meaning of genesis 1 and 2

Hist. Insufficient emphasis has been placed on the meaning of the nourishing nature of the word 'Shaddai' in this astonishing revelation of God. A completed event is expressed by the former of the two states, or, as they are commonly called, tenses of the Hebrew verb; a current event, by the imperfect participle; an incipient event, by the second state or tense. There was evening, and there was morning, a fifth day.—Genesis 1:20-23 . Genesis 1 / John 1. . Bereshit Rabba, fol. The Targums of Jonathan and Jerusalem call it the spirit of mercies; and by it is meant the Spirit of the Messiah, as many Jewish writers (t) call him; that is, the third Person in the blessed Trinity, who was concerned in the creation of all things, as in the garnishing of the heavens, so in bringing the confused matter of the earth and water into form and order; see Job 26:13. Praepar. (s) Metaphysic. Bereshit Rabba, fol. Into this gap he places a pre-Adamic age, about which the scriptures say nothing. l. 3. c. 11. p. 115. . Upon the face, the surface or uppermost part of it, upon which the light afterward shone. This is the ultimate meaning to which the verb tends in all languages. Deorum, l. 1. But it was in process of formation, for the Spirit of God moved upon the waters, רוּח (breath) denotes wind and spirit, like πνεῦνα from πνέω. I have a question for you. The three statements in our verse are parallel; the substantive and participial construction of the second and third clauses rests upon the והיחה of the first. In Exodus 20:11 we read of a literal six day creation. 156. l. 2. c. 10. p. 33. 113. The first sentence of this verse is an example of the perfect state of an event, the second of the indefinite, and the third of the imperfect or continuous state.continued...Jamieson-Fausset-Brown Bible Commentary2. For non-concordists the temptation is to interpret every Bible verse that appears to disagree with science as figurative without first studying the text. So here this mighty energising wind suggests to us the thought of the Holy Ghost, and is far more eloquent in its original simplicity than when we read into it a doctrine not made known until revelation was perfected in Christ (John 7:39). Euseb. l. 1. c. Some great catastrophe took place, which left the earth "without form and void" or ruined, in which state it remained for as many years as the geologist required. In the following work, by the name Lord is meant the Saviour of the world, Jesus Christ, and Him only; and He is called "the Lord" without the addition of other names. "And darkness was upon the face of the deep." The Hebrew word here rendered moved, is used, Deuteronomy 32:11, of the eagle fluttering over her young, and of fowls brooding over their eggs and young ones, to warm and cherish them: but, we must remember, that the expression, as here used, is purely metaphorical, and must not be considered as conveying any ideas that are unworthy of the infinite and spiritual nature of the Holy Ghost.Matthew Henry's Concise Commentary1:1,2 The first verse of the Bible gives us a satisfying and useful account of the origin of the earth and the heavens. 59, 109, 113). תּהום, from הוּם, to roar, to rage, denotes the raging waters, the roaring waves (Psalm 42:7) or flood (Exodus 15:5; Deuteronomy 8:7); and hence the depths of the sea (Job 28:14; Job 38:16), and even the abyss of the earth (Psalm 71:20). "And the earth was (not became) waste and void." A time problem is presented in Genesis 1:2, because it seems to imply preexisting material on the first day of creation. in Vita Thaletis, p. 18. "ארץ 'erets means not only "earth," but "country, land," a portion of the earth's surface defined by natural, national, or civil boundaries; as, "the land of" Egypt, "thy land" Exodus 23:9-10.Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. All the passages point to God as the creator of all things. Genesis 1:1, Genesis 1:2. This is therefore a connection of objects in space, and not of events in time. Protasis and Protagma: On the meaning of the Greek sentence, Protasis: On the meaning of the Greek sentence - II, The Genesis Problem: The Methodological Atheism Of Science, Philo, Solutions to Questions Which Arise in Genesis: First Part, Philo, Second Part of Solutions to Questions Which Arise in Genesis, Philo, Third Part of Solutions to Questions Which Arise in Genesis, Will Durant, Rome and Its Art: 30 B.C.-A.D. 96, Al. Accordingly, progressive creationist Hugh Ross, in his book A Matter of Days (NavPress, 2004), supposes that he can use Genesis 2:4 to cast doubt on the plain meaning of “day” in Genesis 1. at the beginning of the first day; then God illuminated and formed those materials as described in the narrative (Wisdom of Solomon 11:17; 4 Ezra 6:38–40; Justin Martyr). (d) He maintained this disordered mass by his secret power. You see, Genesis 1:1 is speaking of God's original creation of the earth many millions of years ago. But we must be upon our guard against the common error of commentators, who read into the text of these most ancient documents perfect doctrines which were not revealed in their fulness until the Gospel was given. AC 14. Such a model is compatible with the LDS (Mormon) theology, but not Christianity. 3. Verse 2 begins to describe the process of that creation. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. In Exodus 20:11 we read of a literal six day creation. in Vita Thaletis, p. 18. Baal Hatturim in loc. This book is considered a classic in Christian apologetics and has been described as the best argument that has ever been written for the Gap Theory. Genesis 1:3 begins the account of God's re-creation of the earth after it had experienced great destruction. l. 1. p. 5. (a) Hymn. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. Evangel. Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. (f) In Avibus. Hist. What does Genesis 1:2 mean? Of all the days of the week, God declares the seventh day both blessed and holy, pointing forward to the time when God would command the Israelites to honor the Sabbath day and keep it holy. l. 7. c. 16. Caphtor Uperah, fol. ((b) Euseb. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise.the Spirit of God moved—literally, continued brooding over it, as a fowl does, when hatching eggs. But this unseen material force, wind (John 3:8), has ever suggested to the human mind the thought of the Divine agency, which, equally unseen, is even mightier in its working. Also, in Romans 5:12 we read that death is the result of Adam's sin. Keep your Bible open as we zoom on to Genesis 1:2. This abyss is explained by waters in the next clause, which seem to be uppermost; and this was all a dark turbid chaos, as before expressed, without any light or motion, till an agitation was made by the Spirit, as is next observed: and the Spirit of God moved upon the face of the waters, which covered the earth, Psalm 104:6 the earthy particles being heaviest sunk lower, and the waters being lighter rose up above the others: hence Thales (q) the philosopher makes water to be the beginning of all things, as do the Indian Brahmans (r): and Aristotle (s) himself owns that this was the most ancient opinion concerning the origin of the universe, and observes, that it was not only the opinion of Thales, but of those that were the most remote from the then present generation in which he lived, and of those that first wrote on divine things; and it is frequent in Hesiod and Homer to make Oceanus, or the ocean, with Tethys, to be the parents of generation: and so the Scriptures represent the original earth as standing out of the water, and consisting of it, 2 Peter 3:5 and upon the surface of these waters, before they were drained off the earth, "the Spirit of God moved"; which is to be understood not of a wind, as Onkelos, Aben Ezra, and many Jewish writers, as well as Christians, interpret it; since the air, which the wind is a motion of, was not made until the second day. 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