VERSE 1 In the [a] beginning God created the heavens and the earth (#r,a'h' taew> ~yIm;V'h; tae ~yhil{a/ ar'B' tyviareB. [prep beth in w/noun f.s.abs. reshith beginning; cf. Job 40:19; Prov.1:7; 4:7; 8:22 + Qal perf.3m.s. barah create; at vv. 21,27; 2:3,4; 5:1,2; 6:7; Ps. 89:48; 102:18a; Eccl. 12:1; Isa. 40:26,28; 42:5; 45:7,8,12,18*; 65:17,18; Jer.31:22; Ezek.28:13*,15* (of Lucifer); Mal.2:10 + noun m.p.abs. elohim God + waw w/d.o. marker + noun m.p.abs. shamayim heavens + def.art.w/noun both s.abs. erets earth]).

ANALYSIS: VERSE 1

1. Genesis 1 presents the biblical cosmology providing details regarding original creation and the restoration of planet earth in just six days.
2. The opening verse of the Bible simply narrates the creation of the physical universe.
3. The first word in the inspired word of God is tyviareB. Translated "In the beginning."
4. This word is the Hebrew title for the first book of the Bible.
5. The title Genesis is a transliteration from the Greek OT (LXX).
6. The human author is universally considered to be Moses by conservative scholars (only liberals deny Mosaic authorship of the first five books of the Hebrew cannon commonly referred to as the Pentateuch).
7. This word is composed of the preposition be meaning "in" followed by the noun reshith meaning "beginning" (there is no def. art.).
8. The plural noun Elohim translated "God" is the first hint at the doctrine of the Trinity.
9. The noun translated "created" is the Qal perfect of bara.
10. Is occurs 11x in eight verses in Genesis (1:1; 21, 27 (3x); 2:3, 4; 5:1, 2 (2x) and 6:7).
11. Most of the references deal with the living soul, the ‘real you.’
12. But here the reference is to the original creation of "the heavens and the earth" which means the universe.
13. We know from other explicit scriptural texts that God created the universe out of nothing or ex nihilo (cf. Heb. 11:3 "By faith we understand that the worlds were prepared by the word of God (e.g., divine fiat), so that what is seen was not made out of things which are visible.").
14. We further know that it was the second person of the Godhead, the Son of God, that did the actual work of creation (cf. Jn. 1:3; cp. 1:10; 1Cor. 6:8; Col. 16; Heb. 1:2).
15. He is also the One who will dissolve this creation and create a new and eternal order of things (Rev. 20:11; 21:1; cp. Isa. 65:18).
16. The term beginning is used in connection with the Pre-incarnate Christ in Jn. 1:1 and 2.
17. This reference is actually a beginning that has no beginning since absolute deity possesses eternality (cf. Prov. 8:22,23; Rev. 3:14; 21:6; 22:1,13).
18. Then there is Mk. 1:1 where the Greek equivalent is used in connection with the beginning of Christ’s public ministry.
19. Verse 1 denies atheism, polytheism (the verb following the noun Elohim is a singular) and pantheism (God is presented as separate from His creation).
20. The inorganic matter that God brought into existence through is attribute of omnipotence setting up the vast array of galaxies is the subject of v.1.
21. The true story of the creation is to be found only in the Bible and not in pagan mythology or in modern science.
22. These things occurred in space and time and are part of the history of the universe and mankind.
23. Genesis is the book of origins (creation, man, sin, nations, Hebrew race, etc.).
24. Moses using whatever sources he may have possessed was like all authors of Scripture inspired to write the sequential acts of creation recorded in Genesis chapters 1 and 2.
25. If we cannot trust Moses then how can we trust the words of Christ (cf. Jn. 5:47 "But if you do not believe his writings, how will you believe My words?").
26. Jesus believed in the Genesis account of creation (Matt. 19:4).
27. Prior to the miracle of original creation there was no visible matter in the universe only empty space (?).
28. What matter there was existed in connection with the 3^rd heaven and the throne of God (cf. Ezek. 28:13ff.).
29. This verse rules out the notion of matter being eternal.
30. It is of great importance to know that the creation of the universe was not the first creative act on the part of God.
31. According to Job 38:7 all the angels were present and accounted for, and so, were witnesses to original creation.
32. Angels themselves were created (Ps. 148:5 "Let them praise the name of the LORD, for He commanded and they were created (Niphal perf.3p. bara).
33. The proper order of events is: God, angels, universe and man (GAUM).
34. All the angels were created perfect or sinless (cf. Ezek. 28:13,15).
35. We do not know how long ago God did this since human history is measured according to a 24 hour cycle as specified in the six days of restoration noted in vv. 3ff.
36. We would have to know how long it was after the fall of angels that God began the process of renovating the earth for man’s occupancy.
37. It apparently was immediately after Satan’s appeal of the sentence of eternal damnation that was imposed after his fall and revolution (cf. Matt. 25:41).

Ice Pack Thawed (v.2)

VERSE 2 The earth was [became] formless and void (Whbow" Whto ht'y>h' #r,a'h'w> [waw w/def.art.w/noun both s.abs. erets earth + Qal perf.3f.s. hayah to be, become; "was" + noun m.s.ab.s tohu confusion; Deut.32:10; Job 6:18; 12:24; 26:7; Ps.107:40; Isa. 24:10; 29:21; 34:11; 40:17,23; 41:29; 44:9; 45:18*,19; 49:4; 59:4; Jer.4:23* + waw w/noun m.s.abs. bohu void, waste, emptiness; 3x: Isa.34:11; Jer. 4:23*], and darkness was over the surface of the deep [~Aht. ynEP.-l[; %v,xow> [waw w/noun m.s.abs. choshek darkness + prep al upon + noun both p.constr. panim face + noun both s.abs. tehom deep; 7:11; 8:2; 49:25; Ex.15:5,8; Job 28:14; 38:16,30*; 41:24; Ps.33:7; 36:7; 77:16; 78:15; 104:6,9; 135:6; 148:7; Prov.3:20; 8:24,27,28; Isa.51:10; 63:13], and the Spirit of God was moving over the surface of the waters (~yIM'h; ynEP.-l[; tp,x,r;m. ~yhil{a/ x;Wrw> [waw w/noun both s.abs. ruach wind, breath, spirit + noun m.p.abs. elohim God + Piel part.f.s.abs. rachaph hover, brood; cf. Deut.32:11 + prep al upon + noun both p.constr. panim face + def.art.w/noun m.p.abs. mayim waters]).

ANALYSIS: VERSE 2

1. Verse 2 provides a scene that one would not expect if God created the heavens and the earth in the presence of the angels.
2. To say the least, the condition of planet earth set forth here is NOT what the angelic hosts witnessed coming from the hand of God ex nihilo!
3. Angels were created sinless as the case of Lucifer proves and so we are expected to believe by those who interpret this verse as the immediate result of what we have in v.1 that the angels all celebrated a creation typified by what we find in v.1.
4. Would angels "shout for joy" (Job 38:7b) upon seeing that which was so unattractive and depressing?
5. When the Lord creates a new heaven and a new earth there is nothing but beauty and light.
6. Here we have the opposite.
7. This is God’s first creative act that involves matter and angels spontaneously celebrate as noted in Job 38:7.
8. No doubt the angels were informed of the impending original creation and were present and accounted for when God spoke the universe into existence.
9. And this is what greeted them?
10. Disorder, darkness and ugliness is the result of divine judgment, not the product is His power when righteousness prevails.
11. The phrase "the earth became formless and void" introduces a condition that must have resulted from angelic rebellion as there were no other free moral agents in the universe expect angels.
12. We know that Lucifer was the first angel to abandon his place and violated God’s perfect righteousness.
13. Isa. 14:13-14 and Ezek. 28:12-17 present Satan’s sin and fall.
14. We know that he was permitted to entice the angelic race and that one third of the angels followed him (cf. Rev.12:4a "And his tail drew a third of the stars of heaven and cast them to the earth.").
15. We know what the immediate twofold consequence of SOS (satan’s original sin) was: (a) he lost his sinless perfection; (b) he was cast unceremoniously from heaven (Lk. 10:18).
16. The upshot of this undesirable situation was judgment upon the physical creation changing it radically as illustrated by earth’s condition noted in v.2.
17. So, between Gen. 1:1 and 1:2 there is a gap between pristine original creation and judgment on the created order due to the fall of Satan and his angels.
18. Why wasn’t Satan and his angels judged at this time?
19. They were sentenced to eternal perdition (cf. Matt. 25:41).
20. A curse was imposed upon the original pristine creation of Gen.1:1 and that curse brought our planet into the sad state reported in v.2ab.
21. The verb "was" is the Qal perfect of hyh which means ‘to be’ or ‘become."
22. The translation: "Now the earth became…"
23. The divinely inspired description of the earth is that it "became formless [without form] and void."
24. This means that the earth was a dead planet in terms of life forms (e.g., void) and it was unappealing physically (e.g., "without form").
25. This TOHU WABOHU condition was imposed upon this otherwise beautiful orb in connection with the curse imposed resulting from the Luciferian rebellion.
26. The noun TOHU has a root meaning of confusion (2x in 1Sam. 12:21 in connection with idols; Isa. 41:29; 44:9).
27. It suggests disorder, uselessness and nothingness (of meaningless arguments = Isa. 29:21; Isa. 40:17, 23; 59:4).
28. This noun occurs 20x in 19 verses in the Hebrew OT.
29. Nothingness is expressed in Job 6:18b in a wadi analogy (cf. Job 26:7)
30. It is used of waste lands and ghost towns (cf. Job 12:24; Ps. 107:40; Isa. 24:10; Isa. 34:11; 45:19
31. It is used of toiling in vain in Isa. 49:4.
32. Two times this noun is used where it seems somehow to connect with Gen. 1:2.
33. In Isa. 45:18 we read: "For thus says the LORD, who created the heavens (He is the God who formed the earth and made it. He established it and did not create it a waste place (tohu), But formed it to be inhabited (e.g. not bohu)). "I am the LORD, and there is none else."
34. In Jer. 4:23 we have: "I looked on the earth, and behold, it was formless and void; And the heavens they had no light."
35. These two verse tie in perfectly with Gen. 1:1 and 2.
36. In the "gap" the angelic conflict began its history.
37. The noun BOHU only occurs 3x in the OT: Gen. 1:2; Isa. 34:11 ["the plumb line of emptiness"] and Jer. 4:23.
38. It denotes emptiness, in our case the absence of life-forms.
39. Within the six day restoration process God reverses the TOHU factor on days 1 through 3 (vv. 3-13), and the BOHU factor on days 4 through 6 (vv. 14-31).
40. Darkness, and by darkness we mean the total absence of light contributed significantly to the TOHU WABOHU factors.
41. Physical darkness is of course what is meant here, and while darkness as a physical phenomenon is not in and of itself evil, darkness is a symbol of evil.
42. It is very important to note that God is the creator of physical darkness but not the author of spiritual darkness (cf. Isa. 45:7 "The One forming (yastar) light and creating (bara) darkness, causing well-being [ashah] and creating calamity; I am the LORD who does all these.").
43. There is a distinct boundary between light and darkness (Job 26:10; cf. 38:19).
44. Darkness was created to signal the angelic rebellion.
45. God only created darkness as a response to the Luciferian lies.
46. God is the Author of physical darkness but Lucifer is the author of spiritual darkness.
47. God’s response was most fitting.
48. This darkness pervades outer space as it does to this day.
49. This darkness will exist until Satan is banished at the end of millennial age.
50. No darkness will exist in the New Creation.
51. This darkness "was over the surface of the deep" which means that the whole surface of the earth was locked down in total darkness and that the very surface of the earth was covered with water.
52. The term "deep" (tehom) a singular noun refers to oceanic depths as in Gen. 7:11 and 8:2 in connection with the Flood event.
53. This means there was water on the earth prior to and during the TOHU WABOHU event.
54. Total darkness plus water means that the water must have been in a solid state.
55. Water in the form of ice exists within our solar system.
56. The earth was encased in a ice pack.
57. There were no areas on the earth’s surface where there was exposed terra firma (dry ground) according to what we encounter on D+3 of restoration (vv. 9-10).
58. Now to the issue of the "Spirit of God hovering/brooding over the surface of the waters."
59. The 3^rd Person of the Godhead is featured here.
60. Elsewhere in the OT He is mentioned by this full title in connection with prophetic revelation (Num. 24:2; 1Sam. 10:10; 11:6; 19:20,23; 2Chron. 15:1; 2Chron. 24:20; Ezek. 11:24) and imparting special wisdom (Ex. 31:3; 35:31).
61. Some interpreters take the noun ruach as the wind of God which makes absolutely no sense in the present context.
62. The verb translated "moved" is rather a generic term considering the rare verb is the piel participle (f.s.) rachaph, which only occurs here and in Deut. 32:11 (piel) and Jer. 23:9 (qal).
63. The Deuteronomy citation is used in connection with an eagle "hovering" over its young when they first attempt to fly.
64. The Jeremiah citation is used of the depressed psychological state of the prophet in the face of national degeneracy (it has little or no bearing on Gen.1:2).
65. The reference here is to the thawing of the ice pack.
66. This had to be done in order for the water to seek its lowest level when God raised up the dry ground on D+3.
67. All ice was removed from the earth via the action of the power of God the Spirit.
68. Ice (and snow) was never an issue before the Flood.
69. It was reintroduced into the Earth’s ecosystem at the Flood or shortly thereafter.
70. This action by God the Holy Spirit was preliminary to the work of Yahweh on D+1.
71. Verse 1 establishes the original and pristine creation before darkness and chaos filled the universe.
72. Verse 2 in very stark terms describes the earth after divine judgment fell upon the original creation.
73. So we depart from the view that has God making the earth inhabitable for life forms after creating it in a chaotic and useless state.
74. Pagan cosmologies have the orderly creation coming out of primordial chaos.
75. Original creation was flawless; the angelic fall resulted in a catastrophic judgment producing TOHU WABOHU throughout "the playground" of the angels.
76. Verse 3 does not begin a second creation but rather a restoration focused exclusively on planet earth so that homosapien might be able to live and thrive upon the earth.

 

D+1: Light Provided (vv.3-5)

VERSE 3 Then God said, "Let there be light"; and there was light (rAa-yhiy>w: rAa yhiy> ~yhil{a/ rm,aYOw [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim God + Qal impf.3m.s.juss. hayah to be + noun both s.abs. or light + waw w/Qal impf.3m.s. hayah to be + noun both s.abs. or light]).

VERSE 4 God saw that the light was good (bAj-yKi rAah'-ta, ~yhil{a/ ar>Y:w [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim God + d.o. marker + def.art.w/noun both s.abs. or light + part ki that + adj.m.s.abs. tobh good]; and God separated the light from the darkness [%v,xoh; !ybeW rAah' !yBe ~yhil{a/ lDeb.Y:w [waw w/Hiphil impf.3m.s. badal separate + noun m.p.abs. elohim God + prep bayin between + def.art.w/noun both s.abs. or + waw w/ prep bayin between + def.art.w/noun m.s.abs. choshek darkness]).

VERSE 5 God called the light day, and the darkness He called night (hl'y>l' ar'q' %v,xol;w> ~Ay rAal' ~yhil{a/ ar'q.YIw [waw w/Qal impf.3m.s. qara call + noun m.p.abs. elohim God + prep lamedh w/noun both s.abs. or light + noun m.s.abs. yom day + waw w/prep lamedh w/noun m.s.abs. choshek darkness + Qal perf.3m.s. qara call + noun m.s.abs. layil night]).

And there was evening and there was morning, one day (dx'a, ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening/night + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. boqer morning; from baqar to seek + noun m.s.abs. yom day + adj.m.s.abs. echad one]).

ANALYSIS: VERSES 3-5

1. Only planet earth out of all the heavenly hosts enjoyed a renovation and restoration following the judgment that fell upon the universe as a result of the angelic rebellion.
2. One of the primary, if not the primary features of that judgment was the creation and intrusion of darkness throughout the 2^nd heaven (outer space).
3. God created it where it previously did not exist (Isa. 45:7) and it becomes the basic symbol for evil in Scripture.
4. Darkness obscures while light exposes and reveals.
5. Light is a symbol for truth which springs from the essence of God who is light (1Jn. 1:5).
6. In the eternal state with its New Heavens and New Earth light will prevail (Rev. 22:5 "And there will no longer by any night; and they will not need the light of the lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever."; Ps. 119:105 "Your word is a lamp to my feet, and a light to my path").
7. The earth’s placement within the universe was such that it was not even privy to light from stars.
8. The earth resided in total darkness like the darkness that bound believers before salvation (Eph. 5:8 "for you were formerly darkness, but not you are light in the Lord; walk as children of light."; and, Col. 1:13 "He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son."; 1Thess. 5:5 "for you are all sons of light and sons of day. We are not of night nor of darkness."; 1Pet. 2:9 "But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light."; Jn. 8:12 "When Jesus spoke to them, saying ‘I am the Light of the world; he who follows Me will not walk in darkness, but will have the Light of life.’"; Acts 26:18 "to open their eyes so that they may turn from darkness to light and from the domain of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me’").
9. Those who reject the light in time are subject to the realm of eternal darkness (Job 38:17 "Have the gates of death been revealed to you. Or have you seen the gates of deep darkness?"; Matt. 22:13 "Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’"; 2Pet. 2:17 "These are springs without water, and mists carried by a tempest, for whom is reserved the blackness of darkness forever.").
10. Three times the command "Let there be" (fiat formula)occurs in this chapter (cf. 1:6; 14).
11. The jussive form (imperatival) of the Qal imperfect of hayah (to be) occurs in connection with the light of v.3, the atmosphere of v.6, and the heavenly lights of v.14.
12. "Let there be light" (fulfillment formula) is an act of the divine will resulting in an action of omnipotence.
13. The result was a light source sufficient to supply light to one side of the earth at a time, very similar to the effect of the sun up the spinning earth.
14. Where there is light there is the potential for heat.
15. The heat kept the waters from refreezing.
16. Remember temperatures on the earth were subzero, like is found in outer space.
17. The divine edict for there to be light were there was none produced a light source for the earth for the first three days of human history (on D+4 God replaced this light source with the sun, etc.).
18. By divine fiat a light source suddenly appeared in a tiny corner of an otherwise darkened universe (?).
19. "God saw" refers to the divine perception which was deemed by Him to be "good" or "beneficial."
20. God didn’t need the light to see into the darkness as darkness does not obscure His vision (Job 24:17 "For the morning is the same to him as thick darkness…" and, 34:22 "There is no darkness or deep shadow where the workers of iniquity my hide themselves.").
21. "God saw" constitutes language of accommodation introducing the approval formula: "that the light was good."
22. "Was good" occurs seven times in this chapter (cf. vv. 10,12,18,21,25,31).
23. God designated this temporary light as being "good" but did not so pronounce the darkness as good.
24. This very common Hebrew adjective "good" draws attention to the object, in this case light, and light’s inherent qualities and fitness of purpose.
25. God is preeminently good and so are His words emanating from His perfect essence (Ps. 100:5).
26. God bore witness to the light and its benefit to an otherwise dark and dreary world.
27. "God separated" is yet another formulaic statement and is one of the central doctrines of this chapter.
28. By separating the two opposites, light and darkness, God shows his preference for the former (light).
29. So far in verses 3 and 4 we have been introduced to the determinative formula ("Let there be…"), the fulfillment formula ("and there was light"), the appreciation formula ("God saw that the light was good"), and the discrimination formula ("and God separated").
30. In v.5 God assigns distinct vocabulary to specify what kind of light and darkness is assigned to the first day of restoration.
31. Light and darkness while useful terms are non-specific and so He called light "day" and darkness "night."
32. To name something is to assert authority over it (cf. 2:20; 2Kgs. 23:34; 24:17).
33. Though darkness is not here said to have been created by God is nevertheless named by God.
34. According to 5b the first day of human history began with evening and was followed by day.
35. The period of darkness is called evening and the period of light is simply called day.
36. A natural reading of the text has "day" as a 24-hour period.
37. This is supported by the mention of morning and evening; the enumeration of the days, and a 7^th day for the divine rest.
38. All God did on the very first day of the restoration week to move the earth’s environment in a positive direction so that man could live and prosper on planet earth was to provide a light source so that life could flourish on the earth.

D+2: Water Vapor Canopy (vv. 6-8)

VERSE 6 Then God said, "Let there be an expanse in the midst of the waters (~yIM'h; %AtB. [;yqir' yhiy> ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim God + Qal impf.3m.s.juss. hayah be + noun m.s.abs. raqia firmament; "expanse"; at vv. 7,8,14,15,17,20; cf. Ps. 19:2; 150:1; Ezek. 1:22,23,25,26; 10:1; Dan.12:3 + prep beth w/noun m.s.constr. tawek midst, middle + def.art.w/noun m.p.abs. mayim waters], and let it separate the waters from the waters [~yIm'l' ~yIm; !yBe lyDIb.m; yhiywI [waw w/Qal impf.3m.s.juss. hayah be + Hiphil part.m.s.abs. badal separate + prep bayin between + noun m.p.abs. mayim waters + prep lamedh w/noun m.p.abs. mayim waters])."

VERSE 7 God made the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so (!ke-yhiy>w: [;yqir'l' l[;me rv,a] ~yIM;h; !ybeW [;yqir'l' tx;T;mi rv,a] ~yIM;h; !yBe lDeb.Y:w: [;yqir'h'-ta, ~yhil{a/ f[;Y:w: [waw w/Qal impf.3m.s. ashah make, do + noun m.p.abs. elohim God + d.o. marker + def.art.w/noun m.s.abs. raqia expanse, firmament; atmosphere + waw w/Hiphil impf.3m.s. badal separate + prep bayin between + def.art.w/noun m.p.abs. mayim waters (liquid)+ rel.pro. asher which + prep min from + prep tachith below + prep lamedh w/noun m.s.abs. raqia expanse/atmosphere + waw w/prep bayin between + def.art.w/noun m.p.abs. mayim waters (gaseous) + rel.pro. asher which + prep min from + prep al above + prep lamedh w/noun m.s.abs. raqia expanse/atmosphere + Qal impf.3m.s. hayah be + part ken so]).

VERSE 8 God called the expanse heaven (~yIm'v' [;yqir'l' ~yhil{a/ ar'q.YIw: [waw w/Qal impf.3m.s. qara call + noun m.p.abs. elohim God + prep lamedh w/noun m.s.abs. raqia expanse + noun m.p.abs. shamayim heaven/sky]).

And there was evening and there was morning, a second day (ynIve ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening; from vb. arabh grow dark + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. boqer morning + noun m.s.abs. yom day + adj.m.s.abs. sheni second]).

ANALYSIS: VERSES 6-8

1. All the standard formulaic elements are found in the narration of God’s works on D+2 of restoration.
2. There is no appreciation formula.
3. The divine decree "Let there be…" and the divine fulfillment "God made the expanse…" (v.7a).
4. The result of the divine effort on D+2 is "an expanse."
5. Its location is decreed to be "in the midst of the waters" or "in between the waters."
6. To identify these "waters" is critical to the understanding of the antediluvian eco-system.
7. According to v.7 these waters are distinguished as "waters which were below" and "waters which were above."
8. The "waters below" are easy to identify as noted in v. 2 ("the deep") and "the surface of the waters."
9. The surface of the earth before D+3 was one vast ocean.
10. The stated purpose of this "expanse" is to "separate the waters from the waters" (v.6b).
11. The noun translated "expanse" in the NAS and "firmament in the AV comes from a root which means ‘hammered out’ (Ezek. 6:11; Isa. 42:5).
12. In Ezek. 39:3 is means "to spread by hammering" (Piel).
13. Interestingly Job 37:18 speaks of the skies in the challenge to Job "Can you, with Him, spread out the skies, strong as a molten mirror?"
14. So this noun is rare noted here and in Ezek. 1:22 and Dan. 12:3.
15. This expanse can only refer to earth’s atmosphere with its special mix of gases necessary for biological life forms.
16. But what of "the waters above the expanse"?
17. These waters can only be water in its gaseous form (e.g., water vapor).
18. So we deduce that the earth before the Flood had a water vapor canopy producing a green house effect.
19. Before the Flood rain did not fall from clouds nor were there any temperature extremes on this earth.
20. Mankind lived under the canopy and this canopy and the temperature variant between day time and night time resulted in a very heavy mist which watered the plant life in lieu of rain (cf. Gen. 2:6).
21. So far in this chapter we have been introduced to water in all three of its commonly known forms: ice (v.2), liquid (vv. 2, 6,7) and vapor (vv. 6,7).
22. Ice and water vapor are mentioned by logical implication or implicitly.
23. Like the light, God spoke, and the result was the miracle of the atmosphere or sky separating earth bound waters from the super saturated canopy sitting on the earth’s outer atmosphere.
24. The moisture suspended above the earth was in the form of super miniature droplets and the volume of that water was tremendous considering the 40 days and 40 nights of torrid rain that fell at the onset of the Flood.
25. God name the expanse "heaven" probably so that we could think in terms of levels within the heavens.
26. Level one is earth’s atmosphere or sky.
27. Level two is outer space inhabited by the galaxies and the angels.
28. Level three is of course heaven proper where the throne of God resides and the angels and saints interact.
29. The second day (our Monday) begins with evening followed by morning much like the Jewish arrangement.
30. God’s work for that day included the fiat creation of an atmosphere with the special feature of a water vapor canopy.

D+3: Pangea and Plants (vv. 9-13)

VERSE 9 Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so (!ke-yhiy>w: hv'B'Y:h; ha,r'tew> dx'a, ~Aqm'-la, ~yIm;V'h; tx;T;mi ~yIM;h; WwQ'yI ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim God + Niphal impf.3m.p.juss. qawah wait; "Let be…gathered" + def.art.w/noun m.p.abs. mayim waters + prep min from + prep tachath below + def.art.w/noun m.p.abs. shamayim heaven + prep el into + noun m.s.abs. makom place + adj.m.s.abs. echad one + waw w/Niphal impf.3f.s.juss. ra-ah see; "let…appear" + def.art.w/noun f.s.abs. yabbashah dry land; at 1:10; Ex. 4:9; 14:22,29; 15:19; Josh.4:22; Neh.9:11; Psa. 66:6; Isa.44:3; Jon.1:9,13; 2:11 + waw w/Qal impf.3m.s. hayah be + part ken so].

VERSE 10 God called the dry land earth (#r,a, hv'B'Y:l; ~yhil{a/ ar'q.YIw: [waw w/Qal impf.3m.s. qara call + noun m.p.abs. elohim + prep lamedh w/noun f.s.abs. yabbashah dry land + noun both s.absl erets earth], and the gathering of the waters He called seas; and God saw that it was good [bAj-yKi ~yhil{a/ ar>Y:w: ~yMiy: ar'q' ~yIM;h; hwEq.mil.W [waw w/prep lamedh w/noun m.s.constr. miqeweh collection; "gathering" + def.art.w/noun m.p.abs. mayim waters + Qal perf.3m.s. qara call + noun m.p.abs. yam sea + waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + part ki that + adj.m.s.abs. tob good]).

ANALYSIS: VERSES 9-10

1. On D+2 God accomplished two distinct but related works: (a) establishment of dry land where there was only water on D+1; (b) creation of plant life.
2. The establishment of dry land was essential to the life-forms that follow, including plants.
3. "Let…be gathered" is a type of imperative emanating from divine will.
4. The form is jussive in the Hebrew.
5. God commanded "and it was so."
6. What He did was separate the dry land from "the waters below."
7. "The waters below" noted in connection with the creation of the atmosphere with its upper water vapor canopy of course refer to the liquid waters on the earth’s surface.
8. In other words "the deep" of v.2.
9. Simple logic tells us that in order to accomplish this God had to raise the surface of the sea bed so that it was higher than the volume of water that previously covered the earth.
10. The raising of the earth’s crust established "dry land" that is land not inundated in water.
11. Gathering it "into one place" established a continent.
12. The apostle Peter makes mention of this phenomena when he says "For when they maintain this (cf. 2Pet.3:5)), it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water."
13. "Out of water" refers to a percentage of the sea bed elevated to form the new continent.
14. "By water" refers to the effect of the water run-off had on the lay of the land.
15. He goes on to report in 2Pet. 3:6 that water was the agent of death for the antediluvian civilization: "through which the world at that time was destroyed, being flooded with water."
16. Modern man calls this continent Pangea.
17. "The concept of a super-continent, namely that all land masses of the earth at one time were connected is the currently accepted viewpoint among both creationists and evolutionists.
18. "If one looks at the outline of the continents e.g. the east coast of South America and the west coast of Africa, you notice they fit together like a big jigsaw puzzle."
19. "In 1912 the father of continental drift, Alfred Wegner, cited geographical, geological, and paleontological evidence and proposed that some 200 million years agao the worlds continents were all joined into a single supercontinent which he called Pangea ("all the Earth")."
20. "As the sea floor spread Pangea broke up and the continents began to drift away from each other, finally assuming their present positions."
21. "Wegner’s hypothesis languished until 1968 when empirical evidence of the sea floor spreading was found, the old geological models overthrown and a paradigm shift established continental drift as the mainstream understanding of the Earth."
22. Points 18-21 taken from www.palaeos.com/Earth/Geography/Pangea.htm
23. After the Flood the continents were divided explaining for instance how kangaroos got to Australia (cf. Gen. 11:8 "in the days of Peleg the earth was divided.").
24. In other words Pangea was not subdivided during the Flood event.
25. God on that day assigned a name to the new geography (v.10).
26. When this was all accomplished we have the mention of divine approval (v.10b).
27. The land and the sea had boundaries which were overstepped at the Flood due to divine disapproval.
28. Following the Flood God reset the boundaries (Jer. 5:22 "Should you not fear Me? Declares the LORD. "Should you not tremble in My presence? For I have placed the sand as the boundary for the sea, an eternal decree, so it cannot pass over it. Though the waves toss, yet they cannot prevail; thought they roar, yet they cannot cross over it.").
29. In verses 3-10 God reversed the TOHU factor (this is a slight correction over what I stated in the analysis of v.2 point 39).
30. The earth was no longer a icy seascape with little or no appeal enshrouded in total pitch blackness.

VERSE 11 Then God said, "Let the earth sprout vegetation (bf,[e av,D, #r,a'h' aved>T; ~yhil{a/ rm,aYOw [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim + Hiphil impf.3m.s.juss. dasha sprout; "Let…sprout" + def.art.w/noun both s.abs. erets earth + noun m.s.abs. deshe- vegetation, grass, herb]: plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them"; and it was so [!ke-yhiy>w: #r,a'h'-l[; Ab-A[r>z: rv,a] Anymil. yrIP. hf,[o yrIP. #[e [r;z< [;yrIz>m; bf,[e [Hiphil part.m.s.abs. zara sow; "yielding" + noun m.s.abs. zera- seed + noun m.s.constr. ets tree, wood + noun m.s.abs. peri fruit + Qal part.m.s.ab.s ashah do; "bearing" + noun m.s.abs. peri fruit + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind; "after their kind" + rel.pro. asher + noun m.s.constr.w/3m.s.suff. zera- seed + prep beth w/3m.s.suff. "in them" + prep al upon + def.art.w/noun both s.abs. erets earth + waw w/Qal impf.3m.s. hayah be + adv ken so]).

VERSE 12 The earth brought forth vegetation (av,D, #r,a'h' aceATw [waw w/Hiphil impf.3f.s. yatsa go forth + def.art.w/noun both s.abs. erets earth + noun m.s.abs. deshe- vegetation], plants yielding seed after their kind [WhnEymil. [r;z< [;yrIz>m; bf,[e [noun m.s.abs. esheb plant; at v.11,30: 2:5; 3:18; 9:3 + Hiphil part.m.s.abs. zara- sow; "yielding" + noun m.s.abs. zera- seed + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind], and trees bearing fruit with seed in them, after their kind [WhnEymil. Ab-A[r>z: rv,a] yrIP.-hf,[o #[ew> [waw w/noun m.s.abs. ets tree + Qal part.m.s.abs. ashah do; "bearing" + noun m.s.abs. peri fruit + rel.pro. asher + noun m.s.constr.w/3m.s.suff. zera- seed + prep beth w/3m.s.suff. "in them" + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind]; and God saw that it was good [bAj-yKi ~yhil{a/ ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + part ki that + adj.m.s.abs. tob good[).

VERSE 13 There was evening and there was morning, a third day (yviyliv. ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. boqer morning + noun m.s.abs. yom day + adj.m.s.abs. shelishi third]).

ANALYSIS: VERSES 11-13

1. In vv. 11-31 God reverses the BOHU factor by creating plant life on the dry land (D+3).
2. In the first week at midweek God commanded "let the earth sprout vegetation:…"
3. This was a miracle of fiat creation, in that where there were previously no life-forms, plants suddenly and dramatically covered the barren dry earth.
4. God toward the end of the 3^rd day planted fully developed plants all over Pangea like a barren yard that suddenly has grass and shrubs and even trees.
5. The term translated "vegetation" is the singular noun deshe (at vv.11 and 12; cp. Deut. 32:2; 2Sam.23:4; 2Kgs.19:26; Job 6:5; 38:27; Ps. 23:2; 37:2; Prov.27:25; Isa. 15:6; 37:27; 66:14; Jer. 14:5).
6. Based on the above citations it appears the term was used both as a term for grass and as a more general term for vegetation.
7. Even though this noun usually means just grass, it appears to be a broader term that includes both "plants" and "trees."
8. We not in verse 11 that both "plants" and "trees" are qualified as self-propagating.
9. Hence the words "seed-bearing" and "bearing fruit."
10. The noun deshe ("vegetation") has no such qualifier.
11. In v.11 we have the determination factor and in v.12 we have the fulfillment factor.
12. God’s word or will was sufficient to produce instantly and miraculously a continent filled with many thousands of species of plants.
13. The divine Gardner planted fully developed plants over the face of the dry ground.
14. He distributed them according to His wisdom.
15. What is added in the execution verse is the twofold "after their kind" or "according to their types."
16. The noun "kinds" (!ymi) occurs 31x in 18 verses and always refers to animate lower creation (Gen. 1:11,12 (plants); 1:21 (sea life),24,25; 6:20; 7:14 (mammals, reptiles); Lev. 11:14,13,16,19 (birds), 22 (insects), 29 (rodents, lizards); Deut. 14:13-15 (various birds); Ezek. 47:10 (fish).
17. What God has created and made distinct man ought not to confuse.
18. Order out of chaos is the hallmark of the restoration process.
19. Things are the way they are because God established the natural order and men ought to accept His decrees.
20. On D+3 there are two: "And God saw that it was good."
21. It is good to look back on a day’s work and be pleased with what God accomplished through you.
22. It is important to do all things as unto Him.
23. This statement of the divine approbation occurs in connection with light (v.10), land and sea (v.12), greater and lesser lights (v.18), marine life (v.21), and land creatures (v.25).
24. So ends D+3 (v.13).

D+4: Establishment of Heaven’s Light-Bearers

(vv. 14-19)

VERSE 14 Then God said, "Let there be lights [luminaries] in the expanse of the heavens to separate the day from the night (hl'y>L'h; !ybeW ~AYh; !yBe lyDIb.h;l. ~yIm;V'h; [;yqir>Bi troaom. yhiy> ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim + Qal impf.3m.s.juss. hayah "Let there be" + noun m.p.abs. ma-or light; luminaries + prep beth w/noun m.s.constr. raqia expanse; atmosphere; firmament + def.art.w/noun m.p.abs. shasmayim heavens + prep lamedh w/Hiphil infin.constr. badal separate + prep bayin between + def.art.w/noun m.s.abs. yom day + waw w/def.art.w/noun m.s.abs. layelah night], and let them be for signs and for seasons and for days and years (~ynIv'w> ~ymiy"l.W ~ydI[]Aml.W ttoaol. Wyh'w> [waw w/Qal impf.3p.juss. hayah be + prep lamedh w/noun both p.abs. oth sign + waw w/lamedh w/noun m.p.abs. mo-edh appointed place; "seasons" + waw w/prep lamedh w/noun m.p.abs. yom day + waw w/noun f.p.abs. shanah year]);

VERSE 15 and let them be for lights in the expanse of the heavens to give light on the earth"; and it was so (!ke-yhiy>w: #r,a'h'-l[; ryaih'l. ~yIm;V'h; [;yqir>Bi troAam.li Wyh'w> [waw w/Qal perf.3p. hayah + prep lamedh w/noun m.p.abs. ma-or luminary + prep beth w/noun m.s.constr. raqia firmament + def.art.w/noun m.p.abs. shasmayim heavens + prep lamedh w/Hiphil infin.constr. or give light + prep al upon + def.art.w/noun both s.abs. erets earth + waw w/Qal impf.3m.s. hayah be + adv ken so]).

VERSE 16 God made the two great lights, the greater light to govern the day, and the lesser light to govern the night; He made the stars also (~ybik'AKh; taew> hl'y>L;h; tl,v,m.m,l. !joQ'h; rAaM'h;-ta,w> ~AYh; tl,v,m.m,l. ldoG"h; rAaM'h;-ta, ~ylidoG>h; troaoM.h; ynEv.-ta, ~yhil{a/ f[;Y:w [waw w/Qal impf.3m.s. ashah make + noun m.p.abs. elohim + d.o. marker + adj.m. dual constr. shenayim two + def.art.w/noun m.p.abs. ma-or luminary + def.art.w/adjj.m.p.abs. gadhol great + d.o. marker + def.art.w/noun m.s.abs. ma-or luminary + prep lamedh w/noun f.s.constr. memshalah dominion; "to govern" + def.art.w/noun m.s.abs. yom day + waw w/d.o. marker + def.art.w/noun m.s.abs. ma-or luminary + def.art.w/adj.m.s.abs. qaton small; "lesser" + prep lamedh w/noun f.s.constr. memshalah dominon; "to govern" + def.art.w/noun m.s.abs. layelah night + waw w/d.o. marker + def.art.w/noun m.p.abs. kokab star]).

VERSE 17 God placed them in the expanse of the heavens to give light on the earth (#r,a'h'-l[; ryaih'l. ~yIm'V'h; [;yqir>Bi ~yhil{a/ ~t'ao !TeYIw [waw w/Qal impf.3m.s. nathan give; "placed" + d.o. marker + noun m.p.abs. elohim + prep beth w/noun m.s.constr. raqia expanse + def.art.w/noun m.p.abs. shamayim heavens + prep lamedh w/Hiphil infin.const. or shine; "to give light" + prep al upon + def.art.w/noun both s.abs. erets earth]),

VERSE 18 and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good (bAj-yKi ~yhil{a/ ar>Y:w: %v,xoh; !ybeW rAah' !yBe lyDIb.h;l]W hl'y>L;b;W ~AYB; lvom.liw> [waw w/Qal infin.constr. mashal rule + prep beth w/noun m.s.abs. yom day + waw w/prep beth w/noun m.s.abs. layelah night + waw w/prep lamedh w/Hiphil infin.constr. badal separate + prep bayin between + def.art.w/noun both s.abs. or light + waw w/prep bayin between + def.art.w/noun m.s.abs. choshek darkness + waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + part ki that + adj.m.s.abs. tob good]).

VERSE 19 There was evening and there was morning, a fourth day (y[iybir> ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening + waw w/Qal impf.3m.s. hayah be + noun m.s.ab.s boqer morning + noun m.s.abs. yom day + adj.m.s.abs. rebi-i fourth]).

ANALYSIS: VERSES 14-19

1. "Let there be lights…" establishes the heavenly hosts relative to the earth in its present location within the solar system and the Milky Way galaxy.
2. Until the fourth day the earth received light solely from the divine light established on the first day of the restoration week.
3. When God cursed the universe He rendered a complete blackout over what previously was saturated with light.
4. Darkness was created (baraed) to mark the angelic rebellion (Isa. 45:7).
5. On D+4 God activated the stars so they would emit light.
6. Either He created the light-bearers at this point or He ignited what we call stars on the fourth day.
7. Based on the pattern of the earth residing in total darkness, we can assume that all the astral bodies were subjected to the same treatment.
8. On D+4 God ignited many of these orbs which we call stars.
9. Their location is said to be "in the expanse/atmosphere of heaven."
10. This of course refers to the first heaven and the language here is phenomenological.
11. We view the heavenly host through the lens of earth’s atmosphere.
12. "Lights" then refer to our sun (star that resides in the center of our solar system), moon (primary source of nighttime extra-terrestrial illumination) and the stars (suns).
13. The sun and moon took over the role of governing the day and the night respectively as surrogates of God.
14. What God Himself did for the first three days of human history these heavenly orbs do for the duration of the first creation.
15. Again, the notion of separation is in view.
16. Day and night are distinctly differentiated.
17. Absolute darkness no longer rules the night as it did on the first three days of restoration.
18. These heavenly bodies are assigned by divine decree to fulfill four functions.
19. "Signs" refer to an established pattern as seen in what we call the Zodiac.
20. The Zodiac was designed by God as a star map revealing redemptive and prophetic truth in terms of the first and second advents.
21. Seiss’ "Gospel in the Stars," and Bullinger’s "The Witness of the Stars" explains in considerable detail the significance of the heavenly bestiary with its 12 constellations and subcategories (each having three Decans).
22. Occult astrology is the satanic perversion of this science as is strictly forbidden by Scripture (2Kgs. 17:16-17; Ps. 81:12; Isa. 47:13; Jer. 10:1-2; Dan. 1:20; 2:27; 4:7; 5:7).
23. God has given the stars names (Isa. 40:26; Ps. 147:4).
24. Constellations are mentioned in the Bible (Job 9:9; 38:31-33).
25. The Hebrew word for constellation is Mazzaroth.
26. So the heavens do "declare the glory of God" (e.g. His plan) as stated in Ps. 19:1-6.
27. The zodiac is a band in the heavens within 8 degrees on either side of the ecliptic.
28. Ps. 10 speaks of the ecliptic, that is the circuit of the sun.
29. Heavenly signs signaled the birth of Messiah (Matt. 2:1-2, 9-10; Rev. 12:1).
30. See Doctrine of the Birth of Christ Recalculated.
31. the Book of Genesis was written long after the restoration week and long after the Flood when paganism was well established and astral idolatry was highly developed.
32. God revealed through certain individuals the divinely inspired interpretation of these "signs."
33. Hebrew tradition says that it was Adam, Seth and Enoch that were the early prophets of the stars.
34. People before the Flood did not watch television, rather they spent time in the evenings observing the night sky with whatever constellation was visible.
35. The conflict between the prophecy of the seed of the woman and the seed of the serpent mentioned in Gen. 3:15 is depicted in the 12 constellations.
36. The first sign is Virgo, the Virgin holding a sheaf of wheat in one hand (signifying "seed") and a branch in another.
37. The first Decan of this sign, Coma, holding a baby and a branch (e.g., the Branch).
38. The second Decan is Centaurus, a half-horse, half-man (hypostatic union).
39. The last constellation is Bootes, or Arcturus, who is the Great Shepherd.
40. Libra, the Scales, is a pair of balances, the universal symbol of commerce.
41. It depicts a purchase, or in this case, redemption.
42. The three Decans of this sign are the Cross (the Southern Cross), the Victim, and the Crown.
43. Scorpio, the Scorpion, is a deadly insect ready to strike.
44. The three Decans of this sign are The Serpent, Ophiuchus, and Hercules.
45. Hercules the strong man is wounded in the heel but crushes the head of the serpent.
46. In his right hand is a club poised to strike the Dog of Hell (three-headed).
47. Sagittarius, the Bowman, if the figure of a horse with the body, arms and head of a man.
48. This centaur, a fictitious creature, again points to the doctrine of the hypostatic union.
49. His bow is pointed at the head of Scorpio.
50. The three Decans of this sign are Lyra (the heaven-bound eagle holding a lyre), Ara (the Altar faces downward), and Draco (the fleeing serpent).
51. Capricornus, the Goat, is a goat with a tail of a fish.
52. The Decans are Sagitta, the arrow of God, Aquila, the pierced and falling eagle, and Delphinius, the Dolphin springing out of the sea.
53. Aquarius, the Waterman, is a man with a large vase of water which he is pouring out.
54. One of the Decans is The Southern Fish.
55. The other two Decans are Pegasus, the winged horse and Cygnus, the Swan flying the cross over the earth.
56. Pices, the Fishes, portray two large fishes, which has been taken to represent Israel and the Church.
57. The vernal (spring) equinox, the point where the Sun passes from south to north of the celestial equator moves very slowly from one of the 12 sections of the Zodiac to another.
58. During the present dispensation that point is now between Pices and Aquarius, giving rise to the New Age teaching that we are entering the Age of Aquarius.
59. Carl Jung, the psychologists, said that he looked forward to the change from the Christian era to a new occultic age (William M. Alnor, Soothsayers of the Second Advent, p.153).
60. New Age teaching is nothing more than the ancient Babylonian mysteries revisited.
61. The Decans of Pices are The Band, Cepheus, and Andromeda.
62. The Band attached to the fishes is held by the Ram (Ares).
63. Cepheus is crowned king holding a band and scepter, with his foot planted on the pole-star as the great conqueror.
64. Andromeda is a woman in chains, threatened by the serpents of Medusa’s head.
65. Ares, the Ram, possesses powerful curved horns, lying down in peace (Christ in heaven).
66. The Decans for this sign are Cassiopeia, Cetus, and Persueus.
67. Cassiopeia is a woman enthroned (Church in heaven).
68. Cetus, the Sea-Monster, is firmly held down by Ares, still alive but subdued.
69. Perseus, the armed warrior who has winged feet, is carrying away the cut-off head of a monster full of writhing serpents.
70. Taurus, the Bull, is an angry rushing animal.
71. The Decans are Orion, Eridanus, and Auriga.
72. Orion is the warrior-prince with a sword on His side and his foot on the hare or serpent.
73. Eridanus, the torturous River, is the River of Judgment belonging to Orion.
74. Auriga, the Shepherd, portrays a powerful shepherd-king who tenderly holds a she-goat and two little goats in his left arm.
75. Gemini, the Twins, are two human figures seated in closeness.
76. The Decans are Lepus, Canis Major, and Canis Minor.
77. Lepus is the mad hare, under Orion’s feet.
78. Canis Major, Sirius the Great Dog and Canis Minor, the Second Dog.
79. Cancer the Crab, is in the act of taking and holding with its pincers.
80. The Decans, Ursa Minor, the Lesser Bear, Ursa Major, the Greater Bear, are representative of those who rule and reign with Christ (?).
81. Leo, the Lion pictures Christ when He returns as King of kings and Lord of lords.
82. All three Decans point to the destruction of God’s enemies at Christ’s return.
83. Hydra, the fleeing Serpent, is about to be pounced upon by the Lion.
84. Crater, the Bowl of wrath, is upon the serpent.
85. And Corvus, the Raven, the bird of doom, is feeding on the carcass of the serpent.
86. This interpretation of the significance of the Zodiac is supported by Dr. Henry M. Morris in his book, "The Long War Against God" (pp. 265-269).
87. A season is a division of a year marked by changes in weather and hours of daylight.
88. Seasons result from the yearly revolution of the earth around the sun and the tilt of the earth’s axis relative to the plane of revolution.
89. During May, June and July, the northern hemisphere is exposed to more direct sunlight because the hemisphere faces the sun.
90. The same is true of the southern hemisphere in November, December and January.
91. However due to seasonal lag, June, July and August are the hottest months in the northern hemisphere and December, January and February are the hottest months in the southern hemisphere.
92. There are approximately 12 moon cycles between one spring and the next.
93. Farmers used this to calculate how many lunar phases remained before planting season.
94. Meteorological seasons are reckoned by temperature, with summer being the hottest quarter and winter the coldest quarter of the year.
95. But prior to the Flood and based on the notion that the earth was not tilted (23.5 degrees) on its axis then seasonal determination was a non-issue.
96. With the Flood and the subsequent ice event then seasonal distinctions became a reality.
97. "For days and years" is a unit to determine the orderly advance of time based on a 24 hour day-night cycle and the year being established on the time it takes the earth to make on trip around the sun.
98. Ancient calendars reflect a 30 day month with 12 months equaling a 360 day year.
99. This reckoning is seen for instance in the doctrine of Daniel’s 70 Weeks and is curiously followed in the time elapse beginning and ending the Tribulation.
100. Whenever it was that the earth slowed down its trip around the sun making it in 365.25 days led to calendar reforms first by Julius Caesar and later by Pope Gregory XIII (1751 AD).
101. For the names of the days of the week (although Teutonic Woden, Tiw, Thro, Frigg have replaced the Roman names for related deities) relate to the planets (Sun day, Moon day, Mar’s day, now Tiw’s day = Tuesday, Mercury’s day now Woden’s day = Wednesday, Jupiter’s day now Thor’s day = Thursday, Venus day now Frigg’s day = Friday, and Saturn’s day = Saturday.)
102. The light the earth receives is form the heavenly lights according to the decree of God (v.15).
103. The dominate lights are of course the sun and the moon (v.16).
104. Of interest is the fact that God did not give them specific names as they are referred to as merely "the greater light" and "the lesser light."
105. The add-on "He made the stars" is literally "and the stars."
106. Starlight is source of light during the evening as is obvious when the moon is in one of its waning phases or the New Moon phase (verses say Full Moon).
107. Imagine being in a place at night where city lights do not interfere and look into the night sky on a cloudless night, the view is spectacular and the light from the stars is considerable.
108. In vv. 16-19 we have the fulfillment factor in response to the divine command in vv. 14-15.
109. In v.17 we have the specific place of these entities using the verb "give" (nathan) translated "placed.
110. The general purpose it to supply light for all life forms.
111. Plants spent one day basking in the light of God’s essence!
112. In the fulfillment phase we are introduced to the verb hf[ (ashah) which means to make something out of something in contrast to bara, to create out of nothing.
113. Since the Sun is a star it would appear that these orbs were ignited at this time.
114. Other entities include the moon and planets which are reflectors of light.
115. In this fashion they govern the day/night cycle.
116. They act at the behest of God who put them there and controls their destiny.
117. Verse 18b supplies the appreciation formula as at vv. 4,10,12,21,25 and 31.
118. D+4 has the most detailed description than anything except the creation of man.

D+5: Marine Life and Birds (vv. 20-23)

VERSE 20 Then God said, "Let the waters teem with swarms of living creatures (hY"x; vp,n< #r,v, ~yIM;h; Wcr>v.yI ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim + Qal impf.3m.p.juss. sharats swarm, teem + def.art.w/noun m.p.abs. mayim waters + noun m.s.abs. sherets teeming; "swarms" + noun f.s.abs. nephesh soul, creature + adj.f.s.abs. chay living], and let birds fly above the earth in the open expanse of the heavens [~yIm'V'h; [;yqir> ynEP.-l[; #r,a'h'-l[; @peA[y> @A[w [waw w/noun m.s.abs. oph bird; possibly insects + Polel impf.3m.s.juss. uph fly + prep al above + def.art.w/noun both s.abs. erets earth + prep al over + noun both p.constr. paneh faces + noun m.s.constr. raqia expanse; sky + def.art.w/noun m.p.abs. shamayim heavens])."

VERSE 21 God created the great sea monsters and every living creature that moves (tf,m,roh hY"x;h; vp,n<-lK' taew> ~ylidoG>h; ~nIyNIT;h;-ta, ~yhil{a/ ar'b.YIw: [waw w/Qal impf.3m.s. bara create + noun m.p.abs. elohim + d.o. marker + def.art.w/noun m.p.abs. tannin sea monster; cf. Pss.74:13; 148:7 + def.art.adj.m.p.abs. gadhol great + waw w/d.o. marker + noun m.s.constr. kol all + noun f.s.abs. nephesh creature + def.art.w/adj.f.s.abs. chay living + def.art.w/Qal part.f.s.abs. ramash creep], with which the waters swarmed after their kind, and every winged bird after its kind [WhnEymil. @n"K' @A[-lK' taew> ~h,nEymil. ~yIM;h; Wcr>v' rv,a] [rel.pro. asher + Qal perf.3p. sharats swarm, teem + def.art.w/noun m.p.abs. mayim waters + prep lamedh w/noun m.p.const.w/3m.p.suff. min kind + waw w/d.o. marker + noun m.s.const. kol every + noun m.s.abs. oph bird + noun f.s.abs. kanaph winged + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind] ; and God saw that it was good [bAj-yKi ~yhil{a/ ar>Y:w [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + part ki that + adj.m.s.abs. tob good]).

VERSE 22 God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth (#r,a'B' br,yI @A[h'w> ~yMiY:B; ~yIM;h;-ta, Wal.miW Wbr>W WrP. rmoale ~yhil{a/ ~t'ao %r,b'y>w: (waw w/Piel impf.3m.s. barak bless + d.o. marker w/3m.p.suff. "them" + noun m.p.abs. elohim + prep lamed w/Qal infin.constr. amar say + Qal imper.m.p. parah bear fruit + waw w/Qal imper.m.p. rabah become many + waw w/Qal imper.m.p. male fill + d.o. marker + def.art.w/noun m.p.abs. mayim waters + prep beth w/noun m.p.abs. yom seas + waw w/def.art.w/noun m.s.absl oph bird + Qal impf.3m.s.juss. rabah be many; "let…multiply" + prep beth w/noun both s.abs. erets earth])."

VERSE 23 There was evening and there was morning, a fifth day (yviymix] ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. boqer morning + noun m.s.abs. yom day + adj.m.s.abs. chamishi fifth]).

ANALYSIS: VERSES 20-23

1. There is a correspondence between the creation light on the 1^st day and its replacement with heavenly bodies on the 4^th day.
2. So here there is s correspondence between the establishment of the atmosphere on the 2^nd day and the appearance of dry land on the 3^rd day, and the creation of creatures that fly and swim respectively.
3. The standard formula introduces the creation of oceanic life and bird life.
4. "Let the water teem" is literally, "let the water swarm with swarming things" (#rv).
5. Compare v.11 where we have "grown green with vegetation."
6. This verb and noun carries with the idea of movement and fercundity.
7. All marine life was created ex nihilo in all of its seeming endless diversity (cf. v.21 where bara is used).
8. These creatures are referred to as "living" (adj. yx) and "breathing" (vp,n<).
9. Only the term "living" is translated.
10. The noun nephesh (soul, breath) demonstrates that marine life forms need oxygen.
11. The second category of living breathing creatures are the birds, which were created instantly and are distinguished from other life forms in that they are capable of flight.
12. Birds are decreed to "fly above the earth upon the face of the expanse of the heavens."
13. Clearly, "expanse" has to refer to earth’s atmosphere.
14. In v.21 we have the first direct reference to arB since verse 1.
15. This verse presents the fulfillment formula.
16. The object of the verb is "the great sea monsters" along with "every living [breathing] creature that moves" (comprehensive terminology for water bound life forms), and "every winged bird."
17. So all aquatic and bird life was created instantly out of nothing.
18. The great sea creatures are given special mention to show they are completely under God’s power.
19. In these two broad categories the phrase "according to its kind" show both diversity and uniqueness to each species.
20. All that God did on that day to establish marine and bird life on the planet was in His eyes "good."
21. This is the first explicit to God blessing something in the Bible (v.22).
22. This blessing has to do with the fertility of these two categories that occupy the seas and the skies.
23. The verb of course is "multiply."
24. Marine life reproduces in water while bird life reproduces "on the earth" (signifies carefulness in reporting).
25. And so ended D+5 further overriding the BOHU factor.

D+6: Mammals, Reptiles, Insects and Man

(vv. 24-31)

VERSE 24 Then God said, "Let the earth bring forth living creatures after their kind (Hn"ymil. hY"x; vp,n< #r,a'h' aceAT ~yhil{a/ rm,aYOw [waw w/Qal impf.3m.s. amar say + noun m.p.abs. elohim + Hiphil impf.3f.s.juss. yatsa go forth; bring forth + def.art.w/noun both s.abs. erets earth + noun f.s.abs. nephesh creature + adj.f.s.abs. chay living + prep lamedh w/noun m.s.constr.w/3f.s.suff. min kind]: cattle and creeping things and beasts of the earth after their kind"; and it was so [!ke-yhiy>w: Hn"ymil. #r,a,-Aty>x;w> fm,r,w" hm'heB. [noun f.s.abs. behemah beast, animal, cattle + waw w/noun m.s.abs. remesh creeping organism + waw w/noun f.s.constr. chayyah living thing; "beasts" + noun both s.abs. erets earth + prep lamedh w/noun m.s.constr.w/3f.s.suff. min kind + waw w/Qal impf.3m.s. hayah be + adv ken so]).

VERSE 25 God made the beasts of the earth after their kind (Hn"ymil. #r,a'h' tY:x;-ta, ~yhil{a/ f[;Y:w [waw w/Qal impf.3m.s. ashah make + noun m.p.abs. elohim + d.o. marker + noun f.s.conste. chayyah living thing; "beasts" + def.art.w/noun both s.abs. erets +prep lamedh w/noun m.s.constr.w/3f.s.suff. min kind], and the cattle after their kind (Hn"ymil. hm'heB.h;-ta,w> [waw w/d.o. marker + def.art.w/noun f.s.abs. behemah beast, animal + prep lamedh w/noun m.s.constr.w/3f.s.suff. min kind], and everything that creeps on the ground after its kind [WhnEymil. hm'd'a]h' fm,r,-lK' taew> [waw w/d.o. marker + noun m.s.constr. kol everything + noun m.s.abs. remesh creeping thing + def.art.w/noun f.sabs. adamah ground + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind]; and God saw that it was good [bAj-yKi ~yhil{a/ ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + part ki that + adj.m.s.abs. tob good]).

ANALYSIS: VERSES 24-25

1. "Let the earth bring forth" or "let the earth produce" is to be compared with v. 12 where the fulfillment phase of the creation of plant life uses the same verb (hiph yatsa).
2. The divine decree phase for D+3 has "Let the earth sprout vegetation."
3. The general classification for this category of creatures is "living things."
4. This designation is used of marine life at v.20.
5. The Hebrew is literally "breathing living things" (hY"x; vp,n<).
6. The noun (fem.s.abs.) nephesh means breath or soul.
7. The adjective (fem.s.abs.) chay means "living."
8. This combination occurs 7x in Genesis describing the life principle in marine life (1:20), mammals, reptiles and insects (1:24), animals and birds (1:30), all the above (2:19), land organisms (9:12, 15, 16).
9. It is found one other time outside Genesis at Ezek. 47:9.
10. It refers to all life forms related to the lower creation.
11. This "breath of life" refers to the fact that all creatures need air to live.
12. Land animals are divided into three categories: "cattle" (or livestock), "creeping things" (reptiles and insects) and "beasts of the earth" (non-domesticated animals or what we call wild animals).
13. This threefold designation can be viewed as domestic, small and wild animals.
14. "Creeping things" refers to rodents, reptiles and insects.
15. These are creatures that live very close to the ground.
16. Verse 25 is of course the fulfillment verse.
17. The phrase "after their kind" occurs 5x in these two verses.
18. It refers to a particular genetic type or genomic sequence (i.e., a sequence is an absolute measure of base composition of a species or group).
19. The genetic constitution of an organism is referred to as its genotype.
20. According to 2:19 the lower creation (there beasts and birds) were formed or fashioned "out of the ground."
21. This is an ashah process rather than a bara process, which of course constitutes a miraculous action on the part of God.
22. Here it involves suddenly and dramatically bring the earth alive with all manner of life forms from the smallest organisms to the largest land animals (dinosaurs).
23. Job 40 presents the largest of the super beasts like the Brontosaurus (a sauropod dinosaur).
24. The dinosaur class of animals was destined for extinction (cf. Job 40:19b).
25. Both man and animals were ashahed (cf. Job 40:15).
26. As with the establishment of light (1:4), the division of land from ocean (1:10), vegetation (1:12), the greater and lesser lights (1:18), and marine life God pronounced the day’s word "good."

VERSE 26 Then God said, "Let Us make man in Our image, according to Our likeness (WnteWmd>Ki Wnmel.c;B. ~d'a' hf,[]n: ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.constr. elohim + Qal impf.1p. cohortative in mng ashah make + noun m.s.abs. adam man, mankind + prep beth w/noun m.s.constr.w/1p.suff. tselem image + prep kaph w/noun f.s.constr.w/1p.suff. demuth likeness; see also at 5:1 and 3]; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth [#r,a'h'-l[; fmeroh' fm,r,h'-lk'b.W #r,a'h'-lk'b.W hm'heB.b;W ~yIm;V'h; @A[b.W ~Y"h; tg:d>bi WDr>yIw [waw w/Qal impf.3m.p.juss. radah rule + prep beth w/noun f.s.conste. danah fish + def.art.w/noun m.s.abs. yam sea + waw w/prep beth w/noun m.s.abs. oph bird + def.art.w/noun m.p.abs. shamayim heavens; "the sky" + waw w/prep beth w/noun f.s.abs. behemah beast; "cattle" + waw w/prep beth w/noun m.s.constr. kol every + def.art.w/noun m.s.abs. remesh creeping thing + def.art.w/Qal part.m.s.abs. ramash creep + prep al upon + def.art.w/noun both s.abs. erets earth])."

VERSE 27 God created man in His own image (Aml.c;B. ~d'a'h'-ta, ~yhil{a/ ar'b.YIw: [waw w/Qal impf.3m.s. bara create + noun m.p.constr. elohim + d.o. marker + def.art.w/noun m.s.abs. adam man + prep beth w/noun m.s.constr.w/3m.s.suff. tselem image], in the image of God He created him; male and female He created them [~t'ao ar'B' hb'qen>W rk'z" Atao ar'B' ~yhil{a/ ~l,c,B. [prep beth w/noun m.s.abs. tselem image + noun m.p.abs. elohim + Qal perf.3m.s. bara create + d.o. marker w/3m.s.suff. "him" + noun m.s.abs. zakar male + waw w/noun f.s.abs. neqebah female + Qal perf.3m.s. bara create + d.o. marker w/3m.p.suff. "them"]).

VERSE 28 God blessed them; and God said to them (~yhil{a/ ~h,l' rm,aYOw: ~yhil{a/ ~t'ao %r,b'y>w: [waw w/Piel impf.3m.s. barak bless + d.o. marker w/3m.p.suff. "them" + noun m.p.abs. elohim + waw w/Qal impf.3m.s. amar say + prep lamedh w/3m.p.suff. "to them" + noun m.p.abs. elohim], "Be fruitful and multiply, and fill the earth, and subdue it [h'vub.kiw> #r,a'h'-ta, Wal.miW Wbr>W WrP. [Qal imper.m.p. parah bear fruit; "Be fruitful" + waw w/Qal imper.m.p. rabah be many; "multiply" + waw w/Qal imper.m.p. male fill + d.o. marker + def.art.w/noun both s.abs. erets earth + waw w/Qal imper.m.p.w/3f.s.suff. kabash subdue]; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth [#r,a'h'-l[; tf,m,roh' hY"x;-lk'b.W ~yIm;V'h @A[b.W ~Y"h; tg:d>Bi Wdr>W [waw w/Qal imper.m.p. radah rule + prep beth w/noun f.s.conste. danah fish + def.art.w/noun m.s.abs. yam sea + waw w/prep beth w/noun m.s.abs. oph bird + def.art.w/noun m.p.abs. shamayim sky + waw w/prep beth w/noun m.s.conste. kol every + noun f.s.abs. chayyah living thing + def.art.w/Qal part.f.s.abs. ramash creep + prep al upon + def.art.w/noun both s.abs. erets earth])."

VERSE 29 Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it (~k,l' [r;z" [;rezO #[e-yrIp AB-rv,a] #[eh'-lK'-ta,w> #r,a'h'-lk' ynEP.-l[; rv,a] [r;z< [;rezO bf,[e-lK'-ta, ~k,l' yTit;n" hNEhi ~yhil{a/ rm,aYOw: (Qal impf.3m.s. amar say + noun m.p.abs. elohim + interj hen behold + Qal perf.1s. nathan give + prep lamedh w/2m.p.suff. "to you" + d.o. marker + noun m.s.constr. kol every + noun m.s.abs. esheb herb; "plant" + Qal part.m.s.abs. zara sow + noun m.s.abs. zera seed + rel.pro. asher + prep al upon + noun both p.constr. panim face + noun m.s.constr. kol + noun both s.abs. erets earth + waw w/d.o. marker + noun m.s.constr. kol all + def.art.w/noun m.s.abs. ets tree + rel.pro. asher + prep beth w/3m.s.suff. + noun m.s.abs. peri fruit + noun m.s.abs. ets tree + Qal part.m.s.abs. zara sow, scatter + noun m.s.abs. zera seed]).

They will be yours for food (hl'k.a'l. hy<h.yI ~k,l' [prep lamedh w/2m.p.suff. "yours" + Qal impf.3m.s. hayah be + prep lamedh w/noun f.s.abs. akelah food]).

VERSE 30 and to every beast of the earth and to every bird of the sky and to every thing that moves on the earth which has life (hY"x; vp,n< AB-rv,a] #r,a'h'-l[; fmeAr lkol.W ~yIm;V'h; @A[-lk'l.W #r,a'h' tY:x;-lk'l.W [waw w/prep lamedh w/noun m.s.constr. kol every + nun f.s.constr. chay living; "beast" + def.art.w/noun both s.abs. erets earth + waw w/prep lamedh w/noun m.s.constr. kol every + noun m.s.abs. oph bird + def.art.w/noun m.p.abs. shamayim sky + waw w/prep lamedh w/noun m.s.abs. kol every + Qal part.m.s.abs. ramash creep; "moves" + prep al upon + def.art.w/noun both s.abs. erets earth + rel.pro. asher + prep beth w/3m.s.suff. + noun f.s.abs. nephesh "life"+ adj.f.s.abs. chay living], I have given every green plant for food"; and it was so [!ke-yhiy>w: hl'k.a'l. bf,[e qr,y<-lK'-ta, [d.o. marker + noun m.s.conste. kol every + noun m.s.abs. yereq green; cf. 9:3; also Ex.10:15; 1Kgs.21:2; Ps.37:2; Prov.15:17; Isa.15:6 + noun m.s.abs. eshebh herb; plant + prep lamedh w/noun f.s.abs. akelah food + Qal impf.3m.s. hayah be + adv ken so]).

VERSE 31 God saw all that He had made, and behold, it was very good (daom. bAj-hNEhiw> hf'[' rv,a]-lK'-ta, ~yhil{a/ ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. elohim + d.o. marker + noun m.s.constr. kol all + rel.pro. asher that + Qal perf.3m.s. ashah make + waw w/interj hinnah behold + adj.m.s.abs. tob good + adv me-odh exceedingly; "very"]).

And there was evening and there was morning, the sixth day (yViVih; ~Ay rq,bo-yhiy>w: br,[,-yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ereb evening + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. boqer morning + noun m.s.abs. yom day + adj.m.s.abs. shishshi sixth]).

ANALYSIS: VERSES 26-31

1. With the creation of man the account reaches its climax.
2. The lifting of the earth out of its TOHU WABOHU state was germane to human existence.
3. Each particular established on days one through six was essential to man’s very survival on this insignificant rock we call planet earth.
4. With man’s creation the narrative slows down to emphasize his significance.
5. We have in this section of verses (a) the announcement of the Godhead’s (i.e. Trinity’s) intention to create man according to the divine image and likeness (v.26a); (b) the decree to grant man dominion over lower creatures (v.26b); (c) man’s creation in two genders (v.27); (d) God’s blessing on man to reproduce and fill the earth; (e) Assignment of food for man and lower creatures (vv. 29-30).
6. The phrase "Let us make man in Our image, according to Our likeness" has generated over time a vast amount of literature.
7. Why does God speak in the first person plural?
8. What is meant by "image" and "likeness"?
9. Is there any difference between these two terms?
10. The OT teaches the oneness of God as seen in Israel’s basic confession of faith in Deut. 6:4 "Hear, O Israel! The LORD is our God, the LORD is one."
11. God is one in essence and His individual attributes are indivisible.
12. But there is sufficient evidence to indicate that God also exists in three separate persons.
13. The plural name for God, Elohim suggests plurality.
14. The "let us" formula of Gen. 1:26 and 11:7 makes little sense outside the doctrine of the Trinity.
15. The Lord is distinguished from the Lord in Gen. 19:24 and Hos. 1:7.
16. The Redeemer, who is a divine person is distinguished from the Lord in Isa. 59:20.
17. The Spirit is distinguished from the Lord in Isa. 48:16; 59:21; 63:9-10.
18. Jesus clearly told the Pharisees that they should have comprehended plurality within the Godhead in Matt. 22:41-46.
19. The key verse being His quotation of Ps. 110:1 "The LORD said to My LORD, ‘Sit at My right hand, until I put your enemies beneath Your feet.’"
20. It is ridiculous to assert that OT students of Scripture did not or could not understand this foundational doctrine as some suggest.
21. The doctrine of plurality within the Godhead is clearly articulated in the OT and taught even more fully in the NT (see doctrine).
22. The verb "make" is a Qal imperfect of ashah which means to do, make, accomplish, produce, etc.
23. It is used here in "the planning" verse while bara (to create) is used in the execution or fulfillment verse (v.27).
24. What the Trinity proposed to "make" (Qal impf. 1p. cohorative in meaning not form) is specifically in reference to the living soul.
25. In chapter two we have the specifics on the origin of man’s body.
26. Here all the emphasis is on the living soul which sets man apart from the life-forms in the lower creation.
27. Since God is spirit (e.g., immaterial, invisible) according to Jesus in Jn. 4:24, then how could man’s creation have been in the image and likeness of God if the human body is in view here?
28. It makes no sense for man to have been created in the overt image of God.
29. Absolute deity is not a physical shape or form as in the case of man.
30. So all this must be a reference to the living soul which is created (in the strict sense of ex nihilo) in the image of God (cf. v.27).
31. Angels were created in the overt image of God, but not man.
32. God here grants man authority over the lower creation.
33. This authority is based on man’s soulish makeup.
34. The essence or attributes of the living soul include volition, immortality, conscience and self-determination.
35. As will be noted in the next chapter Adam received his body first (ashah miracle from the dust) and his soul immediately thereafter (bara miracle).
36. The image of God (~l,c,) refers to the attributes of the living soul and in no fashion refers to the human body.
37. This noun occurs 17x in 15 verses in the OT.
38. It occurs in Genesis at 1:26, 27 (2x); 5:3 (of birth of Seth); 9:6 (law of capital punishment).
39. It occurs elsewhere in connection with idols (Num. 33:62; 1Sam. 6:5,11; 2Kgs. 11:18; 2Chron. 23:17; Ezek. 7:20; 16:17; 23:14; Amos 5:26).
40. An idol is a purported representation of a deity.
41. The word occurs 2x in Psalms of human vanity (Pss. 39:7; 73:20).
42. In Genesis it is technical for that which man has in common with absolute deity.
43. An example is that both God and man possess immortality.
44. The soul is immortal and cannot be destroyed, even as God and angels are immortal (cf. Matt. 10:28 "Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in Gehenna (translated "hell" but is technical for the Lake of Fire as bodies do not enter hell below).
45. The soul can be placed in eternal torment but it remains immortal.
46. Adam’s soul was created in the image of God, not his body.
47. "According to our likeness" does not occur in the execution/fulfillment verse (v.27).
48. The noun tWmD> (demuth) is not synonymous with "image" as it has a different prepositional prefix (kaph versus beth).
49. And it is not found in the execution verse.
50. Adam was not brought on the scene a mature believer.
51. Even as Jesus was not a mature person at His birth (cf. Lk. 2:52 "And Jesus kept increasing in wisdom and stature (human development)."
52. This noun translated "likeness" means ‘to resemble’ someone or something.
53. Here it refers to resembling God and the only way to accomplish that is to assimilate wisdom (BD) and apply it to everyday living.
54. This noun occurs in Genesis at 1:26, 5:1 and 3.
55. The plan was to make man in the divine image and likeness.
56. The TSELEM factor comes to every human at birth when the living soul is imparted.
57. The DEMUTH factor only results when any person reaches maturity.
58. Obviously a believer can reflect the divine resemblance when he or she is in fellowship and applies BD.
59. DEMUTH is our first introduction to the maturity adjustment.
60. Adam and Eve before they sinned only needed to make the maturity adjustment which they failed to do while in the Garden.
61. Again, v.27 introduces the execution phase and adds by way of summary the creation of two genders, male and female.
62. The verb for creation (bara) of the soul occurs 2x in v.27; the first is a Qal imperfect and the second is a Qal perfect with God as the subject.
63. In v.28 we have the second explicit mention of divine blessing upon an aspect of His creation.
64. As with the fish and the birds God blessed man’s reproductive ability (v.22).
65. The blessing is actually in the form of a directive to "be fruitful and multiply, and fill the earth, and subdue it."
66. This fourfold mandate applies to all humanity over the course of human history.
67. Man has pretty much complied with this mandate.
68. Man enjoys divine blessing when he executes this mandate.
69. This command is repeated after the Flood (9:1).
70. God has provided man with the special ability to accomplish these four imperatives.
71. The first three relates to reproduction of the human species: "be fruitful, and multiply, and fill the earth."
72. So much for population control brought to us by the modern elite under the Luciferian agenda.
73. The fourth item is for man to take dominion over the lower creation of fish, birds and every living thing.
74. Man has accomplished this over his history in many ways.
75. Obviously sin has entered the picture and man has abused this mandate via greed and wanton exploitation.
76. This command was an easy-sell as man liked marriage and sex and dominion.
77. In v.29 God grants man explicit authority to consume plants for his food.
78. There was a widespread belief that in antiquity that man and animals were vegetarians.
79. The prophetic expectation that one day "the lion will eat straw like an ox" (Isa. 11:7) appears to be a return to the pre-fall status quo.
80. God no where in the Genesis account strictly forbid man from eating meat.
81. Immediately after the Flood God explicity authorized the eating of mean (Gen 9:3).
82. The LORD slaughtered animals to provide Adam and Eve with clothing (Gen. 3:21) and Abel kept and sacrificed sheep (4:2-4).
83. So it is very unlikely that man refrained from eating the flesh of animals to augment his vegetarian diet.
84. It doesn’t seem that eating of animal flesh after the Fall was a violation/sin.
85. In v.31 the appreciation formula (cf. vv. 4,10,12,18,21,25) is modified in three ways to emphasize the perfection of the final work.
86. First, it is applied to the whole creation, "all that he had made," instead of just the things related to D+6.
87. Second, instead of the usual word for "that" we have "all that" in reference to the totality versus that which is confined to a given day of the week.
88. Thirdly we have God pronouncing his works as being "very good" (daom. bAj) rather than just "good" drawing special attention to the totality of the six days.
89. The harmony and completeness of the finished product receives special emphasis in v.31.
90. The totality reflects the character of their Creator more than the individual parts.
91. The special character of the sixth day has to due with the fact of completion along with the appearance of man of the scene, possessing the image of God factor.
92. For days 1-5 the formula is "day Xth," but here the definite article is added to the numeral (as with the 7^th day in 2:3).