Chapter 1 1 In the beginning God created the heaven and the earth.
As there never was a time when God did not exist, and as activity is an essential part of His being John 5: It was natural with St. John, when placing the same words at the commencement of his Gospel, to carry back our minds to a more absolute conceivable "beginning," when the work of creation had not commenced, and when in the whole universe there was only God.
A word plural in form, but joined with a verb singular, except when it refers to the false gods of the heathen, in which case it takes a verb plural.
Its root-meaning is strength, power; and the form Elohim is not to be regarded as a pluralis majestatis, but as embodying the effort of early human thought in feeling after the Deity, and in arriving at the conclusion that the Deity was One.
Thus, in the name Elohim it included Bible and genesis one Person all the powers, mights, and influences by which the world was first created and is now governed and maintained.
In the Vedas, in the hymns recovered for us by the decipherment of the cuneiform inscriptions, whether Accadian or Semitic, and in all other ancient religious poetry, we find these powers ascribed to different beings; in the Bible alone Elohim is one.
Christians may also well see in this a foreshadowing of the plurality of persons in the Divine Trinity; but its primary lesson is that, however diverse may seem the working of the powers of nature, the Worker is one and His work one.
It is quite possible, therefore, that the word bara, "he created," may originally have signified to hew stone or fell timber; but as a matter of fact it is a rare word, and employed chiefly or entirely in connection with the activity of God.
As, moreover, "the heaven and the earth" can only mean the totality of all existent things, the idea of creating them out of nothing is contained in the very form of the sentence.
Even in Genesis 1: The heaven and the earth. To the Hebrew this consisted of our one planet and the atmosphere surrounding it, in which he beheld the sun, moon, and stars.
But it is one of the more than human qualities of the language of the Holy Scriptures that, while written by men whose knowledge was in accordance with their times, it does not contradict the increased knowledge of later times.
Contemporaneous with the creation of the earth was the calling into existence, not merely perhaps of our solar system, but of that sidereal universe of which we form so small a part; but naturally in the Bible our attention is confined to that which chiefly concerns ourselves.
Throughout the first account of creation Genesis 1: This word is strictly a plural of Eloah, which is used as the name of God only in poetry, or in late books like those of Nehemiah and Daniel.
It is there an Aramaism, God in Syriac being Aloho, in Ohaldee Ellah, and in Arabic Allahu--all of which are merely dialectic varieties of the Hebrew Eloah, and are used constantly in the singular number.
In poetry EJoah is sometimes employed with great emphasis, as, for instance, in Psalm The plural thus intensified the idea of the majesty and greatness of God; but besides this, it was the germ of the doctrine of a plurality of persons in the Divine unity.
In the second narrative Genesis 2: The spelling of the word Jehovah is debatable, as only the consonants J, h, v, h are certain, the vowels being those of the word Adonai Lord substituted for it by the Jews when reading it in the synagogue, the first vowel being a mere apology for a sound, and pronounced a or e, according to the nature of the consonant to which it is attached.
The former has the analogy of several other proper names in its favour; the second the authority of Exodus 3: At the end of proper names the form it takes is Yahu, whence also Yah. We ought also to notice that the first consonant is really y; but two or three centuries ago j seems to have had the sound which we give to y now, as is still the case in German.
But this is not a matter of mere pronunciation; there is a difference of meaning as well. Yahveh signifies "He who brings into existence;" Yehveh "He who shall be, or shall become;" what Jehovah may signify I do not know.
We must further notice that the name is undoubtedly earlier than the time of Moses. At the date of the Exodus the v of the verb had been changed into y. Thus, in Exodus 3: The next fact is that the union of these two names--Jehovah-Elohim--is very unusual. In this short narrative it occurs twenty times, in the rest of the Pentateuch only once Exodus 9: Once, moreover, in Psalm 1: There must, therefore, be some reason why in this narrative this peculiar junction of the two names is so predominant.The Book of Genesis (from the Latin Vulgate, in turn borrowed or transliterated from Greek " γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית , "Bərēšīṯ", "In [the] beginning") is the first book of the Hebrew Bible (the Tanakh) and the Old Testament.
Genesis —Read the Bible online or download free. The New World Translation of the Holy Scriptures is published by Jehovah’s Witnesses. This 87 part expository study of Genesis was preached at Flagstaff Christian Fellowship in Audio and manuscripts are available for each lesson.
Bring the beauty and truth of the Bible into everyday life. With the YouVersion Bible App, you can read, watch, listen, and share on your smartphone or tablet, and online at alphabetnyc.com Bible: Genesis 1. The Creation of the World. In the beginning 1 God 2 created 3 the heavens and the earth.
4. Now 5 the earth 6 was without shape and empty, 7 and darkness 8 was over the surface of the watery deep, 9 but the Spirit of God 10 was moving 11 over the surface 12 of .
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