Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Genesis 1:2 - Douay Rheims

Verse	Translation	Text
Ge 1:2	Douay Rheims	And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
	King James	And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the earth was without form and void--or in "confusion and emptiness," as the words are rendered in Isa 34:11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise. the Spirit of God moved--literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the earth was without form and void--or in "confusion and emptiness," as the words are rendered in Isa 34:11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise.

the Spirit of God moved--literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.

Notes on the Bible, by Albert Barnes, [1834]
- II. The Land היה hāyah, "be." It is to be noted, however, that the word has three meanings, two of which now scarcely belong to our English "be." 1. "Be, as an event, start into being, begin to be, come to pass." This may be understood of a thing beginning to be, אור יהי yehiy 'ôr, "be light" Gen 1:3; or of an event taking place, ימים מקץ ויהי vayehı̂y mı̂qēts yāmı̂ym, "and it came to pass from the end of days." 2. "Be," as a change of state, "become." This is applied to what had a previous existence, but undergoes some change in its properties or relations; as מלח גציב ותהי vatehı̂y netsı̂yb melach, "and she became" a pillar of salt Gen 19:26. 3. "Be," as a state. This is the ultimate meaning to which the verb tends in all languages. In all its meanings, especially in the first and second, the Hebrew speaker presumes an onlooker, to whom the object in question appears coming into being, becoming or being, as the case may be. Hence, it means to be manifestly, so that eye-witnesses may observe the signs of existence. ובהוּ תהוּ tohû vābohû, "a waste and a void." The two terms denote kindred ideas, and their combination marks emphasis. Besides the present passage בהוּ bohû occurs in only two others Isa 34:11; Jer 4:23, and always in conjunction with תהוּ tohû. If we may distinguish the two words, בהוּ bohû refers to the matter, and תהוּ tohû refers to the form, and therefore the phrase combining the two denotes a state of utter confusion and desolation, an absence of all that can furnish or people the land. השׁך choshek, "darkness, the absence of light." פגים pānı̂ym, "face, surface." פנה panah, "face, look, turn toward." תהום tehôm, "roaring deep, billow." הוּם hûm, "hum, roar, fret." רוּח rûach, "breath, wind, soul, spirit." רחף rāchaph, "be soft, tremble." Piel, "brood, flutter." והארץ vehā'ārets, "and the earth." Here the conjunction attaches the noun, and not the verb, to the preceding statement. This is therefore a connection of objects in space, and not of events in time. The present sentence, accordingly, may not stand closely conjoined in point of time with the preceding one. To intimate sequence in time the conjunction would have been prefixed to the verb in the form ותהי vatehı̂y, "then was." ארץ 'erets means not only "earth," but "country, land," a portion of the earth's surface defined by natural, national, or civil boundaries; as, "the land of" Egypt, "thy land" Exo 23:9-10. Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. The latter two may be designated in common the imperfect state. A completed event is expressed by the former of the two states, or, as they are commonly called, tenses of the Hebrew verb; a current event, by the imperfect participle; an incipient event, by the second state or tense. An event is described indefinitely when there is neither verb nor participle in the sentence to determine its state. The first sentence of this verse is an example of the perfect state of an event, the second of the indefinite, and the third of the imperfect or continuous state. After the undefined lapse of time from the first grand act of creation, the present verse describes the state of things on the land immediately antecedent to the creation of a new system of vegetable and animal life, and, in particular, of man, the intelligent inhabitant, for whom this fair scene was now to be prepared and replenished. Here "the earth" is put first in the order of words, and therefore, according to the genius of the Hebrew language, set forth prominently as the subject of the sentence; whence we conclude that the subsequent narrative refers to the land - the skies from this time forward coming in only incidentally, as they bear upon its history. The disorder and desolation, we are to remember, are limited in their range to the land, and do not extend to the skies; and the scene of the creation now remaining to be described is confined to the land, and its superincumbent matter in point of space, and to its present geological condition in point of time. We have further to bear in mind that the land among the antediluvians, and down far below the time of Moses, meant so much of the surface of our globe as was known by observation, along with an unknown and undetermined region beyond; and observation was not then so extensive as to enable people to ascertain its spherical form or even the curvature of its surface. To their eye it presented merely an irregular surface bounded by the horizon. Hence, it appears that, so far as the current significance of this leading term is concerned, the scene of the six days' creation cannot be affirmed on scriptural authority alone to have extended beyond the surface known to man. Nothing can be inferred from the mere words of Scripture concerning America, Australia, the islands of the Pacific, or even the remote parts of Asia, Africa, or Europe, that were yet unexplored by the race of man. We are going beyond the warrant of the sacred narrative, on a flight of imagination, whenever we advance a single step beyond the sober limits of the usage of the day in which it was written. Along with the sky and its conspicuous objects the land then known to the primeval man formed the sum total of the observable universe. It was as competent to him with his limited information, as it is to us with our more extensive but still limited knowledge, to express the all by a periphrasis consisting of two terms that have not even yet arrived at their full complement of meaning: and it was not the object or the effect of divine revelation to anticipate science on these points. Passing now from the subject to the verb in this sentence, we observe it is in the perfect state, and therefore denotes that the condition of confusion and emptiness was not in progress, but had run its course and become a settled thing, at least at the time of the next recorded event. If the verb had been absent in Hebrew, the sentence would have been still complete, and the meaning as follows: "And the land was waste and void." With the verb present, therefore, it must denote something more. The verb היה hāyâh "be" has here, we conceive, the meaning "become;" and the import of the sentence is this: "And the land had become waste and void." This affords the presumption that the part at least of the surface of our globe which fell within the cognizance of primeval man, and first received the name of land, may not have been always a scene of desolation or a sea of turbid waters, but may have met with some catastrophe by which its order and fruitfulness had been marred or prevented. This sentence, therefore, does not necessarily describe the state of the land when first created, but merely intimates a change that may have taken place since it was called into existence. What its previous condition was, or what interval of time elapsed, between the absolute creation and the present state of things, is not revealed. How many transformations it may have undergone, and what purpose it may have heretofore served, are questions that did not essentially concern the moral well-being of man, and are therefore to be asked of some other interpreter of nature than the written word. This state of things is finished in reference to the event about to be narrated. Hence, the settled condition of the land, expressed by the predicates "a waste and a void," is in studied contrast with the order and fullness which are about to be introduced. The present verse is therefore to be regarded as a statement of the needs that have to be supplied in order to render the land a region of beauty and life. The second clause of the verse points out another striking characteristic of the scene. "And darkness was upon the face of the deep": Here again the conjunction is connected with the noun. The time is the indefinite past, and the circumstance recorded is merely appended to that contained in the previous clause. The darkness, therefore, is connected with the disorder and solitude which then prevailed on the land. It forms a part of the physical derangement which had taken place on this part at least of the surface of our globe. It is further to be noted that the darkness is described to be on the face of the deep. Nothing is said about any other region throughout the bounds of existing things. The presumption is, so far as this clause determines, that it is a local darkness confined to the face of the deep. And the clause itself stands between two others which refer to the land, and not to any other part of occupied space. It cannot therefore be intended to describe anything beyond this definite region. The deep, the roaring abyss, is another feature in the pre-Adamic scene. It is not now a region of land and water, but a chaotic mass of turbid waters, floating over, it may be, and partly laden with, the ruins of a past order of things; at all events not at present possessing the order of vegetable and animal life. The last clause introduces a new and unexpected clement into scene of desolation. The sentence is, as heretofore, coupled to preceding one by the noun or subject. This indicates still a conjunction of things, and not a series of events. The phrase אלהים רוּח rûach 'ĕlohı̂ym means "the spirit of God," as it is elsewhere uniformly applied to spirit, and as רחף rı̂chēp, "brooded," does not describe the action of wind. The verbal form employed is the imperfect participle, and therefore denotes a work in the actual process of accomplishment. The brooding of the spirit of God is evidently the originating cause of the reorganization of things on the land, by the creative work which is successively described in the following passage. It is here intimated that God is a spirit. For "the spirit of God" is equivalent to "God who is a spirit." This is that essential characteristic of the Everlasting which makes creation possible. Many philosophers, ancient and modern, have felt the difficulty of proceeding from the one to the many; in other words, of evolving the actual multiplicity of things out of the absolutely one. And no wonder. For the absolutely one, the pure monad that has no internal relation, no complexity of quality or faculty, is barren, and must remain alone. It is, in fact, nothing; not merely no "thing," but absolutely naught. The simplest possible existent must have being, and text to which this being belongs, and, moreover, some specific or definite character by which it is what it is. This character seldom consists of one quality; usually, if not universally, of more than one. Hence, in the Eternal One may and must be that character which is the concentration of all the causative antecedents of a universe of things. The first of these is will. Without free choice there can be no beginning of things. Hence, matter cannot be a creator. But will needs, cannot be without, wisdom to plan and power to execute what is to be willed. These are the three essential attributes of spirit. The manifold wisdom of the Eternal Spirit, combined with His equally manifold power, is adequate to the creation of a manifold system of things. Let the free behest be given, and the universe starts into being. It would be rash and out of place to speculate on the nature of the brooding here mentioned further than it is explained by the event. We could not see any use of a mere wind blowing over the water, as it would be productive of none of the subsequent effects. At the same time, we may conceive the spirit of God to manifest its energy in some outward effect, which may bear a fair analogy to the natural figure by which it is represented. Chemical forces, as the prime agents, are not to be thought of here, as they are totally inadequate to the production of the results in question. Nothing but a creative or absolutely initiative power could give rise to a change so great and fundamental as the construction of an Adamic abode out of the luminous, aerial, aqueous, and terrene materials of the preexistent earth, and the production of the new vegetable and animal species with which it was now to be replenished. Such is the intimation that we gather from the text, when it declares that "the spirit of God was brooding upon the face of the waters." It means something more than the ordinary power put forth by the Great Being for the natural sustenance and development of the universe which he has called into existence. It indicates a new and special display of omnipotence for the present exigencies of this part of the realm of creation. Such an occasional, and, for ought we know, ordinary though supernatural interposition, is quite in harmony with the perfect freedom of the Most High in the changing conditions of a particular region, while the absolute impossibility of its occurrence would be totally at variance with this essential attribute of a spiritual nature. In addition to this, we cannot see how a universe of moral beings can be governed on any other principle; while, on the other hand, the principle itself is perfectly compatible with the administration of the whole according to a predetermined plan, and does not involve any vacillation of purpose on the part of the Great Designer. We observe, also, that this creative power is put forth on the face of the waters, and is therefore confined to the land mentioned in the previous part of the verse and its superincumbent atmosphere. Thus, this primeval document proceeds, in an orderly way, to portray to us in a single verse the state of the land antecedent to its being prepared anew as a meet dwelling-place for man.

Notes on the Bible, by Albert Barnes, [1834]

- II. The Land

היה hāyah, "be." It is to be noted, however, that the word has three meanings, two of which now scarcely belong to our English "be."

1. "Be, as an event, start into being, begin to be, come to pass." This may be understood of a thing beginning to be, אור יהי yehiy 'ôr, "be light" Gen 1:3; or of an event taking place, ימים מקץ ויהי vayehı̂y mı̂qēts yāmı̂ym, "and it came to pass from the end of days."

2. "Be," as a change of state, "become." This is applied to what had a previous existence, but undergoes some change in its properties or relations; as מלח גציב ותהי vatehı̂y netsı̂yb melach, "and she became" a pillar of salt Gen 19:26.

3. "Be," as a state. This is the ultimate meaning to which the verb tends in all languages. In all its meanings, especially in the first and second, the Hebrew speaker presumes an onlooker, to whom the object in question appears coming into being, becoming or being, as the case may be. Hence, it means to be manifestly, so that eye-witnesses may observe the signs of existence.

ובהוּ תהוּ tohû vābohû, "a waste and a void." The two terms denote kindred ideas, and their combination marks emphasis. Besides the present passage בהוּ bohû occurs in only two others Isa 34:11; Jer 4:23, and always in conjunction with תהוּ tohû. If we may distinguish the two words, בהוּ bohû refers to the matter, and תהוּ tohû refers to the form, and therefore the phrase combining the two denotes a state of utter confusion and desolation, an absence of all that can furnish or people the land.

השׁך choshek, "darkness, the absence of light."

פגים pānı̂ym, "face, surface." פנה panah, "face, look, turn toward."

תהום tehôm, "roaring deep, billow." הוּם hûm, "hum, roar, fret."

רוּח rûach, "breath, wind, soul, spirit."

רחף rāchaph, "be soft, tremble." Piel, "brood, flutter."

והארץ vehā'ārets, "and the earth." Here the conjunction attaches the noun, and not the verb, to the preceding statement. This is therefore a connection of objects in space, and not of events in time. The present sentence, accordingly, may not stand closely conjoined in point of time with the preceding one. To intimate sequence in time the conjunction would have been prefixed to the verb in the form ותהי vatehı̂y, "then was."

ארץ 'erets means not only "earth," but "country, land," a portion of the earth's surface defined by natural, national, or civil boundaries; as, "the land of" Egypt, "thy land" Exo 23:9-10.

Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. The latter two may be designated in common the imperfect state. A completed event is expressed by the former of the two states, or, as they are commonly called, tenses of the Hebrew verb; a current event, by the imperfect participle; an incipient event, by the second state or tense. An event is described indefinitely when there is neither verb nor participle in the sentence to determine its state. The first sentence of this verse is an example of the perfect state of an event, the second of the indefinite, and the third of the imperfect or continuous state.

After the undefined lapse of time from the first grand act of creation, the present verse describes the state of things on the land immediately antecedent to the creation of a new system of vegetable and animal life, and, in particular, of man, the intelligent inhabitant, for whom this fair scene was now to be prepared and replenished.

Here "the earth" is put first in the order of words, and therefore, according to the genius of the Hebrew language, set forth prominently as the subject of the sentence; whence we conclude that the subsequent narrative refers to the land - the skies from this time forward coming in only incidentally, as they bear upon its history. The disorder and desolation, we are to remember, are limited in their range to the land, and do not extend to the skies; and the scene of the creation now remaining to be described is confined to the land, and its superincumbent matter in point of space, and to its present geological condition in point of time.

We have further to bear in mind that the land among the antediluvians, and down far below the time of Moses, meant so much of the surface of our globe as was known by observation, along with an unknown and undetermined region beyond; and observation was not then so extensive as to enable people to ascertain its spherical form or even the curvature of its surface. To their eye it presented merely an irregular surface bounded by the horizon. Hence, it appears that, so far as the current significance of this leading term is concerned, the scene of the six days' creation cannot be affirmed on scriptural authority alone to have extended beyond the surface known to man. Nothing can be inferred from the mere words of Scripture concerning America, Australia, the islands of the Pacific, or even the remote parts of Asia, Africa, or Europe, that were yet unexplored by the race of man. We are going beyond the warrant of the sacred narrative, on a flight of imagination, whenever we advance a single step beyond the sober limits of the usage of the day in which it was written.

Along with the sky and its conspicuous objects the land then known to the primeval man formed the sum total of the observable universe. It was as competent to him with his limited information, as it is to us with our more extensive but still limited knowledge, to express the all by a periphrasis consisting of two terms that have not even yet arrived at their full complement of meaning: and it was not the object or the effect of divine revelation to anticipate science on these points.

Passing now from the subject to the verb in this sentence, we observe it is in the perfect state, and therefore denotes that the condition of confusion and emptiness was not in progress, but had run its course and become a settled thing, at least at the time of the next recorded event. If the verb had been absent in Hebrew, the sentence would have been still complete, and the meaning as follows: "And the land was waste and void." With the verb present, therefore, it must denote something more. The verb היה hāyâh "be" has here, we conceive, the meaning "become;" and the import of the sentence is this: "And the land had become waste and void." This affords the presumption that the part at least of the surface of our globe which fell within the cognizance of primeval man, and first received the name of land, may not have been always a scene of desolation or a sea of turbid waters, but may have met with some catastrophe by which its order and fruitfulness had been marred or prevented.

This sentence, therefore, does not necessarily describe the state of the land when first created, but merely intimates a change that may have taken place since it was called into existence. What its previous condition was, or what interval of time elapsed, between the absolute creation and the present state of things, is not revealed. How many transformations it may have undergone, and what purpose it may have heretofore served, are questions that did not essentially concern the moral well-being of man, and are therefore to be asked of some other interpreter of nature than the written word.

This state of things is finished in reference to the event about to be narrated. Hence, the settled condition of the land, expressed by the predicates "a waste and a void," is in studied contrast with the order and fullness which are about to be introduced. The present verse is therefore to be regarded as a statement of the needs that have to be supplied in order to render the land a region of beauty and life.

The second clause of the verse points out another striking characteristic of the scene. "And darkness was upon the face of the deep": Here again the conjunction is connected with the noun. The time is the indefinite past, and the circumstance recorded is merely appended to that contained in the previous clause. The darkness, therefore, is connected with the disorder and solitude which then prevailed on the land. It forms a part of the physical derangement which had taken place on this part at least of the surface of our globe.

It is further to be noted that the darkness is described to be on the face of the deep. Nothing is said about any other region throughout the bounds of existing things. The presumption is, so far as this clause determines, that it is a local darkness confined to the face of the deep. And the clause itself stands between two others which refer to the land, and not to any other part of occupied space. It cannot therefore be intended to describe anything beyond this definite region.

The deep, the roaring abyss, is another feature in the pre-Adamic scene. It is not now a region of land and water, but a chaotic mass of turbid waters, floating over, it may be, and partly laden with, the ruins of a past order of things; at all events not at present possessing the order of vegetable and animal life.

The last clause introduces a new and unexpected clement into scene of desolation. The sentence is, as heretofore, coupled to preceding one by the noun or subject. This indicates still a conjunction of things, and not a series of events. The phrase אלהים רוּח rûach 'ĕlohı̂ym means "the spirit of God," as it is elsewhere uniformly applied to spirit, and as רחף rı̂chēp, "brooded," does not describe the action of wind. The verbal form employed is the imperfect participle, and therefore denotes a work in the actual process of accomplishment. The brooding of the spirit of God is evidently the originating cause of the reorganization of things on the land, by the creative work which is successively described in the following passage.

It is here intimated that God is a spirit. For "the spirit of God" is equivalent to "God who is a spirit." This is that essential characteristic of the Everlasting which makes creation possible. Many philosophers, ancient and modern, have felt the difficulty of proceeding from the one to the many; in other words, of evolving the actual multiplicity of things out of the absolutely one. And no wonder. For the absolutely one, the pure monad that has no internal relation, no complexity of quality or faculty, is barren, and must remain alone. It is, in fact, nothing; not merely no "thing," but absolutely naught. The simplest possible existent must have being, and text to which this being belongs, and, moreover, some specific or definite character by which it is what it is. This character seldom consists of one quality; usually, if not universally, of more than one. Hence, in the Eternal One may and must be that character which is the concentration of all the causative antecedents of a universe of things. The first of these is will. Without free choice there can be no beginning of things. Hence, matter cannot be a creator. But will needs, cannot be without, wisdom to plan and power to execute what is to be willed. These are the three essential attributes of spirit. The manifold wisdom of the Eternal Spirit, combined with His equally manifold power, is adequate to the creation of a manifold system of things. Let the free behest be given, and the universe starts into being.

It would be rash and out of place to speculate on the nature of the brooding here mentioned further than it is explained by the event. We could not see any use of a mere wind blowing over the water, as it would be productive of none of the subsequent effects. At the same time, we may conceive the spirit of God to manifest its energy in some outward effect, which may bear a fair analogy to the natural figure by which it is represented. Chemical forces, as the prime agents, are not to be thought of here, as they are totally inadequate to the production of the results in question. Nothing but a creative or absolutely initiative power could give rise to a change so great and fundamental as the construction of an Adamic abode out of the luminous, aerial, aqueous, and terrene materials of the preexistent earth, and the production of the new vegetable and animal species with which it was now to be replenished.

Such is the intimation that we gather from the text, when it declares that "the spirit of God was brooding upon the face of the waters." It means something more than the ordinary power put forth by the Great Being for the natural sustenance and development of the universe which he has called into existence. It indicates a new and special display of omnipotence for the present exigencies of this part of the realm of creation. Such an occasional, and, for ought we know, ordinary though supernatural interposition, is quite in harmony with the perfect freedom of the Most High in the changing conditions of a particular region, while the absolute impossibility of its occurrence would be totally at variance with this essential attribute of a spiritual nature.

In addition to this, we cannot see how a universe of moral beings can be governed on any other principle; while, on the other hand, the principle itself is perfectly compatible with the administration of the whole according to a predetermined plan, and does not involve any vacillation of purpose on the part of the Great Designer.

We observe, also, that this creative power is put forth on the face of the waters, and is therefore confined to the land mentioned in the previous part of the verse and its superincumbent atmosphere.

Thus, this primeval document proceeds, in an orderly way, to portray to us in a single verse the state of the land antecedent to its being prepared anew as a meet dwelling-place for man.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
without form and void; (Jer 4:23-27); (Isa 24:1); (Isa 45:18) clearly indicate that the earth had undergone a cataclysmic change as the result of divine judgment. The face of the earth bears everywhere the marks of such a catastrophe. There are not wanting imitations which connect it with a previous testing and fall of angels. See (Eze 28:12-15); (Isa 14:9-14) which certainly go beyond the kings of Tyre and Babylon.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The First Day. - Though treating of the creation of the heaven and the earth, the writer, both here and in what follows, describes with minuteness the original condition and progressive formation of the earth alone, and says nothing more respecting the heaven than is actually requisite in order to show its connection with the earth. He is writing for inhabitants of the earth, and for religious ends; not to gratify curiosity, but to strengthen faith in God, the Creator of the universe. What is said in Gen 1:2 of the chaotic condition of the earth, is equally applicable to the heaven, "for the heaven proceeds from the same chaos as the earth." "And the earth was (not became) waste and void." The alliterative nouns tohu vabohu, the etymology of which is lost, signify waste and empty (barren), but not laying waste and desolating. Whenever they are used together in other places (Isa 34:11; Jer 4:23), they are taken from this passage; but tohu alone is frequently employed as synonymous with איך, non-existence, and הבל, nothingness (Isa 40:17, Isa 40:23; Isa 49:4). The coming earth was at first waste and desolate, a formless, lifeless mass, rudis indigestaque moles, ὕληἄμορφος (Wis. 11:17) or χάος. "And darkness was upon the face of the deep." תּהום, from הוּם, to roar, to rage, denotes the raging waters, the roaring waves (Psa 42:7) or flood (Exo 15:5; Deu 8:7); and hence the depths of the sea (Job 28:14; Job 38:16), and even the abyss of the earth (Psa 71:20). As an old traditional word, it is construed like a proper name without an article (Ewald, Gramm.). The chaotic mass in which the earth and the firmament were still undistinguished, unformed, and as it were unborn, was a heaving deep, an abyss of waters (ἄβυσσος, lxx), and this deep was wrapped in darkness. But it was in process of formation, for the Spirit of God moved upon the waters, רוּח (breath) denotes wind and spirit, like πνεῦνα from πνέω. Ruach Elohim is not a breath of wind caused by God (Theodoret, etc.), for the verb does not suit this meaning, but the creative Spirit of God, the principle of all life (Psa 33:6; Psa 104:30), which worked upon the formless, lifeless mass, separating, quickening, and preparing the living forms, which were called into being by the creative words that followed. רחף in the Piel is applied to the hovering and brooding of a bird over its young, to warm them, and develop their vital powers (Deu 32:11). In such a way as this the Spirit of God moved upon the deep, which had received at its creation the germs of all life, to fill them with vital energy by His breath of life. The three statements in our verse are parallel; the substantive and participial construction of the second and third clauses rests upon the והיחה of the first. All three describe the condition of the earth immediately after the creation of the universe. This suffices to prove that the theosophic speculation of those who "make a gap between the first two verses, and fill it with a wild horde of evil spirits and their demoniacal works, is an arbitrary interpolation" (Ziegler). Gen 1:3 The word of God then went forth to the primary material of the world, now filled with creative powers of vitality, to call into being, out of the germs of organization and life which it contained, and in the order pre-ordained by His wisdom, those creatures of the world, which proclaim, as they live and move, the glory of their Creator (Psa 8:1-9). The work of creation commences with the words, "and God said." The words which God speaks are existing things. "He speaks, and it is done; He commands, and it stands fast." These words are deeds of the essential Word, the λόγος, by which "all things were made." Speaking is the revelation of thought; the creation, the realization of the thoughts of God, a freely accomplished act of the absolute Spirit, and not an emanation of creatures from the divine essence. The first thing created by the divine Word was "light," the elementary light, or light-material, in distinction from the "lights," or light-bearers, bodies of light, as the sun, moon, and stars, created on the fourth day, are called. It is now a generally accepted truth of natural science, that the light does not spring from the sun and stars, but that the sun itself is a dark body, and the light proceeds from an atmosphere which surrounds it. Light was the first thing called forth, and separated from the dark chaos by the creative mandate, "Let there be," - the first radiation of the life breathed into it by the Spirit of God, inasmuch as it is the fundamental condition of all organic life in the world, and without light and the warmth which flows from it no plant or animal could thrive. Gen 1:4 The expression in Gen 1:4, "God saw the light that it was good," for "God saw that the light was good," according to a frequently recurring antiptosis (cf. Gen 6:2; Gen 12:14; Gen 13:10), is not an anthropomorphism at variance with enlightened thoughts of God; for man's seeing has its type in God's, and God's seeing is not a mere expression of the delight of the eye or of pleasure in His work, but is of the deepest significance to every created thing, being the seal of the perfection which God has impressed upon it, and by which its continuance before God and through God is determined. The creation of light, however, was no annihilation of darkness, no transformation of the dark material of the world into pure light, but a separation of the light from the primary matter, a separation which established and determined that interchange of light and darkness, which produces the distinction between day and night. Gen 1:5 Hence it is said in Gen 1:5, "God called the light Day, and the darkness Night;" for, as Augustine observes, "all light is not day, nor all darkness night; but light and darkness alternating in a regular order constitute day and night." None but superficial thinkers can take offence at the idea of created things receiving names from God. The name of a thing is the expression of its nature. If the name be given by man, it fixes in a word the impression which it makes upon the human mind; but when given by God, it expresses the reality, what the thing is in God's creation, and the place assigned it there by the side of other things. "Thus evening was and morning was one day." אחד (one), like εἷς and unus, is used at the commencement of a numerical series for the ordinal primus (cf. Gen 2:11; Gen 4:19; Gen 8:5, Gen 8:15). Like the numbers of the days which follow, it is without the article, to show that the different days arose from the constant recurrence of evening and morning. It is not till the sixth and last day that the article is employed (Gen 1:31), to indicate the termination of the work of creation upon that day. It is to be observed, that the days of creation are bounded by the coming of evening and morning. The first day did not consist of the primeval darkness and the origination of light, but was formed after the creation of the light by the first interchange of evening and morning. The first evening was not the gloom, which possibly preceded the full burst of light as it came forth from the primary darkness, and intervened between the darkness and full, broad daylight. It was not till after the light had been created, and the separation of the light from the darkness had taken place, that evening came, and after the evening the morning; and this coming of evening (lit., the obscure) and morning (the breaking) formed one, or the first day. It follows from this, that the days of creation are not reckoned from evening to evening, but from morning to morning. The first day does not fully terminate till the light returns after the darkness of night; it is not till the break of the new morning that the first interchange of light and darkness is completed, and a ἡερονύκτιον has passed. The rendering, "out of evening and morning there came one day," is at variance with grammar, as well as with the actual fact. With grammar, because such a thought would require 'echaad אחד ליום; and with fact, because the time from evening to morning does not constitute a day, but the close of a day. The first day commenced at the moment when God caused the light to break forth from the darkness; but this light did not become a day, until the evening had come, and the darkness which set in with the evening had given place the next morning to the break of day. Again, neither the words ערב ויהי בקר ויהי, nor the expression בקר ערב, evening-morning (= day), in Dan 8:14, corresponds to the Greek νυχθη̈́̀ερον, for morning is not equivalent to day, nor evening to night. The reckoning of days from evening to evening in the Mosaic law (Lev 23:32), and by many ancient tribes (the pre-Mohammedan Arabs, the Athenians, Gauls, and Germans), arose not from the days of creation, but from the custom of regulating seasons by the changes of the moon. But if the days of creation are regulated by the recurring interchange of light and darkness, they must be regarded not as periods of time of incalculable duration, of years or thousands of years, but as simple earthly days. It is true the morning and evening of the first three days were not produced by the rising and setting of the sun, since the sun was not yet created; but the constantly recurring interchange of light and darkness, which produced day and night upon the earth, cannot for a moment be understood as denoting that the light called forth from the darkness of chaos returned to that darkness again, and thus periodically burst forth and disappeared. The only way in which we can represent it to ourselves, is by supposing that the light called forth by the creative mandate, "Let there be," was separated from the dark mass of the earth, and concentrated outside or above the globe, so that the interchange of light and darkness took place as soon as the dark chaotic mass began to rotate, and to assume in the process of creation the form of a spherical body. The time occupied in the first rotations of the earth upon its axis cannot, indeed, be measured by our hour-glass; but even if they were slower at first, and did not attain their present velocity till the completion of our solar system, this would make no essential difference between the first three days and the last three, which were regulated by the rising and setting of the sun. (Note: Exegesis must insist upon this, and not allow itself to alter the plain sense of the words of the Bible, from irrelevant and untimely regard to the so-called certain inductions of natural science. Irrelevant we call such considerations, as make interpretation dependent upon natural science, because the creation lies outside the limits of empirical and speculative research, and, as an act of the omnipotent God, belongs rather to the sphere of miracles and mysteries, which can only be received by faith (Heb 11:3); and untimely, because natural science has supplied no certain conclusions as to the origin of the earth, and geology especially, even at the present time, is in a chaotic state of fermentation, the issue of which it is impossible to foresee.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The First Day. - Though treating of the creation of the heaven and the earth, the writer, both here and in what follows, describes with minuteness the original condition and progressive formation of the earth alone, and says nothing more respecting the heaven than is actually requisite in order to show its connection with the earth. He is writing for inhabitants of the earth, and for religious ends; not to gratify curiosity, but to strengthen faith in God, the Creator of the universe. What is said in Gen 1:2 of the chaotic condition of the earth, is equally applicable to the heaven, "for the heaven proceeds from the same chaos as the earth."

"And the earth was (not became) waste and void." The alliterative nouns tohu vabohu, the etymology of which is lost, signify waste and empty (barren), but not laying waste and desolating. Whenever they are used together in other places (Isa 34:11; Jer 4:23), they are taken from this passage; but tohu alone is frequently employed as synonymous with איך, non-existence, and הבל, nothingness (Isa 40:17, Isa 40:23; Isa 49:4). The coming earth was at first waste and desolate, a formless, lifeless mass, rudis indigestaque moles, ὕληἄμορφος (Wis. 11:17) or χάος.

"And darkness was upon the face of the deep." תּהום, from הוּם, to roar, to rage, denotes the raging waters, the roaring waves (Psa 42:7) or flood (Exo 15:5; Deu 8:7); and hence the depths of the sea (Job 28:14; Job 38:16), and even the abyss of the earth (Psa 71:20). As an old traditional word, it is construed like a proper name without an article (Ewald, Gramm.). The chaotic mass in which the earth and the firmament were still undistinguished, unformed, and as it were unborn, was a heaving deep, an abyss of waters (ἄβυσσος, lxx), and this deep was wrapped in darkness. But it was in process of formation, for the Spirit of God moved upon the waters, רוּח (breath) denotes wind and spirit, like πνεῦνα from πνέω. Ruach Elohim is not a breath of wind caused by God (Theodoret, etc.), for the verb does not suit this meaning, but the creative Spirit of God, the principle of all life (Psa 33:6; Psa 104:30), which worked upon the formless, lifeless mass, separating, quickening, and preparing the living forms, which were called into being by the creative words that followed. רחף in the Piel is applied to the hovering and brooding of a bird over its young, to warm them, and develop their vital powers (Deu 32:11). In such a way as this the Spirit of God moved upon the deep, which had received at its creation the germs of all life, to fill them with vital energy by His breath of life. The three statements in our verse are parallel; the substantive and participial construction of the second and third clauses rests upon the והיחה of the first. All three describe the condition of the earth immediately after the creation of the universe. This suffices to prove that the theosophic speculation of those who "make a gap between the first two verses, and fill it with a wild horde of evil spirits and their demoniacal works, is an arbitrary interpolation" (Ziegler).

Gen 1:3

The word of God then went forth to the primary material of the world, now filled with creative powers of vitality, to call into being, out of the germs of organization and life which it contained, and in the order pre-ordained by His wisdom, those creatures of the world, which proclaim, as they live and move, the glory of their Creator (Psa 8:1-9). The work of creation commences with the words, "and God said." The words which God speaks are existing things. "He speaks, and it is done; He commands, and it stands fast." These words are deeds of the essential Word, the λόγος, by which "all things were made." Speaking is the revelation of thought; the creation, the realization of the thoughts of God, a freely accomplished act of the absolute Spirit, and not an emanation of creatures from the divine essence. The first thing created by the divine Word was "light," the elementary light, or light-material, in distinction from the "lights," or light-bearers, bodies of light, as the sun, moon, and stars, created on the fourth day, are called. It is now a generally accepted truth of natural science, that the light does not spring from the sun and stars, but that the sun itself is a dark body, and the light proceeds from an atmosphere which surrounds it. Light was the first thing called forth, and separated from the dark chaos by the creative mandate, "Let there be," - the first radiation of the life breathed into it by the Spirit of God, inasmuch as it is the fundamental condition of all organic life in the world, and without light and the warmth which flows from it no plant or animal could thrive.

Gen 1:4

The expression in Gen 1:4, "God saw the light that it was good," for "God saw that the light was good," according to a frequently recurring antiptosis (cf. Gen 6:2; Gen 12:14; Gen 13:10), is not an anthropomorphism at variance with enlightened thoughts of God; for man's seeing has its type in God's, and God's seeing is not a mere expression of the delight of the eye or of pleasure in His work, but is of the deepest significance to every created thing, being the seal of the perfection which God has impressed upon it, and by which its continuance before God and through God is determined. The creation of light, however, was no annihilation of darkness, no transformation of the dark material of the world into pure light, but a separation of the light from the primary matter, a separation which established and determined that interchange of light and darkness, which produces the distinction between day and night.

Gen 1:5

Hence it is said in Gen 1:5, "God called the light Day, and the darkness Night;" for, as Augustine observes, "all light is not day, nor all darkness night; but light and darkness alternating in a regular order constitute day and night." None but superficial thinkers can take offence at the idea of created things receiving names from God. The name of a thing is the expression of its nature. If the name be given by man, it fixes in a word the impression which it makes upon the human mind; but when given by God, it expresses the reality, what the thing is in God's creation, and the place assigned it there by the side of other things.

"Thus evening was and morning was one day." אחד (one), like εἷς and unus, is used at the commencement of a numerical series for the ordinal primus (cf. Gen 2:11; Gen 4:19; Gen 8:5, Gen 8:15). Like the numbers of the days which follow, it is without the article, to show that the different days arose from the constant recurrence of evening and morning. It is not till the sixth and last day that the article is employed (Gen 1:31), to indicate the termination of the work of creation upon that day. It is to be observed, that the days of creation are bounded by the coming of evening and morning. The first day did not consist of the primeval darkness and the origination of light, but was formed after the creation of the light by the first interchange of evening and morning. The first evening was not the gloom, which possibly preceded the full burst of light as it came forth from the primary darkness, and intervened between the darkness and full, broad daylight. It was not till after the light had been created, and the separation of the light from the darkness had taken place, that evening came, and after the evening the morning; and this coming of evening (lit., the obscure) and morning (the breaking) formed one, or the first day. It follows from this, that the days of creation are not reckoned from evening to evening, but from morning to morning. The first day does not fully terminate till the light returns after the darkness of night; it is not till the break of the new morning that the first interchange of light and darkness is completed, and a ἡερονύκτιον has passed. The rendering, "out of evening and morning there came one day," is at variance with grammar, as well as with the actual fact. With grammar, because such a thought would require 'echaad אחד ליום; and with fact, because the time from evening to morning does not constitute a day, but the close of a day. The first day commenced at the moment when God caused the light to break forth from the darkness; but this light did not become a day, until the evening had come, and the darkness which set in with the evening had given place the next morning to the break of day. Again, neither the words ערב ויהי בקר ויהי, nor the expression בקר ערב, evening-morning (= day), in Dan 8:14, corresponds to the Greek νυχθη̈́̀ερον, for morning is not equivalent to day, nor evening to night. The reckoning of days from evening to evening in the Mosaic law (Lev 23:32), and by many ancient tribes (the pre-Mohammedan Arabs, the Athenians, Gauls, and Germans), arose not from the days of creation, but from the custom of regulating seasons by the changes of the moon. But if the days of creation are regulated by the recurring interchange of light and darkness, they must be regarded not as periods of time of incalculable duration, of years or thousands of years, but as simple earthly days. It is true the morning and evening of the first three days were not produced by the rising and setting of the sun, since the sun was not yet created; but the constantly recurring interchange of light and darkness, which produced day and night upon the earth, cannot for a moment be understood as denoting that the light called forth from the darkness of chaos returned to that darkness again, and thus periodically burst forth and disappeared. The only way in which we can represent it to ourselves, is by supposing that the light called forth by the creative mandate, "Let there be," was separated from the dark mass of the earth, and concentrated outside or above the globe, so that the interchange of light and darkness took place as soon as the dark chaotic mass began to rotate, and to assume in the process of creation the form of a spherical body. The time occupied in the first rotations of the earth upon its axis cannot, indeed, be measured by our hour-glass; but even if they were slower at first, and did not attain their present velocity till the completion of our solar system, this would make no essential difference between the first three days and the last three, which were regulated by the rising and setting of the sun.

(Note: Exegesis must insist upon this, and not allow itself to alter the plain sense of the words of the Bible, from irrelevant and untimely regard to the so-called certain inductions of natural science. Irrelevant we call such considerations, as make interpretation dependent upon natural science, because the creation lies outside the limits of empirical and speculative research, and, as an act of the omnipotent God, belongs rather to the sphere of miracles and mysteries, which can only be received by faith (Heb 11:3); and untimely, because natural science has supplied no certain conclusions as to the origin of the earth, and geology especially, even at the present time, is in a chaotic state of fermentation, the issue of which it is impossible to foresee.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Where we have an account of the first matter, and the first Mover. 1. A chaos was the first matter. 'Tis here called the earth, (tho' the earth, properly taken, was not made 'till the third day, Gen 1:10) because it did most resemble that which was afterwards called earth, a heavy unwieldy mass. 'Tis also called the deep, both for its vastness, and because the waters which were afterwards separated from the earth were now mixed with it. This mighty bulk of matter was it, out of which all bodies were afterwards produced. The Creator could have made his work perfect at first, but by this gradual proceeding he would shew what is ordinarily the method of his providence, and grace. This chaos, was without form and void. Tohu and Bohu, confusion and emptiness, so those words are rendered, Isa 34:11. 'Twas shapeless, 'twas useless, 'twas without inhabitants, without ornaments; the shadow or rough draught of things to come. To those who have their hearts in heaven, this lower world, in comparison of the upper, still appears to be confusion and emptiness. And darkness was upon the face of the deep - God did not create this darkness, (as he is said to create the darkness of affliction, Isa 45:7.) for it was only the want of light. 2. The Spirit of God was the first Mover; He moved upon the face of the waters - He moved upon the face of the deep, as the hen gathereth her chicken under her wings, and hovers over them, to warm and cherish them, Mat 23:37 as the eagle stirs up her nest, and fluttereth over her young, ('tis the same word that is here used) Deu 32:11.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The earth was without form and void - The original term תהו tohu and בהו bohu, which we translate without form and void, are of uncertain etymology; but in this place, and wherever else they are used, they convey the idea of confusion and disorder. From these terms it is probable that the ancient Syrians and Egyptians borrowed their gods, Theuth and Bau, and the Greeks their Chaos. God seems at first to have created the elementary principles of all things; and this formed the grand mass of matter, which in this state must be without arrangement, or any distinction of parts: a vast collection of indescribably confused materials, of nameless entities strangely mixed; and wonderfully well expressed by an ancient heathen poet: - Ante mare et terras, et, quod tegit omnia, caelum, Unus erat toto naturae vultus in orbe, Quem dixere Chaos; rudis indigestaque moles, Nec quicquam nisi pondus iners; congestaque eodem Non bene junctarum discordia semina rerum. Ovid. Before the seas and this terrestrial ball, And heaven's high canopy that covers all, One was the face of nature, if a face; Rather, a rude and indigested mass; A lifeless lump, unfashion'd and unframed, Of jarring seeds, and justly Chaos named. Dryden. The most ancient of the Greeks have spoken nearly in the same way of this crude, indigested state of the primitive chaotic mass. When this congeries of elementary principles was brought together, God was pleased to spend six days in assimilating, assorting, and arranging the materials, out of which he built up, not only the earth, but the whole of the solar system. The spirit of God - This has been variously and strangely understood. Some think a violent wind is meant, because רוח, ruach often signifies wind, as well as spirit, as πνευμα, does in Greek; and the term God is connected with it merely, as they think, to express the superlative degree. Others understand by it an elementary fire. Others, the sun, penetrating and drying up the earth with his rays. Others, the angels, who were supposed to have been employed as agents in creation. Others, a certain occult principle, termed the anima mundi or soul of the world. Others, a magnetic attraction, by which all things were caused to gravitate to a common center. But it is sufficiently evident from the use of the word in other places, that the Holy Spirit of God is intended; which our blessed Lord represents under the notion of wind, Joh 3:8; and which, as a mighty rushing wind on the day of Pentecost, filled the house where the disciples were sitting, Act 2:2, which was immediately followed by their speaking with other tongues, because they were filled with the Holy Ghost, Act 2:4. These scriptures sufficiently ascertain the sense in which the word is used by Moses. Moved - מרחפת merachepheth, was brooding over; for the word expresses that tremulous motion made by the hen while either hatching her eggs or fostering her young. It here probably signifies the communicating a vital or prolific principle to the waters. As the idea of incubation, or hatching an egg, is implied in the original word, hence probably the notion, which prevailed among the ancients, that the world was generated from an egg.

Top

¹¹ The bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.

⁹ Thou shalt not molest a stranger, for you know the hearts of strangers: for you also were strangers in the land of Egypt.
¹⁰ Six years thou shalt sow thy ground, and shalt gather the corn thereof.

²³ I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.

¹¹ The bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.

²⁶ And his wife looking behind her, was turned into a statue of salt.

³ And God said: Be light made. And light was made.

⁹ Hell below was in an uproar to meet thee at thy coming, it stirred up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations.
¹⁰ All shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.
¹¹ 11Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.
¹² How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
¹³ And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
¹⁴ I will ascend above the height of the clouds, I will be like the most High.

¹² And say to him: Thus saith the Lord God: Thou wast the seal of resemblance, full of wisdom, and perfect in beauty.
¹³ Thou wast in the pleasures of the paradise of God: every precious stone teas thy covering: the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire, and the carbuncle, and the emerald: gold the work of thy beauty: and thy pipes were prepared in the day that thou wast created.
¹⁴ Thou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, thou hast walked in the midst of the stones of fire.
¹⁵ Thou wast perfect in thy ways from the day of thy creation, until iniquity was found in thee.

¹⁸ For thus saith the Lord that created the heavens, God himself that formed the earth, and made it, the very maker thereof: he did not create it in vain: he formed it to be inhabited. I am the Lord, and there is no other.

¹ BEHOLD the Lord shall lay waste the earth, and shall strip it, and shall afflict the face thereof, and scatter abroad the inhabitants thereof.

²³ I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.
²⁴ I looked upon the mountains, and behold they trembled: and all the hills were troubled.
²⁵ I beheld, and lo there was no man: and all the birds of the air were gone.
²⁶ I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation.
²⁷ For thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy.

³ By faith we understand that the world was framed by the word of God; that from invisible things visible things might be made.

³² It is a sabbath of rest, and you shell afflict your souls beginning on the ninth day of the month: from evening until evening you shall celebrate your sabbaths.

¹⁴ And he said to him: Unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed.

³¹ And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.

¹⁵ And God spoke to Noe, saying:

⁵ And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared.

¹⁹ Who took two wives: the name of the one was Ada, and the name of the other was Sella.

¹¹ The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.

⁵ And he called the light Day, and the darkness Night; and there was evening and morning one day.

¹⁰ And Lot, lifting up his eyes, saw all the country about the Jordan, which was watered throughout, before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as one comes to Segor.

¹⁴ And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.

² The sons of God seeing the daughters of men, that they were fair, took themselves wives of all which they chose.

⁴ And God saw the light that it was good; and he divided the light from the darkness.

¹ Unto the end, for the presses: a psalm of David.
² O Lord our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens.
³ Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.
⁴ For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded.
⁵ What is man that thou art mindful of him? or the son of man that thou visitest him?
⁶ Thou hast made him a little less than the angels, thou hast crowned him with glory and honour:
⁷ and hast set him over the works of thy hands.
⁸ Thou hast subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields.
⁹ The birds of the air, and the fishes of the sea, that pass through the paths of the sea.

³ And God said: Be light made. And light was made.

¹¹ As the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.

³⁰ Their land brought forth frogs, in the inner chambers of their kings.

⁶ Come ye to him and be enlightened: and your faces shall not be confounded.

²⁰ The praises of David, the son of Jesse, are ended.

¹⁶ Hast thou entered into the depths of the sea, and walked in the lowest parts of the deep?

¹⁴ The depth saith: It is not in me: and the sea saith: It is not with me.

⁷ For the Lord thy God will bring thee into a good land, of brooks and of waters, and of fountains: in the plains of which and the hills deep rivers break out:

⁵ The depths have covered them, they are sunk to the bottom like a stone.

⁰ The commentary points to an invalid Bible reference.

⁴ And I said: I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.

²³ He that bringeth the searchers of secrets to nothing, that hath made the judges of the earth as vanity.

¹⁷ All nations are before him as if they had no being at all, and are counted to him as nothing, and vanity.

²³ I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.

¹¹ The bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.

² And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.

¹¹ As the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.

³⁷ Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not?

⁷ I form the light, and create darkness, I make peace, and create evil: I the Lord that do all these things.

¹¹ The bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.

¹⁰ And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.

⁴ And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.

² And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting.

⁸ The Spirit breatheth where he will; and thou hearest his voice, but thou knowest not whence he cometh, and whither he goeth: so is every one that is born of the Spirit.