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tion and it now does so at his command according to one s kind appears to look forward to the laws found later in the pentateuch which lay great stress on holiness through separation 110 in the first three days god set up time climate and vegetation all necessary for the proper functioning of the cosmos for ancient peoples living in an agrarian society climatic or agricultural disasters could cause widespread suffering through famine nevertheless genesis 1 describes god s original creation as good the natural world was not originally a threat to human survival 111 the three levels of the cosmos are next populated in the same order in which they were created heavens sea earth fourth day 1 14 19 edit the creation bible historiale c 1411 and god said let there be lights in the dome of the sky to separate the day from the night and let them be for signs and for seasons and for days and years and let them be lights in the dome of the sky to give light upon the earth and it was so god made the two great lights the greater light to rule the day and the lesser light to rule the night and the stars god set them in the dome of the sky to give light upon the earth to rule over the day and over the night and to separate the light from the darkness and god saw that it was good and there was evening and there was morning the fourth day genesis 1 14 19 nrsvue 112 on the first day god makes light ôr on the fourth day god makes lights or lamps mā ôr set in the firmament 113 this is the same word used elsewhere in the pentateuch for the lampstand or menorah in the tabernacle another reference to the cosmos being a temple 114 specifically god creates the greater light the lesser light and the stars according to victor hamilton most scholars agree that the choice of the wording greater light and lesser light rather than the more explicit terms sun and moon is anti mythological rhetoric intended to contradict widespread contemporary beliefs in sun and moon deities 115 indeed rashi posits that the account of the fourth day reveals that the sun and the moon operate only according to the will of god and so demonstrates that it is foolish to worship them 116 the account of the fourth day introduces the language of ruling the heavenly bodies will govern day and night and mark seasons years and days this was a matter of crucial importance to the priestly authors as the three pilgrimage festivals were organised around the cycles of both the sun and moon in a lunisolar calendar that could have either 12 or 13 months 117 in genesis 1 17 god sets the stars in the firmament in babylonian myth the heavens were made of various precious stones with the stars engraved in their surface compare exodus 24 10 where the elders of israel see god on the sapphire floor of heaven 118 in job 38 god s first person depiction of the creation process implies that some stars actual or metaphorical already existed at or before the preparations for laying the foundations of the earth job 38 4 7 where wast thou when i laid the foundations of the earth declare if thou hast understanding who hath laid the measures thereof if thou knowest or who hath stretched the line upon it whereupon are the foundations thereof fastened or who laid the corner stone thereof when the morning stars sang together and all the sons of god shouted for joy fifth day 1 20 23 edit and god said let the waters bring forth swarms of living creatures and let birds fly above the earth across the dome of the sky so god created the great sea monsters and every living creature that moves of every kind with which the waters swarm and every winged bird of every kind and god saw that it was good god blessed them saying be fruitful and multiply and fill the waters in the seas and let birds multiply on the earth and there was evening and there was morning the fifth day genesis 1 20 23 nrsvue 119 on the fifth day god creates animals of the sea and air in genesis 1 20 the hebrew term nepeš ḥayya living creatures is first used they are of higher status than all that has been created before this and they receive god s blessing 74 the hebrew word tannin translated as sea creatures or sea monsters in genesis 1 21 is used elsewhere in the bible in reference to chaos monsters named rahab and leviathan psalm 74 13 isaiah 27 1 and 51 9 in the egyptian instruction of merikare and mesopotamian enuma elish the creator god has to do battle with the sea monsters before he can make heaven and earth in genesis however there is no hint of combat and the tannin are simply creatures created by god the genesis account therefore is an explicit polemic against the mythologies of the ancient world 120 sixth day 1 24 31 edit the creation of the animals 1506 1511 by grão vasco and god said let the earth bring forth living creatures of every kind cattle and creeping things and wild animals of the earth of every kind and it was so god made the wild animals of the earth of every kind and the cattle of every kind and everything that creeps upon the ground of every kind and god saw that it was good then god said let us make humans in our image according to our likeness and let them have dominion over the fish of the sea and over the birds of the air and over the cattle and over all the wild animals of the earth and over every creeping thing that creeps upon the earth so god created humans in his image in the image of god he created them male and female he created them god blessed them and god said to them be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth god said see i have given you every plant yielding seed that is upon the face of all the earth and every tree with seed in its fruit you shall have them for food and to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life i have given every green plant for food and it was so god saw everything that he had made and indeed it was very good and there was evening and there was morning the sixth day genesis 1 24 31 nrsvue 121 on the sixth day god creates land animals and humans like the animals of the sea and air the land animals are designated nepeš ḥayya living creatures they are divided into three categories domesticated animals behema wild herd animals that serve as prey remeś and wild predators ḥayya the earth brings forth animals in the same way that it brought forth vegetation on day three 122 in genesis 1 26 god says let us make man this has given rise to several theories of which the two most important are that us is majestic plural 123 or that it reflects a setting in a divine council with god enthroned as king and proposing the creation of mankind to the lesser divine beings 124 a traditional interpretation is that us refers to a plurality of persons in the godhead which reflects trinitarianism some justify this by stating that the plural reveals a duality within the godhead that recalls the spirit of god mentioned in verse 2 and the spirit of god moved upon the face of the waters 125 the creation of mankind is the climax of the creation account and god s implied purpose for creating the world everything created up to this point was made for humanity s use 77 man was created in the image of god the meaning of this is unclear but suggestions include 126 127 having the spiritual qualities of god such as intellect will etc having the physical form of god a combination of these two being god s counterpart on earth and able to enter into a relationship with him being god s representative or viceroy on earth having dominion over creation like the angels in psalm 8 5 128 moral excellence and the possibility of glorification 129 when in genesis 1 26 god says let us make man the hebrew word used is adam in this form it is a generic noun mankind and does not imply that this creation is male after this first mention the word always appears as ha adam the man but as genesis 1 27 shows so god created man in his own image in the image of god created he him male and female created he them the word is still not exclusively male 130 god blesses humanity commanding them to reproduce subdue kbš the earth and rule rdh over it in what is known as the cultural mandate humanity is to extend the kingdom of god beyond eden and imitating the creator god is to labour to bring the earth into its service to the end of the fulfilment of the mandate 131 this would include the procreation of offspring the subjugation and replenishment of the earth e g the use of natural resources dominion over creatures e g animal domestication labor in general and marriage 132 133 god tells the animals and humans that he has given them the green plants for food creation is to be vegetarian only later after the flood is man given permission to eat flesh the priestly author of genesis appears to look back to an ideal past in which mankind lived at peace both with itself and with the animal kingdom and which could be re achieved through a proper sacrificial life in harmony with god 134 upon completion god sees that every thing that he had made was very good according to israel knohl this implies that the materials that existed before the creation tohu wa bohu darkness tehom were not very good he thus hypothesized that the priestly source set up this dichotomy to mitigate the problem of evil 135 however according to collins since the creation of man is the climax of the first creation account very good must signify the presentation of man as the crown of god s creation which is to serve him 136 in catholic exegesis god s view that everything created was very good implies that all those things which make up the temporal order namely the good things of life and the prosperity of the family culture economic matters the arts and professions the laws of the political community international relations and other matters of this kind as well as their development and progress not only aid in the attainment of man s ultimate goal but also possess their own intrinsic value this value has been established in them by god whether they are considered in themselves or as parts of the whole temporal order 137 seventh day divine rest 2 1 4a edit seventh day of creation from the 1493 nuremberg chronicle by hartmann schedel thus the heavens and the earth were finished and all their multitude on the sixth day god finished the work that he had done and he rested on the seventh day from all the work that he had done so god blessed the seventh day and hallowed it because on it god rested from all the work that he had done in creation these are the generations of the heavens and the earth when they were created c genesis 2 1 4a nrsvue 138 these verses belong with and complete the narrative in chapter 1 139 creation is followed by rest 140 in ancient near eastern literature the divine rest is achieved in a temple as a result of having brought order to chaos rest is both disengagement as the work of creation is finished but also engagement as the deity is now present in his temple to maintain a secure and ordered cosmos 141 the word used in the original hebrew texts that has been translated as rested is way yiš bōṯ 142 this word is used only twice in the old testament the other occurrence being joshua 5 12 143 in joshua 5 12 the word is not used to indicate a temporary suspension but a permanent cessation and the manna ceased on the morrow after they had eaten of the old corn of the land neither had the children of israel manna any more but they did eat of the fruit of the land of canaan that year joshua 5 12 compare with exodus 20 8 11 remember the sabbath day to keep it holy six days shalt thou labour and do all thy work but the seventh day is a sabbath unto the l ord thy g od in it thou shalt not do any manner of work thou nor thy son nor thy daughter nor thy man servant nor thy maid servant nor thy cattle nor thy stranger that is within thy gates for in six days the l ord made heaven and earth the sea and all that in them is and rested on the seventh day wherefore the l ord blessed the sabbath day and hallowed it second narrative genesis 2 4b 25 edit the creation by lucas cranach the elder 1534 the garden of eden story which occupies the remainder of genesis 2 was probably authored c 500 bc as a discourse on ideals in life the danger in human glory and the fundamentally ambiguous nature of humanity especially human mental faculties 144 the garden in which the action takes place lies on the mythological border between the human and the divine worlds probably on the far side of the cosmic ocean near the rim of the world following a conventional ancient near eastern concept the eden river first forms that ocean and then divides into four rivers which run from the four corners of the earth towards its centre 144 according to meredith kline who represents covenant theology and the framework interpretation the narrative establishes the site of the climactic probation test which is also where the covenant crisis of genesis 3 occurs 145 the pericope that constitutes the second narrative is usually analysed as beginning with genesis 2 4b in the day that the l ord god made the earth and the heavens a minority position interprets the whole of genesis 2 4 as being one self contained unit largely consisting of a chiasmus with the structure 146 these are the generations a of the heavens b and of the earth c when they were created c in the day that the l ord god made b the earth a and the heavens origin of humanity and plant life 2 4b 7 edit genesis 2 4b is a set introduction similar to those found in babylonian myths 147 before the man is created the earth is a barren waste watered by an êḏ אד the king james version has the translation mist for this word 148 following jewish practice since the mid 20th century hebraists have generally accepted the real meaning as being spring of underground water 149 in genesis 1 the characteristic word for god s activity is bara created in genesis 2 the word used when he creates the man is yatsar ייצר yîṣer fashioned a word used in contexts such as a potter fashioning a pot from clay 150 god breathes his own breath into the clay and it becomes nephesh נֶ֫פֶשׁ a word meaning life vitality the living personality man shares nephesh with all creatures but the text describes this life giving act by god only in relation to man 151 garden of eden 2 8 14 edit the word eden comes from a root meaning fertility the first man is to work in god s miraculously fertile garden 152 the tree of life is a motif from mesopotamian myth in the epic of gilgamesh c 1800 bc i the hero is given a plant whose name is man becomes young in old age but a serpent steals the plant from him 153 kline regards the tree of life as a symbol or seal of the reward of eternal life for successful fulfilment of the covenant by humanity 154 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