու երկնքի հաստատութեանը մէջ լուսաւորելու համար ըլլան, որպէս զի երկրի վրայ լոյս տան». ու այնպէս եղաւ։
Եւ եղիցին ի լուսաւորութիւն [15]ի հաստատութեան երկնից ծագել յերկիր. եւ եղեւ այնպէս:

1:15: Եւ եղիցին ՚ի լուսաւորութիւն ՚ի հաստատութեան երկնից ծագել յերկիր. եւ եղեւ ա՛յնպէս։
15 թող լինեն, ծագեն երկնքի տարածութեան մէջ՝ երկիրը լուսաւորելու համար»: Եւ եղաւ այդպէս:
15 Ու երկնքի հաստատութեանը մէջ լուսաւորելու համար ըլլան, որպէս զի երկրի վրայ լոյս տան». ու այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: и да будут они светильниками на тверди небесной, чтобы светить на землю. И стало так.
1:15 καὶ και and; even ἔστωσαν ειμι be εἰς εις into; for φαῦσιν φαυσις in τῷ ο the στερεώματι στερεωμα solidity; solid τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὥστε ωστε as such; that φαίνειν φαινω shine; appear ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:15 וְ wᵊ וְ and הָי֤וּ hāyˈû היה be לִ li לְ to מְאֹורֹת֙ mᵊʔôrˌōṯ מָאֹור lamp בִּ bi בְּ in רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens לְ lᵊ לְ to הָאִ֖יר hāʔˌîr אור be light עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:15. ut luceant in firmamento caeli et inluminent terram et factum est itaTo shine in the firmament of heaven, and to give light upon the earth. And it was so done.
15. and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
1:15. Let them shine in the firmament of heaven and illuminate the earth.” And so it became.
And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so:

15: и да будут они светильниками на тверди небесной, чтобы светить на землю. И стало так.
1:15
καὶ και and; even
ἔστωσαν ειμι be
εἰς εις into; for
φαῦσιν φαυσις in
τῷ ο the
στερεώματι στερεωμα solidity; solid
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ὥστε ωστε as such; that
φαίνειν φαινω shine; appear
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:15
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
לִ li לְ to
מְאֹורֹת֙ mᵊʔôrˌōṯ מָאֹור lamp
בִּ bi בְּ in
רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
לְ lᵊ לְ to
הָאִ֖יר hāʔˌîr אור be light
עַל־ ʕal- עַל upon
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:15. ut luceant in firmamento caeli et inluminent terram et factum est ita
To shine in the firmament of heaven, and to give light upon the earth. And it was so done.
15. and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
1:15. Let them shine in the firmament of heaven and illuminate the earth.” And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:15
To shine upon the earth. - The first day spreads the shaded gleam of light over the face of the deep. The fourth day unfolds to the eye the lamps of heaven, hanging in the expanse of the skies, and assigns to them the office of "shining upon the earth." A threefold function is thus attributed to the celestial orbs - to divide day from night, to define time and place, and to shine on the earth. The word of command is here very full, running over two verses, with the exception of the little clause, "and it was so," stating the result.
John Gill
1:15 And let them be for lights in the firmament of the heaven,.... To continue there as luminous bodies; as enlighteners, as the word signifies, causing light, or as being the instruments of conveying it, particularly to the earth, as follows:
to give light upon the earth; and the inhabitants of it, when formed:
and it was so: these lights were formed and placed in the firmament of the heaven for such uses, and served such purposes as God willed and ordered they should.
1:161:16: Եւ արար Աստուած զերկուս լուսաւորսն զմեծամեծս. զլուսաւորն մեծ յիշխանութիւն տուընջեան, եւ զլուսաւորն փոքր յիշխանութիւն գիշերոյ. եւ զաստեղս։
16 Աստուած ստեղծեց երկու մեծ լուսատուներ. մեծ լուսատուն՝ ցերեկն իշխելու, իսկ փոքր լուսատուն՝ գիշերն իշխելու համար, ինչպէս նաեւ աստղեր:
16 Եւ Աստուած երկու մեծ լուսաւորներ ըրաւ։ Մեծ լուսաւորը ցորեկուան իշխելու համար ու պզտիկ լուսաւորը գիշերուան իշխելու համար։ Աստղերն ալ ըրաւ։
Եւ արար Աստուած զերկուս լուսաւորսն զմեծամեծս. զլուսաւորն մեծ յիշխանութիւն տուընջեան, եւ զլուսաւորն փոքր յիշխանութիւն գիշերոյ, եւ զաստեղս:

1:16: Եւ արար Աստուած զերկուս լուսաւորսն զմեծամեծս. զլուսաւորն մեծ յիշխանութիւն տուընջեան, եւ զլուսաւորն փոքր յիշխանութիւն գիշերոյ. եւ զաստեղս։
16 Աստուած ստեղծեց երկու մեծ լուսատուներ. մեծ լուսատուն՝ ցերեկն իշխելու, իսկ փոքր լուսատուն՝ գիշերն իշխելու համար, ինչպէս նաեւ աստղեր:
16 Եւ Աստուած երկու մեծ լուսաւորներ ըրաւ։ Մեծ լուսաւորը ցորեկուան իշխելու համար ու պզտիկ լուսաւորը գիշերուան իշխելու համար։ Աստղերն ալ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: И создал Бог два светила великие: светило большее, для управления днем, и светило меньшее, для управления ночью, и звезды;
1:16 καὶ και and; even ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τοὺς ο the δύο δυο two φωστῆρας φωστηρ light source; beacon τοὺς ο the μεγάλους μεγας great; loud τὸν ο the φωστῆρα φωστηρ light source; beacon τὸν ο the μέγαν μεγας great; loud εἰς εις into; for ἀρχὰς αρχη origin; beginning τῆς ο the ἡμέρας ημερα day καὶ και and; even τὸν ο the φωστῆρα φωστηρ light source; beacon τὸν ο the ἐλάσσω ελασσων inferior; less εἰς εις into; for ἀρχὰς αρχη origin; beginning τῆς ο the νυκτός νυξ night καὶ και and; even τοὺς ο the ἀστέρας αστηρ star
1:16 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the מְּאֹרֹ֖ת mmᵊʔōrˌōṯ מָאֹור lamp הַ ha הַ the גְּדֹלִ֑ים ggᵊḏōlˈîm גָּדֹול great אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּאֹ֤ור mmāʔˈôr מָאֹור lamp הַ ha הַ the גָּדֹל֙ ggāḏˌōl גָּדֹול great לְ lᵊ לְ to מֶמְשֶׁ֣לֶת memšˈeleṯ מֶמְשֶׁלֶת dominion הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּאֹ֤ור mmāʔˈôr מָאֹור lamp הַ ha הַ the קָּטֹן֙ qqāṭˌōn קָטֹן small לְ lᵊ לְ to מֶמְשֶׁ֣לֶת memšˈeleṯ מֶמְשֶׁלֶת dominion הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the כֹּוכָבִֽים׃ kkôḵāvˈîm כֹּוכָב star
1:16. fecitque Deus duo magna luminaria luminare maius ut praeesset diei et luminare minus ut praeesset nocti et stellasAnd God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.
16. And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: the stars also.
1:16. And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars.
And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: [he made] the stars also:

16: И создал Бог два светила великие: светило большее, для управления днем, и светило меньшее, для управления ночью, и звезды;
1:16
καὶ και and; even
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τοὺς ο the
δύο δυο two
φωστῆρας φωστηρ light source; beacon
τοὺς ο the
μεγάλους μεγας great; loud
τὸν ο the
φωστῆρα φωστηρ light source; beacon
τὸν ο the
μέγαν μεγας great; loud
εἰς εις into; for
ἀρχὰς αρχη origin; beginning
τῆς ο the
ἡμέρας ημερα day
καὶ και and; even
τὸν ο the
φωστῆρα φωστηρ light source; beacon
τὸν ο the
ἐλάσσω ελασσων inferior; less
εἰς εις into; for
ἀρχὰς αρχη origin; beginning
τῆς ο the
νυκτός νυξ night
καὶ και and; even
τοὺς ο the
ἀστέρας αστηρ star
1:16
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
מְּאֹרֹ֖ת mmᵊʔōrˌōṯ מָאֹור lamp
הַ ha הַ the
גְּדֹלִ֑ים ggᵊḏōlˈîm גָּדֹול great
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּאֹ֤ור mmāʔˈôr מָאֹור lamp
הַ ha הַ the
גָּדֹל֙ ggāḏˌōl גָּדֹול great
לְ lᵊ לְ to
מֶמְשֶׁ֣לֶת memšˈeleṯ מֶמְשֶׁלֶת dominion
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּאֹ֤ור mmāʔˈôr מָאֹור lamp
הַ ha הַ the
קָּטֹן֙ qqāṭˌōn קָטֹן small
לְ lᵊ לְ to
מֶמְשֶׁ֣לֶת memšˈeleṯ מֶמְשֶׁלֶת dominion
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
כֹּוכָבִֽים׃ kkôḵāvˈîm כֹּוכָב star
1:16. fecitque Deus duo magna luminaria luminare maius ut praeesset diei et luminare minus ut praeesset nocti et stellas
And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.
16. And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: the stars also.
1:16. And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И создал Бог два светила великие…» Хотя эти великие светила и не названы здесь по имени, но из всего контекста повествования, равно как из соответствующих относящихся сюда библейских параллелей (Пс 103:19; 78:16; 135:7–9; 148:3–5; Иер 31:35), совершенно ясно, что здесь подразумеваются солнце и луна. Но если такое название вполне оправдывается и наукой в применительно к солнцу, как астрономическому центру всей мировой системы, то оно совершенно не выдерживает научной критики в отношении луны, которая по точным данным астрономии представляет собой одну из сравнительно малых планет, далеко уступающих в этом отношении даже земле. Здесь мы имеем новое доказательство того, что Библия не излагает положений науки, а говорит языком сынов человеческих, т. е. языком обыденного мышления, опирающегося на непосредственные чувственные восприятия, с точки зрения которых солнце и луна действительно представляются самыми крупными величинами на небесном горизонте.

«и звезды». Под общим именем звезд разумеются тут все те миллионы иных миров, которые, будучи удалены от нашей земли на огромные пространства, рисуются нашему невооруженному взору лишь в виде маленьких светящихся точек, рассеянных по всему небосклону. Недаром созерцание величественного небесного свода умиляло и вдохновляло многих ветхозаветных библейских писателей к прославлению премудрости и благости Творца (Пс 8:3–4; 18:1–6; Иов 38:31–33; Ис 40:21–22, 25–26; 32:13; 66:1–2; Иер 33: 22; Откр 5:8: и др.).
Adam Clarke: Commentary on the Bible - 1831
1:16: And God made two great lights - Moses speaks of the sun and moon here, not according to their bulk or solid contents, but according to the proportion of light they shed on the earth. The expression has been cavilled at by some who are as devoid of mental capacity as of candour. "The moon," say they, "is not a great body; on the contrary, it is the very smallest in our system." Well, and has Moses said the contrary? He has said it is a great Light; had he said otherwise he had not spoken the truth. It is, in reference to the earth, next to the sun himself, the greatest light in the solar system; and so true is it that the moon is a great light, that it affords more light to the earth than all the planets in the solar system, and all the innumerable stars in the vault of heaven, put together. It is worthy of remark that on the fourth day of the creation the sun was formed, and then "first tried his beams athwart the gloom profound;" and that at the conclusion of the fourth millenary from the creation, according to the Hebrew, the Sun of righteousness shone upon the world, as deeply sunk in that mental darkness produced by sin as the ancient world was, while teeming darkness held the dominion, till the sun was created as the dispenser of light. What would the natural world be without the sun? A howling waste, in which neither animal nor vegetable life could possibly be sustained. And what would the moral world be without Jesus Christ, and the light of his word and Spirit? Just what those parts of it now are where his light has not yet shone: "dark places of the earth, filled with the habitations of cruelty," where error prevails without end, and superstition, engendering false hopes and false fears, degrades and debases the mind of man.
Many have supposed that the days of the creation answer to so many thousands of years; and that as God created all in six days, and rested the seventh, so the world shall last six thousand years, and the seventh shall be the eternal rest that remains for the people of God. To this conclusion they have been led by these words of the apostle, Pe2 3:8 : One day is with the Lord as a thousand years; and a thousand years as one day. Secret things belong to God; those that are revealed to us and our children.
He made the stars also - Or rather, He made the lesser light, with the stars, to rule the night. See Claudlan de Raptu Proser., lib. ii., v. 44.
Hic Hyperionis solem de semine nasci Fecerat,
et pariter lunam, sed dispare forma, Aurorae noctisque duces.
From famed Hyperion did he cause to rise
The sun, and placed the moon amid the skies,
With splendor robed, but far unequal light,
The radiant leaders of the day and night.
Of the Sun
On the nature of the sun there have been various conjectures. It was long thought that he was a vast globe of fire 1,384,462 times larger than the earth, and that he was continually emitting from his body innumerable millions of fiery particles, which, being extremely divided, answered for the purpose of light and heat without occasioning any ignition or burning, except when collected in the focus of a convex lens or burning glass.
Against this opinion, however, many serious and weighty objections have been made; and it has been so pressed with difficulties that philosophers have been obliged to look for a theory less repugnant to nature and probability. Dr. Herschel's discoveries by means of his immensely magnifying telescopes, have, by the general consent of philosophers, added a new habitable world to our system, which is the Sun. Without stopping to enter into detail, which would be improper here, it is sufficient to say that these discoveries tend to prove that what we call the sun is only the atmosphere of that luminary; "that this atmosphere consists of various elastic fluids that are more or less lucid and transparent; that as the clouds belonging to our earth are probably decompositions of some of the elastic fluids belonging to the atmosphere itself, so we may suppose that in the vast atmosphere of the sun, similar decompositions may take place, but with this difference, that the decompositions of the elastic fluids of the sun are of a phosphoric nature, and are attended by lucid appearances, by giving out light." The body of the sun he considers as hidden generally from us by means of this luminous atmosphere, but what are called the maculae or spots on the sun are real openings in this atmosphere, through which the opaque body of the sun becomes visible; that this atmosphere itself is not fiery nor hot, but is the instrument which God designed to act on the caloric or latent heat; and that heat is only produced by the solar light acting upon and combining with the caloric or matter of fire contained in the air, and other substances which are heated by it. This ingenious theory is supported by many plausible reasons and illustrations, which may be seen in the paper he read before the Royal Society. On this subject see the note on Gen 1:3.
Of the Moon
There is scarcely any doubt now remaining in the philosophical world that the moon is a habitable globe. The most accurate observations that have been made with the most powerful telescopes have confirmed the opinion. The moon seems, in almost every respect, to be a body similar to our earth; to have its surface diversified by hill and dale, mountains and valleys, rivers, lakes, and seas. And there is the fullest evidence that our earth serves as a moon to the moon herself, differing only in this, that as the earth's surface is thirteen times larger than the moon's, so the moon receives from the earth a light thirteen times greater in splendor than that which she imparts to us; and by a very correct analogy we are led to infer that all the planets and their satellites, or attendant moons, are inhabited, for matter seems only to exist for the sake of intelligent beings.
Of the Stars
The Stars in general are considered to be suns, similar to that in our system, each having an appropriate number of planets moving round it; and, as these stars are innumerable, consequently there are innumerable worlds, all dependent on the power, protection, and providence of God. Where the stars are in great abundance, Dr. Herschel supposes they form primaries and secondaries, i.e., suns revolving about suns, as planets revolve about the sun in our system. He considers that this must be the case in what is called the milky way, the stars being there in prodigious quantity. Of this he gives the following proof: On August 22,1792, he found that in forty-one minutes of time not less than 258,000 stars had passed through the field of view in his telescope. What must God be, who has made, governs, and supports so many worlds! See Clarke's note on Gen 1:1.
Albert Barnes: Notes on the Bible - 1834
1:16-19
This result is fully particularized in the next three verses. This word, "made," corresponds to the word "be" in the command, and indicates the disposition and adjustment to a special purpose of things pRev_iously existing.

1:16
The two great lights. - The well-known ones, great in relation to the stars, as seen from the earth.
The great light, - in comparison with the little light. The stars, from man's point of view, are insignificant, except in regard to number Gen 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: to rule: Heb. for the rule, etc. Deu 4:19; Jos 10:12-14; Job 31:26, Job 38:7; Psa 8:3, Psa 19:6, Psa 74:16; Psa 136:7, Psa 136:8, Psa 136:9, Psa 148:3, Psa 148:5; Isa 13:10, Isa 24:23, Isa 45:7; Hab 3:11; Mat 24:29; Mat 27:45; Co1 15:41; Rev 16:8, Rev 16:9, Rev 21:23
he made the stars also: Or, with the stars also
Geneva 1599
1:16 And God made two great (n) lights; the greater light to (o) rule the day, and the lesser light to rule the night: [he made] the stars also.
(n) That is, the sun and the moon, and here he speaks as man judges by his eye: for else the moon is less than the planet Saturn.
(o) To give it sufficient light, as instruments appointed for the same, to serve man's purposes.
John Gill
1:16 And God made two great lights,.... This was his own work which he himself did, and not by another; and may be particularly observed to express the folly of idolaters in worshipping these luminaries which were the creations of God, and were placed by him in the heaven to serve some purposes on earth beneficial to men, but not to be worshipped. These two "great lights" are the sun and the moon; and they may well be called great, especially the former, for the diameter of the sun is reckoned to be about eight hundred thousand miles. According to Mr. Derham (i) its apparent diameter is computed at 822,145 English miles, its ambit at 2,582,873 miles, and its solid contents at 290,971,000,000,000,000: the lowest account makes the sun a hundred thousand times bigger than the earth; and according to Sir Isaac Newton it is 900,000 bigger. The moon's diameter is to that of the earth is about twenty seven per cent, or 2175 miles, its surface contains fourteen hundred thousand square miles (k): it is called great, not on account of its corporeal quantity, for it is the least of all the planets excepting Mercury, but because of its quality, as a light, it reflecting more light upon the earth than any besides the sun,
The greater light to rule the day: not to rule men, though the heathens have worshipped it under the names of Molech and Baal, which signify king and lord, as if it was their lord and king to whom they were to pay homage; but to rule the day, to preside over it, to make it, give light in it, and continue it to its proper length; and in which it rules alone, the moon, nor any of the other planets then appearing: this is called the "greater" light, in comparison of the moon, not only with respect to its body or substance, but on account of its light, which is far greater and stronger than that of the moon; and which indeed receives its light from it, the moon being, as is generally said, an opaque body:
and the lesser light to rule the night; to give light then, though in a fainter, dimmer way, by reflecting it from the sun; and it rules alone, the sun being absent from the earth, and is of great use to travellers and sailors; it is called the lesser light, in comparison of the sun. Astronomers are of opinion, as Calmet (l) observes, that it is about fifty two times smaller than the earth, and four thousand one hundred and fifty times smaller than the sun; but these proportions are otherwise determined by the generality of modern astronomers: however, they all agree that the moon is abundantly less than the sun; and that it is as a light, we all know,
He made the stars also; to rule by night, Ps 136:9 not only the planets, Saturn, Jupiter, Mars, Mercury, Venus, but the vast numbers of stars with which the heavens are bespangled, and which reflect some degree of light upon the earth; with the several constellations, some of which the Scriptures speak of, as Arcturus, Orion, Pleiades, and the chambers of the south, Job 9:9, Job 38:31 though some restrain this to the five planets only. Ed. Contrast the foolishness of modern cosmology with the writings of the early church father, Theophilus when he states (j):
On the fourth day the luminaries came into existence. Since God has foreknowledge, he understood the nonsense of the foolish philosophers who were going to say that the things produced on earth came from the stars, so that they might set God aside. In order therefore that the truth might be demonstrated, plants and seeds came into existence before stars. For what comes into existence later cannot cause what is prior to it.''
(i) Astro-Theology, B. 1. c. 2. & B. 6. c. 2. (j) Cited from Impact 251. ICR "Acts and Facts" (May 1994); Theophilus, "To Autolycus" 2. 4, Oxford Early Christian Texts, as cited in Louis Lavalle, "The Early Church Defended Creation Science" Impact 160. ICR "Acts and Facts" (October 1986): ii. (k) Chambers's Dictionary in the word "Moon". (l) Dictionary in the word "Moon".
Robert Jamieson, A. R. Fausset and David Brown
1:16 two great lights--In consequence of the day being reckoned as commencing at sunset--the moon, which would be seen first in the horizon, would appear "a great light," compared with the little twinkling stars; while its pale benign radiance would be eclipsed by the dazzling splendor of the sun; when his resplendent orb rose in the morning and gradually attained its meridian blaze of glory, it would appear "the greater light" that ruled the day. Both these lights may be said to be "made" on the fourth day--not created, indeed, for it is a different word that is here used, but constituted, appointed to the important and necessary office of serving as luminaries to the world, and regulating by their motions and their influence the progress and divisions of time.
1:171:17: Եւ ե՛դ զնոսա Աստուած ՚ի հաստատութեան երկնից լուսատո՛ւ լինել յերկիր[6]։ [6] Ոմանք. Լուսատու լինել երկրի։
17 Աստուած դրանք դրեց երկնքի տարածութեան մէջ՝ երկիրը լուսաւորելու համար,
17 Եւ Աստուած երկնքի հաստատութեանը մէջ դրաւ զանոնք, որպէս զի երկրի վրայ լոյս տան
Եւ եդ զնոսա Աստուած [16]ի հաստատութեան երկնից լուսատու լինել յերկիր:

1:17: Եւ ե՛դ զնոսա Աստուած ՚ի հաստատութեան երկնից լուսատո՛ւ լինել յերկիր[6]։
[6] Ոմանք. Լուսատու լինել երկրի։
17 Աստուած դրանք դրեց երկնքի տարածութեան մէջ՝ երկիրը լուսաւորելու համար,
17 Եւ Աստուած երկնքի հաստատութեանը մէջ դրաւ զանոնք, որպէս զի երկրի վրայ լոյս տան
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: и поставил их Бог на тверди небесной, чтобы светить на землю,
1:17 καὶ και and; even ἔθετο τιθημι put; make αὐτοὺς αυτος he; him ὁ ο the θεὸς θεος God ἐν εν in τῷ ο the στερεώματι στερεωμα solidity; solid τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὥστε ωστε as such; that φαίνειν φαινω shine; appear ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
1:17 וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אֹתָ֛ם ʔōṯˈām אֵת [object marker] אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בִּ bi בְּ in רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens לְ lᵊ לְ to הָאִ֖יר hāʔˌîr אור be light עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:17. et posuit eas in firmamento caeli ut lucerent super terramAnd he set them in the firmament of heaven to shine upon the earth.
17. And God set them in the firmament of the heaven to give light upon the earth,
1:17. And he set them in the firmament of heaven, to give light over all the earth,
And God set them in the firmament of the heaven to give light upon the earth:

17: и поставил их Бог на тверди небесной, чтобы светить на землю,
1:17
καὶ και and; even
ἔθετο τιθημι put; make
αὐτοὺς αυτος he; him
ὁ ο the
θεὸς θεος God
ἐν εν in
τῷ ο the
στερεώματι στερεωμα solidity; solid
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ὥστε ωστε as such; that
φαίνειν φαινω shine; appear
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
1:17
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בִּ bi בְּ in
רְקִ֣יעַ rᵊqˈîₐʕ רָקִיעַ firmament
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
לְ lᵊ לְ to
הָאִ֖יר hāʔˌîr אור be light
עַל־ ʕal- עַל upon
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:17. et posuit eas in firmamento caeli ut lucerent super terram
And he set them in the firmament of heaven to shine upon the earth.
17. And God set them in the firmament of the heaven to give light upon the earth,
1:17. And he set them in the firmament of heaven, to give light over all the earth,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: «и управлять днем и ночью…» Творец, как говорит Псалмопевец, луну и звезды — для управления ночью (135:9), восход же солнца определил быть началом трудового дня для человека (103:22–23). Еще яснее выражает эту мысль пророк Иеремия, прославляя Господа Вседержителя, который «дал солнце для освещения днем, уставы луне и звездам для освещения ночью» (Иер 31:35).

Пятый день творения.
Albert Barnes: Notes on the Bible - 1834
1:17
God gave them. - The absolute giving of the heavenly bodies in their places was performed at the time of their actual creation. The relative giving here spoken of is what would appear to an earthly spectator, when the intervening veil of clouds would be dissolved by the divine agency, and the celestial luminaries would stand forth in all their dazzling splendor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: Gen 9:13; Job 38:12; Psa 8:1, Psa 8:3; Act 13:47
John Gill
1:17 And God set them in the firmament of the heaven,.... He not only ordered that there they should be, and made them that there they might be, but he placed them there with his own hands; and they are placed, particularly the sun, at such a particular distance as to be beneficial and not hurtful: had it been set nearer to the earth, its heat would have been intolerable; and had it been further off it would have been of no use; in the one case we should have been scorched with its heat, and in the other been frozen up for the want of it. The various expressions used seem to be designed on purpose to guard against and expose the vanity of the worship of the sun and moon; which being visible, and of such great influence and usefulness to the earth, were the first the Heathens paid adoration to, and was as early as the times of Job, Job 31:26 and yet these were but creatures made by God, his servants and agents under him, and therefore to worship them was to serve the creature besides the Creator,
To give light upon the earth; this is repeated from Gen 1:15 to show the end for which they were made, and set up, and the use they were to be of to the earth; being hung up like so many lamps or chandeliers, to contain and send forth light unto the earth, to the inhabitants of it, that they may see to walk and work by, and do all the business of life, as well as be warmed and comforted thereby, and the earth made fertile to bring forth its precious fruits for the use of creatures in it: and it is marvellous that such light should be emitted from the sun, when it is at such a vast distance from the earth, and should reach it in so short a space. A modern astronomer (m) observes, that a bullet discharged from a cannon would be near twenty five years, before it could finish its journey from the sun to the earth: and yet the rays of light reach the earth in seven minutes and a half, and are said to pass ten millions of miles in a minute.
(m) Huygen. Cosmotheoros. l. 2. p. 125.
1:181:18: Եւ իշխել տուընջեան եւ գիշերոյ, եւ մեկնել ՚ի մէջ լուսոյն եւ ՚ի մէջ խաւարին։ Եւ ետես Աստուած զի բարի է։
18 ինչպէս նաեւ ցերեկուայ ու գիշերուայ վրայ իշխելու եւ լոյսն ու խաւարը իրարից բաժանելու համար: Աստուած տեսաւ, որ լաւ է:
18 Եւ ցորեկուան ու գիշերուան իշխեն եւ լոյսը խաւարէն զատեն։ Աստուած տեսաւ, որ բարի են։
Եւ իշխել տուընջեան եւ գիշերոյ, եւ մեկնել ի մէջ լուսոյն եւ ի մէջ խաւարին. եւ ետես Աստուած զի բարի է:

1:18: Եւ իշխել տուընջեան եւ գիշերոյ, եւ մեկնել ՚ի մէջ լուսոյն եւ ՚ի մէջ խաւարին։ Եւ ետես Աստուած զի բարի է։
18 ինչպէս նաեւ ցերեկուայ ու գիշերուայ վրայ իշխելու եւ լոյսն ու խաւարը իրարից բաժանելու համար: Աստուած տեսաւ, որ լաւ է:
18 Եւ ցորեկուան ու գիշերուան իշխեն եւ լոյսը խաւարէն զատեն։ Աստուած տեսաւ, որ բարի են։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: и управлять днем и ночью, и отделять свет от тьмы. И увидел Бог, что [это] хорошо.
1:18 καὶ και and; even ἄρχειν αρχω rule; begin τῆς ο the ἡμέρας ημερα day καὶ και and; even τῆς ο the νυκτὸς νυξ night καὶ και and; even διαχωρίζειν διαχωριζω divide; separate ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the φωτὸς φως light καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σκότους σκοτος dark καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλόν καλος fine; fair
1:18 וְ wᵊ וְ and לִ li לְ to מְשֹׁל֙ mᵊšˌōl משׁל rule בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day וּ û וְ and בַ va בְּ in † הַ the לַּ֔יְלָה llˈaylā לַיְלָה night וּֽ ˈû וְ and לֲ lᵃ לְ to הַבְדִּ֔יל havdˈîl בדל separate בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the אֹ֖ור ʔˌôr אֹור light וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
1:18. et praeessent diei ac nocti et dividerent lucem ac tenebras et vidit Deus quod esset bonumAnd to rule the day and the night, and to divide the light and the darkness. And God saw that it was good.
18. and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
1:18. and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good.
And to rule over the day and over the night, and to divide the light from the darkness: and God saw that [it was] good:

18: и управлять днем и ночью, и отделять свет от тьмы. И увидел Бог, что [это] хорошо.
1:18
καὶ και and; even
ἄρχειν αρχω rule; begin
τῆς ο the
ἡμέρας ημερα day
καὶ και and; even
τῆς ο the
νυκτὸς νυξ night
καὶ και and; even
διαχωρίζειν διαχωριζω divide; separate
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
φωτὸς φως light
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σκότους σκοτος dark
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλόν καλος fine; fair
1:18
וְ wᵊ וְ and
לִ li לְ to
מְשֹׁל֙ mᵊšˌōl משׁל rule
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
וּ û וְ and
בַ va בְּ in
† הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
וּֽ ˈû וְ and
לֲ lᵃ לְ to
הַבְדִּ֔יל havdˈîl בדל separate
בֵּ֥ין bˌên בַּיִן interval
הָ hā הַ the
אֹ֖ור ʔˌôr אֹור light
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
1:18. et praeessent diei ac nocti et dividerent lucem ac tenebras et vidit Deus quod esset bonum
And to rule the day and the night, and to divide the light and the darkness. And God saw that it was good.
18. and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
1:18. and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:18
To rule. - From their lofty eminence they regulate the duration and the business of each period. The whole is inspected and approved as before.
Now let it be remembered that the heavens were created at the absolute beginning of things recorded in the first verse, and that they included all other things except the earth. Hence, according to this document, the sun, moon, and stars were in existence simultaneously with our planet. This gives simplicity and order to the whole narrative. Light comes before us on the first and on the fourth day. Now, as two distinct causes of a common effect would be unphilosophical and unnecessary, we must hold the one cause to have been in existence on these two days. But we have seen that the one cause of the day and of the year is a fixed source of radiating light in the sky, combined with the diurnal and annual motions of the earth. Thus, the recorded preexistence of the celestial orbs is consonant with the presumptions of reason. The making or reconstitution of the atmosphere admits their light so far that the alternations of day and night can be discerned. The making of the lights of heaven, or the display of them in a serene sky by the withdrawal of that opaque canopy of clouds that still enveloped the dome above, is then the work of the fourth day.
All is now plain and intelligible. The heavenly bodies become the lights of the earth, and the distinguishers not only of day and night, but of seasons and years, of times and places. They shed forth their unveiled glories and salutary potencies on the budding, waiting land. How the higher grade of transparency in the aerial region was effected, we cannot tell; and, therefore, we are not prepared to explain why it is accomplished on the fourth day, and not sooner. But from its very position in time, we are led to conclude that the constitution of the expanse, the elevation of a portion of the waters of the deep in the form of vapor, the collection of the sub-aerial water into seas, and the creation of plants out of the reeking soil, must all have had an essential part, both in retarding until the fourth day, and in then bringing about the dispersion of the clouds and the clearing of the atmosphere. Whatever remained of hinderance to the outshining of the sun, moon, and stars on the land in all their native splendor, was on this day removed by the word of divine power.
Now is the approximate cause of day and night made palpable to the observation. Now are the heavenly bodies made to be signs of time and place to the intelligent spectator on the earth, to regulate seasons, days, months, and years, and to be the luminaries of the world. Now, manifestly, the greater light rules the day, as the lesser does the night. The Creator has withdrawn the curtain, and set forth the hitherto undistinguishable brilliants of space for the illumination of the land and the regulation of the changes which diversify its surface. This bright display, even if it could have been effected on the first day with due regard to the forces of nature already in operation, was unnecessary to the unseeing and unmoving world of vegetation, while it was plainly requisite for the seeing, choosing, and moving world of animated nature which was about to be called into existence on the following days.
The terms employed for the objects here brought forward - "lights, the great light, the little light, the stars;" for the mode of their manifestation, "be, make, give;" and for the offices they discharge, "divide, rule, shine, be for signs, seasons, days, years" - exemplify the admirable simplicity of Scripture, and the exact adaptation of its style to the unsophisticated mind of primeval man. We have no longer, indeed, the naming of the various objects, as on the former days; probably because it would no longer be an important source of information for the elucidation of the narrative. But we have more than an equivalent for this in variety of phrase. The several words have been already noticed: it only remains to make some general remarks.
(1) The sacred writer notes only obvious results, such as come before the eye of the observer, and leaves the secondary causes, their modes of operation, and their less obtrusive effects, to scientific inquiry. The progress of observation is from the foreground to the background of nature, from the physical to the metaphysical, and from the objective to the subjective. Among the senses, too, the eye is the most prominent observer in the scenes of the six days. Hence, the "lights," they "shine," they are for "signs" and "days," which are in the first instance objects of vision. They are "given," held or shown forth in the heavens. Even "rule" has probably the primitive meaning to be over. Starting thus with the visible and the tangible, the Scripture in its successive communications advance with us to the inferential, the intuitive, the moral, the spiritual, the divine.
(2) The sacred writer also touches merely the heads of things in these scenes of creation, without condescending to minute particulars or intending to be exhaustive. Hence, many actual incidents and intricacies of these days are left to the well-regulated imagination and sober judgment of the reader. To instance such omissions, the moon is as much of her time above the horizon during the day as during the night. But she is not then the conspicuous object in the scene, or the full-orbed reflector of the solar beams, as she is during the night. Here the better part is used to mark the whole. The tidal influence of the great lights, in which the moon plays the chief part, is also unnoticed. Hence, we are to expect very many phenomena to be altogether omitted, though interesting and important in themselves, because they do not come within the present scope of the narrative.
(3) The point from which the writer views the scene is never to be forgotten, if we would understand these ancient records. He stands on earth. He uses his eyes as the organ of observation. He knows nothing of the visual angle, of visible as distinguishable from tangible magnitude, of relative in comparison with absolute motion on the grand scale: he speaks the simple language of the eye. Hence, his earth is the meet counterpart of the heavens. His sun and moon are great, and all the stars are a very little thing. Light comes to be, to him, when it reaches the eye. The luminaries are held forth in the heavens, when the mist between them and the eye is dissolved.
(4) Yet, though not trained to scientific thought or speech, this author has the eye of reason open as well as that of sense. It is not with him the science of the tangible, but the philosophy of the intuitive, that reduces things to their proper dimensions. He traces not the secondary cause, but ascends at one glance to the great first cause, the manifest act and audible behest of the Eternal Spirit. This imparts a sacred dignity to his style, and a transcendent grandeur to his conceptions. In the presence of the high and lofty One that inhabiteth eternity, all things terrestrial and celestial are reduced to a common level. Man in intelligent relation with God comes forth as the chief figure on the scene of terrestrial creation. The narrative takes its commanding position as the history of the ways of God with man. The commonest primary facts of ordinary observation, when recorded in this book, assume a supreme interest as the monuments of eternal wisdom and the heralds of the finest and broadest generalizations of a consecrated science. The very words are instinct with a germinant philosophy, and prove themselves adequate to the expression of the loftiest speculations of the eloquent mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Psa 19:6; Jer 31:35
John Gill
1:18 And to rule over the day, and over the night,.... The one, namely the sun, or greater light, to rule over the day, and the moon and stars, the lesser lights, to rule over the night: this is repeated from Gen 1:16 to show the certainty of it, and that the proper uses of these lights might be observed, and that a just value might be put upon them, but not carried beyond due bounds:
and to divide the light from the darkness; as the day from the night, which is done by the sun, Gen 1:14 and to dissipate and scatter the darkness of the night, and give some degree of light, though in a more feeble manner, which is done by the moon and stars:
and God saw that it was good; or foresaw it would be, that there should be such lights in the heaven, which would be exceeding beneficial to the inhabitants of the earth, as they find by good experience it is, and therefore have great reason to be thankful, and to adore the wisdom and goodness of God; see Ps 136:1. See Gill on Gen 1:4.
1:191:19: Եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օ՛ր չորրորդ։
19 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր չորրորդ:
19 Եւ իրիկուն ու առտու ըլլալով՝ չորրորդ օրը եղաւ։
Եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օր չորրորդ:

1:19: Եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օ՛ր չորրորդ։
19 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր չորրորդ:
19 Եւ իրիկուն ու առտու ըլլալով՝ չորրորդ օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: И был вечер, и было утро: день четвёртый.
1:19 καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day τετάρτη τεταρτος fourth
1:19 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day רְבִיעִֽי׃ פ rᵊvîʕˈî . f רְבִיעִי fourth
1:19. et factum est vespere et mane dies quartusAnd the evening and morning were the fourth day.
19. And there was evening and there was morning, a fourth day.
1:19. And it became evening and morning, the fourth day.
And the evening and the morning were the fourth day:

19: И был вечер, и было утро: день четвёртый.
1:19
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
τετάρτη τεταρτος fourth
1:19
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
רְבִיעִֽי׃ פ rᵊvîʕˈî . f רְבִיעִי fourth
1:19. et factum est vespere et mane dies quartus
And the evening and morning were the fourth day.
19. And there was evening and there was morning, a fourth day.
1:19. And it became evening and morning, the fourth day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ all ▾
John Gill
1:19 And the evening and the morning were the fourth day. Made by the rotation of the earth on its own axis, in the space of twenty four hours: this according to Capellus was the twenty first of April, and according to Bishop Usher the twenty sixth of October; or, as others, the fourth of September: and thus, as on the fourth day of the creation the sun was made, or appeared, so in the fourth millennium the sun of righteousness arose on our earth.
1:201:20: Եւ ասա՛ց Աստուած. Հանցե՛ն ջուրք զեռունս շնչոց կենդանեաց, եւ թռչունս թեւաւո՛րս ՚ի վերայ երկրի ըստ հաստատութեան երկնից։ Եւ եղեւ այնպէս։
20 Աստուած ասաց. «Թող ջրերն արտադրեն կենդանութեան շունչ ունեցող զեռուններ, եւ երկրի վրայ ու երկնքի տարածութեան մէջ թող թեւաւոր թռչուններ լինեն»: Եւ եղաւ այդպէս:
20 Աստուած ըսաւ. «Ջուրերը կենդանութեան շունչ ունեցող շատ սողուններ թող հանեն եւ թռչունները երկրի վրայ, երկնքի հաստատութեանը երեսը թող թռչին»։
Եւ ասաց Աստուած. Հանցեն ջուրք զեռունս շնչոց կենդանեաց, եւ թռչունս թեւաւորս ի վերայ երկրի ըստ [17]հաստատութեան երկնից. [18]եւ եղեւ այնպէս:

1:20: Եւ ասա՛ց Աստուած. Հանցե՛ն ջուրք զեռունս շնչոց կենդանեաց, եւ թռչունս թեւաւո՛րս ՚ի վերայ երկրի ըստ հաստատութեան երկնից։ Եւ եղեւ այնպէս։
20 Աստուած ասաց. «Թող ջրերն արտադրեն կենդանութեան շունչ ունեցող զեռուններ, եւ երկրի վրայ ու երկնքի տարածութեան մէջ թող թեւաւոր թռչուններ լինեն»: Եւ եղաւ այդպէս:
20 Աստուած ըսաւ. «Ջուրերը կենդանութեան շունչ ունեցող շատ սողուններ թող հանեն եւ թռչունները երկրի վրայ, երկնքի հաստատութեանը երեսը թող թռչին»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: И сказал Бог: да произведет вода пресмыкающихся, душу живую; и птицы да полетят над землею, по тверди небесной.
1:20 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ἐξαγαγέτω εξαγω lead out; bring out τὰ ο the ὕδατα υδωρ water ἑρπετὰ ερπετον reptile ψυχῶν ψυχη soul ζωσῶν ζαω live; alive καὶ και and; even πετεινὰ πετεινον bird πετόμενα πετομαι fly ἐπὶ επι in; on τῆς ο the γῆς γη earth; land κατὰ κατα down; by τὸ ο the στερέωμα στερεωμα solidity; solid τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִשְׁרְצ֣וּ yišrᵊṣˈû שׁרץ swarm הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water שֶׁ֖רֶץ šˌereṣ שֶׁרֶץ swarming creatures נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul חַיָּ֑ה ḥayyˈā חַי alive וְ wᵊ וְ and עֹוף֙ ʕôf עֹוף birds יְעֹופֵ֣ף yᵊʕôfˈēf עוף fly עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth עַל־ ʕal- עַל upon פְּנֵ֖י pᵊnˌê פָּנֶה face רְקִ֥יעַ rᵊqˌîₐʕ רָקִיעַ firmament הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
1:20. dixit etiam Deus producant aquae reptile animae viventis et volatile super terram sub firmamento caeliGod also said: Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven.
20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and let fowl fly above the earth in the open firmament of heaven.
1:20. And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.”
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven:

20: И сказал Бог: да произведет вода пресмыкающихся, душу живую; и птицы да полетят над землею, по тверди небесной.
1:20
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
ἐξαγαγέτω εξαγω lead out; bring out
τὰ ο the
ὕδατα υδωρ water
ἑρπετὰ ερπετον reptile
ψυχῶν ψυχη soul
ζωσῶν ζαω live; alive
καὶ και and; even
πετεινὰ πετεινον bird
πετόμενα πετομαι fly
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
τὸ ο the
στερέωμα στερεωμα solidity; solid
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִשְׁרְצ֣וּ yišrᵊṣˈû שׁרץ swarm
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
שֶׁ֖רֶץ šˌereṣ שֶׁרֶץ swarming creatures
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
חַיָּ֑ה ḥayyˈā חַי alive
וְ wᵊ וְ and
עֹוף֙ ʕôf עֹוף birds
יְעֹופֵ֣ף yᵊʕôfˈēf עוף fly
עַל־ ʕal- עַל upon
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
עַל־ ʕal- עַל upon
פְּנֵ֖י pᵊnˌê פָּנֶה face
רְקִ֥יעַ rᵊqˌîₐʕ רָקִיעַ firmament
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
1:20. dixit etiam Deus producant aquae reptile animae viventis et volatile super terram sub firmamento caeli
God also said: Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven.
20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and let fowl fly above the earth in the open firmament of heaven.
1:20. And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «да произведет вода…» Термин «вода», как это очевидно из контекста, употреблен здесь в более общем и широком смысле — означает не только обычную воду, но также и воздушную атмосферу, которая, как это уже известно, на языке Библии также называется «водой» (6–7: ст.). Здесь так же как и раньше (11: ст.) в самом образе библейского выражения — «да произведет вода» (или, «да размножатся в водах»), опять-таки сохранился намек на участие и естественных агентов в творческом процессе, в данном случае — воды и воздуха как той среды, в которой Творец определил жить и размножаться соответствующим родам животной жизни.

«пресмыкающихся, душу живую; и птицы да полетят…» Появление растений в третий день было началом органической жизни на земле, но еще в самой несовершенной, первичной ее форме. Теперь, в полном согласии с данными науки, Библия отмечает дальнейшей ход развития на земле этой жизни, именно указывает на появление двух обширных, родственных между собою животных классов: на обитателей водной стихии и на царство пернатых, наполняющих воздушное пространство.

Первый из этих классов в еврейском тексте назван шерец, что не означает только «пресмыкающихся или водяных гадов», как это переводят наши русский и славянский тексты, но заключает в себе также и рыб, и всех вообще водяных животных (Лев 11:10). Равным образом и под «птицей пернатой» разумеются не «только птицы, но и насекомые, и вообще все живые существа, снабженные крыльями, хотя бы они в то же время не лишены были способности и ходить и даже на четырех ногах» (Лев 11:20–21).

Если, как мы отметили выше, в предшествующем стихе сохранилось некоторое указание на действие естественных сил в процессе зарождения новых видов животной жизни, то настоящий стих не оставляет сомнения в том, что все эти так называемые естественные акты в конце концов имеют свой сверхъестественный источник в Боге, Который один только и есть Творец всего, в строгом смысле этого слова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day.
Each day, hitherto, has produced very noble and excellent beings, which we can never sufficiently admire; but we do not read of the creation of any living creature till the fifth day, of which these verses give us an account. The work of creation not only proceeded gradually from one thing to another, but rose and advanced gradually from that which was less excellent to that which was more so, teaching us to press towards perfection and endeavour that our last works may be our best works. It was on the fifth day that the fish and fowl were created, and both out of the waters. Though there is one kind of flesh of fishes, and another of birds, yet they were made together, and both out of the waters; for the power of the first Cause can produce very different effects from the same second causes. Observe, 1. The making of the fish and fowl, at first, v. 20, 21. God commanded them to be produced. He said, Let the waters bring forth abundantly; not as if the waters had any productive power of their own, but, "Let them be brought into being, the fish in the waters and the fowl out of them." This command he himself executed: God created great whales, &c. Insects, which perhaps are as various and as numerous as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish and others to the fowl. Mr. Boyle (I remember) says he admires the Creator's wisdom and power as much in an ant as in an elephant. Notice is here taken of the various sorts of fish and fowl, each after their kind, and of the great numbers of both that were produced, for the waters brought forth abundantly; and particular mention if made of great whales, the largest of fishes, whose bulk and strength, exceeding that of any other animal, are remarkable proofs of the power and greatness of the Creator. The express notice here taken of the whale, above all the rest, seems sufficient to determine what animal is meant by the Leviathan, Job xli. :1. The curious formation of the bodies of animals, their different sizes, shapes, and natures, with the admirable powers of the sensitive life with which they are endued, when duly considered, serve, not only to silence and shame the objections of atheists and infidels, but to raise high thoughts and high praises of God in pious and devout souls, Ps. civ. 25, &c. 2. The blessing of them, in order to their continuance. Life is a wasting thing. Its strength is not the strength of stones. It is a candle that will burn out, if it be not first blown out; and therefore the wise Creator not only made the individuals, but provided for the propagation of the several kinds; God blessed them, saying, Be fruitful and multiply, v. 22. God will bless his own works, and not forsake them; and what he does shall be for a perpetuity, Eccl. iii. 14. The power of God's providence preserves all things, as at first his creating power produced them. Fruitfulness is the effect of God's blessing and must be ascribed to it; the multiplying of the fish and fowl, from year to year, is still the fruit of this blessing. Well, let us give to God the glory of the continuance of these creatures to this day for the benefit of man. See Job xii. 7, 9. It is a pity that fishing and fowling, recreations innocent in themselves, should ever be abused to divert any from God and their duty, while they are capable of being improved to lead us to the contemplation of the wisdom, power, and goodness, of him that made all these things, and to engage us to stand in awe of him, as the fish and fowl do of us.
Adam Clarke: Commentary on the Bible - 1831
1:20: Let the waters bring forth abundantly - There is a meaning in these words which is seldom noticed. Innumerable millions of animalcula are found in water. Eminent naturalists have discovered not less than 30,000 in a single drop! How inconceivably small must each be, and yet each a perfect animal, furnished with the whole apparatus of bones, muscles, nerves, heart, arteries, veins, lungs, viscera in general, animal spirits, etc., etc. What a proof is this of the manifold wisdom of God! But the fecundity of fishes is another point intended in the text; no creature's are so prolific as these. A Tench lay 1,000 eggs, a Carp 20,000, and Leuwenhoek counted in a middling sized Cod 9,384,000! Thus, according to the purpose of God, the waters bring forth abundantly. And what a merciful provision is this for the necessities of man! Many hundreds of thousands of the earth's inhabitants live for a great part of the year on fish only. Fish afford, not only a wholesome, but a very nutritive diet; they are liable to few diseases, and generally come in vast quantities to our shores when in their greatest perfection. In this also we may see that the kind providence of God goes hand in hand with his creating energy. While he manifests his wisdom and his power, he is making a permanent provision for the sustenance of man through all his generations.
Albert Barnes: Notes on the Bible - 1834
1:20: - VII. The Fifth Day
20. שׁרץ shā rats, "crawl, teem, swarm, abound." An intransitive verb, admitting, however, an objective noun of its own or a like signification.
נפשׁ nephesh, "breath, soul, self." This noun is derived from a root signifying to breathe. Its concrete meaning is, therefore, "that which breathes," and consequently has a body, without which there can be no breathing; hence, "a breathing body," and even a body that once had breath Num 6:6. As breath is the accompaniment and sign of life, it comes to denote "life," and hence, a living body, "an animal." And as life properly signifies animal life, and is therefore essentially connected with feeling, appetite, thought, נפשׁ nephesh, denotes also these qualities, and what possesses them. It is obvious that it denotes the vital principle not only in man but in the brute. It is therefore a more comprehensive word than our soul, as commonly understood.
21. תנין tannı̂ yn, "long creature," a comprehensive genus, including vast fishes, serpents, dragons, crocodiles; "stretch."
22. ברך bā rak "break, kneel; bless."
The solitude בהוּ bohû, the last and greatest defect in the state of the earth, is now to be removed by the creation of the various animals that are to inhabit it and partake of its vegetable productions.
On the second day the Creator was occupied with the task of reducing the air and water to a habitable state. And now on the corresponding day of the second three he calls into existence the inhabitants of these two elements. Accordingly, the animal kingdom is divided into three parts in reference to the regions to be inhabited - fishes, birds, and land animals. The fishes and birds are created on this day. The fishes seem to be regarded as the lowest type of living creatures.
They are here subdivided only into the monsters of the deep and the smaller species that swarm in the waters.

1:20
The crawler - שׁרץ sherets apparently includes all animals that have short legs or no legs, and are therefore unable to raise themselves above the soil. The aquatic and most amphibious animals come under this class. "The crawler of living breath," having breath, motion, and sensation, the ordinary indications of animal life. "Abound with." As in Gen 1:11 we have, "Let the earth grow grass," (דשׁא תדשׁע tadshē‛ deshe', so here we have, "Let the waters crawl with the crawler," שׁרץ ישׁרצוּ yı̂ shretsû sherets; the verb and noun having the same root. The waters are here not the cause but the element of the fish, as the air of the fowl. Fowl, everything that has wings. "The face of the expanse." The expanse is here proved to be aerial or spatial; not solid, as the fowl can fly on it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Let the waters: Gen 1:22, Gen 2:19, Gen 8:17; Psa 104:24, Psa 104:25, Psa 148:10; Act 17:25
moving: or, creeping, Kg1 4:33
life: Heb. a living soul, Gen 1:30; Ecc 2:21
fowl that may fly: Heb. let fowl fly, This marginal reading is more conformable to the original, and reconciles this passage with Gen 2:19. The word fowl, from the Saxon fleon, to fly, exactly corresponds to the original, which denotes every thing that flies, whether bird or insect.
open firmament: Heb. face of the firmament, Gen 1:7, Gen 1:14
Carl Friedrich Keil and Franz Delitzsch
1:20
The Fifth Day. - "God said: Let the waters swarm with swarms, with living beings, and let birds fly above the earth in the face (the front, i.e., the side turned towards the earth) of the firmament." ישׁרצוּ and יעופף are imperative. Earlier translators, on the contrary, have rendered the latter as a relative clause, after the πετεινὰ πετόμενα of the lxx, "and with birds that fly;" thus making the birds to spring out of the water, in opposition to Gen 2:19. Even with regard to the element out of which the water animals were created the text is silent; for the assertion that שׁרץ is to be understood "with a causative colouring" is erroneous, and is not sustained by Ex 8:3 or Ps 105:30. The construction with the accusative is common to all verbs of multitude. שׁרץ and שׁרץ, to creep and swarm, is applied, "without regard to size, to those animals which congregate together in great numbers, and move about among one another." חיּה גפשׁ, anima viva, living soul, animated beings (vid., Gen 2:7), is in apposition to שׁרץ, "swarms consisting of living beings." The expression applies not only to fishes, but to all water animals from the greatest to the least, including reptiles, etc. In carrying out His word, God created (Gen 1:21) the great "tanninim," - lit., the long-stretched, from תּנן, to stretch-whales, crocodiles, and other sea-monsters; and "all moving living beings with which the waters swarm after their kind, and all (every) winged fowl after its kind." That the water animals and birds of every kind were created on the same day, and before the land animals, cannot be explained on the ground assigned by early writers, that there is a similarity between the air and the water, and a consequent correspondence between the two classes of animals. For in the light of natural history the birds are at all events quite as near to the mammalia as to the fishes; and the supposed resemblance between the fins of fishes and the wings of birds, is counterbalanced by the no less striking resemblance between birds and land animals, viz., that both have feet. The real reason is rather this, that the creation proceeds throughout from the lower to the higher; and in this ascending scale the fishes occupy to a great extent a lower place in the animal economy than birds, and both water animals and birds a lower place than land animals, more especially the mammalia. Again, it is not stated that only a single pair was created of each kind; on the contrary, the words, "let the waters swarm with living beings," seem rather to indicate that the animals were created, not only in a rich variety of genera and species, but in large numbers of individuals. The fact that but one human being was created at first, by no means warrants the conclusion that the animals were created singly also; for the unity of the human race has a very different signification from that of the so-called animal species. - (Gen 1:22). As animated beings, the water animals and fowls are endowed, through the divine blessing, with the power to be fruitful and multiply. The word of blessing was the actual communication of the capacity to propagate and increase in numbers.
Geneva 1599
1:20 And God said, Let the waters bring forth abundantly the (p) moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven.
(p) As fish and worms which slide, swim or creep.
John Gill
1:20 And God said, let the waters bring forth abundantly,.... The waters gathered together in one place, the waters of the ocean, and those in rivers, pools and lakes, and which, before their collection into those places, had been sat on, moved, and impregnated by the Spirit of God; so that they could, as they did, by the divine order accompanied with his power, bring forth abundance of creatures, next mentioned:
the moving creature that hath life: an animal life, of which sort of creatures as yet there had been none made; vegetables, or such as have a vegetative life, were made on the third day; but those that have a sensitive and animal life not till this day, the fifth; and the less perfect, or lower sort of these, were first produced, even such as move or "creep" (n), as the word used signifies; which is applied to fishes as well as creeping things, because in swimming their bellies touch the water, and are close to it, as reptiles on the earth: and of these creeping things in the seas there are innumerable, as the Psalmist says, Ps 104:25. Pliny (o) reckons up an hundred and seventy six kinds of fishes, which he puts in an alphabetical order:
and fowl that may fly above the earth in the open firmament of heaven; which according to our version were to be produced out of the waters also; not out of mere water, but out of earth and water mixed together, or out of the earth or clay (p) that lay at the bottom of the waters: and it may be observed of some fowls, that they live on the waters, and others partly on land and partly on water; and as the elements of fowl and fish, the air and water, bear a resemblance to each other, so do these creatures, some fowls both fly and swim; and what wings are to the one, fins are to the other; and both steer their course by their tails, and are both oviparous: though it should seem, according to Gen 2:19, that the fowls were produced from the earth, and the words may be rendered here, "let the fowl fly above the earth", &c. as they are in the Samaritan and Syriac versions, and in others (q).
(n) "reptile", V. L. Pagninus, Montanus; "reptilia", Junius & Tremellius, Piscator. (o) Nat. Hist. l. 32. c. 11. (p) Vid. T. Bab. Cholin. fol. 27. 2. (q) "et volatile volet", Pagninus, Montanus, Vatablus, Amama, "et volatile volitet", Tigurine version; "et volucres volent", Junius & Tremellius, Piscator; "et aves volent", Drusius; "et volucris volet", Cartwrightus; "et avis volitet", Schmidt.
John Wesley
1:20 Each day hitherto hath produced very excellent beings, but we do not read of the creation of any living creature till the fifth day. The work of creation not only proceeded gradually from one thing to another, but advanced gradually from that which was less excellent, to that which was more so. 'Twas on the fifth day that the fish and fowl were created, and both out of the waters.
Observe, 1. The making of the fish and fowl at first. Gen 1:20-21 God commanded them to be produced, he said, Let the waters bring forth abundantly - The fish in the waters, and the fowl out of them. This command he himself executed, God created great whales, &c. - Insects which are as various as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish, and others to the fowl. Notice is here taken of the various species of fish and fowl, each after their kind; and of the great numbers of both that were produced, for the waters brought forth abundantly; and in particular of great whales the largest of fishes, whose bulk and strength, are remarkable proofs of the power and greatness of the Creator.
Observe, 2, The blessing of them in order to their continuance. Life is a wasting thing, its strength is not the strength of stones; therefore the wise Creator not only made the individuals, but provided for the propagating of the several species, Gen 1:22. God blessed them, saying, Be fruitful, and multiply - Fruitfullness is the effect of God's blessing, and must be ascribed to it; the multiplying of the fish and fowl from year to year, is still the fruit of this blessing here.
Robert Jamieson, A. R. Fausset and David Brown
1:20 FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
moving creature--all oviparous animals, both among the finny and the feathery tribes--remarkable for their rapid and prodigious increase.
fowl--means every flying thing: The word rendered "whales," includes also sharks, crocodiles, &c.; so that from the countless shoals of small fish to the great sea monsters, from the tiny insect to the king of birds, the waters and the air were suddenly made to swarm with creatures formed to live and sport in their respective elements.
1:211:21: Եւ արա՛ր Աստուած կէտս մեծամեծս, եւ զամենայն շունչ զեռնոց կենդանեաց, զոր հանին ջուրք ըստ ազգի իւրեանց. եւ զամենայն թռչունս թեւաւորս ըստ ազգի։ Եւ ետես Աստուած զի բարի՛ են[7]։ [7] Ոմանք. Եւ զամենայն թռչուն թեւաւոր ըստ ազ՛՛։
21 Աստուած ստեղծեց խոշոր կէտեր, կենդանութեան շունչ ունեցող ամէն տեսակ զեռուններ, որ արտադրեցին ջրերն ըստ տեսակների, եւ ամէն տեսակ թեւաւոր թռչուններ՝ ըստ տեսակների: Աստուած տեսաւ, որ լաւ է:
21 Աստուած ստեղծեց մեծամեծ կէտերը եւ ամէն սողացող շնչաւոր կենդանի, որոնք ջուրերը առատ հանեցին իրենց տեսակին պէս ու ամէն թեւաւոր թռչուն՝ իր տեսակին պէս։ Աստուած տեսաւ որ բարի են։
Եւ արար Աստուած [19]կէտս մեծամեծս, եւ զամենայն շունչ զեռնոց կենդանեաց` զոր հանին ջուրք ըստ ազգի իւրեանց, եւ զամենայն թռչունս թեւաւորս ըստ ազգի. եւ ետես Աստուած զի բարի են:

1:21: Եւ արա՛ր Աստուած կէտս մեծամեծս, եւ զամենայն շունչ զեռնոց կենդանեաց, զոր հանին ջուրք ըստ ազգի իւրեանց. եւ զամենայն թռչունս թեւաւորս ըստ ազգի։ Եւ ետես Աստուած զի բարի՛ են[7]։
[7] Ոմանք. Եւ զամենայն թռչուն թեւաւոր ըստ ազ՛՛։
21 Աստուած ստեղծեց խոշոր կէտեր, կենդանութեան շունչ ունեցող ամէն տեսակ զեռուններ, որ արտադրեցին ջրերն ըստ տեսակների, եւ ամէն տեսակ թեւաւոր թռչուններ՝ ըստ տեսակների: Աստուած տեսաւ, որ լաւ է:
21 Աստուած ստեղծեց մեծամեծ կէտերը եւ ամէն սողացող շնչաւոր կենդանի, որոնք ջուրերը առատ հանեցին իրենց տեսակին պէս ու ամէն թեւաւոր թռչուն՝ իր տեսակին պէս։ Աստուած տեսաւ որ բարի են։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: И сотворил Бог рыб больших и всякую душу животных пресмыкающихся, которых произвела вода, по роду их, и всякую птицу пернатую по роду ее. И увидел Бог, что [это] хорошо.
1:21 καὶ και and; even ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὰ ο the κήτη κητος sea monster τὰ ο the μεγάλα μεγας great; loud καὶ και and; even πᾶσαν πας all; every ψυχὴν ψυχη soul ζῴων ζωον animal ἑρπετῶν ερπετον reptile ἃ ος who; what ἐξήγαγεν εξαγω lead out; bring out τὰ ο the ὕδατα υδωρ water κατὰ κατα down; by γένη γενος family; class αὐτῶν αυτος he; him καὶ και and; even πᾶν πας all; every πετεινὸν πετεινον bird πτερωτὸν πτερωτος down; by γένος γενος family; class καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλά καλος fine; fair
1:21 וַ wa וְ and יִּבְרָ֣א yyivrˈā ברא create אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תַּנִּינִ֖ם ttannînˌim תַּנִּין sea-monster הַ ha הַ the גְּדֹלִ֑ים ggᵊḏōlˈîm גָּדֹול great וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul הַֽ hˈa הַ the חַיָּ֣ה׀ ḥayyˈā חַי alive הָֽ hˈā הַ the רֹמֶ֡שֶׂת rōmˈeśeṯ רמשׂ creep אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שָׁרְצ֨וּ šārᵊṣˌû שׁרץ swarm הַ ha הַ the מַּ֜יִם mmˈayim מַיִם water לְ lᵊ לְ to מִֽינֵהֶ֗ם mˈînēhˈem מִין kind וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֹ֤וף ʕˈôf עֹוף birds כָּנָף֙ kānˌāf כָּנָף wing לְ lᵊ לְ to מִינֵ֔הוּ mînˈēhû מִין kind וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
1:21. creavitque Deus cete grandia et omnem animam viventem atque motabilem quam produxerant aquae in species suas et omne volatile secundum genus suum et vidit Deus quod esset bonumAnd God created the great whales, and every living and moving creature, which the waters brought forth, according to their kinds, and every winged fowl according to its kind. And God saw that it was good.
21. And God created the great sea-monsters, and every living creature that moveth, which the waters brought forth abundantly, after their kinds, and every winged fowl after its kind: and God saw that it was good.
1:21. And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good.
And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that [it was] good:

21: И сотворил Бог рыб больших и всякую душу животных пресмыкающихся, которых произвела вода, по роду их, и всякую птицу пернатую по роду ее. И увидел Бог, что [это] хорошо.
1:21
καὶ και and; even
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τὰ ο the
κήτη κητος sea monster
τὰ ο the
μεγάλα μεγας great; loud
καὶ και and; even
πᾶσαν πας all; every
ψυχὴν ψυχη soul
ζῴων ζωον animal
ἑρπετῶν ερπετον reptile
ἃ ος who; what
ἐξήγαγεν εξαγω lead out; bring out
τὰ ο the
ὕδατα υδωρ water
κατὰ κατα down; by
γένη γενος family; class
αὐτῶν αυτος he; him
καὶ και and; even
πᾶν πας all; every
πετεινὸν πετεινον bird
πτερωτὸν πτερωτος down; by
γένος γενος family; class
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλά καλος fine; fair
1:21
וַ wa וְ and
יִּבְרָ֣א yyivrˈā ברא create
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תַּנִּינִ֖ם ttannînˌim תַּנִּין sea-monster
הַ ha הַ the
גְּדֹלִ֑ים ggᵊḏōlˈîm גָּדֹול great
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
הַֽ hˈa הַ the
חַיָּ֣ה׀ ḥayyˈā חַי alive
הָֽ hˈā הַ the
רֹמֶ֡שֶׂת rōmˈeśeṯ רמשׂ creep
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שָׁרְצ֨וּ šārᵊṣˌû שׁרץ swarm
הַ ha הַ the
מַּ֜יִם mmˈayim מַיִם water
לְ lᵊ לְ to
מִֽינֵהֶ֗ם mˈînēhˈem מִין kind
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֹ֤וף ʕˈôf עֹוף birds
כָּנָף֙ kānˌāf כָּנָף wing
לְ lᵊ לְ to
מִינֵ֔הוּ mînˈēhû מִין kind
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
1:21. creavitque Deus cete grandia et omnem animam viventem atque motabilem quam produxerant aquae in species suas et omne volatile secundum genus suum et vidit Deus quod esset bonum
And God created the great whales, and every living and moving creature, which the waters brought forth, according to their kinds, and every winged fowl according to its kind. And God saw that it was good.
21. And God created the great sea-monsters, and every living creature that moveth, which the waters brought forth abundantly, after their kinds, and every winged fowl after its kind: and God saw that it was good.
1:21. And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «рыб больших…» Славянский текст называет их «китами» великими, ближе к еврейскому тексту, в котором стоит слово танниним, которое вообще означает водяных животных огромного размера (Иов 7:12; Пс 73:13; Иез 29:4), больших рыб, в том числе и китов (Пс 103:25; Иер 51:34; Ин 2:11), большого змея (Ис 27:1) и крокодила (Иез 29:3), — словом, весь класс больших земноводных или амфибий (Иов 41:1). Этим самым дается выразительное указание на то, что изначальные виды земноводных и пернатых отличались исполинскими размерами, что подтверждается и данными палеонтологии, открывающей целый обширный класс вымерших допотопных животных, поражающих своими колоссальными размерами (ихтиозавры, плезиозавры, исполинские ящерицы и т. п.),
Adam Clarke: Commentary on the Bible - 1831
1:21: And God created great whales - התנינם הגדלים hattanninim haggedolim. Though this is generally understood by the different versions as signifying whales, yet the original must be understood rather as a general than a particular term, comprising all the great aquatic animals, such as the various species of whales, the porpoise, the dolphin, the monoceros or narwal, and the shark. God delights to show himself in little as well as in great things: hence he forms animals so minute that 30,000 can be contained in one drop of water; and others so great that they seem to require almost a whole sea to float in.
Albert Barnes: Notes on the Bible - 1834
1:21
Created. - Here the author uses this word for the second time. In the selection of different words to express the divine operation, two considerations seem to have guided the author's pen - variety and propriety of diction. The diversity of words appears to indicate a diversity in the mode of exercising the divine power. On the first day Gen 1:3 a new admission of light into a darkened region, by the partial rarefaction of the intervening medium, is expressed by the word "be." This may denote what already existed, but not in that place. On the second day Gen 1:6-7 a new disposition of the air and the water is described by the verbs "be" and "make." These indicate a modification of what already existed. On the third day Gen 1:9, Gen 1:11 no verb is directly applied to the act of divine power. This agency is thus understood, while the natural changes following are expressly noticed. In the fourth Gen 1:14, Gen 1:16-17 the words "be," "make," and "give" occur, where the matter in hand is the manifestation of the heavenly bodies and their adaptation to the use of man. In these cases it is evident that the word "create" would have been only improperly or indirectly applicable to the action of the Eternal Being. Here it is employed with propriety; as the animal world is something new and distinct summoned into existence. It is manifest from this Rev_iew that variety of expression has resulted from attention to propriety.
Great fishes. - Monstrous crawlers that wriggle through the water or scud along the banks.
Every living, breathing thing that creeps. - The smaller animals of the water and its banks.
Bird of wing. - Here the wing is made characteristic of the class, which extends beyond what we call birds. The Maker inspects and approves His work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: great: Gen 6:20, Gen 7:14, Gen 8:19; Job 7:12, Job 26:5; Psa 104:24-26; Eze 32:2; Jon 1:17; Jon 2:10; Mat 12:40
brought: Gen 8:17, Gen 9:7; Exo 1:7, Exo 8:3
God saw: Gen 1:18, Gen 1:25, Gen 1:31
Geneva 1599
1:21 And God created great whales, and every living creature that moveth, which the (q) waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that [it was] good.
(q) The fish and fowls had both one beginning, in which we see that nature gives place to God's will, in that the one sort is made to fly about in the air, and the other to swim beneath in the water.
John Gill
1:21 And God created great whales,.... Which the Targums of Jonathan and Jarchi interpret of the Leviathan and its mate, concerning which the Jews have many fabulous things: large fishes are undoubtedly meant, and the whale being of the largest sort, the word is so rendered. Aelianus, from various writers, relates many things of the extraordinary size of whales; of one in the Indian sea five times bigger than the largest elephant, one of its ribs being twenty cubits (r); from Theocles, of one that was larger than a galley with three oars (s); and from Onesicritus and Orthagoras, of one that was half a furlong in length (t); and Pliny (u) speaks of one sort called the "balaena", and of one of them in the Indian sea, that took up four aces of land, and so Solinus (w); and from Juba, he relates there were whales that were six hundred feet in length, and three hundred sixty in breadth (x) but whales in common are but about fifty, seventy, eighty, or at most one hundred feet. Some interpret these of crocodiles, see Ezek 29:3 some of which are twenty, some thirty, and some have been said to be an hundred feet long (y) The word is sometimes used of dragons, and, if it has this sense here, must be meant of dragons in the sea, or sea serpents, leviathan the piercing serpent, and leviathan the crooked serpent, Is 27:1 so the Jews (z); and such as the bishop of Bergen (a) speaks of as in the northern seas of a hundred fathom long, or six hundred English feet; and who also gives an account of a sea monster of an enormous and incredible size, that sometimes appears like an island at a great distance, called "Kraken" (b); now because creatures of such a prodigious size were formed out of the waters, which seemed so very unfit to produce them; therefore the same word is here made use of, as is in the creation of the heaven and the earth out of nothing, Gen 1:1 because this production, though not out of nothing, yet was an extraordinary instance of almighty power,
And every living creature that moveth, which the waters brought forth abundantly after their kind; that is, every living creature that swims in the waters of the great sea, or in rivers, whose kinds are many, and their numbers not to be reckoned; see Gill on Gen 1:20.
and every winged fowl after his kind; every fowl, and the various sorts of them that fly in the air; these were all created by God, or produced out of the water and out of the earth by his wonderful power:
and God saw that it was good; or foresaw that those creatures he made in the waters and in the air would serve to display the glory of his perfections, and be very useful and beneficial to man, he designed to create. (Some of the creatures described by the ancients must refer to animals that are now extinct. Some of these may have been very large dinasours. Ed.)
(r) Hist. Animal. l. 16. c. 12. (s) Ib. l. 17. c. 6. (t) Ibid. (u) Nat. Hist. l. 9. c. 3. (w) Polyhistor. c. 65. (x) Plin. Nat. Hist. l. 32. c. 1. (y) See Thevenot's Travels, par. 1. c. 72. p. 246. Harris's Voyages, &c. vol. 1. p. 287, 485, 759. (z) T. Bab. Bava Bathra, fol. 74. 2. (a) History of Norway, p. 199. (b) Ibid. p. 210, &c.
1:221:22: Եւ օրհնեաց զնոսա Աստուած եւ ասէ. Աճեցէ՛ք եւ բազմացարո՛ւք եւ լցէ՛ք զջուրսդ որ ՚ի ծովս. եւ թռչունքդ բազմասցի՛ն ՚ի վերայ երկրի։
22 Աստուած օրհնեց դրանց ու ասաց. «Աճեցէ՛ք, բազմացէ՛ք եւ լցրէ՛ք ծովերի ջրերը, իսկ թռչունները թող բազմանան երկրի վրայ»:
22 Աստուած օրհնեց զանոնք՝ ըսելով. «Աճեցէք ու շատցէք եւ ծովերուն մէջ եղած ջուրերը լեցուցէք. թռչուններն ալ երկրի վրայ թող շատնան»։
Եւ օրհնեաց զնոսա Աստուած եւ ասէ. Աճեցէք եւ բազմացարուք, եւ լցէք զջուրսդ որ ի ծովս. եւ թռչունքդ բազմասցին ի վերայ երկրի:

1:22: Եւ օրհնեաց զնոսա Աստուած եւ ասէ. Աճեցէ՛ք եւ բազմացարո՛ւք եւ լցէ՛ք զջուրսդ որ ՚ի ծովս. եւ թռչունքդ բազմասցի՛ն ՚ի վերայ երկրի։
22 Աստուած օրհնեց դրանց ու ասաց. «Աճեցէ՛ք, բազմացէ՛ք եւ լցրէ՛ք ծովերի ջրերը, իսկ թռչունները թող բազմանան երկրի վրայ»:
22 Աստուած օրհնեց զանոնք՝ ըսելով. «Աճեցէք ու շատցէք եւ ծովերուն մէջ եղած ջուրերը լեցուցէք. թռչուններն ալ երկրի վրայ թող շատնան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: И благословил их Бог, говоря: плодитесь и размножайтесь, и наполняйте воды в морях, и птицы да размножаются на земле.
1:22 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτὰ αυτος he; him ὁ ο the θεὸς θεος God λέγων λεγω tell; declare αὐξάνεσθε αυξανω grow; increase καὶ και and; even πληθύνεσθε πληθυνω multiply καὶ και and; even πληρώσατε πληροω fulfill; fill τὰ ο the ὕδατα υδωρ water ἐν εν in ταῖς ο the θαλάσσαις θαλασσα sea καὶ και and; even τὰ ο the πετεινὰ πετεινον bird πληθυνέσθωσαν πληθυνω multiply ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
1:22 וַ wa וְ and יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless אֹתָ֛ם ʔōṯˈām אֵת [object marker] אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say פְּר֣וּ pᵊrˈû פרה be fertile וּ û וְ and רְב֗וּ rᵊvˈû רבה be many וּ û וְ and מִלְא֤וּ milʔˈû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water בַּ ba בְּ in † הַ the יַּמִּ֔ים yyammˈîm יָם sea וְ wᵊ וְ and הָ hā הַ the עֹ֖וף ʕˌôf עֹוף birds יִ֥רֶב yˌirev רבה be many בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:22. benedixitque eis dicens crescite et multiplicamini et replete aquas maris avesque multiplicentur super terramAnd he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.
22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
1:22. And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.”
And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth:

22: И благословил их Бог, говоря: плодитесь и размножайтесь, и наполняйте воды в морях, и птицы да размножаются на земле.
1:22
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτὰ αυτος he; him
ὁ ο the
θεὸς θεος God
λέγων λεγω tell; declare
αὐξάνεσθε αυξανω grow; increase
καὶ και and; even
πληθύνεσθε πληθυνω multiply
καὶ και and; even
πληρώσατε πληροω fulfill; fill
τὰ ο the
ὕδατα υδωρ water
ἐν εν in
ταῖς ο the
θαλάσσαις θαλασσα sea
καὶ και and; even
τὰ ο the
πετεινὰ πετεινον bird
πληθυνέσθωσαν πληθυνω multiply
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
1:22
וַ wa וְ and
יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
פְּר֣וּ pᵊrˈû פרה be fertile
וּ û וְ and
רְב֗וּ rᵊvˈû רבה be many
וּ û וְ and
מִלְא֤וּ milʔˈû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
בַּ ba בְּ in
† הַ the
יַּמִּ֔ים yyammˈîm יָם sea
וְ wᵊ וְ and
הָ hā הַ the
עֹ֖וף ʕˌôf עֹוף birds
יִ֥רֶב yˌirev רבה be many
בָּ bā בְּ in
† הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:22. benedixitque eis dicens crescite et multiplicamini et replete aquas maris avesque multiplicentur super terram
And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.
22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
1:22. And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: «И благословил их Бог, говоря…» Появление первой настоящей жизни (животной в отличие от растительной) отмечается особым чрезвычайным актом Творца — Его благословением. В силу этого творческого благословения, все новосотворенные Им твари получают способность к размножению «по роду своему», т. е. каждый из видов животных — к воспроизведению себе подобных.

«плодитесь и размножайтесь…» В еврейском тексте оба эти слова имеют одно и то же значение, а самое соединение их, по свойству еврейского языка, указывает на особое усиление заключенной в них мысли об естественном размножении живых существ путем рождения.

«и птицы да размножаются на земле…» Тонкая новая черта: раньше стихией птиц был назван воздух, как область, в которой они летают (20: с.), теперь добавляется еще и земля, на которой они вьют свои гнезда и живут.

Шестой день творения.
Adam Clarke: Commentary on the Bible - 1831
1:22: Let fowl multiply in the earth - It is truly astonishing with what care, wisdom, and minute skill God has formed the different genera and species of birds, whether intended to live chiefly on land or in water. The structure of a single feather affords a world of wonders; and as God made the fowls that they might fly in the firmament of heaven, Gen 1:20, so he has adapted the form of their bodies, and the structure and disposition of their plumage, for that very purpose. The head and neck in flying are drawn principally within the breast-bone, so that the whole under part exhibits the appearance of a ship's hull. The wings are made use of as sails, or rather oars, and the tail as a helm or rudder. By means of these the creature is not only able to preserve the center of gravity, but also to go with vast speed through the air, either straight forward, circularly, or in any kind of angle, upwards or downwards. In these also God has shown his skill and his power in the great and in the little - in the vast ostrich and cassowary, and In the beautiful humming-bird, which in plumage excels the splendor of the peacock, and in size is almost on a level with the bee.
Albert Barnes: Notes on the Bible - 1834
1:22
Blessed them. - We are brought into a new sphere of creation on this day, and we meet with a new act of the Almighty. To bless is to wish, and, in the case of God, to will some good to the object of the blessing. The blessing here pronounced upon the fish and the fowl is that of abundant increase.
Bear. - This refers to the propagation of the species.
Multiply. - This notifies the abundance of the offspring.
Fill the waters. - Let them be fully stocked.
In the seas. - The "sea" of Scripture includes the lake, and, by parity of reason, the rivers, which are the feeders of both. This blessing seems to indicate that, whereas in the case of some plants many individuals of the same species were simultaneously created, so as to produce a universal covering of verdure for the land and an abundant supply of aliment for the animals about to be created - in regard to these animals a single pair only, at all events of the larger kinds, was at first called into being, from which, by the potent blessing of the Creator, was propagated the multitude by which the waters and the air were peopled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: Gen 1:28, Gen 8:17, Gen 9:1, Gen 30:27, Gen 30:30, Gen 35:11; Lev 26:9; Job 40:15, Job 42:12; Psa 107:31, Psa 107:38; Psa 128:3, Psa 144:13, Psa 144:14; Pro 10:22
Geneva 1599
1:22 And God (r) blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
(r) That is, by the virtue of his word he gave power to his creatures to reproduce.
John Gill
1:22 And God blessed them,.... With a power to procreate their kind, and continue their species, as it is interpreted in the next clause,
saying, be fruitful, and multiply, and fill the waters in the seas: and these creatures do multiply exceedingly, and vast quantities there are of them in the mighty waters, though the consumption of some sorts of them is very great. Our English word "fish" is derived from the Hebrew word "fush", which signifies to multiply and increase:
and let fowl multiply in the earth; as they did, and continue to do to this day.
1:231:23: Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր հի՛նգերորդ։
23 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր հինգերորդ:
23 Եւ իրիկուն ու առտու ըլլալով՝ հինգերորդ օրը եղաւ։
Եւ եղեւ երեկոյ եւ եղեւ վաղորդայն, օր հինգերորդ:

1:23: Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր հի՛նգերորդ։
23 Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր հինգերորդ:
23 Եւ իրիկուն ու առտու ըլլալով՝ հինգերորդ օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: И был вечер, и было утро: день пятый.
1:23 καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day πέμπτη πεμπτος fifth
1:23 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day חֲמִישִֽׁי׃ פ ḥᵃmîšˈî . f חֲמִישִׁי fifth
1:23. et factum est vespere et mane dies quintusAnd the evening and morning were the fifth day.
23. And there was evening and there was morning, a fifth day.
1:23. And it became evening and morning, the fifth day.
And the evening and the morning were the fifth day:

23: И был вечер, и было утро: день пятый.
1:23
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
πέμπτη πεμπτος fifth
1:23
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
חֲמִישִֽׁי׃ פ ḥᵃmîšˈî . f חֲמִישִׁי fifth
1:23. et factum est vespere et mane dies quintus
And the evening and morning were the fifth day.
23. And there was evening and there was morning, a fifth day.
1:23. And it became evening and morning, the fifth day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ all ▾
John Gill
1:23 And the evening and the morning were the fifth day. The sun now in the firmament, where it was fixed the day before, having gone round the earth, or the earth about that, in the space of twenty four hours; and according to Capellus this was the twenty second of April; or, as others, the fifth of September; and according to Bishop Usher the twenty seventh of October.
1:241:24: Եւ ասաց Աստուած. Հանցէ՛ երկիր շունչ կենդանի ըստ ազգի չորքոտանի, եւ սողունս, եւ գազանս երկրի ըստ ազգի։ Եւ եղեւ այնպէս։
24 Աստուած ասաց. «Թող երկիրն արտադրի չորքոտանի կենդանիներ իրենց տեսակներով, սողուններ եւ գազաններ իրենց տեսակներով»: Եւ եղաւ այդպէս:
24 Աստուած ըսաւ. «Երկիրը թող հանէ շնչաւոր կենդանի՝ իր տեսակին պէս՝ անասուններ, սողուններ ու երկրի գազաններ՝ իրենց տեսակին պէս». եւ այնպէս եղաւ։
Եւ ասաց Աստուած. Հանցէ երկիր շունչ կենդանի ըստ ազգի, չորքոտանի եւ սողունս եւ գազանս երկրի ըստ ազգի. եւ եղեւ այնպէս:

1:24: Եւ ասաց Աստուած. Հանցէ՛ երկիր շունչ կենդանի ըստ ազգի չորքոտանի, եւ սողունս, եւ գազանս երկրի ըստ ազգի։ Եւ եղեւ այնպէս։
24 Աստուած ասաց. «Թող երկիրն արտադրի չորքոտանի կենդանիներ իրենց տեսակներով, սողուններ եւ գազաններ իրենց տեսակներով»: Եւ եղաւ այդպէս:
24 Աստուած ըսաւ. «Երկիրը թող հանէ շնչաւոր կենդանի՝ իր տեսակին պէս՝ անասուններ, սողուններ ու երկրի գազաններ՝ իրենց տեսակին պէս». եւ այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: И сказал Бог: да произведет земля душу живую по роду ее, скотов, и гадов, и зверей земных по роду их. И стало так.
1:24 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ἐξαγαγέτω εξαγω lead out; bring out ἡ ο the γῆ γη earth; land ψυχὴν ψυχη soul ζῶσαν ζαω live; alive κατὰ κατα down; by γένος γενος family; class τετράποδα τετραπους quadruped; beast καὶ και and; even ἑρπετὰ ερπετον reptile καὶ και and; even θηρία θηριον beast τῆς ο the γῆς γη earth; land κατὰ κατα down; by γένος γενος family; class καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:24 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) תֹּוצֵ֨א tôṣˌē יצא go out הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul חַיָּה֙ ḥayyˌā חַי alive לְ lᵊ לְ to מִינָ֔הּ mînˈāh מִין kind בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle וָ wā וְ and רֶ֛מֶשׂ rˈemeś רֶמֶשׂ creeping animals וְ wᵊ וְ and חַֽיְתֹו־ ḥˈayᵊṯô- חַיָּה wild animal אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לְ lᵊ לְ to מִינָ֑הּ mînˈāh מִין kind וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:24. dixit quoque Deus producat terra animam viventem in genere suo iumenta et reptilia et bestias terrae secundum species suas factumque est itaAnd God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. And it was so done.
24. And God said, Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind: and it was so.
1:24. God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so:

24: И сказал Бог: да произведет земля душу живую по роду ее, скотов, и гадов, и зверей земных по роду их. И стало так.
1:24
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
ἐξαγαγέτω εξαγω lead out; bring out
ἡ ο the
γῆ γη earth; land
ψυχὴν ψυχη soul
ζῶσαν ζαω live; alive
κατὰ κατα down; by
γένος γενος family; class
τετράποδα τετραπους quadruped; beast
καὶ και and; even
ἑρπετὰ ερπετον reptile
καὶ και and; even
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:24
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
תֹּוצֵ֨א tôṣˌē יצא go out
הָ hā הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
חַיָּה֙ ḥayyˌā חַי alive
לְ lᵊ לְ to
מִינָ֔הּ mînˈāh מִין kind
בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle
וָ wā וְ and
רֶ֛מֶשׂ rˈemeś רֶמֶשׂ creeping animals
וְ wᵊ וְ and
חַֽיְתֹו־ ḥˈayᵊṯô- חַיָּה wild animal
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לְ lᵊ לְ to
מִינָ֑הּ mînˈāh מִין kind
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:24. dixit quoque Deus producat terra animam viventem in genere suo iumenta et reptilia et bestias terrae secundum species suas factumque est ita
And God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. And it was so done.
24. And God said, Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind: and it was so.
1:24. God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «да произведет земля…» Здесь снова, как и в двух предшествующих случаях (11: ст., 20: ст.), указывается на некоторое влияние естественных сил природы, в данном случае непосредственно земли.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
We have here the first part of the sixth day's work. The sea was, the day before, replenished with its fish, and the air with its fowl; and this day were made the beasts of the earth, the cattle, and the creeping things that pertain to the earth. Here, as before, 1. The Lord gave the word; he said, Let the earth bring forth, not as if the earth had any such prolific virtue as to produce these animals, or as if God resigned his creating power to it; but, "Let these creatures now come into being upon the earth, and out of it, in their respective kinds, conformable to the ideas of them in the divine counsels concerning their creation." 2. He also did the work; he made them all after their kind, not only of divers shapes, but of divers natures, manners, food, and fashions--some to be tame about the house, others to be wild in the fields--some living upon grass and herbs, others upon flesh--some harmless, and others ravenous--some bold, and others timorous--some for man's service, and not his sustenance, as the horse--others for his sustenance, and not his service, as the sheep--others for both, as the ox--and some for neither, as the wild beasts. In all this appears the manifold wisdom of the Creator.
Adam Clarke: Commentary on the Bible - 1831
1:24: Let the earth bring forth the living creature, etc. - נפש חיה nephesh chaiyah; a general term to express all creatures endued with animal life, in any of its infinitely varied gradations, from the half-reasoning elephant down to the stupid potto, or lower still, to the polype, which seems equally to share the vegetable and animal life. The word חיתו chaitho, in the latter part of the verse, seems to signify all wild animals, as lions, tigers, etc., and especially such as are carnivorous, or live on flesh, in contradistinction from domestic animals, such as are graminivorous, or live on grass and other vegetables, and are capable of being tamed, and applied to domestic purposes. See the note on Gen 1:29. These latter are probably meant by בהמה behemah in the text, which we translate cattle, such as horses, kine, sheep, dogs, etc. Creeping thing, רמש remes, all the different genera of serpents, worms, and such animals as have no feet. In beasts also God has shown his wondrous skill and power; in the vast elephant, or still more colossal mammoth or mastodon, the whole race of which appears to be extinct, a few skeletons only remaining. This animal, an astonishing effect of God's power, he seems to have produced merely to show what he could do, and after suffering a few of them to propagate, he extinguished the race by a merciful providence, that they might not destroy both man and beast. The mammoth appears to have been a carnivorous animal, as the structure of the teeth proves, and of an immense size; from a considerable part of a skeleton which I have seen, it is computed that the animal to which it belonged must have been nearly twenty-five feet high, and sixty in length! The bones of one toe are entire; the toe upwards of three feet in length. But this skeleton might have belonged to the megalonyx, a kind of sloth, or bradypus, hitherto unknown. Few elephants have ever been found to exceed eleven feet in height. How wondrous are the works of God! But his skill and power are not less seen in the beautiful chevrotin, or tragulus, a creature of the antelope kind, the smallest of all bifid or cloven-footed animals, whose delicate limbs are scarcely so large as an ordinary goose quill; and also in the shrew mouse, perhaps the smallest of the many-toed quadrupeds. In the reptile kind we see also the same skill and power, not only in the immense snake called boa constrictor, the mortal foe and conqueror of the royal tiger, but also in the cobra de manille, a venomous serpent, only a little larger than a common sewing needle.
Albert Barnes: Notes on the Bible - 1834
1:24: - VIII. The Sixth Day
24. בהמה behē mâ h, "cattle; dumb, tame beasts."
רמשׂ remeś, "creeping (small or low) animals."
חוּה chayâ h, "living thing; animal."
חוּת־חארץ chayatô-chā'ā rets, "wild beast."
26. אדם 'ā dā m, "man, mankind;" "be red." A collective noun, having no plural number, and therefore denoting either an individual of the kind, or the kind or race itself. It is connected in etymology with אדמה 'ă dā mâ h, "the red soil," from which the human body was formed Gen 2:7. It therefore marks the earthly aspect of man.
צלם tselem, "shade, image," in visible outline.
דמוּת demû t, "likeness," in any quality.
רדה rā dâ h "tread, rule."
This day corresponds with the third. In both the land is the sphere of operation. In both are performed two acts of creative power. In the third the land was clothed with vegetation: in the sixth it is peopled with the animal kingdom. First, the lower animals are called into being, and then, to crown all, man.

1:24 , Gen 1:25
This branch of the animal world is divided into three parts. "Living breathing thing" is the general head under which all these are comprised. "Cattle" denotes the animals that dwell with man, especially those that bear burdens. The same term in the original, when there is no contrast, when in the plural number or with the specification of "the land," the "field," is used of wild beasts. "Creeping things" evidently denote the smaller animals, from which the cattle are distinguished as the large. The quality of creeping is, however, applied sometimes to denote the motion of the lower animals with the body in a prostrate posture, in opposition to the erect posture of man Psa 104:20. The "beast of the land" or the field signifies the wild rapacious animal that lives apart from man. The word חוּה chayâ h, "beast or animal," is the general term employed in these verses for the whole animal kind. It signifies wild animal with certainty only when it is accompanied by the qualifying term "land" or "field," or the epithet "evil" רעה rā‛ â h. From this division it appears that animals that prey on others were included in this latest creation. This is an extension of that law by which the organic living substances of the vegetable kingdom form the sustenance of the animal species. The execution of the divine mandate is then recorded, and the result inspected and approved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Let: Gen 6:20, Gen 7:14, Gen 8:19; Job 38:39, Job 38:40, Job 39:1, Job 39:5, Job 39:9, Job 39:19, Job 40:15; Psa 50:9, Psa 50:10; Psa 104:18, Psa 104:23, Psa 148:10; Cattle, denotes domestic animals living on vegetables; - Beasts of the earth, wild animals; especially such as live on flesh; and - Creeping things, reptiles; or all the different genera of serpents, worms, and such animals as have no feet.
Carl Friedrich Keil and Franz Delitzsch
1:24
The Sixth Day. - Sea and air are filled with living creatures; and the word of God now goes forth to the earth, to produce living beings after their kind. These are divided into three classes. בּהמה, cattle, from בהם, mutum, brutum esse, generally denotes the larger domesticated quadrupeds (e.g., Gen 47:18; Ex 13:12, etc.), but occasionally the larger land animals as a whole. רמשׂ (the creeping) embraces the smaller land animals, which move either without feet, or with feet that are scarcely perceptible, viz., reptiles, insects, and worms. In Gen 1:25 they are distinguished from the race of water reptiles by the term האדמה ארץ חיתו (the old form of the construct state, for הארץ חיּת), the beast of the earth, i.e., the freely roving wild animals.
"After its kind:" this refers to all three classes of living creatures, each of which had its peculiar species; consequently in Gen 1:25, where the word of God is fulfilled, it is repeated with every class. This act of creation, too, like all that precede it, is shown by the divine word "good" to be in accordance with the will of God. But the blessing pronounced is omitted, the author hastening to the account of the creation of man, in which the work of creation culminated. The creation of man does not take place through a word addressed by God to the earth, but as the result of the divine decree, "We will make man in Our image, after our likeness," which proclaims at the very outset the distinction and pre-eminence of man above all the other creatures of the earth. The plural "We" was regarded by the fathers and earlier theologians almost unanimously as indicative of the Trinity: modern commentators, on the contrary, regard it either as pluralis majestatis; or as an address by God to Himself, the subject and object being identical; or as communicative, an address to the spirits or angels who stand around the Deity and constitute His council. The last is Philo's explanation: διαλέγεται ὁ τῶν ὁ͂λων πατὴρ ταῖς ἑαυτο͂υ δυνάεσιν (δυνάμεις = angels). But although such passages as 3Kings 22:19., Ps 89:8, and Dan 10, show that God, as King and Judge of the world, is surrounded by heavenly hosts, who stand around His throne and execute His commands, the last interpretation founders upon this rock: either it assumes without sufficient scriptural authority, and in fact in opposition to such distinct passages as Gen 2:7, Gen 2:22; Is 40:13 seq., Gen 44:24, that the spirits took part in the creation of man; or it reduces the plural to an empty phrase, inasmuch as God is made to summon the angels to cooperate in the creation of man, and then, instead of employing them, is represented as carrying out the work alone. Moreover, this view is irreconcilable with the words "in our image, after our likeness;" since man was created in the image of God alone (Gen 1:27; Gen 5:1), and not in the image of either the angels, or God and the angels. A likeness to the angels cannot be inferred from Heb 2:7, or from Lk 20:36. Just as little ground is there for regarding the plural here and in other passages (Gen 3:22; Gen 11:7; Is 6:8; Is 41:22) as reflective, an appeal to self; since the singular is employed in such cases as these, even where God Himself is preparing for any particular work (cf. Gen 2:18; Ps 12:5; Is 33:10). No other explanation is left, therefore, than to regard it as pluralis majestatis, - an interpretation which comprehends in its deepest and most intensive form (God speaking of Himself and with Himself in the plural number, not reverentiae causa, but with reference to the fullness of the divine powers and essences which He possesses) the truth that lies at the foundation of the trinitarian view, viz., that the potencies concentrated in the absolute Divine Being are something more than powers and attributes of God; that they are hypostases, which in the further course of the revelation of God in His kingdom appeared with more and more distinctness as persons of the Divine Being. On the words "in our image, after our likeness" modern commentators have correctly observed, that there is no foundation for the distinction drawn by the Greek, and after them by many of the Latin Fathers, between εἰκών (imago) and ὁμοίωσις (similitudo), the former of which they supposed to represent the physical aspect of the likeness to God, the latter the ethical; but that, on the contrary, the older Lutheran theologians were correct in stating that the two words are synonymous, and are merely combined to add intensity to the thought: "an image which is like Us" (Luther); since it is no more possible to discover a sharp or well-defined distinction in the ordinary use of the words between צלם and דּמוּת, than between בּ and כּ. צלם, from צל, lit., a shadow, hence sketch, outline, differs no more from דּמוּת, likeness, portrait, copy, than the German words Umriss or Abriss (outline or sketch) from Bild or Abbild (likeness, copy). בּ and כּ are also equally interchangeable, as we may see from a comparison of this verse with Gen 5:1 and Gen 5:3. (Compare also Lev 6:4 with Lev 27:12, and for the use of בּ to denote a norm, or sample, Ex 25:40; Ex 30:32, Ex 30:37, etc.) There is more difficulty in deciding in what the likeness to God consisted. Certainly not in the bodily form, the upright position, or commanding aspect of the man, since God has no bodily form, and the man's body was formed from the dust of the ground; nor in the dominion of man over nature, for this is unquestionably ascribed to man simply as the consequence or effluence of his likeness to God. Man is the image of God by virtue of his spiritual nature. of the breath of God by which the being, formed from the dust of the earth, became a living soul.
(Note: "The breath of God became the soul of man; the soul of man therefore is nothing but the breath of God. The rest of the world exists through the word of God; man through His own peculiar breath. This breath is the seal and pledge of our relation to God, of our godlike dignity; whereas the breath breathed into the animals is nothing but the common breath, the life-wind of nature, which is moving everywhere, and only appears in the animal fixed and bound into a certain independence and individuality, so that the animal soul is nothing but a nature-soul individualized into certain, though still material spirituality." - Ziegler.)
The image of God consists, therefore, in the spiritual personality of man, though not merely in unity of self-consciousness and self-determination, or in the fact that man was created a consciously free Ego; for personality is merely the basis and form of the divine likeness, not its real essence. This consists rather in the fact, that the man endowed with free self-conscious personality possesses, in his spiritual as well as corporeal nature, a creaturely copy of the holiness and blessedness of the divine life. This concrete essence of the divine likeness was shattered by sin; and it is only through Christ, the brightness of the glory of God and the expression of His essence (Heb 1:3), that our nature is transformed into the image of God again (Col 3:10; Eph 4:24).
"And they (אדם, a generic term for men) shall have dominion over the fish," etc. There is something striking in the introduction of the expression "and over all the earth," after the different races of animals have been mentioned, especially as the list of races appears to be proceeded with afterwards. If this appearance were actually the fact, it would be impossible to escape the conclusion that the text is faulty, and that חיּת has fallen out; so that the reading should be, "and over all the wild beasts of the earth," as the Syriac has it. But as the identity of "every creeping thing that creepeth upon the earth" (הארץ) with "every thing that creepeth upon the ground" (האדמה) in Gen 1:25 is not absolutely certain; on the contrary, the change in expression indicates a difference of meaning; and as the Masoretic text is supported by the oldest critical authorities (lxx, Sam., Onk.), the Syriac rendering must be dismissed as nothing more than a conjecture, and the Masoretic text be understood in the following manner. The author passes on from the cattle to the entire earth, and embraces all the animal creation in the expression, "every moving thing (כל־הרמשׂ) that moveth upon the earth," just as in Gen 1:28, "every living thing הרמשׂת upon the earth." According to this, God determined to give to the man about to be created in His likeness the supremacy, not only over the animal world, but over the earth itself; and this agrees with the blessing in Gen 1:28, where the newly created man is exhorted to replenish the earth and subdue it; whereas, according to the conjecture of the Syriac, the subjugation of the earth by man would be omitted from the divine decree. - Gen 1:27. In the account of the accomplishment of the divine purpose the words swell into a jubilant song, so that we meet here for the first time with a parallelismus membrorum, the creation of man being celebrated in three parallel clauses. The distinction drawn between אתו (in the image of God created He him) and אתם (as man and woman created He them) must not be overlooked. The word אתם, which indicates that God created the man and woman as two human beings, completely overthrows the idea that man was at first androgynous (cf. Gen 2:18.). By the blessing in Gen 1:28, God not only confers upon man the power to multiply and fill the earth, as upon the beasts in Gen 1:22, but also gives him dominion over the earth and every beast. In conclusion, the food of both man and beast is pointed out in Gen 1:29, Gen 1:30, exclusively from the vegetable kingdom. Man is to eat of "every seed-bearing herb on the face of all the earth, and every tree on which there are fruits containing seed," consequently of the productions of both field and tree, in other words, of corn and fruit; the animals are to eat of "every green herb," i.e., of vegetables or green plants, and grass.
From this it follows, that, according to the creative will of God, men were not to slaughter animals for food, nor were animals to prey upon one another; consequently, that the fact which now prevails universally in nature and the order of the world, the violent and often painful destruction of life, is not a primary law of nature, nor a divine institution founded in the creation itself, but entered the world along with death at the fall of man, and became a necessity of nature through the curse of sin. It was not till after the flood, that men received authority from God to employ the flesh of animals as well as the green herb as food (Gen 9:3); and the fact that, according to the biblical view, no carnivorous animals existed at the first, may be inferred from the prophetic announcements in Is 11:6-8; Is 65:25, where the cessation of sin and the complete transformation of the world into the kingdom of God are described as being accompanied by the cessation of slaughter and the eating of flesh, even in the case of the animal kingdom. With this the legends of the heathen world respecting the golden age of the past, and its return at the end of time, also correspond (cf. Gesenius on Is 11:6-8). It is true that objections have been raised by natural historians to this testimony of Scripture, but without scientific ground. For although at the present time man is fitted by his teeth and alimentary canal for the combination of vegetable and animal food; and although the law of mutual destruction so thoroughly pervades the whole animal kingdom, that not only is the life of one sustained by the death of another, but "as the graminivorous animals check the overgrowth of the vegetable kingdom, so the excessive increase of the former is restricted by the beasts of prey, and of these again by the destructive implements of man;" and although, again, not only beasts of prey, but evident symptoms of disease are met with among the fossil remains of the aboriginal animals: all these facts furnish no proof that the human and animal races were originally constituted for death and destruction, or that disease and slaughter are older than the fall. For, to reply to the last objection first, geology has offered no conclusive evidence of its doctrine, that the fossil remains of beasts of prey and bones with marks of disease belong to a pre-Adamite period, but has merely inferred it from the hypothesis already mentioned of successive periods of creation. Again, as even in the present order of nature the excessive increase of the vegetable kingdom is restrained, not merely by the graminivorous animals, but also by the death of the plants themselves through the exhaustion of their vital powers; so the wisdom of the Creator could easily have set bounds to the excessive increase of the animal world, without requiring the help of huntsmen and beasts of prey, since many animals even now lose their lives by natural means, without being slain by men or eaten by beasts of prey. The teaching of Scripture, that death entered the world through sin, merely proves that the human race was created for eternal life, but by no means necessitates the assumption that the animals were also created for endless existence. As the earth produced them at the creative word of God, the different individuals and generations would also have passed away and returned to the bosom of the earth, without violent destruction by the claws of animals or the hand of man, as soon as they had fulfilled the purpose of their existence. The decay of animals is a law of nature established in the creation itself, and not a consequence of sin, or an effect of the death brought into the world by the sin of man. At the same time, it was so far involved in the effects of the fall, that the natural decay of the different animals was changed into a painful death or violent end. Although in the animal kingdom, as it at present exists, many varieties are so organized that they live exclusively upon the flesh of other animals, which they kill and devour; this by no means necessitates the conclusion, that the carnivorous beasts of prey were created after the fall, or the assumption that they were originally intended to feed upon flesh, and organized accordingly. If, in consequence of the curse pronounced upon the earth after the sin of man, who was appointed head and lord of nature, the whole creation was subjected to vanity and the bondage of corruption (Rom 8:20.); this subjection might have been accompanied by a change in the organization of the animals, though natural science, which is based upon the observation and combination of things empirically discovered, could neither demonstrate the fact nor explain the process. And if natural science cannot boast that in any one of its many branches it has discovered all the phenomena connected with the animal and human organism of the existing world, how could it pretend to determine or limit the changes through which this organism may have passed in the course of thousands of years?
The creation of man and his installation as ruler on the earth brought the creation of all earthly beings to a close (Gen 1:31). God saw His work, and behold it was all very good; i.e., everything perfect in its kind, so that every creature might reach the goal appointed by the Creator, and accomplish the purpose of its existence. By the application of the term "good" to everything that God made, and the repetition of the word with the emphasis "very" at the close of the whole creation, the existence of anything evil in the creation of God is absolutely denied, and the hypothesis entirely refuted, that the six days' work merely subdued and fettered an ungodly, evil principle, which had already forced its way into it. The sixth day, as being the last, is distinguished above all the rest by the article - השּׁשּׁי יום "a day, the sixth" (Gesenius, 111, 2a).
John Gill
1:24 And God said, let the earth bring forth the living creature after his kind,.... All sorts of living creatures that live and move upon the earth; not that the earth was endued with a power to produce these creatures of itself, without the interposition of God: for though it might be impregnated with a quickening virtue by the Spirit of God, which moved on it whilst a fluid, and had been prepared and disposed for such a production by the heat of the body of light created on the first day, and of the sun on the fourth; yet no doubt it was by the power of God accompanying his word, that these creatures were produced of the earth, and formed into their several shapes. The Heathens had some traditionary notion of this affair: according to the Egyptians, whose sentiments Diodorus Siculus (c) seems to give us, the process was thus carried on; the earth being stiffened by the rays of the sun, and the moist matter being made fruitful by the genial heat, at night received nourishment by the mist which fell from the ambient air; and in the day was consolidated by the heat of the sun, till at length the enclosed foetus having arrived to a perfect increase, and the membranes burnt and burst, creatures of all kinds appeared; of whom those that had got a greater degree of heat went upwards, and became flying fowl; those that were endued with an earthly concretion were reckoned in the class or order of reptiles, and other terrestrial animals; and those that chiefly partook of a moist or watery nature, ran to the place of a like kind, and were called swimmers or fish. This is the account they give; and somewhat like is that which Archelaus, the master of Socrates, delivers as his notion, that animals were produced out of slime, through the heat of the earth liquefying the slime like milk for food (d): and Zeno the Stoic says (e), the grosser part of the watery matter of the world made the earth, the thinner part the air, and that still more subtilized, the fire; and then out of the mixture of these proceeded plants and animals, and all the other kinds; but all this they seem to suppose to be done by the mere efforts of nature; whereas Moses here most truly ascribes their production to the all powerful Word of God:
cattle, and creeping things, and beast of the earth after his kind; the living creatures produced out of the earth are distinguished into three sorts; "cattle", which seem to design tame cattle, and such as are for the use of man, either for carriage, food, or clothing, as horses, asses, camels, oxen, sheep, &c. and "creeping" things, which are different from the creeping things in the sea before mentioned, are such as either have no feet, and go upon their bellies, or are very short, and seem to do so, whether greater or lesser, as serpents, worms, ants, &c,
and the beast of the earth seems to design wild beasts, such as lions, bears, wolves, &c,
and it was so; such creatures were immediately produced.
(c) Bibliothec. l. 1. p. 7. (d) Laert. in Vita Archelai, p. 99. (e) Ib. in Vita Zenonis, p. 524.
John Wesley
1:24 We have here the first part of the sixth day's work. The sea was the day before replenished with fish, and the air with fowl; and this day are made the beasts of the earth, cattle, and the creeping things that pertain to the earth. Here, as before, (1.) The Lord gave the word: he said, Let The earth bring forth - Let these creatures come into being upon the earth, and out of it, in their respective kinds. 2. He also did the work; he made them all after their kind - Not only of divers shapes, but of divers natures, manners, food, and fashions: In all which appears the manifold wisdom of the Creator.
Robert Jamieson, A. R. Fausset and David Brown
1:24 SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
beasts of the earth--(2) wild animals, whose ravenous natures were then kept in check, and (3) all the various forms of
creeping things--from the huge reptiles to the insignificant caterpillars.
1:251:25: Եւ արա՛ր Աստուած զգազանս երկրի ըստ ազգի, եւ զանասո՛ւնս ըստ ազգի, եւ զամենայն սողունս երկրի ըստ ազգի իւրեանց։ Եւ ետես Աստուած զի բարի՛ են։
25 Աստուած ստեղծեց երկրի գազաններն իրենց տեսակներով, անասուններն իրենց տեսակներով եւ երկրի բոլոր սողուններն իրենց տեսակներով: Աստուած տեսաւ, որ դրանք լաւ են:
25 Աստուած երկրի գազանները իրենց տեսակին պէս եւ ընտանի անասունները իրենց տեսակին պէս ու գետնի բոլոր սողունները իրենց տեսակին պէս ըրաւ։ Աստուած տեսաւ, որ բարի են։
Եւ արար Աստուած զգազանս երկրի ըստ ազգի, եւ զանասունս ըստ ազգի, եւ զամենայն սողունս երկրի ըստ ազգի իւրեանց. եւ ետես Աստուած զի բարի են:

1:25: Եւ արա՛ր Աստուած զգազանս երկրի ըստ ազգի, եւ զանասո՛ւնս ըստ ազգի, եւ զամենայն սողունս երկրի ըստ ազգի իւրեանց։ Եւ ետես Աստուած զի բարի՛ են։
25 Աստուած ստեղծեց երկրի գազաններն իրենց տեսակներով, անասուններն իրենց տեսակներով եւ երկրի բոլոր սողուններն իրենց տեսակներով: Աստուած տեսաւ, որ դրանք լաւ են:
25 Աստուած երկրի գազանները իրենց տեսակին պէս եւ ընտանի անասունները իրենց տեսակին պէս ու գետնի բոլոր սողունները իրենց տեսակին պէս ըրաւ։ Աստուած տեսաւ, որ բարի են։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: И создал Бог зверей земных по роду их, и скот по роду его, и всех гадов земных по роду их. И увидел Бог, что [это] хорошо.
1:25 καὶ και and; even ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land κατὰ κατα down; by γένος γενος family; class καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal κατὰ κατα down; by γένος γενος family; class καὶ και and; even πάντα πας all; every τὰ ο the ἑρπετὰ ερπετον reptile τῆς ο the γῆς γη earth; land κατὰ κατα down; by γένος γενος family; class αὐτῶν αυτος he; him καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God ὅτι οτι since; that καλά καλος fine; fair
1:25 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make אֱלֹהִים֩ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] חַיַּ֨ת ḥayyˌaṯ חַיָּה wild animal הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to מִינָ֗הּ mînˈāh מִין kind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle לְ lᵊ לְ to מִינָ֔הּ mînˈāh מִין kind וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole רֶ֥מֶשׂ rˌemeś רֶמֶשׂ creeping animals הָֽ hˈā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil לְ lᵊ לְ to מִינֵ֑הוּ mînˈēhû מִין kind וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
1:25. et fecit Deus bestias terrae iuxta species suas et iumenta et omne reptile terrae in genere suo et vidit Deus quod esset bonumAnd God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind. And God saw that it was good.
25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind: and God saw that it was good.
1:25. And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good.
And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that [it was] good:

25: И создал Бог зверей земных по роду их, и скот по роду его, и всех гадов земных по роду их. И увидел Бог, что [это] хорошо.
1:25
καὶ και and; even
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τὰ ο the
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἑρπετὰ ερπετον reptile
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
γένος γενος family; class
αὐτῶν αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
ὅτι οτι since; that
καλά καλος fine; fair
1:25
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
אֱלֹהִים֩ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
חַיַּ֨ת ḥayyˌaṯ חַיָּה wild animal
הָ hā הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
מִינָ֗הּ mînˈāh מִין kind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
לְ lᵊ לְ to
מִינָ֔הּ mînˈāh מִין kind
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
רֶ֥מֶשׂ rˌemeś רֶמֶשׂ creeping animals
הָֽ hˈā הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
לְ lᵊ לְ to
מִינֵ֑הוּ mînˈēhû מִין kind
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
1:25. et fecit Deus bestias terrae iuxta species suas et iumenta et omne reptile terrae in genere suo et vidit Deus quod esset bonum
And God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind. And God saw that it was good.
25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind: and God saw that it was good.
1:25. And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «И создал Бог зверей земных по роду их, и скот по роду его, и всех гадов земных по роду их…» Общее понятие «души животной» здесь дробится на три основных вида: первый из них «животные земли» — это дикие животные или звери полей и лесов, каковы, например, дикая кошка, рыси, медведи и все др. звери пустыни (Пс 79:14; 103:20–21; 49:10; 78:2; Ис 43:20). Второй вид этих животных обнимает довольно значительный класс домашних животных, т. е. прирученных человеком, куда относятся: лошади, волы, верблюды, козы и вообще весь как крупный, так и мелкий домашний скот (Быт 34:23; 36:6; 47:18; Чис 32:26); в обширном же смысле сюда включаются иногда и более крупные из диких животных, например, слон и носорог (Иов 40:15). Наконец, третий класс этих животных составляют все те, которые пресмыкаются по земле, ползают по ней или имеют настолько короткие ноги, что, ходя по земле, как бы стелятся по ней; сюда относятся все змеи, черви (Лев 11:42), ящерицы, лисицы, мыши и кроты (Лев 11:29–31). Иногда, в более краткой и менее строгой речи, все три вышеуказанных класса земных животных объединяются в одном первом из них, именно в понятии «зверей земных» (Быт 7:14). Все эти животные разделялись на два пола, что видно как из их способности к размножению каждого сообразно его роду, так и из того, что пример их жизни открыл глаза первому человеку на его печальное одиночество и, таким образом, послужил поводом к сотворению подобной ему помощницы-жены (2:20).

Сотворение человека.
Adam Clarke: Commentary on the Bible - 1831
1:25: And God made the beast of the earth after his kind, etc. - Every thing both in the animal and vegetable world was made so according to its kind, both in genus and species, as to produce its own kind through endless generations. Thus the several races of animals and plants have been kept distinct from the foundation of the world to the present day. This is a proof that all future generations of plants and animals have been seminally included in those which God formed in the beginning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: Gen 2:19, Gen 2:20; Job 12:8-10, Job 26:13
John Gill
1:25 And God made the beast of the earth after his kind,.... The wild beasts, and the several sorts of them; beginning the account with the last mentioned, as is frequent in the Hebrew language, and so he made all the rest:
and cattle after their kind, and everything that creepeth upon the earth after his kind; tame creatures, and all the reptiles of the earth: this most clearly shows and proves that the above creatures were not produced by the mere force of nature, or the powers the earth were possessed of, however the matter of it might be disposed and prepared, but by the omnipotent hand of God:
and God saw that it was good; that every creature he had made would some way or other be for his glory, and for the benefit of man. Picherellus thinks that all this belongs to the work of the fifth day, not the sixth; because as the vegetables, herbs, and trees were produced on the same day, the third day; so animals, whether in the waters, air, or earth, were made on one and the same day; and that it was proper a separate day should be allotted for the formation of rational creatures, Adam and Eve, and that it might appear that the same blessing was not conferred on brutes as on reasonable beings; and therefore the words with which Gen 1:24 begins should be rendered, "but after God had said, let the earth", &c. that is, after God had ordered this, and it was done, then "the evening and the morning were the fifth day"; which is what rhetoricians call an "hysteron proteron".
1:261:26: Եւ ասաց Աստուած. Արասցո՛ւք մարդ ըստ պատկերի մերում եւ ըստ նմանութեան, եւ իշխեսցեն ձկա՛նց ծովու. եւ թռչնոց երկնից, եւ անասնոց, եւ ամենայն երկրի, եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի[8]։[8] Ոսկան. Եւ իշխեսցէ ձկանց ծովու։
26 Աստուած ասաց. «Մարդ ստեղծենք մեր կերպարանքով ու նմանութեամբ, նա թող իշխի ծովի ձկների, երկնքի թռչունների, ողջ երկրի անասունների եւ երկրի վրայ սողացող բոլոր սողունների վրայ»:
26 Աստուած ըսաւ. «Մեր պատկերին ու նմանութեանը պէս մարդ ընենք։ Ան ծովու ձուկերուն ու երկնքի թռչուններուն եւ անասուններուն ու բոլոր երկրի ու սողացող բոլոր սողուններուն վրայ թող իշխէ»։
Եւ ասաց Աստուած. Արասցուք մարդ ըստ պատկերի մերում եւ ըստ նմանութեան, եւ իշխեսցեն ձկանց ծովու եւ թռչնոց երկնից եւ անասնոց եւ ամենայն երկրի եւ ամենայն սողնոց որ սողին ի վերայ երկրի:

1:26: Եւ ասաց Աստուած. Արասցո՛ւք մարդ ըստ պատկերի մերում եւ ըստ նմանութեան, եւ իշխեսցեն ձկա՛նց ծովու. եւ թռչնոց երկնից, եւ անասնոց, եւ ամենայն երկրի, եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի[8]։
[8] Ոսկան. Եւ իշխեսցէ ձկանց ծովու։
26 Աստուած ասաց. «Մարդ ստեղծենք մեր կերպարանքով ու նմանութեամբ, նա թող իշխի ծովի ձկների, երկնքի թռչունների, ողջ երկրի անասունների եւ երկրի վրայ սողացող բոլոր սողունների վրայ»:
26 Աստուած ըսաւ. «Մեր պատկերին ու նմանութեանը պէս մարդ ընենք։ Ան ծովու ձուկերուն ու երկնքի թռչուններուն եւ անասուններուն ու բոլոր երկրի ու սողացող բոլոր սողուններուն վրայ թող իշխէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: И сказал Бог: сотворим человека по образу Нашему по подобию Нашему, и да владычествуют они над рыбами морскими, и над птицами небесными, и над скотом, и над всею землею, и над всеми гадами, пресмыкающимися по земле.
1:26 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ποιήσωμεν ποιεω do; make ἄνθρωπον ανθρωπος person; human κατ᾿ κατα down; by εἰκόνα εικων image ἡμετέραν ημετερος our own καὶ και and; even καθ᾿ κατα down; by ὁμοίωσιν ομοιωσις likening καὶ και and; even ἀρχέτωσαν αρχω rule; begin τῶν ο the ἰχθύων ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even τῶν ο the πετεινῶν πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the ἑρπόντων ερπω in; on τῆς ο the γῆς γη earth; land
1:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) נַֽעֲשֶׂ֥ה nˈaʕᵃśˌeh עשׂה make אָדָ֛ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in צַלְמֵ֖נוּ ṣalmˌēnû צֶלֶם image כִּ ki כְּ as דְמוּתֵ֑נוּ ḏᵊmûṯˈēnû דְּמוּת likeness וְ wᵊ וְ and יִרְדּוּ֩ yirdˌû רדה tread, to rule בִ vi בְּ in דְגַ֨ת ḏᵊḡˌaṯ דָּגָה fish הַ ha הַ the יָּ֜ם yyˈom יָם sea וּ û וְ and בְ vᵊ בְּ in עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and בַ va בְּ in † הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals הָֽ hˈā הַ the רֹמֵ֥שׂ rōmˌēś רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:26. et ait faciamus hominem ad imaginem et similitudinem nostram et praesit piscibus maris et volatilibus caeli et bestiis universaeque terrae omnique reptili quod movetur in terraAnd he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.
26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
1:26. And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.”
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth:

26: И сказал Бог: сотворим человека по образу Нашему по подобию Нашему, и да владычествуют они над рыбами морскими, и над птицами небесными, и над скотом, и над всею землею, и над всеми гадами, пресмыкающимися по земле.
1:26
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
ποιήσωμεν ποιεω do; make
ἄνθρωπον ανθρωπος person; human
κατ᾿ κατα down; by
εἰκόνα εικων image
ἡμετέραν ημετερος our own
καὶ και and; even
καθ᾿ κατα down; by
ὁμοίωσιν ομοιωσις likening
καὶ και and; even
ἀρχέτωσαν αρχω rule; begin
τῶν ο the
ἰχθύων ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
τῶν ο the
πετεινῶν πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
ἑρπόντων ερπω in; on
τῆς ο the
γῆς γη earth; land
1:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
נַֽעֲשֶׂ֥ה nˈaʕᵃśˌeh עשׂה make
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
צַלְמֵ֖נוּ ṣalmˌēnû צֶלֶם image
כִּ ki כְּ as
דְמוּתֵ֑נוּ ḏᵊmûṯˈēnû דְּמוּת likeness
וְ wᵊ וְ and
יִרְדּוּ֩ yirdˌû רדה tread, to rule
בִ vi בְּ in
דְגַ֨ת ḏᵊḡˌaṯ דָּגָה fish
הַ ha הַ the
יָּ֜ם yyˈom יָם sea
וּ û וְ and
בְ vᵊ בְּ in
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
בַ va בְּ in
† הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ hā הַ the
רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals
הָֽ hˈā הַ the
רֹמֵ֥שׂ rōmˌēś רמשׂ creep
עַל־ ʕal- עַל upon
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:26. et ait faciamus hominem ad imaginem et similitudinem nostram et praesit piscibus maris et volatilibus caeli et bestiis universaeque terrae omnique reptili quod movetur in terra
And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.
26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
1:26. And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: «И сказал Бог: сотворим человека…» Из этих слов видно, что прежде чем сотворить человека, это новое и удивительное создание, Бог держал с кем-то совет. Вопрос о том, с кем может совещаться Бог, стоял еще перед ветхозаветным пророком: «кто уразумел дух Господа, и был советником у Него и учил Его? С кем советуется Он?» (Ис 40:13–14; Рим 11:34) и лучший ответ на него дан в Евангелии Иоанна, где говорится о Слове, искони бывшем с Богом и в союзе с Ним создавшем все (Ин 1:2–3). Это сказал, указывает на Слово, Логос, — предвечный Сын Божий, называется еще «чудным Советником» у пророка Исаии (9:6). В другом месте Писания Он, под видом Премудрости, прямо изображается ближайшим участником Бога-Творца во всех местах Его творения, в том числе и в деле создания «сынов человеческих» (Притч 8:27–31). Еще больше поясняют эту мысль те толкователи, которые данный совет относят к таинству воплощенного Слова, благоволившего воспринять телесную природу человека в единстве со Своей божественной природой (Флп 2:6–7). По согласному мнению большинства святых Отцов, рассматриваемый здесь божественный совет происходил с участием и Святого Духа, т. е. между всеми лицами Пресвятой Троицы (Ефрем Сирин, Ириней, Василий Великий, Григорий Нисский, Кирилл Александрийский, Феодорит, Августин и др.).

Что касается содержания этого самого совета, то именем его, по объяснению митрополита Филарета — следственно и действованием советования, изображается в Священном Писании Божье предвидение и предопределение (Деян 2:23), т. е. в данном случае — осуществление мысли о создании человека, от века существовавшей в божественном плане Мироздания (Деян 15:18). Таким образом, здесь мы находим один из самых древнейших следов существования в допотопном мире тайны троичности, но затем она, по мнению лучших толковников, была помрачена в сознании первых людей вследствие грехопадения, а потом, после вавилонского столпотворения, и вовсе надолго исчезла из сознания ветхозаветного человечества, от которого она была даже намеренно скрываема по педагогическим целям, именно, чтобы не подавать евреям, всегда склонным к многобожию, лишнего соблазна в этом отношении.

«человека…» В еврейском тексте стоит здесь слово adam. Когда это слово употреблено без артикля, то не выражает собою собственного имени первого мужа, а служит лишь нарицательным обозначением «человека» вообще; в этом смысле оно одинаково прилагается как к мужчине, так и к женщине (5:2). Как это видно из последующего контекста, в таком именно смысле употреблено это слово и здесь — обозначая всю первозданную чету, которой и преподаются божественные благословения к размножению и владычеству над природой (27: с.). Употребляя единственное число нарицательного понятия «человек», бытописатель тем самым яснее оттеняет истину единства человеческого рода, о которой и писатель кн. Деяний говорит: «От одной крови Он (Бог) произвел весь род человеческий» (Деян 17:26).

«по образу Нашему, (и) по подобию Нашему…» Здесь употреблены два родственных по значению слова, хотя и заключающие в себе некоторые оттенки мысли: одно означает идеал, образец совершенства; другое — реализацию этого идеала, копию с указанного образца. «Первое (kat eikona — по образу) — рассуждает святой Григорий Нисский — мы имеем по сотворению, а последнее (kat omoiwsin — по подобию) мы совершаем по произволению». Следовательно, образ Божий в человеке составляет неотъемлемое и неизгладимое свойство его природы, богоподобие же есть дело свободных личных усилий человека, которое может достигать довольно высоких степеней своего развития в человеке (Мф 5:48; Еф 5:1–2), но может иногда и отсутствовать совершенно (Быт 6:3–23; Рим 1–23; 2:24).

Что касается самого образа Божия в человеке, то он отображается в многоразличных силах и свойствах его сложной природы: и в бессмертии человеческого духа (Прем 2:23), и в первоначальной невинности (Еф 4:24), и чистоте (Еккл 7:29), и в тех способностях и свойствах, которыми наделен был первозданный человек для познания своего Творца и любви к Нему, и в тех царственных полномочиях, которыми обладал первый человек по отношению ко всем низшим тварям (27:29) и даже в отношении к своей собственной жене (1: Кор 11:7), и, в особенности, в тройственности своих главных душевных сил: ума, сердца и воли, служившей как бы некоторым отображением божественного триединства (Кол 3:10). Полным и всесовершенным отражением божественного образа Писание называет лишь только Сына Божия (Евр 1:3; Кол 1:15); человек же был сравнительно очень слабой, бледной и несовершенной копией этого несравненного образца, но однако он стоял в несомненной родственной связи с Ним и отсюда получил право на название Его рода (Деян 17:28), сына или чада Божия (Лк 3:38), а также и прямо — «образа и славы Бога» (1: Кор 11:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe,
I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job xxxviii. 4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because his body was made of the same earth with theirs; and, while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body and the desires of it we should make ourselves like the beasts that perish!
II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Prov. viii. 31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man.
III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things:-- 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph. iv. 24; Col. iii. 10. He was upright, Eccl. vii. 29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam. iii. 9), nor do ill one to another (Gen. ix. 6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace!
IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve--Adam first, out of earth, and Eve out of his side, ch. ii. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal. ii. 15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Matt. xix. 4, 5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luke xx. 34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Acts xvii. 26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Ps. cxlv. 10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, 1 Chron. xxvi. 5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh.
V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, 1 Cor. iii. 22.
Adam Clarke: Commentary on the Bible - 1831
1:26: And God said, Let us make man - It is evident that God intends to impress the mind of man with a sense of something extraordinary in the formation of his body and soul, when he introduces the account of his creation thus; Let Us make man. The word אדם Adam, which we translate man, is intended to designate the species of animal, as חיתו chaitho, marks the wild beasts that live in general a solitary life; בהמה behemah, domestic or gregarious animals; and רמש remes, all kinds of reptiles, from the largest snake to the microscopic eel. Though the same kind of organization may be found in man as appears in the lower animals, yet there is a variety and complication in the parts, a delicacy of structure, a nice arrangement, a judicious adaptation of the different members to their great offices and functions, a dignity of mien, and a perfection of the whole, which are sought for in vain in all other creatures. See Gen 3:22.
In our image, after our likeness - What is said above refers only to the body of man, what is here said refers to his soul. This was made in the image and likeness of God. Now, as the Divine Being is infinite, he is neither limited by parts, nor definable by passions; therefore he can have no corporeal image after which he made the body of man. The image and likeness must necessarily be intellectual; his mind, his soul, must have been formed after the nature and perfections of his God. The human mind is still endowed with most extraordinary capacities; it was more so when issuing out of the hands of its Creator. God was now producing a spirit, and a spirit, too, formed after the perfections of his own nature. God is the fountain whence this spirit issued, hence the stream must resemble the spring which produced it. God is holy, just, wise, good, and perfect; so must the soul be that sprang from him: there could be in it nothing impure, unjust, ignorant, evil, low, base, mean, or vile. It was created after the image of God; and that image, St. Paul tells us, consisted in righteousness, true holiness, and knowledge, Eph 4:24 Col 3:10. Hence man was wise in his mind, holy in his heart, and righteous in his actions. Were even the word of God silent on this subject, we could not infer less from the lights held out to us by reason and common sense. The text tells us he was the work of Elohim, the Divine Plurality, marked here more distinctly by the plural pronouns Us and Our; and to show that he was the masterpiece of God's creation, all the persons in the Godhead are represented as united in counsel and effort to produce this astonishing creature.
Gregory Nyssen has very properly observed that the superiority of man to all other parts of creation is seen in this, that all other creatures are represented as the effect of God's word, but man is represented as the work of God, according to plan and consideration: Let us make man in our image, after our likeness. See his Works, vol. i., p. 52, c. 3.
And let them have dominion - Hence we see that the dominion was not the image. God created man capable of governing the world, and when fitted for the office, he fixed him in it. We see God's tender care and parental solicitude for the comfort and well-being of this masterpiece of his workmanship, in creating the world previously to the creation of man. He prepared every thing for his subsistence, convenience, and pleasure, before he brought him into being; so that, comparing little with great things, the house was built, furnished, and amply stored, by the time the destined tenant was ready to occupy it.
It has been supposed by some that God speaks here to the angels, when he says, Let us make man; but to make this a likely interpretation these persons must prove, 1. That angels were then created. 2. That angels could assist in a work of creation. 3. That angels were themselves made in the image and likeness of God. If they were not, it could not be said, in Our image, and it does not appear from any part in the sacred writings that any creature but man was made in the image of God. See Clarke's note on Psa 8:5.
Albert Barnes: Notes on the Bible - 1834
1:26 , Gen 1:27
Here we evidently enter upon a higher scale of being. This is indicated by the counsel or common resolve to create, which is now for the first time introduced into the narrative. When the Creator says, "Let us make man," he calls attention to the work as one of pre-eminent importance. At the same time he sets it before himself as a thing undertaken with deliberate purpose. Moreover, in the former mandates of creation his words had regard to the thing itself that was summoned into being; as, "Let there be light;" or to some preexistent object that was physically connected with the new creature; as, "Let the land bring forth grass." But now the language of the fiat of creation ascends to the Creator himself: Let us make man. This intimates that the new being in its higher nature is associated not so much with any part of creation as with the Eternal Uncreated himself.
The plural form of the sentence raises the question, With whom took he counsel on this occasion? Was it with himself, and does he here simply use the plural of majesty? Such was not the usual style of monarchs in the ancient East. Pharaoh says, "I have dreamed a dream" Gen 41:15. Nebuchadnezzar, "I have dreamed" Dan 2:3. Darius the Mede, "I make a decree" Dan 6:26. Cyrus, "The Lord God of heaven hath given me all the kingdoms of the earth" Ezr 1:2. Darius, "I make a decree" Ezr 5:8. We have no ground, therefore, for transferring it to the style of the heavenly King. Was it with certain other intelligent beings in existence before man that he took counsel? This supposition cannot be admitted; because the expression "let us make" is an invitation to create, which is an incommunicable attribute of the Eternal One, and because the phrases, "our image, our likeness," when transferred into the third person of narrative, become "his image, the image of God," and thus limit the pronouns to God himself. Does the plurality, then, point to a plurality of attributes in the divine nature? This cannot be, because a plurality of qualities exists in everything, without at all leading to the application of the plural number to the individual, and because such a plurality does not warrant the expression, "let us make." Only a plurality of persons can justify the phrase. Hence, we are forced to conclude that the plural pronoun indicates a plurality of persons or hypostases in the Divine Being.

1:26
Man. - Man is a new species, essentially different from all other kinds on earth. "In our image, after our likeness." He is to be allied to heaven as no other creature on earth is. He is to be related to the Eternal Being himself. This relation, however, is to be not in matter, but in form; not in essence, but in semblance. This precludes all pantheistic notions of the origin of man. "Image" is a word taken from sensible things, and denotes likeness in outward form, while the material may be different. "Likeness" is a more general term, indicating resemblance in any quality, external or internal. It is here explanatory of image, and seems to show that this term is to be taken in a figurative sense, to denote not a material but a spiritual conformity to God. The Eternal Being is essentially self-manifesting. The appearance he presents to an eye suited to contemplate him is his image. The union of attributes which constitute his spiritual nature is his character or likeness.
We gather from the present chapter that God is a spirit Gen 1:2, that he thinks, speaks, wills, and acts (Gen 1:3-4, etc.). Here, then, are the great points of conformity to God in man, namely, reason, speech, will, and power. By reason we apprehend concrete things in perception and consciousness, and cognize abstract truth, both metaphysical and moral. By speech we make certain easy and sensible acts of our own the signs of the various objects of our contemplative faculties to ourselves and others. By will we choose, determine, and resolve upon what is to be done. By power we act, either in giving expression to our concepts in words, or effect to our determinations in deeds. In the reason is evolved the distinction of good and evil Gen 1:4, Gen 1:31, which is in itself the approval of the former and the disapproval of the latter. In the will is unfolded that freedom of action which chooses the good and refuses the evil. In the spiritual being that exercises reason and will resides the power to act, which presupposes both these faculties - the reason as informing the will, and the will as directing the power. This is that form of God in which he has created man, and condescends to communicate with him.
And let them rule. - The relation of man to the creature is now stated. It is that of sovereignty. Those capacities of right thinking, right willing, and right acting, or of knowledge, holiness, and righteousness, in which man resembles God, qualify him for dominion, and constitute him lord of all creatures that are destitute of intellectual and moral endowments. Hence, wheRev_er man enters he makes his sway to be felt. He contemplates the objects around him, marks their qualities and relations, conceives and resolves upon the end to be attained, and endeavors to make all things within his reach work together for its accomplishment. This is to rule on a limited scale. The field of his dominion is "the fish of the sea, the fowl of the skies, the cattle, the whole land, and everything that creepeth on the land." The order here is from the lowest to the highest. The fish, the fowl, are beneath the domestic cattle. These again are of less importance than the land, which man tills and renders fruitful in all that can gratify his appetite or his taste. The last and greatest victory of all is over the wild animals, which are included under the class of creepers that are prone in their posture, and move in a creeping attitude over the land. The primeval and prominent objects of human sway are here brought forward after the manner of Scripture. But there is not an object within the ken of man which he does not aim at making subservient to his purposes. He has made the sea his highway to the ends of the earth, the stars his pilots on the pathless ocean, the sun his bleacher and painter, the bowels of the earth the treasury from which he draws his precious and useful metals and much of his fuel, the steam his motive power, and the lightning his messenger. These are proofs of the evergrowing sway of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: Let us: Gen 3:22, Gen 11:7; Job 35:10; Psa 100:3, Psa 149:2; Isa 64:8; Joh 5:17, Joh 14:23; Jo1 5:7
man: In Hebrew, Adam; probably so called either from the red earth of which he was formed, or from the blush or flesh-tint of the human countenance. the name is intended to designate the species.
in our: Gen 5:1, Gen 9:6; Ecc 7:29; Act 17:26, Act 17:28, Act 17:29; Co1 11:7; Co2 3:18, Co2 4:4; Eph 4:24; Col 1:15, Col 3:10; Jam 3:9
have dominion: Gen 9:2, Gen 9:3, Gen 9:4; Job 5:23; Psa 8:4-8, Psa 104:20-24; Ecc 7:29; Jer 27:6; Act 17:20, Act 17:28, Act 17:29; Co1 11:7; Co2 3:18; Eph 4:24; Col 3:10; Heb 2:6-9; Jam 3:7, Jam 3:9
Geneva 1599
1:26 And God said, (s) Let us make man in our (t) image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
(s) God commanded the water and the earth to bring forth other creatures: but of man he says, "Let us make..." signifying that God takes counsel with his wisdom and virtue purposing to make an excellent work above all the rest of his creation.
(t) This image and likeness of God in man is expounded in (Eph 4:24) where it is written that man was created after God in righteousness and true holiness meaning by these two words, all perfection, as wisdom, truth, innocency, power, etc.
John Gill
1:26 And God said, let us make man in our image, after our likeness,.... These words are directed not to the earth, out of which man was made, as consulting with it, and to be assisting in the formation of man, as Moses Gerundensis, and other Jewish writers (f), which is wretchedly stupid; nor to the angels, as the Targum of Jonathan, Jarchi, and others, who are not of God's privy council, nor were concerned in any part of the creation, and much less in the more noble part of it: nor are the words spoken after the manner of kings, as Saadiah, using the plural number as expressive of honour and majesty; since such a way of speaking did not obtain very early, not even till the close of the Old Testament: but they are spoken by God the Father to the Son and Holy Ghost, who were each of them concerned in the creation of all things, and particularly of man: hence we read of divine Creators and Makers in the plural number, Job 35:10 and Philo the Jew acknowledges that these words declare a plurality, and are expressive of others, being co-workers with God in creation (g): and man being the principal part of the creation, and for the sake of whom the world, and all things in it were made, and which being finished, he is introduced into it as into an house ready prepared and furnished for him; a consultation is held among the divine Persons about the formation of him; not because of any difficulty attending it, but as expressive of his honour and dignity; it being proposed he should be made not in the likeness of any of the creatures already made, but as near as could be in the likeness and image of God. The Jews sometimes say, that Adam and Eve were created in the likeness of the holy blessed God, and his Shechinah (h); and they also speak (i) of Adam Kadmon the ancient Adam, as the cause of causes, of whom it is said, "I was as one brought up with him (or an artificer with him), Prov 8:30 and to this ancient Adam he said, "let us make man in our image, after our likeness": and again, "let us make man"; to whom did he say this? the cause of causes said to "`jod', he, `vau', he"; that is, to Jehovah, which is in the midst of the ten numerations. What are the ten numerations? "`aleph', he, `jod', he", that is, "I am that I am, Ex 3:14 and he that says let us make, is Jehovah; I am the first, and I am the last, and beside me there is no God: and three jods testify concerning him, that there is none above him, nor any below him, but he is in the middle:
and let them have dominion over the fish of the sea, and over the fowl of the air; that is, to catch them, and eat them; though in the after grant of food to man, no mention as yet is made of any other meat than the herbs and fruits of the earth; yet what can this dominion over fish and fowl signify, unless it be a power to feed upon them? It may be observed, that the plural number is used, "let them", which shows that the name "man" is general in the preceding clause, and includes male and female, as we find by the following verse man was created:
and over the cattle, and over all the earth; over the tame creatures, either for food, or clothing, or carriage, or for all of them, some of them for one thing, and some for another; and over all the wild beasts of the earth, which seem to be meant by the phrase, "over all the earth"; that is, over all the beasts of the earth, as appears by comparing it with Gen 1:24 so as to keep them in awe, and keep them off from doing them any damage:
and over every creeping thing that creepeth upon the earth; to make use of it as should seem convenient for them.
(f) Vet. Nizzachon, p. 5. Lipman. Carmen Memorial. p. 108. apud Wagenseil. Tela ignea, vol. 1. (g) De confusione Ling. p. 344. De Profugis, p. 460. De Opificio, p. 16. (h) Tikkune Zohar, correct. 64. fol. 98. 2. (i) Ibid. correct. 70. fol. 119. 1.
John Wesley
1:26 We have here the second part of the sixth day's work, the creation of man, which we are in a special manner concerned to take notice of. Observe, That man was made last of all the creatures, which was both an honour and a favour to him: an honour, for the creation was to advance from that which was less perfect, to that which was more so and a favour, for it was not fit he should be lodged in the palace designed for him, till it was completely fitted and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate, and to take the comfort of. That man's creation was a mere signal act of divine wisdom and power, than that of the other creatures. The narrative of it is introduced with solemnity, and a manifest distinction from the rest. Hitherto it had been said, Let there be light, and Let there be a firmament: but now the word of command is turned into a word of consultation, Let us make man - For whose sake the rest of the creatures were made. Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make, but is pleased so to express himself, as if he called a council to consider of the making of him; Let us make man - The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it, and concur in it; because man, when he was made, was to be dedicated and devoted to Father, Son, and Holy Ghost. That man was made in God's image, and after his likeness; two words to express the same thing. God's image upon man, consists,
In his nature, not that of his body, for God has not a body, but that of his soul. The soul is a spirit, an intelligent, immortal spirit, an active spirit, herein resembling God, the Father of spirits, and the soul of the world. In his place and authority. Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is as it were God's representative on earth. Yet his government of himself by the freedom of his will, has in it more of God's image, than his government of the creatures. And chiefly in his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Eccles 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly, and there were no errors in his knowledge: his will complied readily and universally with the will of God; without reluctancy: his affections were all regular, and he had no inordinate appetites or passions: his thoughts were easily fixed to the best subjects, and there was no vanity or ungovernableness in them. And all the inferior powers were subject to the dictates of the superior. Thus holy, thus happy, were our first parents, in having the image of God upon them. But how art thou fallen, O son of the morning? How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! That man was made male and female, and blessed with fruitfulness. He created him male and female, Adam and Eve: Adam first out of earth, and Eve out of his side. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants, from one common stock, and might thereby be induced to love one another. God having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth - Here he gave them,
A large inheritance; replenish the earth, in which God has set man to be the servant of his providence, in the government of the inferior creatures, and as it were the intelligence of this orb; to be likewise the collector of his praises in this lower world, and lastly, to be a probationer for a better state. A numerous lasting family to enjoy this inheritance; pronouncing a blessing upon them, in the virtue of which, their posterity should extend to the utmost corners of the earth, and continue to the utmost period of time.
That God gave to man a dominion over the inferior creatures, over fish of the sea, and over the fowl of the air - Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth - God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker.
Robert Jamieson, A. R. Fausset and David Brown
1:26 The last stage in the progress of creation being now reached--God said, Let us make man--words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world.
In our image, after our likeness--This was a peculiar distinction, the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? Not in the erect form or features of man, not in his intellect, for the devil and his angels are, in this respect, far superior; not in his immortality, for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Eccles 7:29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness, and true holiness (Col 3:10; Eph 4:24).
1:271:27: Եւ արա՛ր Աստուած զմարդն ՚ի պատկեր իւր. ըստ պատկերի Աստուծոյ արար զնա. արու եւ էգ արար զնոսա։
27 Եւ Աստուած մարդուն ստեղծեց իր պատկերով, Աստծու պատկերով ստեղծեց նրան, արու եւ էգ ստեղծեց նրանց:
27 Աստուած՝ իր պատկերովը ստեղծեց մարդը. Աստուծոյ պատկերովը ստեղծեց զանիկա, արու եւ էգ ստեղծեց զանոնք։
Եւ արար Աստուած զմարդն ի պատկեր իւր. ըստ պատկերի Աստուծոյ արար զնա, արու եւ էգ արար զնոսա:

1:27: Եւ արա՛ր Աստուած զմարդն ՚ի պատկեր իւր. ըստ պատկերի Աստուծոյ արար զնա. արու եւ էգ արար զնոսա։
27 Եւ Աստուած մարդուն ստեղծեց իր պատկերով, Աստծու պատկերով ստեղծեց նրան, արու եւ էգ ստեղծեց նրանց:
27 Աստուած՝ իր պատկերովը ստեղծեց մարդը. Աստուծոյ պատկերովը ստեղծեց զանիկա, արու եւ էգ ստեղծեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: И сотворил Бог человека по образу Своему, по образу Божию сотворил его; мужчину и женщину сотворил их.
1:27 καὶ και and; even ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὸν ο the ἄνθρωπον ανθρωπος person; human κατ᾿ κατα down; by εἰκόνα εικων image θεοῦ θεος God ἐποίησεν ποιεω do; make αὐτόν αυτος he; him ἄρσεν αρσην male καὶ και and; even θῆλυ θηλυς female ἐποίησεν ποιεω do; make αὐτούς αυτος he; him
1:27 וַ wa וְ and יִּבְרָ֨א yyivrˌā ברא create אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in צַלְמֹ֔ו ṣalmˈô צֶלֶם image בְּ bᵊ בְּ in צֶ֥לֶם ṣˌelem צֶלֶם image אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בָּרָ֣א bārˈā ברא create אֹתֹ֑ו ʔōṯˈô אֵת [object marker] זָכָ֥ר zāḵˌār זָכָר male וּ û וְ and נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female בָּרָ֥א bārˌā ברא create אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
1:27. et creavit Deus hominem ad imaginem suam ad imaginem Dei creavit illum masculum et feminam creavit eosAnd God created man to his own image: to the image of God he created him: male and female he created them.
27. And God created man in his own image, in the image of God created he him; male and female created he them.
1:27. And God created man to his own image; to the image of God he created him; male and female, he created them.
So God created man in his [own] image, in the image of God created he him; male and female created he them:

27: И сотворил Бог человека по образу Своему, по образу Божию сотворил его; мужчину и женщину сотворил их.
1:27
καὶ και and; even
ἐποίησεν ποιεω do; make
ὁ ο the
θεὸς θεος God
τὸν ο the
ἄνθρωπον ανθρωπος person; human
κατ᾿ κατα down; by
εἰκόνα εικων image
θεοῦ θεος God
ἐποίησεν ποιεω do; make
αὐτόν αυτος he; him
ἄρσεν αρσην male
καὶ και and; even
θῆλυ θηλυς female
ἐποίησεν ποιεω do; make
αὐτούς αυτος he; him
1:27
וַ wa וְ and
יִּבְרָ֨א yyivrˌā ברא create
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
צַלְמֹ֔ו ṣalmˈô צֶלֶם image
בְּ bᵊ בְּ in
צֶ֥לֶם ṣˌelem צֶלֶם image
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בָּרָ֣א bārˈā ברא create
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
זָכָ֥ר zāḵˌār זָכָר male
וּ û וְ and
נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female
בָּרָ֥א bārˌā ברא create
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
1:27. et creavit Deus hominem ad imaginem suam ad imaginem Dei creavit illum masculum et feminam creavit eos
And God created man to his own image: to the image of God he created him: male and female he created them.
27. And God created man in his own image, in the image of God created he him; male and female created he them.
1:27. And God created man to his own image; to the image of God he created him; male and female, he created them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: «И сотворил Бог человека по образу Своему, по образу Божию сотворил его…» В самом повторении параллельных понятий — «по образу Своему», «по образу Божию» нельзя не видеть некоторого намека на участие различных Лиц Святой Троицы в акте творения человека, главным образом на Бога-Сына, бывшего Его непосредственным совершителем (по образу Своему). Но, в силу того, что Сын является сиянием славы Божьей и образом Ипостаси Его, творение по Его образу было вместе с Тем и творением по образу Бога-Отца (по образу Божию). Обращает здесь на себя внимание также и то, что человек сотворен лишь «по образу» Божию, а не добавлено и «по подобию», чем окончательно утверждается правильность вышеуказанного нами мнения, что только один образ Божий составляет врожденное свойство его природы, богоподобие же — нечто отличное от сего и состоит в той или другой степени свободного, личного человеком развития свойств этого божественного образа по пути их приближения к Первообразу.

«человека…, мужа и жену сотворил их». Ошибочно толкуя данное место, некоторые (особенно раввины) хотят видеть в нем основания для теории андрогинства первого человека (т. е. совмещения в одном лице мужского и женского пола). Но это заблуждение всего лучше опровергается стоящим здесь же местоимением «их», которое в том случае, если бы речь шла об одном лице, должно было бы иметь форму единственного числа — «его», а не «их» — множественное число.
Albert Barnes: Notes on the Bible - 1834
1:27
Created. - Man in his essential part, the image of God in him, was entirely a new creation. We discern here two stages in his creation. The general fact is stated in the first clause of the verse, and then the two particulars. "In the image of God created he him." This is the primary act, in which his relation to his Maker is made prominent. In this his original state he is actually one, as God in whose image he is made is one. "Male and female created he them." This is the second act or step in his formation. He is now no longer one, but two, - the male and the female. His adaptation to be the head of a race is hereby completed. This second stage in the existence of man is more circumstantially described hereafter Gen 2:21-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: Gen 1:26
in the image: Psa 139:14; Isa 43:7; Eph 2:10, Eph 4:24; Col 1:15
male: Gen 2:21-25, Gen 5:2; Mal 2:15; Mat 19:4; Mar 10:6; Co1 11:8, Co1 11:9
John Gill
1:27 So God created man in his own image,.... Which consisted both in the form of his body, and the erect stature of it, different from all other creatures; in agreement with the idea of that body, prepared in covenant for the Son of God, and which it was therein agreed he should assume in the fulness of time; and in the immortality of his soul, and in his intellectual powers, and in that purity, holiness, and righteousness in which he was created; as well as in his dominion, power, and authority over the creatures, in which he was as God's viceregent, and resembled him. The Jerusalem Targum is,
the Word of the Lord created man in his likeness; even that Word that was in the beginning with God, and was God, and in time became incarnate, by whom all things were made, Jn 1:1.
in the image of God created he him; which is repeated for the certainty of it, and that it might be taken notice of, as showing man's superior glory and dignity to the rest of the creatures, 1Cor 11:7.
male and female created he them; not that man was created an hermaphrodite, or with two bodies, back to back united together, and afterwards cleaved asunder, as the Jews fabulously say; but first God made man, or the male, out of the dust of the earth, and infused a rational soul into him; and then out of one of his ribs made a female, or woman, who was presented to him as his wife, that so their species might be propagated; and only one male and one female were created, to show that hereafter a man was to have at a time no more wives than one; see Mal 2:15 for all that is said in the following chapter, concerning the formation of man out of the dust of the earth, and the making of woman out of his rib, and presenting her to him, and his taking her to be his wife, were all done on this sixth day, and at this time. It is a tradition among the Heathens, that man was made last of all the creatures; so says Plato (k); and this notion the Chinese also have (l). The Jews give these reasons why man was made on the evening of the sabbath, to show that he did not assist in the work of creation; and that if he was elated in his mind, it might be told him that a fly was created before him, and that he might immediately enter on the command, i.e. of the sabbath (m).
(k) Protagor. p. 320, 321. (l) Martin. Sinic. Hist. l. 1. p. 4. (m) T. Bab. Sanhedrin, fol. 38. 1.
1:281:28: Եւ օրհնեաց զնոսա Աստուած՝ եւ ասէ. Աճեցէ՛ք եւ բազմացարո՛ւք՝ եւ լցէ՛ք զերկիր. եւ տիրեցէ՛ք դմա. եւ իշխեցէ՛ք ձկանց ծովու, եւ թռչնոց երկնից, եւ ամենայն անասնոց. եւ ամենայն երկրի, եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի։
28 Աստուած օրհնեց նրանց ու ասաց. «Աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրը, տիրեցէ՛ք դրան, իշխեցէ՛ք ծովի ձկների, երկնքի թռչունների, ողջ երկրի բոլոր անասունների ու երկրի վրայ սողացող բոլոր սողունների վրայ»:
28 Աստուած օրհնեց զանոնք եւ Աստուած անոնց ըսաւ. «Աճեցէք ու շատցէք ու երկիրը լեցուցէք եւ անոր տիրեցէք ու ծովու ձուկերուն ու երկնքի թռչուններուն եւ երկրի վրայ սողացող բոլոր կենդանիներուն իշխեցէք»։
Եւ օրհնեաց զնոսա Աստուած եւ [20]ասէ. Աճեցէք եւ բազմացարուք եւ լցէք զերկիր, եւ տիրեցէք դմա, եւ իշխեցէք ձկանց ծովու եւ թռչնոց երկնից եւ ամենայն [21]անասնոց եւ ամենայն երկրի եւ ամենայն սողնոց`` որ սողին ի վերայ երկրի:

1:28: Եւ օրհնեաց զնոսա Աստուած՝ եւ ասէ. Աճեցէ՛ք եւ բազմացարո՛ւք՝ եւ լցէ՛ք զերկիր. եւ տիրեցէ՛ք դմա. եւ իշխեցէ՛ք ձկանց ծովու, եւ թռչնոց երկնից, եւ ամենայն անասնոց. եւ ամենայն երկրի, եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի։
28 Աստուած օրհնեց նրանց ու ասաց. «Աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրը, տիրեցէ՛ք դրան, իշխեցէ՛ք ծովի ձկների, երկնքի թռչունների, ողջ երկրի բոլոր անասունների ու երկրի վրայ սողացող բոլոր սողունների վրայ»:
28 Աստուած օրհնեց զանոնք եւ Աստուած անոնց ըսաւ. «Աճեցէք ու շատցէք ու երկիրը լեցուցէք եւ անոր տիրեցէք ու ծովու ձուկերուն ու երկնքի թռչուններուն եւ երկրի վրայ սողացող բոլոր կենդանիներուն իշխեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: И благословил их Бог, и сказал им Бог: плодитесь и размножайтесь, и наполняйте землю, и обладайте ею, и владычествуйте над рыбами морскими и над птицами небесными, и над всяким животным, пресмыкающимся по земле.
1:28 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτοὺς αυτος he; him ὁ ο the θεὸς θεος God λέγων λεγω tell; declare αὐξάνεσθε αυξανω grow; increase καὶ και and; even πληθύνεσθε πληθυνω multiply καὶ και and; even πληρώσατε πληροω fulfill; fill τὴν ο the γῆν γη earth; land καὶ και and; even κατακυριεύσατε κατακυριευω lord it over; master αὐτῆς αυτος he; him καὶ και and; even ἄρχετε αρχω rule; begin τῶν ο the ἰχθύων ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even τῶν ο the πετεινῶν πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the ἑρπόντων ερπω in; on τῆς ο the γῆς γη earth; land
1:28 וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֹתָם֮ ʔōṯom אֵת [object marker] אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לָהֶ֜ם lāhˈem לְ to אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) פְּר֥וּ pᵊrˌû פרה be fertile וּ û וְ and רְב֛וּ rᵊvˈû רבה be many וּ û וְ and מִלְא֥וּ milʔˌû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and כִבְשֻׁ֑הָ ḵivšˈuhā כבשׁ subdue וּ û וְ and רְד֞וּ rᵊḏˈû רדה tread, to rule בִּ bi בְּ in דְגַ֤ת ḏᵊḡˈaṯ דָּגָה fish הַ ha הַ the יָּם֙ yyˌom יָם sea וּ û וְ and בְ vᵊ בְּ in עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חַיָּ֖ה ḥayyˌā חַיָּה wild animal הָֽ hˈā הַ the רֹמֶ֥שֶׂת rōmˌeśeṯ רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:28. benedixitque illis Deus et ait crescite et multiplicamini et replete terram et subicite eam et dominamini piscibus maris et volatilibus caeli et universis animantibus quae moventur super terramAnd God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.
28. And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
1:28. And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.”
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth:

28: И благословил их Бог, и сказал им Бог: плодитесь и размножайтесь, и наполняйте землю, и обладайте ею, и владычествуйте над рыбами морскими и над птицами небесными, и над всяким животным, пресмыкающимся по земле.
1:28
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτοὺς αυτος he; him
ὁ ο the
θεὸς θεος God
λέγων λεγω tell; declare
αὐξάνεσθε αυξανω grow; increase
καὶ και and; even
πληθύνεσθε πληθυνω multiply
καὶ και and; even
πληρώσατε πληροω fulfill; fill
τὴν ο the
γῆν γη earth; land
καὶ και and; even
κατακυριεύσατε κατακυριευω lord it over; master
αὐτῆς αυτος he; him
καὶ και and; even
ἄρχετε αρχω rule; begin
τῶν ο the
ἰχθύων ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
τῶν ο the
πετεινῶν πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
ἑρπόντων ερπω in; on
τῆς ο the
γῆς γη earth; land
1:28
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֹתָם֮ ʔōṯom אֵת [object marker]
אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לָהֶ֜ם lāhˈem לְ to
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
פְּר֥וּ pᵊrˌû פרה be fertile
וּ û וְ and
רְב֛וּ rᵊvˈû רבה be many
וּ û וְ and
מִלְא֥וּ milʔˌû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כִבְשֻׁ֑הָ ḵivšˈuhā כבשׁ subdue
וּ û וְ and
רְד֞וּ rᵊḏˈû רדה tread, to rule
בִּ bi בְּ in
דְגַ֤ת ḏᵊḡˈaṯ דָּגָה fish
הַ ha הַ the
יָּם֙ yyˌom יָם sea
וּ û וְ and
בְ vᵊ בְּ in
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַיָּ֖ה ḥayyˌā חַיָּה wild animal
הָֽ hˈā הַ the
רֹמֶ֥שֶׂת rōmˌeśeṯ רמשׂ creep
עַל־ ʕal- עַל upon
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:28. benedixitque illis Deus et ait crescite et multiplicamini et replete terram et subicite eam et dominamini piscibus maris et volatilibus caeli et universis animantibus quae moventur super terram
And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.
28. And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
1:28. And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: И благословил Господь людей и отдал им всю власть над всем сущим.

Сила творческого благословения, однажды уже преподанного раньше низшим животным, относилась лишь к их размножению; человеку же даруется не только способность размножения на земле, но и право обладания ею. Последнее является следствием того высокого положения, которое человек, будучи образом Бога на земле, должен был занять в мире.

Творец, по словам Псалмопевца, что повторяет и апостол, «славою и честью увенчал его; поставил его владыкою над делами рук Твоих; все положил под ноги его: овец и волов всех, и также полевых зверей, птиц небесных и рыб морских, все, преходящее морскими стезями». (Пс 8:6–9; Евр 2:7–9). Это одно из лучших выражений мысли о величии и красоте первозданного Адама (т. е. человека), восстановленного в своем, утраченном через грехопадение, первобытном достоинстве, вторым Адамом — Господом вашим Иисусом Христом (Евр 2:9–10).

Самое господство человека над природой должно понимать и в смысле употребления человеком на пользу свою различных естественных сил природы и ее богатств, и в смысле прямого служения ему со стороны различных видов животных, исчисляющихся здесь лишь в порядке их последовательного происхождения и по самым общим их группам.

Прекрасно выражена эта мысль в следующих вдохновенных строках И. Златоуста: «Как велико достоинство душ! Через ее силы строятся города, переплываются моря, обрабатываются поля, открываются бесчисленные искусства, укрощаются дикие звери! Но что важнее всего — душа знает Бога, Который сотворил ее и различает добро от зла. Один только человек из всего видимого мира воссылает молитвы к Богу, получает откровения, изучает природу небесных вещей и проникает даже в божественные тайны! Для него существует вся земля, солнце и звезды, для него отворены небеса, для него посылались апостолы и пророки, и даже сами Ангелы; для его спасения, наконец, Отец ниспослал и своего Единородного Сына!»
Adam Clarke: Commentary on the Bible - 1831
1:28: And God blessed them - Marked them as being under his especial protection, and gave them power to propagate and multiply their own kind on the earth. A large volume would be insufficient to contain what we know of the excellence and perfection of man, even in his present degraded fallen state. Both his body and soul are adapted with astonishing wisdom to their residence and occupations; and also the place of their residence, as well as the surrounding objects, in their diversity, color, and mutual relations, to the mind and body of this lord of the creation. The contrivance, arrangement, action, and re-action of the different parts of the body, show the admirable skill of the wondrous Creator; while the various powers and faculties of the mind, acting on and by the different organs of this body, proclaim the soul's Divine origin, and demonstrate that he who was made in the image and likeness of God, was a transcript of his own excellency, destined to know, love, and dwell with his Maker throughout eternity.
Albert Barnes: Notes on the Bible - 1834
1:28
The divine blessing is now pronounced upon man. It differs from that of the lower animals chiefly in the element of supremacy. Power is presumed to belong to man's nature, according to the counsel of the Maker's will Gen 1:26. But without a special permission he cannot exercise any lawful authority. For the other creatures are as independent of him as he is of them. As creatures he and they are on an equal footing, and have no natural fight either over the other. Hence, it is necessary that he should receive from high heaven a formal charter of right over the things that were made for man. He is therefore authorized, by the word of the Creator, to exercise his power in subduing the earth and ruling over the animal kingdom. This is the meet sequel of his being created in the image of God. Being formed for dominion, the earth and its various products and inhabitants are assigned to him for the display of his powers. The subduing and ruling refer not to the mere supply of his natural needs, for which provision is made in the following verse, but to the accomplishment of his various purposes of science and beneficence, whether towards the inferior animals or his own race. It is the part of intellectual and moral reason to employ power for the ends of general no less than personal good. The sway of man ought to be beneficent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Gen 1:22, Gen 8:17, Gen 9:1, Gen 9:7, Gen 17:16, Gen 17:20, Gen 22:17, Gen 22:18, Gen 24:60, Gen 26:3, Gen 26:4, Gen 26:24, Gen 33:5, Gen 49:25; Lev 26:9; Ch1 4:10, Ch1 26:5; Job 42:12; Psa 107:38, Psa 127:1-5, Psa 128:3, Psa 128:4; Isa 45:18; Ti1 4:3
moveth: Heb. creepeth, Psa 69:34 *marg.
Geneva 1599
1:28 And God (u) blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
(u) The propagation.
John Gill
1:28 And God blessed them,.... The man and the woman he had made, with all the blessings of nature and Providence; with all the good things of life; with his presence, and with communion with himself in a natural way, through the creatures; and particularly with a power of procreating their species, as follows,
and God said unto them, be fruitful, and multiply, and replenish the earth: if this is not an express command, as the Jews understand it, for marriage and procreation of children, it seems to be more than a bare permission; at least it is a direction and an advice to what was proper and convenient for the increase of mankind, and for the filling of the earth with inhabitants, which was the end of its being made, Is 45:18. This shows that marriage is an ordinance of God, instituted in paradise, and is honourable; and that procreation is a natural action, and might have been, and may be performed without sin,
and subdue it; the earth; not that it was in the hands of others, who had no right to it, and to be conquered and taken out of their hands; but is to be understood of their taking possession, and making use of it; of their tilling the land, and making it subservient to their use:
and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the face of the earth; which was giving them an universal and unlimited dominion over all the creatures; of which see an enumeration in Ps 8:6.
Robert Jamieson, A. R. Fausset and David Brown
1:28 Be fruitful, &c.--The human race in every country and age has been the offspring of the first pair. Amid all the varieties found among men, some black, some copper-colored, others white, the researches of modern science lead to a conclusion, fully accordant with the sacred history, that they are all of one species and of one family (Acts 17:26). What power in the word of God! "He spake and it was done. He commanded and all things stood fast" [Ps 33:9]. "Great and manifold are thy works, Lord God Almighty! in wisdom hast thou made them all" [Ps 104:24]. We admire that wisdom, not only in the regular progress of creation, but in its perfect adaptation to the end. God is represented as pausing at every stage to look at His work. No wonder He contemplated it with complacency. Every object was in its right place, every vegetable process going on in season, every animal in its structure and instincts suited to its mode of life and its use in the economy of the world. He saw everything that He had made answering the plan which His eternal wisdom had conceived; and, "Behold it was very good" [Gen 1:31].
1:291:29: Եւ ասաց Աստուած. Ահաւադիկ ետո՛ւ ձեզ զամենայն խոտ սերմանելի՝ սերմանել սերմն ըստ ազգի եւ ըստ նմանութեան, որ է ՚ի վերայ ամենայն երկրի. եւ ամենայն փայտ որ ունիցի յինքեան պտուղ սերման սերմանելոյ, ձե՛զ լիցի ՚ի կերակուր[9]։ [9] Յայլս պակասի. Սերմն ըստ ազգի եւ ըստ նմանութեան. որ է ՚ի վերայ։ Այլք. Եւ զամենայն փայտ որ։
29 Աստուած ասաց. «Ահա ձեզ տուեցի ողջ երկրի վրայ տարածուած սերմանելի բոլոր բոյսերի սերմերը եւ իրենց մէջ պտուղ սերմանելու սերմ պարունակող բոլոր ծառերը: Դրանք թող ձեզ համար սնունդ լինեն,
29 Աստուած ըսաւ. «Ահա ձեզի տուի բոլոր երկրի վրայ եղած ամէն սերմ ունեցող խոտ ու ամէն ծառ, որուն մէջ սերմ տուող ծառի պտուղ կայ։ Ասոնք ձեզի կերակուր պիտի ըլլան։
Եւ ասաց Աստուած. Ահաւադիկ ետու ձեզ զամենայն խոտ [22]սերմանելի` սերմանել`` սերմն, որ է ի վերայ ամենայն երկրի, եւ զամենայն փայտ որ ունիցի յինքեան պտուղ սերման սերմանելոյ` ձեզ լիցի ի կերակուր:

1:29: Եւ ասաց Աստուած. Ահաւադիկ ետո՛ւ ձեզ զամենայն խոտ սերմանելի՝ սերմանել սերմն ըստ ազգի եւ ըստ նմանութեան, որ է ՚ի վերայ ամենայն երկրի. եւ ամենայն փայտ որ ունիցի յինքեան պտուղ սերման սերմանելոյ, ձե՛զ լիցի ՚ի կերակուր[9]։
[9] Յայլս պակասի. Սերմն ըստ ազգի եւ ըստ նմանութեան. որ է ՚ի վերայ։ Այլք. Եւ զամենայն փայտ որ։
29 Աստուած ասաց. «Ահա ձեզ տուեցի ողջ երկրի վրայ տարածուած սերմանելի բոլոր բոյսերի սերմերը եւ իրենց մէջ պտուղ սերմանելու սերմ պարունակող բոլոր ծառերը: Դրանք թող ձեզ համար սնունդ լինեն,
29 Աստուած ըսաւ. «Ահա ձեզի տուի բոլոր երկրի վրայ եղած ամէն սերմ ունեցող խոտ ու ամէն ծառ, որուն մէջ սերմ տուող ծառի պտուղ կայ։ Ասոնք ձեզի կերակուր պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: И сказал Бог: вот, Я дал вам всякую траву, сеющую семя, какая есть на всей земле, и всякое дерево, у которого плод древесный, сеющий семя; --вам [сие] будет в пищу;
1:29 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit ὑμῖν υμιν you πᾶν πας all; every χόρτον χορτος grass; plant σπόριμον σποριμος grain field; sown σπεῖρον σπειρω sow σπέρμα σπερμα seed ὅ ος who; what ἐστιν ειμι be ἐπάνω επανω upon; above πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even πᾶν πας all; every ξύλον ξυλον wood; timber ὃ ος who; what ἔχει εχω have; hold ἐν εν in ἑαυτῷ εαυτου of himself; his own καρπὸν καρπος.1 fruit σπέρματος σπερμα seed σπορίμου σποριμος grain field; sown ὑμῖν υμιν you ἔσται ειμι be εἰς εις into; for βρῶσιν βρωσις meal; eating
1:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) הִנֵּה֩ hinnˌē הִנֵּה behold נָתַ֨תִּי nāṯˌattî נתן give לָכֶ֜ם lāḵˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֵ֣שֶׂב׀ ʕˈēśev עֵשֶׂב herb זֹרֵ֣עַ zōrˈēₐʕ זרע sow זֶ֗רַע zˈeraʕ זֶרַע seed אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עֵ֛ץ ʕˈēṣ עֵץ tree אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֥ו bˌô בְּ in פְרִי־ fᵊrî- פְּרִי fruit עֵ֖ץ ʕˌēṣ עֵץ tree זֹרֵ֣עַ zōrˈēₐʕ זרע sow זָ֑רַע zˈāraʕ זֶרַע seed לָכֶ֥ם lāḵˌem לְ to יִֽהְיֶ֖ה yˈihyˌeh היה be לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
1:29. dixitque Deus ecce dedi vobis omnem herbam adferentem semen super terram et universa ligna quae habent in semet ipsis sementem generis sui ut sint vobis in escamAnd God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat:
29. And God said, Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat:
1:29. And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you,
And God said, Behold, I have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat:

29: И сказал Бог: вот, Я дал вам всякую траву, сеющую семя, какая есть на всей земле, и всякое дерево, у которого плод древесный, сеющий семя; --вам [сие] будет в пищу;
1:29
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
ὑμῖν υμιν you
πᾶν πας all; every
χόρτον χορτος grass; plant
σπόριμον σποριμος grain field; sown
σπεῖρον σπειρω sow
σπέρμα σπερμα seed
ὅ ος who; what
ἐστιν ειμι be
ἐπάνω επανω upon; above
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πᾶν πας all; every
ξύλον ξυλον wood; timber
ὃ ος who; what
ἔχει εχω have; hold
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
καρπὸν καρπος.1 fruit
σπέρματος σπερμα seed
σπορίμου σποριμος grain field; sown
ὑμῖν υμιν you
ἔσται ειμι be
εἰς εις into; for
βρῶσιν βρωσις meal; eating
1:29
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הִנֵּה֩ hinnˌē הִנֵּה behold
נָתַ֨תִּי nāṯˌattî נתן give
לָכֶ֜ם lāḵˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֵ֣שֶׂב׀ ʕˈēśev עֵשֶׂב herb
זֹרֵ֣עַ zōrˈēₐʕ זרע sow
זֶ֗רַע zˈeraʕ זֶרַע seed
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ hā הַ the
עֵ֛ץ ʕˈēṣ עֵץ tree
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֥ו bˌô בְּ in
פְרִי־ fᵊrî- פְּרִי fruit
עֵ֖ץ ʕˌēṣ עֵץ tree
זֹרֵ֣עַ zōrˈēₐʕ זרע sow
זָ֑רַע zˈāraʕ זֶרַע seed
לָכֶ֥ם lāḵˌem לְ to
יִֽהְיֶ֖ה yˈihyˌeh היה be
לְ lᵊ לְ to
אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
1:29. dixitque Deus ecce dedi vobis omnem herbam adferentem semen super terram et universa ligna quae habent in semet ipsis sementem generis sui ut sint vobis in escam
And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat:
29. And God said, Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat:
1:29. And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Вот древнейшее известие о первобытной пище человека и животных: для человека ею служили различные травы с их кореньями и деревья с их плодами, для животных же — травная зелень. Основываясь на умолчании бытописателя о мясе как предмете пищи, большинство комментаторов полагает, что оно в первое время до потопа или, по крайней мере, грехопадения, не было в употреблении не только у людей, но даже и у животных, среди которых, следовательно, не было хищных птиц и зверей. Первое известие о введении мяса и вина в пищу человека относится к эпохе после потопа (Быт 9:3). Нельзя не усмотреть также в этом особенного божественного помышления о всех вновь сотворенных существах, выразившееся в заботе об их хранении и поддержании их жизни (Иов 39:6; Пс 103:14–15, 27; 135:25; 43:15–16; Деян 14:14: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.
We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, Ps. cxxxvi. 25. He that made man and beast thus took care to preserve both, Ps. xxxvi. 6. Here is,
I. Food provided for man, v. 29. Herbs and fruits must be his meat, including corn and all the products of the earth; these were allowed him, but (it should seem) not flesh, till after the flood, ch. ix. 3. And before the earth was deluged, much more before it was cursed for man's sake, its fruits, no doubt, were more pleasing to the taste and more strengthening and nourishing to the body than marrow and fatness, and all the portion of the king's meat, are now. See here, 1. That which should make us humble. As we were made out of the earth, so we are maintained out of it. Once indeed men did eat angels' food, bread from heaven; but they died (John vi. 49); it was to them but as food out of the earth, Ps. civ. 14. There is meat that endures to everlasting life; the Lord evermore give us this. 2. That which should make us thankful. The Lord is for the body; from him we receive all the supports and comforts of this life, and to him we must give thanks. He gives us all things richly to enjoy, not only for necessity, but plenty, dainties, and varieties, for ornament and delight. How much are we indebted! How careful should we be, as we live upon God's bounty, to live to his glory! 3. That which should make us temperate and content with our lot. Though Adam had dominion given him over fish and fowl, yet God confined him, in his food, to herbs and fruits; and he never complained of it. Though afterwards he coveted forbidden fruit, for the sake of the wisdom and knowledge he promised himself from it, yet we never read that he coveted forbidden flesh. If God give us food for our lives, let us not, with murmuring Israel, ask food for our lusts, Ps. lxxviii. 18; see Dan. i. 15.
II. Food provided for the beasts, v. 30. Doth God take care for oxen? Yes, certainly, he provides food convenient for them, and not for oxen only, which were used in his sacrifices and man's service, but even the young lions and the young ravens are the care of his providence; they ask and have their meat from God. Let us give to God the glory of his bounty to the inferior creatures, that all are fed, as it were, at his table, every day. He is a great housekeeper, a very rich and bountiful one, that satisfies the desire of every living thing. Let this encourage God's people to cast their care upon him, and not to be solicitous respecting what they shall eat and what they shall drink. He that provided for Adam without his care, and still provides for all the creatures without their care, will not let those that trust him want any good thing, Matt. vi. 26. He that feeds his birds will not starve his babes.
Adam Clarke: Commentary on the Bible - 1831
1:29: I have given you every herb - for meat - It seems from this, says an eminent philosopher, that man was originally intended to live upon vegetables only; and as no change was made In the structure of men's bodies after the flood, it is not probable that any change was made in the articles of their food. It may also be inferred from this passage that no animal whatever was originally designed to prey on others; for nothing is here said to be given to any beast of the earth besides green herbs - Dr. Priestley. Before sin entered into the world, there could be, at least, no violent deaths, if any death at all. But by the particular structure of the teeth of animals God prepared them for that kind of aliment which they were to subsist on after the Fall.
Albert Barnes: Notes on the Bible - 1834
1:29 , Gen 1:30
Every herb bearing seed and tree bearing fruit is granted to man for his sustenance. With our habits it may seem a matter of course that each should at once appropriate what he needs of things at his hand. But in the beginning of existence it could not be so. Of two things proceeding from the same creative hand neither has any original or inherent right to interfere in any way whatever with the other. The absolute right to each lies in the Creator alone. The one, it is true, may need the other to support its life, as fruit is needful to man. And therefore the just Creator cannot make one creature dependent for subsistence on another without granting to it the use of that other. But this is a matter between Creator and creature, not by any means between creature and creature. Hence, it was necessary to the rightful adjustment of things, whenever a rational creature was ushered into the world, that the Creator should give an express permission to that creature to partake of the fruits of the earth. And in harmony with this view we shall hereafter find an exception made to this general grant Gen 2:17. Thus, we perceive, the necessity of this formal grant of the use of certain creatures to moral and responsible man lies deep in the nature of things. And the sacred writer here hands down to us from the mists of a hoary antiquity the primitive deed of conveyance, which lies at the foundation of the the common property of man in the earth, and all that it contains.
The whole vegetable world is assigned to the animals for food. In the terms of the original grant the herb bearing seed and the tree bearing fruit are especially allotted to man, because the grain and the fruit were edible by man without much preparation. As usual in Scripture the chief parts are put for the whole, and accordingly this specification of the ordinary and the obvious covers the general principle that whatever part of the vegetable kingdom is convertible into food by the ingenuity of man is free for his use. It is plain that a vegetable diet alone is expressly conceded to man in this original conveyance, and it is probable that this alone was designed for him in the state in which he was created. But we must bear in mind that he was constituted master of the animal as well as of the vegetable world; and we cannot positively affirm that his dominion did not involve the use of them for food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: I have: Psa 24:1, Psa 115:16; Hos 2:8; Act 17:24, Act 17:25, Act 17:28; Ti1 6:17
bearing: Heb. seeding
to you: Gen 2:16, Gen 9:3; Job 36:31; Psa 104:14, Psa 104:15, Psa 104:27, Psa 104:28, Psa 111:5, Psa 136:25, Psa 145:15, Psa 145:16; Psa 146:7, Psa 147:9; Isa 33:16; Mat 6:11, Mat 6:25, Mat 6:26; Act 14:17
Geneva 1599
1:29 And God said, Behold, I have given you (x) every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat.
(x) God's great.
John Gill
1:29 And God said,.... That is, to Adam and Eve, whom he had made in his image and likeness, and to whom he had given the dominion of the earth and sea, and all things in them:
behold, I have given you every herb bearing seed, which is upon the face of all the earth; every herb or plant which had a seed in it, by which it sowed itself again; or being taken off, might be sown by man, even everyone that was wholesome, healthful, and nourishing, without any exception; whatever grew in any part of the earth, be it where it would:
and every tree, in which is the fruit of a tree yielding seed; all but the tree of knowledge, of good and evil, afterwards excepted; and both these take in all kind of vegetables, all herbs, plants, roots, even corn, wheat, barley, pease, beans, &c. and the various fruits of all sorts of trees, but that before mentioned:
to you it shall be for meat: which is generally thought to be the food of the antediluvians (n), it not being proper, at least very soon, to kill any of the animals, until they were multiplied and increased, lest their species should be destroyed; though here is no prohibition of eating flesh; nor is it said that this only should be for meat, which is before mentioned; and by the early employment of some in keeping sheep, and by the sacrifice of creatures immediately after the fall, part of which used to be eaten by the offerers; and by the distinction of clean and unclean creatures before the flood, it looks probable that flesh might be eaten: and Bochart (o) refers this clause to what goes before in the preceding verse, as well as to what is in this, and takes the sense to be, that the fishes of the sea, and fowls of the air, and every living creature man had dominion over, as well as herbs and fruits, were given him for his food: but the Jews (p) are of opinion, that the first man might not eat flesh, but it was granted to the sons of Noah. (From Rom 5:12 there was no death before Adam's sin, hence up until at least the fall, man did not eat meat. Ed.) (n) "Panis erant primus virides Mortalibus Herbae", Ovid. Fast. l. 4. (o) Hierozoic. par. 1. l. 1. c. 2. col. 11. (p) T. Bab. Sanhedrin, fol. 59. 2.
John Wesley
1:29 We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, Ps 136:25. - Here is, 1. Food provided for man, Gen 1:29. herbs and fruits must be his meat, including corn, and all the products of the earth. And before the earth was deluged, much more before it was cursed for man's sake, its fruits no doubt, were more pleasing to the taste, and more strengthening and nourishing to the body. 2. Food provided for the beasts, Gen 1:30. Doth God take care of oxen? Yes, certainly, he provides food convenient for them; and not for oxen only that were used in his sacrifices, and man's service, but even the young lions and the young ravens are the care of his providence, they ask and have their meat from God.
1:301:30: Եւ ամենայն գազանաց երկրի. եւ ամենայն թռչնոց երկնից. եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի՝ որ ունիցի շունչ կենդանի. եւ ամենայն խոտ դալա՛ր ՚ի կերակուր։ Եւ եղեւ ա՛յնպէս։
30 իսկ բոլոր կանաչ խոտերը երկրի բոլոր գազանների, երկնքի բոլոր թռչունների եւ երկրի վրայ սողացող բոլոր սողունների՝ բոլոր կենդանիների համար թող լինեն կեր»: Եւ եղաւ այդպէս:
30 Ու երկրի բոլոր գազաններուն ու երկնքի բոլոր թռչուններուն եւ երկրի վրայ կենդանութեան շունչ ունեցող բոլոր սողուններուն՝ կերակուրի համար կանաչ խոտ տուի»։ Ու այնպէս եղաւ։
Եւ ամենայն գազանաց երկրի, եւ ամենայն թռչնոց երկնից, եւ ամենայն սողնոց որ սողին ի վերայ երկրի` որ ունիցի շունչ կենդանի, ամենայն խոտ դալար ի կերակուր. եւ եղեւ այնպէս:

1:30: Եւ ամենայն գազանաց երկրի. եւ ամենայն թռչնոց երկնից. եւ ամենայն սողնոց որ սողին ՚ի վերայ երկրի՝ որ ունիցի շունչ կենդանի. եւ ամենայն խոտ դալա՛ր ՚ի կերակուր։ Եւ եղեւ ա՛յնպէս։
30 իսկ բոլոր կանաչ խոտերը երկրի բոլոր գազանների, երկնքի բոլոր թռչունների եւ երկրի վրայ սողացող բոլոր սողունների՝ բոլոր կենդանիների համար թող լինեն կեր»: Եւ եղաւ այդպէս:
30 Ու երկրի բոլոր գազաններուն ու երկնքի բոլոր թռչուններուն եւ երկրի վրայ կենդանութեան շունչ ունեցող բոլոր սողուններուն՝ կերակուրի համար կանաչ խոտ տուի»։ Ու այնպէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: а всем зверям земным, и всем птицам небесным, и всякому пресмыкающемуся по земле, в котором душа живая, [дал] Я всю зелень травную в пищу. И стало так.
1:30 καὶ και and; even πᾶσι πας all; every τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even πᾶσι πας all; every τοῖς ο the πετεινοῖς πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even παντὶ πας all; every ἑρπετῷ ερπετον reptile τῷ ο the ἕρποντι ερπω in; on τῆς ο the γῆς γη earth; land ὃ ος who; what ἔχει εχω have; hold ἐν εν in ἑαυτῷ εαυτου of himself; his own ψυχὴν ψυχη soul ζωῆς ζωη life; vitality πάντα πας all; every χόρτον χορτος grass; plant χλωρὸν χλωρος green εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way
1:30 וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הָ֠ hā הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֹ֨וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to כֹ֣ל׀ ḵˈōl כֹּל whole רֹומֵ֣שׂ rômˈēś רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּו֙ bˌô בְּ in נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul חַיָּ֔ה ḥayyˈā חַי alive אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יֶ֥רֶק yˌereq יֶרֶק greens עֵ֖שֶׂב ʕˌēśev עֵשֶׂב herb לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be כֵֽן׃ ḵˈēn כֵּן thus
1:30. et cunctis animantibus terrae omnique volucri caeli et universis quae moventur in terra et in quibus est anima vivens ut habeant ad vescendum et factum est itaAnd to all the beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done.
30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, every green herb for meat: and it was so.
1:30. and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became.
And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life, [I have given] every green herb for meat: and it was so:

30: а всем зверям земным, и всем птицам небесным, и всякому пресмыкающемуся по земле, в котором душа живая, [дал] Я всю зелень травную в пищу. И стало так.
1:30
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
πετεινοῖς πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
παντὶ πας all; every
ἑρπετῷ ερπετον reptile
τῷ ο the
ἕρποντι ερπω in; on
τῆς ο the
γῆς γη earth; land
ὃ ος who; what
ἔχει εχω have; hold
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
ψυχὴν ψυχη soul
ζωῆς ζωη life; vitality
πάντα πας all; every
χόρτον χορτος grass; plant
χλωρὸν χλωρος green
εἰς εις into; for
βρῶσιν βρωσις meal; eating
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
1:30
וּֽ ˈû וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הָ֠ hā הַ the
אָרֶץ ʔārˌeṣ אֶרֶץ earth
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֹ֨וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
כֹ֣ל׀ ḵˈōl כֹּל whole
רֹומֵ֣שׂ rômˈēś רמשׂ creep
עַל־ ʕal- עַל upon
הָ hā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּו֙ bˌô בְּ in
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
חַיָּ֔ה ḥayyˈā חַי alive
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יֶ֥רֶק yˌereq יֶרֶק greens
עֵ֖שֶׂב ʕˌēśev עֵשֶׂב herb
לְ lᵊ לְ to
אָכְלָ֑ה ʔoḵlˈā אָכְלָה food
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
כֵֽן׃ ḵˈēn כֵּן thus
1:30. et cunctis animantibus terrae omnique volucri caeli et universis quae moventur in terra et in quibus est anima vivens ut habeant ad vescendum et factum est ita
And to all the beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done.
30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, every green herb for meat: and it was so.
1:30. and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:30
The whole of the grasses and the green parts or leaves of the herbage are distributed among the inferior animals for food. Here, again, the common and prominent kind of sustenance only is specified. There are some animals that greedily devour the fruits of trees and the grain produced by the various herbs; and there are others that derive the most of their subsistence from preying on the smaller and weaker kinds of animals. Still, the main substance of the means of animal life, and the ultimate supply of the whole of it, are derived from the plant. Even this general statement is not to be received without exception, as there are certain lower descriptions of animals that derive sustenance even from the mineral world. But this brief narrative of things notes only the few palpable facts, leaving the details to the experience and judgment of the reader.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Gen 9:3; Job 38:39-41, Job 39:4, Job 39:8, Job 39:30, Job 40:15, Job 40:20; Psa 104:14, Psa 145:15, Psa 145:16, Psa 147:9
life: Heb. a living soul
John Gill
1:30 And to every beast of the earth,.... Wild or tame, the cattle on a thousand hills; God took care and provided for these, being all his creatures, and designed to answer some end or other by their creation:
and to every fowl of the air; that flies in it,
and to every creeping thing upon the earth; even the meanest and lowest insect:
wherein there is life; or "a living soul"; that has an animal life, which is to be supported by food:
I have given every green herb for meat; the leaves for some, and seed for others; and here is no mention made of flesh; and perhaps those creatures which are now carnivorous were not so at their first creation:
and it was so; every creature, both man and beast, had food suitable to their nature and appetite, and a sufficiency of it. (From Rom 5:12, it is certain that up until the fall no animal ate other animals, otherwise there would have been death before Adam's first sin, which is said to be the cause of death. Ed.)
1:311:31: Եւ ետես Աստուած զամենայն զոր արար, եւ ահա բարի՛ են յոյժ։ Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր վե՛ցերորդ։
31 Աստուած տեսաւ, որ այն ամէնը, ինչ ստեղծել էր, շատ լաւ է: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր վեցերորդ:
31 Եւ Աստուած իր բոլոր ըրածը տեսաւ։ Ահա շատ բարի էր։ Եւ իրիկուն ու առտու ըլլալով՝ վեցերորդ օրը եղաւ։
Եւ ետես Աստուած զամենայն զոր արար, եւ ահա բարի են յոյժ. եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր վեցերորդ:

1:31: Եւ ետես Աստուած զամենայն զոր արար, եւ ահա բարի՛ են յոյժ։ Եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր վե՛ցերորդ։
31 Աստուած տեսաւ, որ այն ամէնը, ինչ ստեղծել էր, շատ լաւ է: Եւ եղաւ երեկոյ, եւ եղաւ առաւօտ՝ օր վեցերորդ:
31 Եւ Աստուած իր բոլոր ըրածը տեսաւ։ Ահա շատ բարի էր։ Եւ իրիկուն ու առտու ըլլալով՝ վեցերորդ օրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: И увидел Бог все, что Он создал, и вот, хорошо весьма. И был вечер, и было утро: день шестой.
1:31 καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God τὰ ο the πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make καὶ και and; even ἰδοὺ ιδου see!; here I am καλὰ καλος fine; fair λίαν λιαν very καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even ἐγένετο γινομαι happen; become πρωί πρωι early ἡμέρα ημερα day ἕκτη εκτος.1 sixth
1:31 וַ wa וְ and יַּ֤רְא yyˈar ראה see אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold טֹ֖וב ṭˌôv טֹוב good מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֶ֥רֶב ʕˌerev עֶרֶב evening וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be בֹ֖קֶר vˌōqer בֹּקֶר morning יֹ֥ום yˌôm יֹום day הַ ha הַ the שִּׁשִּֽׁי׃ פ ššiššˈî . f שִׁשִּׁי sixth
1:31. viditque Deus cuncta quae fecit et erant valde bona et factum est vespere et mane dies sextusAnd God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.
31. And God saw every thing that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
1:31. And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day.
And God saw every thing that he had made, and, behold, [it was] very good. And the evening and the morning were the sixth day:

31: И увидел Бог все, что Он создал, и вот, хорошо весьма. И был вечер, и было утро: день шестой.
1:31
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
θεὸς θεος God
τὰ ο the
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
καὶ και and; even
ἰδοὺ ιδου see!; here I am
καλὰ καλος fine; fair
λίαν λιαν very
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
ἐγένετο γινομαι happen; become
πρωί πρωι early
ἡμέρα ημερα day
ἕκτη εκτος.1 sixth
1:31
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
טֹ֖וב ṭˌôv טֹוב good
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֶ֥רֶב ʕˌerev עֶרֶב evening
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
בֹ֖קֶר vˌōqer בֹּקֶר morning
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שִּׁשִּֽׁי׃ פ ššiššˈî . f שִׁשִּׁי sixth
1:31. viditque Deus cuncta quae fecit et erant valde bona et factum est vespere et mane dies sextus
And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.
31. And God saw every thing that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
1:31. And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Заключительная формула божественного одобрения всего дела творения существенно разнится по степени своей силы от всех остальных, ей предшествовавших: если раньше, по сотворении различных видов растений и животных, Творец находил, что создание их удовлетворяло его и было «хорошо» (4, 8, 10, 12, 18, 21, 25: ст.); то теперь, окидывая одним общим взором всю картину уже законченного творения и видя его полную гармонию и целесообразность, Творец, как говорит Псалмопевец, возвеселился о своем творении (Пс 103:31) и нашел, что оно, рассматриваемое в целом, «хорошо весьма», т. е. вполне отвечает предвечным планам божественного домостроительства о создании мира и человека.

«день шестой…» Этот день был последним актом космогонического видения заключением всего творческого шестоднева. Глубоко историческая древность библейской космогонии подтверждается довольно согласными следами ее, сохранившимися в языке древности (argumentum ex consensu gentium).

В ряду их особенное значение и ценность имеют древнейшие предания халдеев, обитателей Ура Халдейского, откуда впоследствии вышел и сам Авраам, родоначальник еврейского народа. Эти традиции халдеев имеются у нас в отрывочных записях халдейского жреца Бероза (в III в. до Рождества Христова) и, что еще гораздо ценнее, в недавно открытых клинообразных табличках т. н. «халдейского генезиса» (в 1870: г. английским ученым Георгом Смитом). В последнем мы имеем поразительную по своей близости (хотя и проникнутую политеизмом) параллель к библейской истории творения: здесь то же, как и в Библии, деление на шесть последовательных актов, из которых каждому посвящается своя особая таблица, приблизительно то же содержание каждой из этих таблиц, как и в истории каждого из библейских дней, та же их общая последовательность и — что особенно любопытно — одни и те же характерные приемы, выражения и даже отдельные термины. Ввиду всего этого сравнение библейской космогонии с данными халдейского генезиса получает высокий интерес и великую апологетическую важность (подробнее об этом см. в диссертации А. Покровского: «Библейское учение о первобытной религии», с. 86–90).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
We have here the approbation and conclusion of the whole work of creation. As for God, his work is perfect; and if he begin he will also make an end, in providence and grace, as well as here in creation. Observe,
I. The review God took of his work: He saw every thing that he had made. So he does still; all the works of his hands are under his eye. He that made all sees all; he that made us sees us, Ps. cxxxix. 1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Acts xv. 18. But this was the Eternal Mind's solemn reflection upon the copies of its own wisdom and the products of its own power. God has hereby set us an example of reviewing our works. Having given us a power of reflection, he expects we should use that power, see our way (Jer. ii. 23), and think of it, Ps. cxix. 59. When we have finished a day's work, and are entering upon the rest of the night, we should commune with our own hearts about what we have been doing that day; so likewise when we have finished a week's work, and are entering upon the sabbath-rest, we should thus prepare to meet our God; and when we are finishing our life's work, and are entering upon our rest in the grave, that is a time to bring to remembrance, that we may die repenting, and so take leave of it.
II. The complacency God took in his work. When we come to review our works we find, to our shame, that much has been very bad; but, when God reviewed his, all was very good. He did not pronounce it good till he had seen it so, to teach us not to answer a matter before we hear it. The work of creation was a very good work. All that God made was well-made, and there was no flaw nor defect in it. 1. It was good. Good, for it is all agreeable to the mind of the Creator, just as he would have it to be; when the transcript came to be compared with the great original, it was found to be exact, no errata in it, not one misplaced stroke. Good, for it answers the end of its creation, and is fit for the purpose for which it was designed. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God's glory; there is that in the whole visible creation which is a demonstration of God's being and perfections, and which tends to beget, in the soul of man, a religious regard to him and veneration of him. 2. It was very good. Of each day's work (except the second) it was said that it was good, but now, it is very good. For, (1.) Now man was made, who was the chief of the ways of God, who was designed to be the visible image of the Creator's glory and the mouth of the creation in his praises. (2.) Now all was made; every part was good, but all together very good. The glory and goodness, the beauty and harmony, of God's works, both of providence and grace, as this of creation, will best appear when they are perfected. When the top-stone is brought forth we shall cry, Grace, grace, unto it, Zech. iv. 7. Therefore judge nothing before the time.
III. The time when this work was concluded: The evening and the morning were the sixth day; so that in six days God made the world. We are not to think but that God could have made the world in an instant. He said that, Let there be light, and there was light, could have said, "Let there be a world," and there would have been a world, in a moment, in the twinkling of an eye, as at the resurrection, 1 Cor. xv. 52. But he did it in six days, that he might show himself a free-agent, doing his own work both in his own way and in his own time,--that his wisdom, power, and goodness, might appear to us, and be meditated upon by us, the more distinctly,--and that he might set us an example of working six days and resting the seventh; it is therefore made the reason of the fourth commandment. So much would the sabbath conduce to the keeping up of religion in the world that God had an eye to it in the timing of his creation. And now, as God reviewed his work, let us review our meditations upon it, and we shall find them very lame and defective, and our praises low and flat; let us therefore stir up ourselves, and all that is within us, to worship him that made the heaven, earth, and sea, and the fountains of waters, according to the tenour of the everlasting gospel, which is preached to every nation, Rev. xiv. 6, 7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!
Adam Clarke: Commentary on the Bible - 1831
1:31: And, behold, it was very good - טוב מאד tob meod, Superlatively, or only good; as good as they could be. The plan wise, the work well executed, the different parts properly arranged; their nature, limits, mode of existence, manner of propagation, habits, mode of sustenance, etc., etc., properly and permanently established and secured; for every thing was formed to the utmost perfection of its nature, so that nothing could be added or diminished without encumbering the operations of matter and spirit on the one hand, or rendering them inefficient to the end proposed on the other; and God has so done all these marvellous works as to be glorified in all, by all, and through all.
And the evening and the morning were the sixth day - The word ערב ereb, which we translate evening, comes from the root ערב arab, to mingle; and properly signifies that state in which neither absolute darkness nor full light prevails. It has nearly the same grammatical signification with our twilight, the time that elapses from the setting of the sun till he is eighteen degrees below the horizon and the last eighteen degrees before he arises. Thus we have the morning and evening twilight, or mixture of light and darkness, in which neither prevails, because, while the sun is within eighteen degrees of the horizon, either after his setting or before his rising, the atmosphere has power to refract the rays of light, and send them back on the earth. The Hebrews extended the meaning of this term to the whole duration of night, because it was ever a mingled state, the moon, the planets, or the stars, tempering the darkness with some rays of light. From the ereb of Moses came the Ερεβος Erebus, of Hesiod, Aristophanes, and other heathens, which they deified and made, with Nox or night, the parent of all things.
The morning - בקר boker; From בקר bakar, he looked out; a beautiful figure which represents the morning as looking out at the east, and illuminating the whole of the upper hemisphere. The evening and the morning were the sixth day - It is somewhat remarkable that through the whole of this chapter, whenever the division of days is made, the evening always precedes the morning. The reason of this may perhaps be, that darkness was pre-existent to light, (Gen 1:2, And darkness was upon the face of the deep), and therefore time is reckoned from the first act of God towards the creation of the world, which took place before light was called forth into existence. It is very likely for this same reason, that the Jews began their day at six o'clock in the evening in imitation of Moses's division of time in this chapter. Caesar in his Commentaries makes mention of the same peculiarity existing among the Gauls:
Galli se omnes ab Dite patre prognatas praedicant: idque ab Druidibus proditum dicunt: ab eam causam spatia omnis temporis, non numero dierum, sed noctium, finiunt; et dies natales, et mensium et annorum initia sic observant, ut noctem dies subsequatur; De Bell. Gall. lib. vi.
Tacitus likewise records the same of the Germans:
Nec dierum numerum, ut nos, sed noctium computant: sic constituent, sic condicunt, nox ducere diem videtur; De Mor. Germ. sec. ii.
And there are to this day some remains of the same custom in England, as for instance in the word se'nnight and fortnight. See also Aeschyl. Agamem. ver. 273, 287.
Thus ends a chapter containing the most extensive, most profound, and most sublime truths that can possibly come within the reach of the human intellect. How unspeakably are we indebted to God for giving us a revelation of his Will and of his Works! Is it possible to know the mind of God but from himself? It is impossible. Can those things and services which are worthy of and pleasing to an infinitely pure, perfect, and holy Spirit, be ever found out by reasoning and conjecture? Never! for the Spirit of God alone can know the mind of God; and by this Spirit he has revealed himself to man; and in this revelation has taught him, not only to know the glories and perfections of the Creator, but also his own origin, duty, and interest. Thus far it was essentially necessary that God should reveal his Will; but if he had not given a revelation of his Works, the origin, constitution, and nature of the universe could never have been adequately known. The world by wisdom knew not God; this is demonstrated by the writings of the most learned and intelligent heathens. They had no just, no rational notion of the origin and design of the universe. Moses alone, of all ancient writers, gives a consistent and rational account of the creation; an account which has been confirmed by the investigation of the most accurate philosophers. But where did he learn this? "In Egypt." That is impossible; for the Egyptians themselves were destitute of this knowledge. The remains we have of their old historians, all posterior to the time of Moses, are egregious for their contradictions and absurdity; and the most learned of the Greeks who borrowed from them have not been able to make out, from their conjoint stock, any consistent and credible account. Moses has revealed the mystery that lay hid from all preceding ages, because he was taught it by the inspiration of the Almighty. Reader, thou hast now before thee the most ancient and most authentic history in the world; a history that contains the first written discovery that God has made of himself to man-kind; a discovery of his own being, in his wisdom, power, and goodness, in which thou and the whole human race are so intimately concerned. How much thou art indebted to him for this discovery he alone can teach thee, and cause thy heart to feel its obligations to his wisdom and mercy. Read so as to understand, for these things were written for thy learning; therefore mark what thou readest, and inwardly digest - deeply and seriously meditate on, what thou hast marked, and pray to the Father of lights that he may open thy understanding, that thou mayest know these holy Scriptures, which are able to make thee wise unto salvation.
God made thee and the universe, and governs all things according to the counsel of his will; that will is infinite goodness, that counsel is unerring wisdom. While under the direction of this counsel, thou canst not err; while under the influence of this will, thou canst not be wretched. Give thyself up to his teaching, and submit to his authority; and, after guiding thee here by his counsel, he will at last bring thee to his glory. Every object that meets thy eye should teach thee reverence, submission, and gratitude. The earth and its productions were made for thee; and the providence of thy heavenly Father, infinitely diversified in its operations, watches over and provides for thee. Behold the firmament of his power, the sun, moon, planets, and stars, which he has formed, not for himself, for he needs none of these things, but for his intelligent offspring. What endless gratification has he designed thee in placing within thy reach these astonishing effects of his wisdom and power, and in rendering thee capable of searching out their wonderful relations and connections, and of knowing himself, the source of all perfection, by having made thee in his own image, and in his own likeness! It is true thou art fallen; but he has found out a ransom. God so loved thee in conjunction with the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life. Believe on Him; through him alone cometh salvation; and the fair and holy image of God in which thou wast created shall be again restored; he will build thee up as at the first, restore thy judges and counsellors as at the beginning, and in thy second creation, as in thy first, will pronounce thee to be very good, and thou shalt show forth the virtues of him by whom thou art created anew in Christ Jesus. Amen.
Albert Barnes: Notes on the Bible - 1834
1:31
Here we have the general Rev_iew and approval of everything God had made, at the close of the six days' work of creation. Man, as well as other things, was very good when he came from his Maker's hand; but good as yet untried, and therefore good in capacity rather than in victory over temptation. It remains yet to be seen whether he will be good in act and habit.
This completes, then, the restoration of that order and fullness the absence of which is described in the second verse. The account of the six days' work, therefore, is the counterpart of that verse. The six days fall into two threes, corresponding to each other in the course of events. The first and fourth days refer principally to the darkness on the face of the deep; the second and fifth to the disorder and emptiness of the aerial and aqueous elements; and the third and sixth to the similar condition of the land. Again, the first three days refer to a lower, the second three to a higher order of things. On the first the darkness on the face of the earth is removed; on the fourth that on the face of the sky. On the second the water is distributed above and below the expanse; on the fifth the living natives of these regions are called into being. On the third the plants rooted in the soil are made; on the sixth the animals that move freely over it are brought into existence.
This chapter shows the folly and sin of the worship of light, of sun, moon, or star, of air or water, of plant, of fish or fowl, of earth, of cattle, creeping thing or wild beast, or, finally, of man himself; as all these are but the creatures of the one Eternal Spirit, who, as the Creator of all, is alone to be worshipped by his intelligent creatures.
This chapter is also to be read with wonder and adoration by man; as he finds himself to be constituted lord of the earth, next in rank under the Creator of all, formed in the image of his Maker, and therefore capable not only of studying the works of nature, but of contemplating and Rev_erently communing with the Author of nature.
In closing the interpretation of this chapter, it is proper to refer to certain first principles of hermeneutical science. First, that interpretation only is valid which is true to the meaning of the author. The very first rule on which the interpreter is bound to proceed is to assign to each word the meaning it commonly bore in the time of the writer. This is the prime key to the works of every ancient author, if we can only discover it. The next is to give a consistent meaning to the whole of that which was composed at one time or in one place by the author. The presumption is that there was a reasonable consistency of thought in his mind during one effort of composition. A third rule is to employ faithfully and discreetly whatever we can learn concerning the time, place, and other circumstances of the author to the elucidation of his meaning.
And, in the second place, the interpretation now given claims acceptance on the ground of its internal and external consistency with truth. First, It exhibits the consistency of the whole narrative in itself. It acknowledges the narrative character of the first verse. It assigns an essential significance to the words, "the heavens," in that verse. It attributes to the second verse a prominent place and function in the arrangement of the record. It places the special creative work of the six days in due subordination to the absolute creation recorded in the first verse. It gathers information from the primitive meanings of the names that are given to certain objects, and notices the subsequent development of these meanings. It accounts for the manifestation of light on the first day, and of the luminaries of heaven on the fourth, and traces the orderly steps of a majestic climax throughout the narrative. It is in harmony with the usage of speech as far as it can be known to us at the present day. It assigns to the words "heavens," "earth," "expanse," "day," no greater latitude of meaning than was then customary. It allows for the diversity of phraseology employed in describing the acts of creative power. It sedulously refrains from importing modern notions into the narrative.
Second, the narrative thus interpreted is in striking harmony with the dictates of reason and the axioms of philosophy concerning the essence of God and the nature of man. On this it is unnecessary to dwell.
Third, it is equally consistent with human science. It substantially accords with the present state of astronomical science. It recognizes, as far as can be expected, the relative importance of the heavens and the earth, the existence of the heavenly bodies from the beginning of time, the total and then the partial absence of light from the face of the deep, as the local result of physical causes. It allows, also, if it were necessary, between the original creation, recorded in the first verse, and the state of things described in the second, the interval of time required for the light of the most distant discoverable star to reach the earth. No such interval, however, could be absolutely necessary, as the Creator could as easily establish the luminous connection of the different orbs of heaven as summon into being the element of light itself.
Fourth, it is also in harmony with the elementary facts of geological knowledge. The land, as understood by the ancient author, may be limited to that portion of the earth's surface which was known to antediluvian man. The elevation of an extensive tract of land, the subsidence of the overlying waters into the comparative hollows, the clarifying of the atmosphere, the creation of a fresh supply of plants and animals on the newly-formed continent, compose a series of changes which meet the geologist again and again in prosecuting his researches into the bowels of the earth. What part of the land was submerged when the new soil emerged from the waters, how far the shock of the plutonic or volcanic forces may have been felt, whether the alteration of level extended to the whole solid crust of the earth, or only to a certain region surrounding the cradle of mankind, the record before us does not determine. It merely describes in a few graphic touches, that are strikingly true to nature, the last of those geologic changes which our globe has undergone.
Fifth, it is in keeping, as far as it goes, with the facts of botany, zoology, and ethnology.
Sixth, it agrees with the cosmogonies of all nations, so far as these are founded upon a genuine tradition and not upon the mere conjectures of a lively fancy.
Finally, it has the singular and superlative merit of drawing the diurnal scenes of that creation to which our race owes its origin in the simple language of common life, and presenting each transcendent change as it would appear to an ordinary spectator standing on the earth. It was thus sufficiently intelligible to primeval man, and remains to this day intelligible to us, as soon as we divest ourselves of the narrowing preconceptions of our modern civilization.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: very good: Job 38:7; Psa 19:1, Psa 19:2, Psa 104:24, Psa 104:31; Lam 3:38; Ti1 4:4
and the: Gen 1:5, Gen 1:8, Gen 1:13, Gen 1:19, Gen 1:23, Gen 2:2; Exo 20:11
John Gill
1:31 And God saw everything that he had made,.... Either all that he had made on the several six days of the creation, he took a survey of them, looked over them again, as workmen do when they have finished their work, to see if anything is amiss or wanting; not that anything of this nature can be supposed in the works of God, but such a survey is attributed to him after the manner of men, to show the completeness of his works, and the excellency of them. Picherellus (q) limits this to what had been done on this day, with respect to man, who alone, as he thinks, was the subject of this day's work; and so it respects the creation of man after the image and likeness of God; the forming of the woman out of his rib, and so providing a suitable helper for him; giving them dominion over all the creatures, and suitable food for the support of the animal life; and God reflected on this, and foresaw it would be good in the issue, as it was in itself,
And behold, it was very good; it had been said of everything else, at the close of each day's work, excepting the second, that it was good; but here the expression is stronger upon the creation of man, the chief and principal work of God, that it was "very good"; he being made upright and holy, bearing the image of his Creator upon him, and in such circumstances as to be happy and comfortable himself, and to glorify God: the phrase may be expressive not only of the goodness of everything God had made, as it was in itself, and in its use; but of his complacency, and delight therein, every thing being made for himself and for, his pleasure, Rev_ 4:11.
and the evening and the morning were the sixth day; by that time all these works on this day were finished; the sun had gone round the earth, or the earth about that, for the space of twenty four hours, which completed the sixth day, within which term of time God had determined to finish all his works, as he did. This day, according to Capellus, was the twenty third of April, and, according, to Archbishop Usher, the twenty eighth of October, or, as others, the sixth of September. Mr. Whiston, as has been before observed, is of opinion, that the six days of the creation were equal to six years: and the Persians have a tradition, which they pretend to have received from Zoroastres, that God created the world, not in six natural days, but in six times or spaces of different length, called in their tongue "Ghahan barha". The first of these spaces, in which the heavens were created, was a space of forty five days; the second, in which the waters were created, sixty days; the third, in which the earth was created, seventy five days; the fourth, in which grass and trees were created, thirty days; the fifth, in which all creatures were made, eighty days; the sixth, in which man was created, seventy five days; in all three hundred sixty five days, or a full year (r). The first of the six principal good works they are taught to do is to observe the times of the creation (s). And the ancient Tuscans or Etrurians allot six thousand years to the creation; the order of which, with them, is much the same with the Mosaic account, only making a day a thousand years: in the first thousand, they say, God made the heaven and the earth; in the next, the firmament, which appears to us, calling it heaven; in the third, the sea, and all the waters that are in the earth; in the fourth, the great lights, the sun and moon, and also the stars; in the fifth, every volatile, reptile, and four footed animal, in the air, earth and water, (which agrees with Picherellus); see Gill on Gen 1:25, and in the sixth, man; and whereas they say God employed twelve thousand years in all his creation, and the first six being passed at the creation of man, it seems, according to them, that mankind are to continue for the other six thousand years (t). And it is a notion that obtains among the Jews, that, answerable to the six days of creation, the world will continue six thousand years. It is a tradition of Elias (u), an ancient Jewish doctor, that
"the world shall stand six thousand years, two thousand void, two thousand under the law, and two thousand, the days of the Messiah.''
And Baal Hatturim (w) observes, there are six "alephs" in the first verse of this chapter, answerable to the six thousand years the world is to continue: and R. Gedaliah says (x), at the end of the sixth millennium the world shall return without form and void, (to its former condition, "tohu" and "bohu",) and the whole shall be a sabbath: and very particular is another writer (y) of theirs concerning these six days of the creation, who having spoken of the day of judgment, the resurrection of the dead, and the world to come, observes, that the six days' work is an intimation and sign of these things: on the sixth day man was created, and the work was perfected on the seventh; so the kings of the nations shall be in the world five thousand years, answerable to the five days in which the fowls, and creeping things of the waters, and the rest, were created; and the holding of their kingdoms will be a little within the sixth millennium, answerable to the creation of cattle and beasts, who were now created on the beginning of it, the "sixth day"; and the kingdom of the house of David will be in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and at the end of that millennium will be the day of judgment, answerable to man's being judged at the end of it, "the sixth day; and the seventh millennium will be the sabbath". And a like notion obtains among the Persian Magi; it is said that Zerdusht, or Zoroastres, was born in the middle age of the world, so it was told him from the age of Keiomaras (the first man) unto thy age are 3000 years, and from this thy age unto the resurrection are 3000 years (z).
(q) In Cosmopoeiam, p. 2841. (r) Hyde Hist. Relig. vet. Pers. p. 164, 166, 168, 483, 484. (s) Lib. Sad-der, port. 6. 94. apud Hyde, ib. p. 439, 483. (t) See Universal History, vol. 1. p. 64. (u) T. Bab. Sanhedrin, fol. 97. 1. Avoda Zara, fol. 9. 1. (w) Comment. in Gen. i. 1. (x) Shalshelet Hakabala, fol. 36. 1. (y) Comment. in Maimon. Hilch. Teshuva, c. 9. sect. 2. (z) Lib. Sad-der, port. 11. Vid. Hyde, ut supra, (Hist. Relig. vet. Pers. p. 481.)
John Wesley
1:31 We have here the approbation and conclusion of the whole work of creation. Observe, The review God took of his work, he saw every thing that he had made - So he doth still; all the works of his hands are under his eye; he that made all sees all. The complacency God took in his work. When we come to review our works we find to our shame, that much has been very bad; but when God reviewed his, all was very good. 1. It was good. Good, for it is all agreeable to the mind of the creator. Good, for it answers the end of its creation. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God's glory; there is that in the whole visible creation which is a demonstration of God's being and perfections, and which tends to beget in the soul of man a religious regard to him. 2. It was very good - Of each day's work (except the second) it was said that it was good, but now it is very good. For, 1. Now man was made, who was the chief of the ways of God, the visible image of the Creator's glory, 2. Now All was made, every part was good, but all together very good. The glory and goodness, the beauty and harmony of God's works both of providence and grace, as this of creation, will best appear when they are perfected. The time when this work was concluded. The evening and the morning were the sixth day - So that in six days God made the world. We are not to think but that God could have made the world in an instant: but he did it in six days, that he might shew himself a free agent, doing his own work, both in his own way, and in his own time; that his wisdom, power and goodness, might appear to us, and be meditated upon by us, the more distinctly; and that he might set us an example of working six days, and resting the seventh. And now as God reviewed his work, let us review our meditations upon it; let us stir up ourselves, and all that is within us, to worship him that made the, heaven, earth, and sea, and the fountains of waters. All his works in all places of his dominion bless him, and therefore bless thou the Lord, O my soul.