Reference: Creation
American
(1.) the act by which God calls into existence things not previously in being-material or spiritual, visible or invisible, Ps 148:5; Re 4:11; (2.) the molding or reconstituting things, the elements of which previously existed; and (3.) the things thus "created and made," 2Pe 3:4; Re 3:14; 5:13. It is probably in the first of these senses the word "created" is to be understood in Ge 1:1, though some understand it in the second sense. In either case the idea of the eternity of matter is to be rejected, as contrary to sound reason and to the teachings of Scripture, Pr 8:22-31; Joh 1:1-3; Heb 11:3.
Creation is exclusively the work of God. The Father, the Son, and the Spirit are each in turn named as its author, Isa 40:28; Col 1:16; Ge 2:2. It is a work the mysteries of which no finite mind can apprehend; and yet, as it reveals to us the invisible things of God, Ro 1:20, we may and ought to learn what he reveals respecting it not only in revelation, but in his works. These two volumes are from the same divine hand, and cannot but harmonize with each other. The Bible opens with an account of the creation unspeakably majestic and sublime. The six days there spoken of have usually been taken for our present natural days; but modern geological researches have given rise to the idea that "day" here denotes a longer period. The different rocks of our globe lie in distinct layers, the comparative age of which is supposed to have been ascertained. Only the most recent have been found to contain human remains. Older layers present in turn different fossil remains of animals and plants, many of them supposed to be now extinct. These layers are deeply imbedded beneath the present soil, and yet appear to be formed of matter washed into the bed of some primeval sea, and hardened into rock. Above this may lie numerous other strata of different materials, but which appear to have been deposited in the same manner, in the slow lapse of time. These layers are also thrown up and penetrated all over the world by rocks of still earlier formations, apparently once in a melted state.
There are several modes of reconciling these geological discoveries with the statements of Scripture: First, that the six days of Ge 1.1-31 denote six long epochs-periods of alternate progressive formation and revolution on the surface of the earth. To the Lord "a thousand years are as one day," Ps 90:2,4; 2Pe 3:5-10; Re 20. Secondly, that the long epochs indicated in the geological structure of the globe occurred before the Bible account commences, or rather in the interval between the first and second verses of Ge 1. According to this interpretation, Ge 1:2 describes the state of the earth at the close of the last revolution it experienced, preparatory to God's fitting it up for the abode of man as described in the verses following. Thirdly, that God compressed the work of those untold ages into six short days, and created the world as he did Adam, in a state of maturity, embodying in its rocks and fossils those rudimental forms of animal and vegetable life which seem naturally to lead up to the existing forms.
The "Creature" and "the whole creation," in Ro 8:19-22, may denote the irrational and inferior creation, which shall be released from the curse, and share in the glorious liberty of the sons of God, Isa 11:6; 35:1; 2Pe 3:7-13. The bodies of believers, now subject to vanity, are secure of full deliverance at the resurrection-"the redemption of our body," Ro 8:23.
See Verses Found in Dictionary
In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God.
For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night.
Let them praise the name of the LORD, For He commanded and they were created.
"The LORD possessed me at the beginning of His way, Before His works of old. "From everlasting I was established, From the beginning, from the earliest times of the earth. read more. "When there were no depths I was brought forth, When there were no springs abounding with water. "Before the mountains were settled, Before the hills I was brought forth; While He had not yet made the earth and the fields, Nor the first dust of the world. "When He established the heavens, I was there, When He inscribed a circle on the face of the deep, When He made firm the skies above, When the springs of the deep became fixed, When He set for the sea its boundary So that the water would not transgress His command, When He marked out the foundations of the earth; Then I was beside Him, as a master workman; And I was daily His delight, Rejoicing always before Him, Rejoicing in the world, His earth, And having my delight in the sons of men.
And the wolf will dwell with the lamb, And the leopard will lie down with the young goat, And the calf and the young lion and the fatling together; And a little boy will lead them.
The wilderness and the desert will be glad, And the Arabah will rejoice and blossom; Like the crocus
Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth Does not become weary or tired His understanding is inscrutable.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. read more. All things came into being through Him, and apart from Him nothing came into being that has come into being.
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope read more. that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.
For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.
and saying, "Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation."
"To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:
"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created."
And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever."
Easton
In the beginning God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Ge 1:1,26); (2) to the Father (1Co 8:6); (3) to the Son (Joh 1:3; Col 1:16-17); (4) to the Holy Spirit (Ge 1:2; Job 26:13; Ps 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa 37:16; 40:12-13; 54:5; Ps 96:5; Jer 10:11-12). The one great end in the work of creation is the manifestation of the glory of the Creator (Col 1:16; Re 4:11; Ro 11:36). God's works, equally with God's word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.
Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See Accad.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.
Illustration: Clay Tablet with Assyrian Account of Creation
See Verses Found in Dictionary
In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
Then God said, "Let Us make man in Our image, according to Our likeness; 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."
"By His breath the heavens are cleared; His hand has pierced the fleeing serpent.
For all the gods of the peoples are idols, But the LORD made the heavens.
You send forth Your Spirit, they are created; And You renew the face of the ground.
"O LORD of hosts, the God of Israel, who is enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth You have made heaven and earth.
Who has measured the waters in the hollow of His hand, And marked off the heavens by the span, And calculated the dust of the earth by the measure, And weighed the mountains in a balance And the hills in a pair of scales? Who has directed the Spirit of the LORD, Or as His counselor has informed Him?
"For your husband is your Maker, Whose name is the LORD of hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth.
Thus you shall say to them, "The gods that did not make the heavens and the earth will perish from the earth and from under the heavens." It is He who made the earth by His power, Who established the world by His wisdom; And by His understanding He has stretched out the heavens.
All things came into being through Him, and apart from Him nothing came into being that has come into being.
For from Him and through Him and to Him are all things To Him be the glory forever. Amen.
yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.
For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him. He is before all things, and in Him all things hold together.
"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created."
Fausets
Science and revelation being from the same God cannot be mutually opposed. But either, or both, may be misinterpreted; and there have been as many false interpretations of the book of nature as of revelation. As the Copernican theory was ultimately found not to militate against, but to harmonize with, Scripture, when the language of the latter was better understood; so no real scientific discovery ever since has been found adverse to full belief in revelation, when the latter has been better understood. The full knowledge of both has ever advanced side by side. The Bible, having not scientific but religious truth for its object, speaks in phenomenal language, which in part even the scientific have to do, as in the phrases sunrise and sunset. Creation, in the strict sense of the first origination of being out of nothing, does not come within the scope of science.
It is by the Bible alone, and through faith we understand that the worlds were framed (fitly formed) by the word of God, so that not (as, from the analogy of things reproduced from previously existing and visible materials, one naturally would suppose) out of things which appear hath that which is seen been made" (Heb 11:3). No human being was witness of creation (Job 38:4). Geology traces ages ascending backward, marked by animal and vegetable existence, less and less highly organized the further back we go; but at last comes to a point beyond which it has no light, and I must fall back on revelation and faith for information. "In the beginning God created" the world, "the heaven and the earth" (Ge 1:1): "In the beginning the Word WAS" (Joh 1:1). Bara', "created," used of creating (1) the universe; (2) the sea monsters whose vastness causes amazement at God's power; (3) man, in the image of God (Ge 1:27).
Everywhere else God "makes" ('asah), as from an already created material, the firmament, sun and stars, and the brute (Ge 1:7,16,25), or "forms" (yaatsar) beasts out of the ground (Ge 2:19), and "builds up" (Ge 2:22 margin) the woman of the rib from man. The three verbs occur together (Isa 43:7). Bara' is confined to GOD's acts; the other two verbs are used also of man's acts. Though bara' extends to other acts of God besides the original creation, it is only in a secondary application, without reference to preexisting materials; still, except in the original creation, they are not excluded. Moreover, the contextual "in the beginning" can only mean an absolute beginning, in contrast to the previous nonexistence of the world and sole existence of the Creator.
This creation of all things out of nothing distinguishes the Bible from all pagan cosmogonies and philosophical speculations, which make matter eternal. The Creator's mode of "creating" is not revealed, but simply the fact, that it was by the putting forth of His will. Two narratives of creation, the latter (Ge 2:4, etc.) the supplement to the former (Genesis 1-2:), appear at the forefront as the basis of the Bible revelation. That in Ge 2:4, etc., evidently continues and recapitulates that in Genesis 1-2:3, in order to prepare the way for the account of paradise and man's fall. The first gives a clear summary of creation, man included, down to the sabbath rest from creation. The second concentrates attention on man. Accordingly, in the first Elohim (from 'alah "strong"), the name for the mighty God of creation in general, appears. In the second Jehovah (Yahweh, the personal God in covenant relation to man, the unchanging "I AM."
To mark the identity of this personal Jehovah with the Elohim of the previous part, the two, the personal and the generic names, are joined, Jehovah-Elohim "the Lord God." The mighty Elohim who created all things is also the Jehovah, who from the days of paradise down to the days of Moses, the writer of the pentateuch, has been in personal and unchangeable covenant relation with His people. Moreover, Jehovah, being derived from hawah, the Syriac and Chaldee for the Hebrew hayah "to be," must have come down from a time prior to the separation of the Hebrew from the Aramaeans, i.e., prior to Abraham (for Syriac was soon after quite distinct from Hebrew, Ge 31:47). The accounts of creation and of the construction of the tabernacle resemble each other (the world being God's great tabernacle, Psalm 19); the general plan first (Genesis 1), then the actual creation of the first pair, Eden, etc., next.
Scripture's design being to unfold redemption, only so much of the natural world is set forth as is needed for that design. Genesis 1 is not so much a full narrative of details as a revelation of the scheme in the Creator's mind, the archetype of the actual (Ge 2:4-5; Gesenius, Targum, and Syriac). "Now no plant of the field was yet in the earth, and no herb of the field had yet sprouted forth, for the Lord God had not caused it to ram," etc. The earth already had brought forth grass (Ge 1:11); but no cultivated land and no vegetables fit for man's use existed yet; "plant," "field," "grew," do not occur in Genesis 1. In the pattern of the tabernacle shown on the mount the description begins with the furniture of the tabernacle, then goes on to the priests, and ends with the sabbatical law. So, in creation, the process begins with the lower creatures, plants, and animals, then, man, creation's priest, Eden, and lastly the sabbath.
Ge 1:1 teaches the religious truth needed for a right knowledge of God, that the world is not eternal, that God created it in the beginning; when that beginning was it does not state. But the high antiquity of the earth is expressly taught in Ps 90:2, where God's formation of "the earth" in general is distinguished from that of "the (Hebrew tebel) habitable world," Greek oikoumenee (Ps 102:25; Pr 8:22). Geology shows that creation occupied immense ages, but that man's creation was its closing act and at a comparatively recent date. Two views are held as to Genesis 1: The one that between Gen.1:1 and Gen.1:2 intervened the vast geological periods, and that these are undescribed in Genesis 1; and that Ge 1:2 describes the chaotic state which succeeded the last geological period before the earth's preparation for man; and that the description of the six days refers to this preparation.
If the seventh day sabbath in Ge 2:2 be an ordinary day, then the six days must be ordinary days and this view is favored. But geology seems to oppose any such state of the earth intervening between the preceding age and that of man's creation as could be described as" without form (desolate) and void." No universal convulsion (IF these words are to be pressed literally) separates the present orders of life from those preceding. No one series of stratified rocks is void of traces of life. Thus, we seem led to the conclusion (2) that the stage in the earth's progress when it became surrounded with chaotic waters (how long after "the beginning" we know not), described in Ge 1:2, is that which existed before the arrangement of its surface took place. (But see below.) The sabbath of God is described in Hebrew 3-4, as not yet ended; it will last until He who sitteth on the throne shall say, "Behold I make all things new."
God's creating this dark and desolate state of the earth was not in vain, but that in due time it might be "inhabited" (Isa 45:18). It was no "fortuitous concourse of atoms," or "laws of nature" acting independently of the continually active divine will of their Author. "The Spirit of God" as the Giver of life "brooded ('moved') upon the waters." Then began organic life, at first in the lower types. Sir W. Jones (Asiatic Researches) states that the Indian philosophers similarly believed (doubtless from the primitive tradition) that water was the first element and work of the creative power. "The waters are called Nara, since they are the offspring of Nera or Iwara, and thence was Narayana named, because His first moving was upon them. THAT WHICH IS (the exact meaning of the I AM or JEHOVAH), the invisible Cause eternal, self-existing, but unperceived, is Brahma."
This address of Menu, Brahma's son, to the sages who consulted him concerning the formation of the world, evidently corresponds with the revelation i
See Verses Found in Dictionary
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light. God saw that the light was good; and God separated the light from the darkness.
God saw that the light was good; and God separated the light from the darkness. God called the light day, and the darkness He called night And there was evening and there was morning, one day.
God called the light day, and the darkness He called night And there was evening and there was morning, one day. Then God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters."
Then God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters." 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.
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.
Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so.
Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so.
Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so.
Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so. God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good.
God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good. Then God said, "Let the earth sprout vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them"; and it was so.
Then God said, "Let the earth sprout vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them"; and it was so.
Then God said, "Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years;
Then God said, "Let there be lights in the expanse of the heavens 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 for lights in the expanse of the heavens to give light on the earth"; and it was so.
and let them be for lights in the expanse of the heavens to give light on the earth"; and it was so. 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.
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.
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.
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. God placed them in the expanse of the heavens to give light on the earth,
God placed them in the expanse of the heavens to give light on the earth, and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good.
and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good.
Then God said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens."
Then God said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens."
Then God said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens."
Then God said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens." God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.
God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.
God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.
God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.
God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; and God saw that it was good.
God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its 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."
God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth."
God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; and God saw that it was good.
God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; and God saw that it was good. Then God said, "Let Us make man in Our image, according to Our likeness; 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."
Then God said, "Let Us make man in Our image, according to Our likeness; 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." God created man in His own image, in the image of God He created him; male and female He created them.
God created man in His own image, in the image of God He created him; 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 rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth."
God blessed them; and God said to them, "Be fruitful and multiply, and fill the earth, and subdue it; 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."
God blessed them; and God said to them, "Be fruitful and multiply, and fill the earth, and subdue it; 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."
God blessed them; and God said to them, "Be fruitful and multiply, and fill the earth, and subdue it; 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."
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground.
Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground.
but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die."
but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die."
Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name.
Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name.
The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man.
The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man.
By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return."
By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return."
From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations.
From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations.
These are the sons of Ham, according to their families, according to their languages, by their lands, by their nations.
These are the sons of Ham, according to their families, according to their languages, by their lands, by their nations.
These are the sons of Shem, according to their families, according to their languages, by their lands, according to their nations.
These are the sons of Shem, according to their families, according to their languages, by their lands, according to their nations.
"Benjamin is a ravenous wolf; In the morning he devours the prey, And in the evening he divides the spoil."
"Benjamin is a ravenous wolf; In the morning he devours the prey, And in the evening he divides the spoil."
"When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel.
"When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel.
Of Benjamin he said, "May the beloved of the LORD dwell in security by Him, Who shields him all the day, And he dwells between His shoulders."
Of Benjamin he said, "May the beloved of the LORD dwell in security by Him, Who shields him all the day, And he dwells between His shoulders."
Who makes the Bear, Orion and the Pleiades, And the chambers of the south;
Who makes the Bear, Orion and the Pleiades, And the chambers of the south;
"He stretches out the north over empty space And hangs the earth on nothing.
"He stretches out the north over empty space And hangs the earth on nothing.
"Where were you when I laid the foundation of the earth? Tell Me, if you have understanding,
"Where were you when I laid the foundation of the earth? Tell Me, if you have understanding,
"Where is the way to the dwelling of light? And darkness, where is its place,
"Where is the way to the dwelling of light? And darkness, where is its place,
For He has founded it upon the seas And established it upon the rivers.
For He has founded it upon the seas And established it upon the rivers.
Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God.
Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God.
For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night.
For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night.
"Of old You founded the earth, And the heavens are the work of Your hands.
"Of old You founded the earth, And the heavens are the work of Your hands.
Covering Yourself with light as with a cloak, Stretching out heaven like a tent curtain.
Covering Yourself with light as with a cloak, Stretching out heaven like a tent curtain. He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind;
He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind;
You covered it with the deep as with a garment; The waters were standing above the mountains.
You covered it with the deep as with a garment; The waters were standing above the mountains.
You covered it with the deep as with a garment; The waters were standing above the mountains.
You covered it with the deep as with a garment; The waters were standing above the mountains. At Your rebuke they fled, At the sound of Your thunder they hurried away.
At Your rebuke they fled, At the sound of Your thunder they hurried away.
At Your rebuke they fled, At the sound of Your thunder they hurried away.
At Your rebuke they fled, At the sound of Your thunder they hurried away. The mountains rose; the valleys sank down To the place which You established for them.
The mountains rose; the valleys sank down To the place which You established for them.
The mountains rose; the valleys sank down To the place which You established for them.
The mountains rose; the valleys sank down To the place which You established for them.
The mountains rose; the valleys sank down To the place which You established for them.
The mountains rose; the valleys sank down To the place which You established for them. You set a boundary that they may not pass over, So that they will not return to cover the earth.
You set a boundary that they may not pass over, So that they will not return to cover the earth.
You set a boundary that they may not pass over, So that they will not return to cover the earth.
You set a boundary that they may not pass over, So that they will not return to cover the earth.
To Him who spread out the earth above the waters, For His lovingkindness is everlasting;
To Him who spread out the earth above the waters, For His lovingkindness is everlasting;
"The LORD possessed me at the beginning of His way, Before His works of old.
"The LORD possessed me at the beginning of His way, Before His works of old.
"Before the mountains were settled, Before the hills I was brought forth; While He had not yet made the earth and the fields, Nor the first dust of the world.
While He had not yet made the earth and the fields, Nor the first dust of the world. "When He established the heavens, I was there, When He inscribed a circle on the face of the deep,
"When He established the heavens, I was there, When He inscribed a circle on the face of the deep, When He made firm the skies above, When the springs of the deep became fixed,
When He made firm the skies above, When the springs of the deep became fixed,
Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?
Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?
Everyone who is called by My name, And whom I have created for My glory, Whom I have formed, even whom I have made."
Everyone who is called by My name, And whom I have created for My glory, Whom I have formed, even whom I have made."
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, but formed it to be inhabited), "I am the LORD, and there is none else.
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, but formed it to be inhabited), "I am the LORD, and there is none else.
"From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days.
"From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days. "How blessed is he who keeps waiting and attains to the 1,335 days!
"How blessed is he who keeps waiting and attains to the 1,335 days!
For it will be a unique day which is known to the LORD, neither day nor night, but it will come about that at evening time there will be light.
For it will be a unique day which is known to the LORD, neither day nor night, but it will come about that at evening time there will be light.
And He answered and said, "Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE,
And He answered and said, "Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE,
In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning was the Word, and the Word was with God, and the Word was God.
But He answered them, "My Father is working until now, and I Myself am working."
But He answered them, "My Father is working until now, and I Myself am working."
"We must work the works of Him who sent Me as long as it is day; night is coming when no one can work.
"We must work the works of Him who sent Me as long as it is day; night is coming when no one can work.
and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned--
Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned--
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.
For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.
For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.
Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.
Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.
Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.
Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.
So there remains a Sabbath rest for the people of God.
So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His.
For the one who has entered His rest has himself also rested from his works, as God did from His.
By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.
By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.
But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.
But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.
Hastings
One of the most convincing proofs of the composite authorship of the Pentateuch has always been found in the existence side by side of two independent and mutually irreconcilable accounts of the creation of the world. The first, Ge 1:1 to Ge 2:4 a, forms the introduction of the Priestly Code (Priestly Narrative), which was compiled, as is now generally acknowledged, in the 5th cent. b.c. The second, Ge 2:4 bff., opens the Jahwistic document (Jahwist), whose latest portions must be dated at least a century and a half earlier than the compilation of Priestly Narrative. These two narratives, while expressing the same fundamental religious ideas, differ profoundly in their concrete conceptions of the process of creation. The account of Priestly Narrative starts with a description (Ge 2:2) of the primeval chaos
See Verses Found in Dictionary
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. read more. Then God said, "Let there be light"; and there was light.
Then God said, "Let there be light"; and there was light. God saw that the light was good; and God separated the light from the darkness. read more. God called the light day, and the darkness He called night And there was evening and there was morning, one day.
God called the light day, and the darkness He called night And there was evening and there was morning, one day. Then God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters."
Then God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters." 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.
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. God called the expanse heaven. And there was evening and there was morning, a second day.
God called the expanse heaven. And there was evening and there was morning, a second day. Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so. read more. God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good. Then God said, "Let the earth sprout vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them"; and it was so. The earth brought forth vegetation, plants yielding seed after their kind, and trees bearing fruit with seed in them, after their kind; and God saw that it was good. There was evening and there was morning, a third day. Then God said, "Let there be lights in the expanse of the heavens 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 for lights in the expanse of the heavens to give light on the earth"; and it was so. 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. God placed them in the expanse of the heavens to give light on the earth, and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good. There was evening and there was morning, a fourth day. Then God said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens." God created the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its 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." There was evening and there was morning, a fifth day. Then God said, "Let the earth bring forth living creatures after their kind: cattle and creeping things and beasts of the earth after their kind"; and it was so.
Then God said, "Let Us make man in Our image, according to Our likeness; 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."
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
Morish
This word is principally applied to the act of bringing things into existence that did not exist before. This is expressed in Heb 11:3: "things which are seen were not made of things which do appear." It is also applied to making new things out of material already in existence, thus, though man was 'made' of the dust of the ground, Ge 2:7, he is also said to have been created, the same Hebrew word, bara, being used in Ge 1:1 for the creation of the world, that is used in Ge 5:1-2, for the creation of man. The passage in Heb. 11 is important, because as men have no idea how anything can be brought into existence from nothing, they have talked of 'the eternity of matter;' the passage says it is 'by faith we understand' that the worlds were made by the word of God, so that seen things were not made of what is apparent.
The discoveries made by geologists of the various strata of the earth, the fossils found therein, together with the time that would necessarily be required for the formation of those strata, raised a cry that scripture must be incorrect in saying all was done in seven days. This led Christians to compare these works of God in creation with His words in scripture; and the principal question resolved itself into this: where in scripture could be found the many thousands of years which were apparently needed under ordinary circumstances for the formation of the strata? Putting aside the theories of the geologists, the facts are undeniable. There are the various beds of different substances in layers, which any one can see for themselves.
There are two ways in which Christians who have studied the subject hold that all difficulties are overcome.
1. That a long gap, of as many thousands of years as were necessary for the formation of the earth's crust, may be placed between verses 1 and 2 of Gen. 1. That Ge 1:1 refers to the original creation of the heaven and earth out of nothing; that the different beds were formed with the varying objects that are found therein as fossils, occupying a very long period. Then in Ge 1:2 another condition is found: the earth by some means had become without form and void.* It was then ordered in view of the creation of man; and the various things were arranged and formed in the six days as detailed in Gen. 1, as they are now found in and on the earth.
*Some suppose this to have been the work of Satan.
The principal objection to this is, that though there had been upheavals, depressions, earthquakes, sudden deaths, as evidenced by the contortions of fishes, in some of the early strata, there is no appearance after the various beds had been formed of what would answer to Ge 1:2, which says "the earth was without form and void."
2. The other theory is that Ge 1:1 and Ge 1:2 refer to the formation of the earth as matter, or that Ge 1:1 refers to the creation of the earth, and that Ge 1:2 refers to its being disordered by some means, as in the above theory, but that the various beds were formed with the fossils found therein during the six days recorded in Gen. 1; and that the days were of any needed indefinite length. It has been shown that the first things named as on the earth were grass and herbs, and these are always found in the lowest beds; and the other things created are found exactly in the same order upwards from the lowest, until man appears. These, in short, form three divisions: plants in the lowest beds; reptiles in the middle; mammals in the highest, with man the most recent. It is also asserted that no break has been discovered, as would be the case if after the beds had been formed destruction had come in, and an entirely new work of creation had begun again in what is recorded in Gen. 1. Many of the existing species are contemporaneous with those that we know have ceased to exist. It is maintained that the term 'day' is often used for indefinite periods of time in scripture, and therefore may be so in Gen. 1; that they refer to God's days, and not to natural days, seeing that 'the evening and the morning' are spoken of before the sun, which naturally causes the evening and morning. Also that it is not consistent to hold that God's rest on the seventh day only alluded to 24 hours.
See Verses Found in Dictionary
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.
Thus the heavens and the earth were completed, and all their hosts.
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.
This is the book of the generations of Adam. In the day when God created man, He made him in the likeness of God. He created them male and female, and He blessed them and named them Man in the day when they were created.
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, but formed it to be inhabited), "I am the LORD, and there is none else.
By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.
Smith
Creation.
(The creation of all things is ascribed in the Bible to God, and is the only reasonable account of the origin of the world. The method of creation is not stated in Genesis, and as far as the account there is concerned, each part of it may be, after the first acts of creation, by evolution, or by direct act of God's will. The word create (bara) is used but three times in the first chapter of Genesis-- (1) as to the origin of matter; (2) as to the origin of life; (3) as to the origin of man's soul; and science has always failed to do any of these acts thus ascribed to God. All other things are said to be made. The order of creation as given in Genesis is in close harmony with the order as revealed by geology, and the account there given, so long before the records of the rocks were read or the truth discoverable by man, is one of the strongest proofs that the Bible was inspired by God. --Ed.)
Watsons
CREATION, in its primary import, signifies the bringing into being something which did not exist before. The term is therefore most generally applied to the original production of the materials whereof the visible world is composed. It is also used in a secondary or subordinate sense, to denote those subsequent operations of the Deity upon the matter so produced, by which the whole system of nature, and all the primitive genera of things, received their forms, qualities, and laws. The accounts of the creation of the world which have existed among different nations, are called Cosmogonies. Moses's is unquestionably the most ancient; and had it no other circumstance to recommend it, its superior antiquity alone would give it a just claim to our attention. It is evidently Moses's intention to give a history of man, and of religion, and an account of creation. In the way in which he has detailed it, it would have been foreign to his plan, had it not been necessary to obviate that most ancient and most natural species of idolatry, the worship of the heavenly bodies. His first care, therefore, is to affirm decidedly, that God created the heavens and the earth; and then he proceeds to mention the order in which the various objects of creation were called into existence. First of all, the materials, of which the future universe was to be composed, were created. These were jumbled together in one indigested mass, which the ancients called chaos, and which they conceived to be eternal; but which Moses affirms to have been created by the power of God. The materials of the chaos were either held in solution by the waters, or floated in them, or were sunk under them; and they were reduced into form by the Spirit of God moving upon the face of the waters. Light was the first distinct object of creation; fishes were the first living things; man was last in the order of creation.
2. The account given by Moses is distinguished by its simplicity. That it involves difficulties which our faculties cannot comprehend, is only what might be expected from a detail of the operations of the omnipotent mind, which can never be fully understood but by the Being who planned them. Most of the writers who come nearest to Moses in point of antiquity have favoured the world with cosmogonies; and there is a wonderful coincidence in some leading particulars between their accounts and his. They all have his chaos; and they all state water to have been the prevailing principle before the arrangement of the universe began. The systems became gradually more complicated, as the writers receded farther from the age of primitive tradition; and they increased in absurdity in proportion to the degree of philosophy which was applied to the subject. The problem of creation has been said to be, "Matter and motion being given, to form a world;" and the presumption of man has often led him to attempt the solution of this intricate question. But the true problem was, "Neither matter nor motion being given, to form a world." At first, the cosmogonists contented themselves with reasoning on the traditional or historical accounts they had received; but it is irksome to be shackled by authority; and after they had acquired a smattering of knowledge, they began to think that they could point out a much better way of forming the world than that which had been transmitted to them by the consenting voice of antiquity. Epicurus was most distinguished in this hopeful work of invention; and produced a cosmogony on the principle of a fortuitous concourse of atoms, whose extravagant absurdity has hitherto preserved it from oblivion. From his day to ours, the world has been annoyed with systems; but these are now modified by the theories of chemists and geologists, whose speculations, in so far as they proceed on the principle of induction, have sometimes been attended with useful results; but, when applied to solve the problem of creation, will serve, like the systems of their forerunners, to demonstrate the ignorance and the presumption of man.
3. The early cosmogonies are chiefly interesting from their resemblance to that of Moses; which proves that they have either been derived from him, or from some ancient prevailing tradition respecting the true history of creation. The most ancient author next to Moses, of whose writings any fragments remain, is Sanchoniatho, the Phenician. His writings were translated by Philo Byblius; and portions of this version are preserved by Eusebius. These writings come to us rather in an apocryphal form; they contain, however, no internal evidence which can affect their authenticity; they pretty nearly resemble the traditions of the Greeks, and are, perhaps, the parent stock from which these traditions are derived. The notions detailed by Sanchoniatho are almost translated by Hesiod, who mentions the primeval chaos, and states ????, or love, to be its first offspring. Anaxagoras was the first among the Greeks who entertained tolerably accurate notions on the subject of creation: he assumed the agency of an intelligent mind in the arrangement of the chaotic materials. These sentiments gradually prevailed among the Greeks; from whom they passed to the Romans, and were generally adopted, notwithstanding the efforts which were made to establish the doctrines of Epicurus by the nervous poetry of Lucretius. Ovid has collected the orthodox doctrines which prevailed on the subject, both among Greeks and Romans; and has expressed them with uncommon elegance and perspicuity in the first chapter of his "Metamorphoses." There is so striking a coincidence between his account and that of Moses that one would almost think that he was translating from the first chapter of Genesis; and there can be no doubt that the Mosaic writings were well known at that time, both among the Greeks and Romans. Megasthenes, who lived in the time of Seleucus Nicanor, affirms, that all the doctrines of the Greeks respecting the creation, and the constitution of nature, were current among the Bramins in India, and the Jews in Syria. He must, of course, have been acquainted with the writings of the latter, before he could make the comparison. Juvenal talks of the writings of Moses as well known: