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. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made.
For, a thousand years, in thine eyes, are , As yesterday, in that it passed away, Or as a watch in the night.
Let them praise the Name of Yahweh, for, he, commanded, and they were created;
Yahweh, had constituted me the beginning of his way, before his works, at the commencement of that time; At the outset of the ages, had I been established, in advance of the antiquities of the earth; read more. When there was no resounding deep, I had been brought forth, when there were no fountains, abounding with water; Ere yet the mountains had been settled, before the hills, had I been brought forth; Or ever he had made the land and the wastes, or the top of the dry parts of the world: When he prepared the heavens, there, was I! When he decreed a vault upon the face of the resounding deep; When he made firm the skies above, when the fountains of the resounding deep, waxed strong; When he fixed for the sea its bound, that, the waters, should not go beyond his bidding, when he decreed the foundations of the earth: - Then became I beside him, a firm and sure worker, then became I filled with delight, day by day, exulting before him on every occasion; Exulting in the fruitful land of his earth, Yea, my fulness of delight, was with the sons of men.
And the wolf shall dwell with the lamb, And, the leopard, with the kid, shall lie down, - And the calf and the young lion and the fatling - together, With, a little child, leading them;
Wilderness and parched land, shall be glad for them, - And the waste plain, shall exult, and blossom as the lily:
Hast thou not known, Hast thou not heard, That The God of age-past time - Yahweh The Creator of the ends of the earth Fainteth not neither groweth weary - There is no searching of his understanding:
Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God. The same, was originally, with God. read more. All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,
For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse;
For, the eager outlook of creation, ardently awaiteth the revealing of the sons of God, - For, unto vanity, hath creation been made subject - not by choice, but by reason of him that made it subject, in hope read more. That, creation itself also, shall be freed - from the bondage of the decay into the freedom of the glory of the sons of God; For we know that, all creation, is sighing together, and travailing-in-birth-throes together until the present, - And, not only so, but, we ourselves, also, who have the first-fruit of the Spirit - weeven ourselves, within our own selves do sigh, - sonship ardently awaiting - the redeeming of our body; -
Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities, - they all, through him and for him, have been created,
By faith, we understand the ages to have been fitted together, by declaration of God, - to the end that, not out of things appearing, should that which is seen, have come into existence.
and saying - Where is the promise of his presence? For, since the fathers fell asleep, all things, thus remain, from the beginning of creation.
And, unto the messenger of the assembly, in Laodicea, write: - These things, saith the Amen, the faithful and true witness the beginning of the creation of God:
Worthy, art thou, O Lord, and our God, to receive the glory, and the honour, and the power: because thou didst create all things, and, by reason of thy will, they were, and were created.
And, every created thing which was in heaven, and upon the earth, and under the earth, and upon the sea, and, all the things in them, heard I, saying - Unto him that sitteth upon the throne, and unto the Lamb, be the blessing, and the honour, and the glory, and the dominion, unto the ages of ages!
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. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land.
By his spirit, hath he arched the heavens, His hand hath pierced the fleeing serpent.
For, all the gods of the peoples, are things of nought - But, Yahweh, made, the heavens.
Thou sendest forth thy spirit, they are created, And thou renewest the face of the ground.
O Yahweh of hosts, God of Israel - inhabiting the cherubim, Thou thyself, art GOD, even thou alone, for all the kingdoms of the earth: Thou, didst make the heavens and the earth.
Who hath measured, with the hollow of his hand, the waters. Or the heavens with a span, hath meted out, Or hath comprehended, in a measure, the dust of the earth, Or weighed, in scales, the mountains, Or the hills, in a balance? Who hath proved the spirit of Yahweh? Or being his counsellor hath been giving him knowledge?
For, thy husband, is, thy Maker, Yahweh of hosts, is his Name, - And, thy redeemer, the Holy One of Israel, The God of all the earth, shall he be called.
Thus, shall ye say unto them, The gods that made not the heavens, And the earth, Shall perish out of the earth, And from under these heavens! He that made the earth by his power, That established the world by his wisdom, - And by his understanding stretched out the heavens,
All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,
Because, of him, and through him, and unto him, are all things: - unto him, be the glory, unto the ages. Amen!
Yet, to us, there is one God the Father, of whom are all things, and, we, for him; and one Lord Jesus Christ, through whom are all things, and, we, through him.
Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities, - they all, through him and for him, have been created,
Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities, - they all, through him and for him, have been created, And, he, is before all, and, they all, in him, hold together;
Worthy, art thou, O Lord, and our God, to receive the glory, and the honour, and the power: because thou didst create all things, and, by reason of thy will, they were, 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. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters, And God said - Light, be, And light was.
And God said - Light, be, And light was.
And God said - Light, be, And light was.
And God said - Light, be, And light was.
And God said - Light, be, And light was.
And God said - Light, be, And light was. And God saw the light, that it was, good, and God divided the light, from the, darkness;
And God saw the light, that it was, good, and God divided the light, from the, darkness; and God called the light, day, but the darkness, called he, night. So it was evening - and it was morning, one day.
and God called the light, day, but the darkness, called he, night. So it was evening - and it was morning, one day. And God said, Let there be an expanse in the midst of the waters, and let it be a means of dividing, between waters and waters,
And God said, Let there be an expanse in the midst of the waters, and let it be a means of dividing, between waters and waters, And God made the expanse, and it divided between the waters that were under the expanse and the waters that were above the expanse. And it was so.
And God made the expanse, and it divided between the waters that were under the expanse and the waters that were above the expanse. And it was so.
And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so.
And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so.
And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so.
And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so. And God called, the dry-ground, land, but the gathering together of the waters, called he seas. And God saw that it was good.
And God called, the dry-ground, land, but the gathering together of the waters, called he seas. And God saw that it was good. And God said - Let the land put-forth vegetation-herb yielding seed, fruit-tree, bearing fruit, after its kind, whose seed is within it on the land. And it was so,
And God said - Let the land put-forth vegetation-herb yielding seed, fruit-tree, bearing fruit, after its kind, whose seed is within it on the land. And it was so,
And God said - Let there be luminaries in the expanse of the heavens, to divide between the day and the night, - and let them be for signs, and for seasons, and for days and years;
And God said - Let there be luminaries in the expanse of the heavens, to divide between the day and the night, - and let them be for signs, and for seasons, and for days and years; yea let them be for luminaries in the expanse of the heavens, to give light on the earth. And it was so.
yea let them be for luminaries in the expanse of the heavens, to give light on the earth. And it was so. And God made the two great luminaries, - the greater luminary to rule the day, and the lesser luminary to rule the night, also the stars.
And God made the two great luminaries, - the greater luminary to rule the day, and the lesser luminary to rule the night, also the stars.
And God made the two great luminaries, - the greater luminary to rule the day, and the lesser luminary to rule the night, also the stars.
And God made the two great luminaries, - the greater luminary to rule the day, and the lesser luminary to rule the night, also the stars. And God set them in the expanse of the heavens, - to give light on the earth;
And God set them in the expanse of the heavens, - to give light on the earth; and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.
and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.
And God said - Let the waters swarm with an abundance of living soul, and, birds, shall fly over the earth, over the face of the expanse of the heavens.
And God said - Let the waters swarm with an abundance of living soul, and, birds, shall fly over the earth, over the face of the expanse of the heavens.
And God said - Let the waters swarm with an abundance of living soul, and, birds, shall fly over the earth, over the face of the expanse of the heavens.
And God said - Let the waters swarm with an abundance of living soul, and, birds, shall fly over the earth, over the face of the expanse of the heavens. And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good.
And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good.
And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good.
And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good.
And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good.
And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good. And God blessed them, saying, - Be fruitful and multiply, and fill the waters in the seas, and let, the birds, multiply in the land.
And God blessed them, saying, - Be fruitful and multiply, and fill the waters in the seas, and let, the birds, multiply in the land.
And God made the wild-beast of the land after its kind, and the tame-beast after its kind, and every creeping thing of the ground, after its kind. And God saw that it was good.
And God made the wild-beast of the land after its kind, and the tame-beast after its kind, and every creeping thing of the ground, after its kind. And God saw that it was good. And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land.
And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land. And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them. And 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 bird of the heavens, and over every living thing that moveth on the land.
And 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 bird of the heavens, and over every living thing that moveth on the land.
And 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 bird of the heavens, and over every living thing that moveth on the land.
And 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 bird of the heavens, and over every living thing that moveth on the land.
Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made.
Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens. Now, no bush of the field, as yet - was in the earth, and, no herb of the field, as yet had sprung up, - because Yahweh God had not sent rain on the earth, and, man, was there none to till the ground;
Now, no bush of the field, as yet - was in the earth, and, no herb of the field, as yet had sprung up, - because Yahweh God had not sent rain on the earth, and, man, was there none to till the ground;
but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
Now Yahweh God had formed from the ground every living thing of the field and every bird of the heavens, which he brought in unto the man, that he might see what he should call it, - and, whatsoever the man should call it - any living soul, that, should be the name thereof.
Now Yahweh God had formed from the ground every living thing of the field and every bird of the heavens, which he brought in unto the man, that he might see what he should call it, - and, whatsoever the man should call it - any living soul, that, should be the name thereof.
And Yahweh God builded the rib which he had taken from the man, into a woman, and brought her in unto the man.
And Yahweh God builded the rib which he had taken from the man, into a woman, and brought her in unto the man.
In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken, - For, dust, thou art, And, unto dust, shalt thou return.
From these, were dispersed the inhabitants of the coastlands of the nations, in their lands, each man by his tongue, by their families in their nations.
From these, were dispersed the inhabitants of the coastlands of the nations, in their lands, each man by his tongue, by their families in their nations.
These, are the sons of Ham, by their families by their tongues, in their lands in their nations.
These, are the sons of Ham, by their families by their tongues, in their lands in their nations.
These are the sons of Shem, by their families by their tongues, in their lands by their nations.
These are the sons of Shem, by their families by their tongues, in their lands by their nations.
Benjamin a wolf that teareth in pieces, In the morning, he eateth prey, And at eventide, he divideth spoil.
Benjamin a wolf that teareth in pieces, In the morning, he eateth prey, And at eventide, he divideth spoil.
When the Most High gave inheritances unto the nations, When he spread abroad the sons of Adam, He set the bounds of the peoples, According to the number of the sons of Israel.
When the Most High gave inheritances unto the nations, When he spread abroad the sons of Adam, He set the bounds of the peoples, According to the number of the sons of Israel.
Of Benjamin, he said, The beloved of Yahweh, shall settle down securely, - With one to throw a shade over him all the day long, Yea, between his shoulders, hath he found rest.
Of Benjamin, he said, The beloved of Yahweh, shall settle down securely, - With one to throw a shade over him all the day long, Yea, between his shoulders, hath he found rest.
Who made the Bear, the Giant and the Cluster, and the chambers of the south;
Who made the Bear, the Giant and the Cluster, and the chambers of the south;
Who stretcheth out the north over emptiness, hangeth the earth upon nothingness;
Who stretcheth out the north over emptiness, hangeth the earth upon nothingness;
Where wast thou, when I founded the earth? Tell, if thou knowest understanding!
Where wast thou, when I founded the earth? Tell, if thou knowest understanding!
Where then is the way, the light shall abide? And, the darkness, where then is its place?
Where then is the way, the light shall abide? And, the darkness, where then is its place?
For, he, upon the seas, hath founded it, and upon the currents, doth make it firm.
For, he, upon the seas, hath founded it, and upon the currents, doth make it firm.
For, a thousand years, in thine eyes, are , As yesterday, in that it passed away, Or as a watch in the night.
For, a thousand years, in thine eyes, are , As yesterday, in that it passed away, Or as a watch in the night.
Of old - the earth, thou didst found, And, the work of thy hands, are the heavens;
Of old - the earth, thou didst found, And, the work of thy hands, are the heavens;
Putting on light, as a robe, Stretching out the heavens, as a curtain;
Putting on light, as a robe, Stretching out the heavens, as a curtain; Building, in the waters, his upper chambers, - Who maketh clouds his chariot, Who passeth along on the wings of the wind;
Building, in the waters, his upper chambers, - Who maketh clouds his chariot, Who passeth along on the wings of the wind;
With the resounding deep - as a garment, hast thou covered it, Above the mountains, stand the waters;
With the resounding deep - as a garment, hast thou covered it, Above the mountains, stand the waters;
With the resounding deep - as a garment, hast thou covered it, Above the mountains, stand the waters;
With the resounding deep - as a garment, hast thou covered it, Above the mountains, stand the waters; At thy rebuke, they flee, At the voice of thy thunder, they hurry away;
At thy rebuke, they flee, At the voice of thy thunder, they hurry away;
At thy rebuke, they flee, At the voice of thy thunder, they hurry away;
At thy rebuke, they flee, At the voice of thy thunder, they hurry away; Mountains rise, Valleys sink, Unto the place which thou hast fixed for them;
Mountains rise, Valleys sink, Unto the place which thou hast fixed for them;
Mountains rise, Valleys sink, Unto the place which thou hast fixed for them;
Mountains rise, Valleys sink, Unto the place which thou hast fixed for them;
Mountains rise, Valleys sink, Unto the place which thou hast fixed for them;
Mountains rise, Valleys sink, Unto the place which thou hast fixed for them; Bounds, hast thou set, which they are not to pass over, They are not to return to cover the earth.
Bounds, hast thou set, which they are not to pass over, They are not to return to cover the earth.
Bounds, hast thou set, which they are not to pass over, They are not to return to cover the earth.
Bounds, hast thou set, which they are not to pass over, They are not to return to cover the earth.
To him that stretched out the earth above the waters, For, age-abiding, is his lovingkindness.
To him that stretched out the earth above the waters, For, age-abiding, is his lovingkindness.
Yahweh, had constituted me the beginning of his way, before his works, at the commencement of that time;
Yahweh, had constituted me the beginning of his way, before his works, at the commencement of that time;
Ere yet the mountains had been settled, before the hills, had I been brought forth;
Ere yet the mountains had been settled, before the hills, had I been brought forth; Or ever he had made the land and the wastes, or the top of the dry parts of the world:
Or ever he had made the land and the wastes, or the top of the dry parts of the world: When he prepared the heavens, there, was I! When he decreed a vault upon the face of the resounding deep;
When he prepared the heavens, there, was I! When he decreed a vault upon the face of the resounding deep; When he made firm the skies above, when the fountains of the resounding deep, waxed strong;
When he made firm the skies above, when the fountains of the resounding deep, waxed strong;
Who knoweth the spirit of the sons of men, whether it, ascendeth, above, - or the spirit of the beast, whether it, descendeth, below, to the earth?
Who knoweth the spirit of the sons of men, whether it, ascendeth, above, - or the spirit of the beast, whether it, descendeth, below, to the earth?
Every one who is called by my Name, Whom for mine own glory, I have created - formed - yea, made!
Every one who is called by my Name, Whom for mine own glory, I have created - formed - yea, made!
For, Thus, saith Yahweh, Who created the heavens God himself! Who fashioned the earth - And made it Himself, established it, -- Not a waste, created he it To be dwelt in, he fashioned it, -- I, am Yahweh, and there is none else:
For, Thus, saith Yahweh, Who created the heavens God himself! Who fashioned the earth - And made it Himself, established it, -- Not a waste, created he it To be dwelt in, he fashioned it, -- I, am Yahweh, and there is none else:
and, from the time of the taking away of the continual ascending-sacrifice , and the placing of the horrid abomination that astoundeth, shall be one thousand two hundred and ninety days.
and, from the time of the taking away of the continual ascending-sacrifice , and the placing of the horrid abomination that astoundeth, shall be one thousand two hundred and ninety days. Happy! is he that waiteth, and attaineth to one thousand three hundred and thirty-five days.
Happy! is he that waiteth, and attaineth to one thousand three hundred and thirty-five days.
And it shall be a day by itself, The same, shall be known unto Yahweh - Not day, nor night, - But it shall come to pass, that, at evening time, there shall be light.
And it shall be a day by itself, The same, shall be known unto Yahweh - Not day, nor night, - But it shall come to pass, that, at evening time, there shall be light.
And, he, answering, said - Did ye never read - He who created at the beginning, Male and female, made them, -
And, he, answering, said - Did ye never read - He who created at the beginning, Male and female, made them, -
Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God.
Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God.
But, he, answered them - My Father, until even now, is working; and, I, am working.
But, he, answered them - My Father, until even now, is working; and, I, am working.
We must needs be working the works of him that sent me, while it is, day: There cometh a night, when, no one, can work.
We must needs be working the works of him that sent me, while it is, day: There cometh a night, when, no one, can work.
he made also, of one, every nation of men to dwell upon all the face of the earth, - marking out fitting opportunities, and the bounds of their dwelling place,
he made also, of one, every nation of men to dwell upon all the face of the earth, - marking out fitting opportunities, and the bounds of their dwelling place,
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
On the contrary, now, no longer, are we gaining it. So that, if any one is in Christ, there is a new creation! the old things, have passed away, - Lo! they have become new!
On the contrary, now, no longer, are we gaining it. So that, if any one is in Christ, there is a new creation! the old things, have passed away, - Lo! they have become new!
But, the God of peace himself, hallow you completely, and, entire, might your spirit, and soul, and body, - so as to be unblameable in the Presence of our Lord Jesus Christ, - be preserved!
But, the God of peace himself, hallow you completely, and, entire, might your spirit, and soul, and body, - so as to be unblameable in the Presence of our Lord Jesus Christ, - be preserved!
Hence there is, left over, a Sabbath-keeping, for the people of God.
Hence there is, left over, a Sabbath-keeping, for the people of God. For, he that hath entered into his rest, He too, hath rested from his works, just as, from his own, God, rested .
For, he that hath entered into his rest, He too, hath rested from his works, just as, from his own, God, rested .
By faith, we understand the ages to have been fitted together, by declaration of God, - to the end that, not out of things appearing, should that which is seen, have come into existence.
By faith, we understand the ages to have been fitted together, by declaration of God, - to the end that, not out of things appearing, should that which is seen, have come into existence.
But, this one thing, forget not, beloved, - that, one day, with the Lord, is as a thousand years, and, a thousand years, as one day.
But, this one thing, forget not, beloved, - that, one day, with the Lord, is as a thousand years, and, a thousand years, as 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. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters, read more. And God said - Light, be, And light was.
And God said - Light, be, And light was. And God saw the light, that it was, good, and God divided the light, from the, darkness; read more. and God called the light, day, but the darkness, called he, night. So it was evening - and it was morning, one day.
and God called the light, day, but the darkness, called he, night. So it was evening - and it was morning, one day. And God said, Let there be an expanse in the midst of the waters, and let it be a means of dividing, between waters and waters,
And God said, Let there be an expanse in the midst of the waters, and let it be a means of dividing, between waters and waters, And God made the expanse, and it divided between the waters that were under the expanse and the waters that were above the expanse. And it was so.
And God made the expanse, and it divided between the waters that were under the expanse and the waters that were above the expanse. And it was so. And God called the expanse, heavens. So it was evening - and it was morning, a, second day.
And God called the expanse, heavens. So it was evening - and it was morning, a, second day. And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so. read more. And God called, the dry-ground, land, but the gathering together of the waters, called he seas. And God saw that it was good. And God said - Let the land put-forth vegetation-herb yielding seed, fruit-tree, bearing fruit, after its kind, whose seed is within it on the land. And it was so, And the land brought-forth vegetation - herb yielding seed after its kind, and tree bearing fruit, whose seed is within it, after its kind, And God saw that it was good. So it was evening - and it was morning, a third day. And God said - Let there be luminaries in the expanse of the heavens, to divide between the day and the night, - and let them be for signs, and for seasons, and for days and years; yea let them be for luminaries in the expanse of the heavens, to give light on the earth. And it was so. And God made the two great luminaries, - the greater luminary to rule the day, and the lesser luminary to rule the night, also the stars. And God set them in the expanse of the heavens, - to give light on the earth; and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. So it was evening - and it was morning, a fourth day. And God said - Let the waters swarm with an abundance of living soul, and, birds, shall fly over the earth, over the face of the expanse of the heavens. And God created the great sea-monsters, - and every living soul that moveth - with which the waters swarmed after their kind and every winged bird - after its kind. And God saw that it was good. And God blessed them, saying, - Be fruitful and multiply, and fill the waters in the seas, and let, the birds, multiply in the land. So it was evening - and it was morning, a fifth day. And God said - Let the land, bring forth, living soul, after its kind, tame-beast and creeping thing and wild-beast, of the land, after its kind. And it was so.
And God said - Let us make man in our image after our likeness - and let them have dominion over the fish of the sea, and over the bird of the heavens and over the tame-beast - and over all the land, and over every creeping thing, that creepeth on the land.
Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
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. Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
Thus were finished the heavens and the earth and all their host.
So then Yahweh God formed man of the dust of the ground, and breathed in his nostrils the breath of life - and man became a living soul.
This, is the record of the generations of Adam. In the day when God created man, In the likeness of God, made he him: Male and female, created he them, - and blessed them, and called their name Adam, in the day they were created.
For, Thus, saith Yahweh, Who created the heavens God himself! Who fashioned the earth - And made it Himself, established it, -- Not a waste, created he it To be dwelt in, he fashioned it, -- I, am Yahweh, and there is none else:
By faith, we understand the ages to have been fitted together, by declaration of God, - to the end that, not out of things appearing, should that which is seen, have come into existence.
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: