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Genesis Study Index Page
A Toledoth Tangent
The original text of Genesis was broken into twelve sections. Eleven of them are "toledoths" (the Hebrew word for 'generation' and / or 'account'), they are all different lengths and have a different focus, some cover several generations, others just a few, and have NOTHING to do with our chapter divisions. Chapter One is an introductory bit that comprises all of it and the first couple of verses of chapter two. Then you have eleven 'official' Toledoths running to the end of the book.
The Toldoths are, roughly: Creation 2:4 - 4:26, Adam 5:1 - 6:8, Noah 6:9 - 9:29, Shem and Co. 10:1 - 11:9, Shem 11: 10-26, Terah 11:27 - 25:11, Ishmael 25:12 - 18, Isaac 25:19 - 35:29, Esau 36:1 - 8, Esau and Co. 36:9 - 37:1, Jacob 37:2 - 50:26.
Some of the Toledoths have a different division by verse, or another name in other lists, but this one will do for now. There is an article linked below that explains why most of them are named after the father of the protagonist of the section, which seems odd to us, but makes perfect sense to a Jew.
End Tangent
Chapter 1
The text does not specify when this ultimate act of creation was. From the text, this is a different act than the one in verse three. As this verse occurs on "God's time" it could have been untold eons of our time before the "First Day".
There are all sorts of dates given for the first act of creation, or for Adam's appearance on the scene, and so on. Some Jewish mythologies peg the date as 3761 BC, or perhaps 3929 as by John Lightfoot (1602 - 1675) of Cambridge University, other works put it at 5000 BC which was the 'rounded date' used by Josephus. But the most famous date put forward by a serious academic was in the evening of 22 October 4004 BC (Julian Calendar) by Bishop James Ussher (Usher) of Armagh (1625 - 1656), of the Church of Ireland (although exactly which Irish church this was is somewhat confusing). Usher, and the others, did a great deal of arithmetic, based on some high level assumptions from the 'he lived 'so many' years' and 'begot so and so' texts of the Old Testament (ignoring the fact that in some of the genealogies a generation or more may be skipped, instead of a father being listed, it may be a grandfather, or even great-grand...), and worked their way backward. See a couple of good links below that discuss this further. It is also worth mentioning here that the early section of Josephus's "Antiquities of the Jews" is mostly a retelling of Genesis, with some interesting differences, some of which he lifted from "the Book of Jubilees", a book of ancient Jewish tales found in the Dead Sea cache, see links below.
One thing we can say about all of these dates is that they are most certainly wrong. If the information in the text was that clear, when the academics did the math, they'd all come up with similar dates. The Universe was created. Right? If you want to send it a birthday card on 22 October, that's your business. Here, we're good with the simple fact that it, and we, are here.
The description of the Earth includes the term "tohu", the meanings for that word include 'confused' and 'unreal'. The next word "boho" emphasizes that by adding 'emptiness' to it. The implication is that during the early days of its existence, the Earth was, essentially, a shapeless blob in space.
It is also interesting to note that there is no description of the 'heavens' other than that they were created at, more or less, the same time as the Earth. The only definitive statement there is that it was GOD who did all this creating. "Time", and the local reality of space, as we understand them, were not a factor.
And we have to remember one thing. The original language and presentation by the author(s), whoever and whenever they were, was figurative and decidedly poetical as they were trying to relate concepts and ideas that were infinitely above THEIR understanding of the cosmos, and perhaps equally above our own.
As we mentioned in the overview, the Earth was unrecognizable at this point. are probably only slightly further beyond OUR own understanding of the universe as we're not accustomed to communicating with epic poetry.
Analysis of Verses 1 and 2
The word "bara'" is here used as 'to bring into existence / make' and is correctly translated as 'created'. The one doing the creating is named as "Elohim" with no other modifier. The term is used over 2300 times in the Old Testament to refer to GOD in His role as The Almighty / Creator.
"shamayim" (in this context refers to the sky / 'heavens' (as everything above us)), and "'ares/erets" (two forms of the same word) means the planet we live on.
Besides being formless and empty, there was "choshek" (darkness, as in a 'pea soup' fog that obscures everything) on what is called "panim tehom" which would be better translated as 'face of the ocean abyss'. Meaning, that for at least around our neighborhood, water existed, but precious little else.
The discussions as to whether at this point in the drama, with either Creation or The Big Bang, that the 'water' that existed this early in history was fresh water, salt water, or even brackish water that is somewhere in between with a good percentage of mud and 'other stuff' in it, is meaningless. It was water, which is good enough for anybody.
The next line is one of those epic statements from Genesis that is often overlooked. While the verb would be better rendered as "hovered" instead of "moved". It also implies that there was no dry land on the planet. That the Earth, as created, was a VERY large mass of water, perhaps with a solid rocky core.
Again, this is before the First Day, and there is no time frame stated for the duration of this state of the Creation where the Spirit was cruising along on the water.
3 - 5
(This writer has always maintained that verse 3 covers the Biblical version of the Big Bang.)
A Tangent about The Days of Creation....
You see the posters on every children's Sunday School room in the world. There's a page linked below to a site with a good sample of them, as well as an overview of the discussion we're having about them.
"The Six (-or- Seven) Days of Creation"
Sometimes with realistic graphics, sometimes in cartoon form, but they all agree: Day 1 - light. Day 2 - waters separated to make the sky. Day 3 - dry land and plants. Day 4 - sun, moon, stars. Day 5 - fish and birds. Day 6 - land animals and man. Day 7 - Sabbath initiated.
As we just saw, the initial act of creation was BEFORE "day one".
As we are about to see, "light" was days before the sun and stars. So any statement about "evening and morning" which are based on dusk and dawn, has to be figurative instead of the literal 24 hour period of a modern day for the first three days and handful of verses.
Microbes are never mentioned. Either those that live in water or dirt or inside the larger living things that come later. Why? Most likely because they are 1. unimportant to the story being told. and 2. the human transmitters of the story didn't know about them at the time.
One other issue is that the two stories of the making of man do not agree on when Eve was made. If it were on Adam's birthday on day six, after he named all the animals, when God did a bit of surgery, then it was the Longest Day ever.
But, again, to the story being told, that is of no importance at all. And we'll explain why when we get there.
Back to the Creation Drama, already unfolding around us.
End Tangent
"way yomer" (and said/ spoke) 'Elohim, "yehi" (be (primary statement of existence)) - remember that exact phrase, it will be repeated - "or" (light).
Before this sentence, all that existed was a mass of water in a thick dark fog.
And then it lights up.
GOD sees the light, that it was "towb" (pleasant / agreeable / good (includes the concept of beautiful)). This is the first time that expression is used, but not the last.
Then GOD, separates the darkness from the light, so the dark still exists, but it is superseded and displaced by the light. Those are then divided by God and named "yom" (day) and "layil / lel / etc" (night) . Then there is the statement about "yowm 'ehad" (day first).
The phrase "way yomer 'Elohim" is another recurring theme throughout the early part of Genesis. We see it a LOT here, and then it occurs through the first several chapters, which we'll see as we go.
6 to 8
(and said GOD, be) "raqia'" (expanse / surface (KJV: firmament (archaic word that means both 'sky' and 'space')))....
This word is often interpreted as the creation of the Earth's atmosphere, with wind and clouds, as is what you see in some of those illustrations in the kid's Sunday School room. But the word includes much more than that, including the arch of the visible heavens as seen in the middle of the desert at night, Outer Space if you need two common words for it, which it is used in verse 14, which we'll see when we get there.
There has always been speculation about the "badal" (divide / separate) of the waters "al" (above / over) and "tachath" (under / below). And really, the text itself isn't clear about exactly what this means. The word "mayim" (water / waters) is used four times and is correctly translated into the English. So let's work through what the text is actually saying, and what it isn't.
The key word here is in the middle of verse six: "tavek" means 'middle', but it also means 'among, midst, inside, within...'. And by the wording, this 'expanse / surface' is between collections of water, as a "badal" (separation / division). We see this word again later as the division between day and night in 14.
Verse seven describes the division. The "raqia" is specified as being between the waters "tachath" (under / below) the vault and those above it. So 'somewhere towards the middle' of the waters, there is an expanse that separates some of the water above from the rest of the water below.
Ah, there's a question from over in the corner: "Then where are, or maybe where were those 'waters above'?"
Many of the commentators we looked into maintain that the waters above was an actual 'ocean' of water in the sky, that then came down to make Noah's boat float. Which is possible, and we'll look at that when we get to that story.
Others have the opinion that the 'waters above' refers to clouds in the atmosphere instead of liquid water, and when you consider how much water is in a good-sized cloud, that too is possible.
A somewhat odder but also possible explanation is the liquid water and ice that has been found on other planetary bodies, some of which may be significant. See link below to a couple of large lakes that are 'above'.
And then you have the most likely answer: All of the Above.
"... evening and morning, second day." this is still before the sun appears in the sky
Now. We're going to say this. It isn't for the first time, nor will it be the last time.
In Hebrew, this section is a type of poetry designed to be recited, almost as a song. Those who maintain that this text is to be taken literally may need to be reminded that in many parts of Scripture, actual history is rendered into poetry. That while the language may be metaphorical, and in some cases, even fanciful, the underlying story is real, and the events being so described, such as the story of Job, and even some of David's adventures, were a real event. There's a link below that takes a jog around Genesis 1 with that in mind and a video with an interesting point of view on it.
9 and 10
(and said GOD) "yiqqawu" (together / wait (is used here as a statement of position - 'stay' - includes the idea of 'patience')) the waters "tachath" (under (same word)) the sky, in one place, and let "ra'eh / raah" (to be seen / appear) "yabbashah" (dry ground).
There is no 'act of creation' here, the land already existed, it was only underwater, and, apparently, the sea bed subsided as the land rose, as the movement of both is described.
"way yiqra" (and called) God ....
This is the second time the expression: "and saw God that 'it was' good" is used.
11
(and said GOD) "tadse" (sprout / grow) the Earth (the planet - same word as used before) "dese" (grass (specifically 'fresh' and 'tender' grass), "'eseb" (herbs /grass / grain (everything that isn't 'a tree')) that yield "zera" (seeds (for sowing)) and the "'es" (tree) "peri" (fruit) 'with its seed in itself'...
The description here of trees that give fruit with seeds in it is far more specific than one would expect from a note about the creation of land based plant life. Especially since it totally ignores things like the pines and oaks. But there it is, remember this, we'll revisit this idea in a moment, and it comes back into play after "the Flood".
.... "way" (and) "hi ken" (it was so)
12
This verse is a restating of the last phrases of the previous verse. Telling us what 'was so'.
That the plants "towse" (come out / came out) 'of' the Earth ....
This is not described as an act of creation. It's like when weeds appear in a freshly tilled flower bed, they're just there.
... and then we have the second, "GOD saw and it was good". You may keep count of these with us if you wish.
Point of order here. The Plants were just brought forth. ... ... There is no sunlight to fuel photosynthesis.
13
the third day ends.
You have "evening" and "morning" without the sun!
14
Pardon the interruption:
Now Hear This: We've had three 'days'.
The Sun and Moon, and the rest of their friends up yonder, aren't due to appear until today, Day Four. Any more questions about how these days are NOT the 24 hour period with 'give or take' half of it daylight and half night that we are familiar with?
Back to the drama before us.
"and GOD said"... The term here is a form of "hayah" ('come to pass' (or 'let it be so')). It isn't described as an act of creation, but of a rearrangement of what is already there. That "in the beginning" there was already 'stuff' out in space, and GOD simply encouraged it to get its act together and become stars and planets. Not only is that a reasonable statement, it is also in line with the current cosmology of the universe that says that some time after "the Big Bang" stars and planets coalesced out of the 'stuff' that was out there.
... "me'orot (maor)" (literally: luminary) in the "raqia" (that word we tripped over in verse six)....
These lights in space have several purposes. Which are then listed.
.... "badal" (same word used before: 'to divide' / separate) day and night. "way" (and) "hayah" ('let them be' (different form of the same word just used)) "oth" (sign / signs (as an omen)) "way" "ulemow'adim" ("moed" root: 'appointed time' (translated as: seasons)) and days and years.
This is also where GOD initiates the ancient science of astrology as it was meant to be. Telling farmers when to plant their crops, and when to expect the river to flood soon. See link below to newspaper article outlining the practice, and a Media Desk look at everything under that umbrella.
15
This verse states that these lights 'up there' shine upon the earth.
Odd that that had to be specified, no? Hang on to that thought, it comes up again shortly.
16 - 17
"way" "asah" (and made / accomplished) 'Elohim two 'luminaries' "gagdol" (great)....
Then we have a poetic description of the sun and moon and their places in the scheme of things.
... "we 'et" (and made) "kokab" (stars).
Seventeen confirms the location of all of these 'lights', and states again where their light goes. More poetic repetition.
The writer of Genesis is spending a great deal of time and words telling us that The Creator did indeed create everything in the sky in some detail. Not only to their types, but their functions and locations. Not at all what was done with the plants where only grass and fruit trees were mentioned. But this section isn't done with this point.
18
This verse restates what has already been said for even more emphasis. This style of Hebrew Poetry is also seen later in some of the Psalms, and no, we're not just talking about 136 that repeats a phrase so often it is very nearly annoying, but look at Psalm 8, with its restatement of a line that might make a good hymn at the beginning and the end, and 121 restates a word that is its theme several times in a very short song. Repetition is also seen in the Minor Prophets, some of whom probably intended their style to be annoying!
"it was good" three.
19
.... fourth day.
Today was the first day with a 'sunset'.
20
"way yomer 'Elohim"....
Then there is a new word, "yisresu (a form of 'sharats' which is - teem / an abundance) the waters "sherets (related word)" (swarming 'things') of "nephesh" (includes 'creatures' (as in: 'that which is alive') "chay" (alive / has life)...
Again with the repetition in the original Hebrew poetic description, the abundance of the swarm of living creatures in the waters of the earth. Keep that in mind for a second, we're going to look at it again in a minute, and then down a ways.
... and "oph" (flying creatures) "ye'owpep" ( 'be airborne' / fly) above the earth...
And then it underlines the difference between outer space and what is below the starfield and the ground where you find those birds.
.... "'al" (over / across) the face of "reqia'"(space) "shamayim" (same word as in verse 1 but here seems to refer to 'where the clouds are').
21
The repetition is repeated, but now the word for 'creation' is used again.
.... "tanninim gagdolim" ('sea' creatures great)...
Small note about monsters:
There is an interesting word here when you consider the context of the writing of the book. The root word that is translated 'whales' or 'sea creatures' in many English versions is "tannin". It is also used elsewhere as "serpent / dragon / 'sea' monster", such as in Psalm 74 verse 13. But it is not used in verse 14 where the 'monster' is named "liwyatan" (Leviathan). And then in Psalm 148 the sea monster is back. "Tannin" is the word of choice in Job 7 where it is translated as 'sea monster / whale', but most editions make it into "dragon" in chapter 30. Of the prophets, Jeremiah uses it the most, and it is translated as dragon most of the time, but we also see it as a generic monster. Isaiah also likes to talk about dragons, using "tannin". We should also mention that NEITHER of these terms for large swimming creatures is what is used to describe Jonah's 'special friend'. That word was "dag" and always means 'fish'.
But you have to wonder: The Ancient Hebrews were people of the desert, what would they know about life in the deep ocean? (all except Jonah who had been there, see our study of the Minor Prophets for more about him and his 'friend'.)
We now resume our examination of verse 21, already in progress.
End Note:
... and "kal" (all / whole (inclusive)) "nephesh" (being) "chay" (living) "ramas" (moves) ... "sharats" ('swarm' (same world as before)) ...
"le minehem" ('after their kind' (form of "min" - species)), remember that phrase, we'll see it again.
... and every "oph" ('flying animal' / bird) "kanaph" (wing) "min"...
..."and it was good."
It is interesting to note that in the streams and oceans every living creature from one cell protozoa, which Moses couldn't have even imagined, all the way up to a marlin that weighs half a ton, and the largest creature to ever live upon the earth, the Blue Whale. is included in the description of the swarm of creatures in the water. One wouldn't expect an encyclopedic list of living animals here, and in verse 24, such as we'll see later when clean and unclean animals are defined in terms of the Jewish menu, but just to say "y'all" is a bit broad.
22
And now we have an interaction between the Creator and the Creation.
"barak" (bless) them 'Elohim, said "parah" (bear fruit) "rabah" ('become many' / multiply) and "mala" (fill) "mayim" (waters) "yam" (seas) and birds "rabah" (same word) on the land / earth.
"barak" (bless / blessing) is something of a theme throughout Genesis. We'll do an in depth examination of this idea later. Stay tuned.
23
Fifth day.
24
and God said, "yatsa" (bring forth (same word as in verse 12 with the plants)) "erets" (land (same word as before)) "nephesh chay" (creature living - same words) ... according to kind.
And then we have a very short list of critters. We'll look at them "after their kind".
The first one on the list, and the most important to a bunch of herdsmen, is "behemah" which is used to refer to 'beasts of the field' in general, such as antelopes, it is more often used to describe cattle, and sometimes things like sheep and goats.
Next is the same sort of blanket reference to "living things" that we saw in the 'fish verse', except here there is a term added. "Remes" specifies 'things' that can move under their own power, literally "creeping" along the ground. So once again, everything from ants to elephants is included in one short phrase.
Then a form of the word "chay" (living (animal)) of the Earth, 'after its kind'.
"hayah ken" - And it was so.
25
A restatement of what just happened followed by the fourth, and next to the last, "it was good". You'll see another word in the phrase the next time it is used.
The story takes a dramatic turn in the next verse.
26
"way yomer 'Elohim", "na asah" (we'll do (accomplish / make)) "'adam" (man / humankind (it is not being used as a name)) "besalme nu" ('in our' image), "kidmute nu" ((form of 'demuth' meaning 'resembling') us)...
A quick look at the Royal Pronoun.
"L'etat, c'est moi."
Historically, the crowned head of a country would use the plural pronoun "we / us" instead of the singular "I / me" speaking in the manner of the Sun King of France who maintained that he WAS France, "I am the state". Some have argued that the usage in the Creation story by the Creator is this sort of word. God is speaking with a Royal Voice as the Sovereign instead of talking to Himself as the Trinity.
This this writer's totally worthless opinion: It is likely BOTH.
As to whether Louis XIV (1638 - 1715), who said our opening line here, saw himself as a god is a matter for another time.
end 'look'
- and "yirdu" (form of 'radah', to 'rule / dominate') ...."ube kal" (whole / all) (form of 'erets') Earth (the planet).
The statement is that Humanity is the culmination of Creation.
27
That humans were created 'in the image' of GOD is repeated. Male and female.
Analysis: The statement is stated one way, then restated the opposite way for emphasis. The model for the work was the very nature of GOD, not the physical attributes such as five fingers and flat feet, those are of this world. It also points out that the creation of humans was an intentional act, not the "time plus chance equals us" as maintained in your school science book.
If you're paying attention, this verse is talking about the sixth day of creation, and it is stating that 'female' was created. (Eve isn't named until later in the book. We dive headlong into some Jewish mythology about all this during a break in Chapter 2. Stay Tuned!)
28
And "barek" (blessed) them GOD, and said to them "parah ....", the same term and phrase as used in 22 with the birds and fish, but is noticeably absent in the verse about land animals.
It is worth discussing a popular mis-translation that occurs here. The 1560 Geneva Bible got it right, the humans are told to "mala" (fill / 'make' full) the Earth. The 1611 KJV said "replenish". That one word led to endless speculation that perhaps this wasn't the first time sentient beings had been on this planet.
The verse goes on to restate that humans are to rule the earth, but first there is a new word, a form of "kabash" (bring under subjection / subdue (includes the idea of violence)). Then lists the animals from day five and six of creation which are also under the rule of the - As Yet Unnamed - humans.
29 - 30
And said God "hinneh" (behold / look!) ...
This is the second time the Creator addresses His creation, this time He explains the menu.
There is no "Garden of Eden" in Chapter 1. Every herb that yields a seed and every tree that fruits is on the salad bar. Nothing was forbidden.
And it appears that "every beast of the field" and the birds were vegetarians too. Apparently eagles and polar bears were munching grass at this point. For one, death had not been invented, yet.
It is interesting to note that the text specifies "breath of life". As fish don't 'breathe' as land animals do, perhaps the sharks in the ocean had a bit more interesting menu.
31
...... "kal" ('the' wholeness) ... "towb" (good (same word as before) "meod" (very / exceedingly / greatly (includes an idea of power and force))...
... evening and morning - sixth day.
End Chapter One
Selected resources for this chapter:
The Interlinear: Hebrew - English https://biblehub.com/interlinear/genesis/1.htm
The 1560 / 1599 Geneva Bible https://textusreceptusbibles.com/Geneva/1/1
The 1611 King James https://www.kingjamesbibleonline.org/1611_Genesis-Chapter-1/
The Toledoth and the Structure of Genesis https://theopolisinstitute.com/toledoth-and-the-structure-of-genesis/
A very brief biography of James Ussher: Westminster Abbey https://www.westminster-abbey.org/abbey-commemorations/commemorations/james-ussher
A look at his famous date: "James Ussher and His Chronology: Reasonable or Ridiculous?" https://www.icr.org/article/james-ussher-his-chronology-reasonable/
Works of the Reverend and Learned John Lightfoot https://lawlibrary.wm.edu/wythepedia/index.php/Works_of_the_Reverend_and_Learned_John_Lightfoot
read or download for Free
"Antiquities of the Jews by Flavius Josephus" https://www.gutenberg.org/ebooks/2848
Some background and a translation of all fifty chapters:
"The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high priesthood in 135 and his breach with the Pharisees some years before his death in 105 B.C."
https://www.ccel.org/ccel/c/charles/otpseudepig/files/jubilee/index.htm
Details of the scenes in the Sistine Chapel, Rome: Biblical Scenes (Genesis) by Michelangelo https://www.wga.hu/html_m/m/michelan/3sistina/1genesis/index.html
Printable Creation Activity Pages
https://www.printablee.com/post_free-printable-creation-activity-pages_318984/
What Are the J, E, and P Texts of Genesis?
https://www.blueletterbible.org/tools/interlinear/wlc-kjv/gen/1/1-31/
An explanation of the different accounts related in Genesis: http://web.cn.edu/kwheeler/genesis_texts.html#:~:text=The%20Genesis%201%20text%20uses,to%20mark%20the%20poetic%20structure.
Water found on Titan
https://solarsystem.nasa.gov/moons/saturn-moons/titan/in-depth/
Europa
And a video with a somewhat odd take on it:
https://www.youtube.com/watch?v=Z4Eb5HmzJtA
‘Gilgamesh, Enkidu, and the Netherworld’ and the Sumerian Gilgamesh Cycle
"Astrology First Cultivated by Farmers in 3rd Century B.C."
Just a wonder of the sea that is worth watching:
The Minor Prophets study includes a look at why Jonah is a 'good bad example'
-and- Genesis Study Index Page
NOTE: The Bible Study Lesson presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
http://centralparkchurchofchrist.org
With the assistance and cooperation of The Media Desk.
"Some suggest that Genesis 1 and 2 are not literal accounts of actual history. Instead, much of the narrative is poetic, with elements of history embedded. But what does the evidence show?"
https://christiancourier.com/articles/is-the-genesis-creation-account-poetry
THE FIRST TABLET
Of The Tyranny Of Gilgamish, And The Creation Of Enkidu."
https://sacred-texts.com/ane/eog/
https://archive.org/details/gilgamesh-enkidu-and-the-netherworld-and-the-sumerian-gilgamesh-cycle
https://www.latimes.com/archives/la-xpm-1985-07-05-mn-9093-story.html
Bait Ball Feast, posted by the BBC.
https://www.youtube.com/watch?v=quwebVjAEJA
http://centralparkchurchofchrist.org/minorprophets/minorindex.htm
ASTROLOGY, and all that goes with it. http://themediadesk.com/newfiles6/astrology.htm