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Selected Verse: Genesis 1:9 - Strong Concordance

Verse	Translation	Text
Ge 1:9	Strong Concordance	And God [0430] said [0559], Let the waters [04325] under the heaven [08064] be gathered together [06960] unto [0413] one [0259] place [04725], and let the dry [03004] land appear [07200]: and it was so.
	King James	And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THIRD DAY. (Gen 1:9-13) let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).

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

THIRD DAY. (Gen 1:9-13)

let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).

Notes on the Bible, by Albert Barnes, [1834]
- V. The Third Day 9. קוה qāvâh "turn, bind, gather, expect." יבשׁה yabāshâh "the dry, the ground." יבשׁ yabēsh, "be dry." בושׁ bôsh, "be abashed." 11. דשׁא deshe', "green thing, grass." עשׂב ‛ēśāb, "herb." זרע zēra‛, "seed." זרע zāra‛, "sow," sero. פרי perı̂y, "fruit." ברה pārâh, "bear"; φέρω pherō. The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part of it is completed, named, reviewed, and approved before the latter is commenced. All that has been done before this, indeed, is preparatory to the introduction of the vegetable kingdom. This may be regarded as the first stage of the present creative process. Gen 1:9 Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Gen 1:2 under "the expanse." They must be confined within certain limits. For this purpose the order is issued, that they be gathered into one place; that is, evidently, into a place apart from that designed for the land. Gen 1:10 Then called God to the ground, land. - We use the word "ground" to denote the dry surface left after the retreat of the waters. To this the Creator applies the term ארץ 'erets, "land, earth." Hence, we find that the primitive meaning of this term was land, the dry solid surface of matter on which we stand. This meaning it still retains in all its various applications (see note on Gen 1:2). As it was soon learned by experience that the solid ground was continuous at the bottom of the water-masses, and that these were a mere superficial deposit gathering into the hollows, the term was, by an easy extension of its meaning, applied to the whole surface, as it was diversified by land and water. Our word "earth" is the term to express it in this more extended sense. In this sense it was the meet counterpart of the heavens in that complex phrase by which the universe of things is expressed. And to the gathering of the waters called he seas. - In contradistinction to the land, the gathered waters are called seas; a term applied in Scripture to any large collection of water, even though seen to be surrounded by land; as, the salt sea, the sea of Kinnereth, the sea of the plain or valley, the fore sea, the hinder sea Gen 14:3; Num 34:11; Deu 4:49; Joe 2:20; Deu 11:24. The plural form "seas" shows that the "one place" consists of several basins, all of which taken together are called the place of the waters. The Scripture, according to its manner, notices only the palpable result; namely, a diversified scene of "land" and "seas." The sacred singer possibly hints at the process in Psa 104:6-8 : "The deep as a garment thou didst spread over it; above the mountains stood the waters. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up the mountains; they go down the valleys; unto the place that thou hast founded for them." This description is highly poetical, and therefore true to nature. The hills are to rise out of the waters above them. The agitated waters dash up the stirring mountains, but, as these ascend, at length sink into the valleys, and take the place allotted for them. Plainly the result was accomplished by lowering some and elevating other parts of the solid ground. Over this inequality of surface, the waters, which before overspread the whole ground, flowed into the hollows, and the elevated regions became dry land. This is a kind of geological change which has been long known to the students of nature. Such changes have often been sudden and violent. Alterations of level, of a gradual character, are known to be going on at all times. This disposition of land and water prepares for the second step, which is the main work of this day; namely, the creation of plants. We are now come to the removal of another defect in the state of the earth, mentioned in the second verse, - its deformity, or rude and uncouth appearance. Gen 1:11 Let the land grow. - The plants are said to be products of the land, because they spring from the dry ground, and a margin round it where the water is so shallow as to permit the light and heat to reach the bottom. The land is said to grow or bring forth plants; not because it is endowed with any inherent power to generate plants, but because it is the element in which they are to take root, and from which they are to spring forth. Grass, herb yielding seed, fruit tree bearing fruit. - The plants now created are divided into three classes - grass, herb, and tree. In the first, the seed is not noticed, as not obvious to the eye; in the second, the seed is the striking characteristic; in the third, the fruit, "in which is its seed," in which the seed is enclosed, forms the distinguishing mark. This division is simple and natural. It proceeds upon two concurrent marks - the structure and the seed. In the first, the green leaf or blade is prominent; in the second, the stalk; in the third, the woody texture. In the first, the seed is not conspicuous; in the second, it is conspicuous; in the third, it is enclosed in a fruit which is conspicuous. This division corresponds with certain classes in our present systems of botany. But it is much less complex than any of them, and is founded upon obvious characteristics. The plants that are on the margin of these great divisions may be arranged conveniently enough under one or another of them, according to their several orders or species. After its kind. - This phrase intimates that like produces like, and therefore that the "kinds" or species are fixed, and do not run into one another. In this little phrase the theory of one species being developed from another is denied. Gen 1:12 Here the fulfillment of the divine command is detailed, after being summed up in the words "it was so," at the close of the previous verse. This seems to arise from the nature of growth, which has a commencement, indeed, but goes on without ceasing in a progressive development. It appears from the text that the full plants, and not the seeds, germs, or roots, were created. The land sent forth grass, herb, tree, each in its fully developed form. This was absolutely necessary, if man and the land animals were to be sustained by grasses, seeds, and fruits. Thus, the land begins to assume the form of beauty and fertility. Its bare and rough soil is set with the germs of an incipient verdure. It has already ceased to be "a waste." And now, at the end of this third day, let us pause to review the natural order in which everything has been thus far done. It was necessary to produce light in the first place, because without this potent element water could not pass into vapor, and rise on the wings of the buoyant air into the region above the expanse. The atmosphere must in the next place be reduced to order, and charged with its treasures of vapor, before the plants could commence the process of growth, even though stimulated by the influence of light and heat. Again, the waters must be withdrawn from a portion of the solid surface before the plants could be placed in the ground, so as to have the full benefit of the light, air, and vapor in enabling them to draw from the soil the sap by which they are to be nourished. When all these conditions are fulfilled, then the plants themselves are called into existence, and the first cycle of the new creation is completed. Could not the Eternal One have accomplished all this in one day? Doubtless, He might. He might have effected it all in an instant of time. And He might have compressed the growth and development of centuries into a moment. He might even by possibility have constructed the stratifications of the earth's crust with all their slips, elevations, depressions, unconformities, and organic formations in a day. And, lastly, He might have carried on to completion all the evolutions of universal nature that have since taken place or will hereafter take place until the last hour has struck on the clock of time. But what then? What purpose would have been served by all this speed? It is obvious that the above and such like questions are not wisely put. The very nature of the eternal shows the futility of such speculations. Is the commodity of time so scarce with him that he must or should for any good reason sum up the course of a universe of things in an infinitesimal portion of its duration? May we not, rather, must we not, soberly conclude that there is a due proportion between the action and the time of the action, the creation to be developed and the time of development. Both the beginning and the process of this latest creation are to a nicety adjusted to the preexistent and concurrent state of things. And the development of what is created not only displays a mutual harmony and exact coincidence in the progress of all its other parts, but is at the same time finely adapted to the constitution of man, and the natural, safe, and healthy ratio of his physical and metaphysical movements.

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

- V. The Third Day

9. קוה qāvâh "turn, bind, gather, expect."

יבשׁה yabāshâh "the dry, the ground." יבשׁ yabēsh, "be dry." בושׁ bôsh, "be abashed."

11. דשׁא deshe', "green thing, grass."

עשׂב ‛ēśāb, "herb."

זרע zēra‛, "seed." זרע zāra‛, "sow," sero.

פרי perı̂y, "fruit." ברה pārâh, "bear"; φέρω pherō.

The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part of it is completed, named, reviewed, and approved before the latter is commenced. All that has been done before this, indeed, is preparatory to the introduction of the vegetable kingdom. This may be regarded as the first stage of the present creative process.

Gen 1:9

Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Gen 1:2 under "the expanse." They must be confined within certain limits. For this purpose the order is issued, that they be gathered into one place; that is, evidently, into a place apart from that designed for the land.

Gen 1:10

Then called God to the ground, land. - We use the word "ground" to denote the dry surface left after the retreat of the waters. To this the Creator applies the term ארץ 'erets, "land, earth." Hence, we find that the primitive meaning of this term was land, the dry solid surface of matter on which we stand. This meaning it still retains in all its various applications (see note on Gen 1:2). As it was soon learned by experience that the solid ground was continuous at the bottom of the water-masses, and that these were a mere superficial deposit gathering into the hollows, the term was, by an easy extension of its meaning, applied to the whole surface, as it was diversified by land and water. Our word "earth" is the term to express it in this more extended sense. In this sense it was the meet counterpart of the heavens in that complex phrase by which the universe of things is expressed.

And to the gathering of the waters called he seas. - In contradistinction to the land, the gathered waters are called seas; a term applied in Scripture to any large collection of water, even though seen to be surrounded by land; as, the salt sea, the sea of Kinnereth, the sea of the plain or valley, the fore sea, the hinder sea Gen 14:3; Num 34:11; Deu 4:49; Joe 2:20; Deu 11:24. The plural form "seas" shows that the "one place" consists of several basins, all of which taken together are called the place of the waters.

The Scripture, according to its manner, notices only the palpable result; namely, a diversified scene of "land" and "seas." The sacred singer possibly hints at the process in Psa 104:6-8 : "The deep as a garment thou didst spread over it; above the mountains stood the waters. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up the mountains; they go down the valleys; unto the place that thou hast founded for them." This description is highly poetical, and therefore true to nature. The hills are to rise out of the waters above them. The agitated waters dash up the stirring mountains, but, as these ascend, at length sink into the valleys, and take the place allotted for them. Plainly the result was accomplished by lowering some and elevating other parts of the solid ground. Over this inequality of surface, the waters, which before overspread the whole ground, flowed into the hollows, and the elevated regions became dry land. This is a kind of geological change which has been long known to the students of nature. Such changes have often been sudden and violent. Alterations of level, of a gradual character, are known to be going on at all times.

This disposition of land and water prepares for the second step, which is the main work of this day; namely, the creation of plants. We are now come to the removal of another defect in the state of the earth, mentioned in the second verse, - its deformity, or rude and uncouth appearance.

Gen 1:11

Let the land grow. - The plants are said to be products of the land, because they spring from the dry ground, and a margin round it where the water is so shallow as to permit the light and heat to reach the bottom. The land is said to grow or bring forth plants; not because it is endowed with any inherent power to generate plants, but because it is the element in which they are to take root, and from which they are to spring forth.

Grass, herb yielding seed, fruit tree bearing fruit. - The plants now created are divided into three classes - grass, herb, and tree. In the first, the seed is not noticed, as not obvious to the eye; in the second, the seed is the striking characteristic; in the third, the fruit, "in which is its seed," in which the seed is enclosed, forms the distinguishing mark. This division is simple and natural. It proceeds upon two concurrent marks - the structure and the seed. In the first, the green leaf or blade is prominent; in the second, the stalk; in the third, the woody texture. In the first, the seed is not conspicuous; in the second, it is conspicuous; in the third, it is enclosed in a fruit which is conspicuous. This division corresponds with certain classes in our present systems of botany. But it is much less complex than any of them, and is founded upon obvious characteristics. The plants that are on the margin of these great divisions may be arranged conveniently enough under one or another of them, according to their several orders or species.

After its kind. - This phrase intimates that like produces like, and therefore that the "kinds" or species are fixed, and do not run into one another. In this little phrase the theory of one species being developed from another is denied.

Gen 1:12

Here the fulfillment of the divine command is detailed, after being summed up in the words "it was so," at the close of the previous verse. This seems to arise from the nature of growth, which has a commencement, indeed, but goes on without ceasing in a progressive development. It appears from the text that the full plants, and not the seeds, germs, or roots, were created. The land sent forth grass, herb, tree, each in its fully developed form. This was absolutely necessary, if man and the land animals were to be sustained by grasses, seeds, and fruits.

Thus, the land begins to assume the form of beauty and fertility. Its bare and rough soil is set with the germs of an incipient verdure. It has already ceased to be "a waste." And now, at the end of this third day, let us pause to review the natural order in which everything has been thus far done. It was necessary to produce light in the first place, because without this potent element water could not pass into vapor, and rise on the wings of the buoyant air into the region above the expanse. The atmosphere must in the next place be reduced to order, and charged with its treasures of vapor, before the plants could commence the process of growth, even though stimulated by the influence of light and heat. Again, the waters must be withdrawn from a portion of the solid surface before the plants could be placed in the ground, so as to have the full benefit of the light, air, and vapor in enabling them to draw from the soil the sap by which they are to be nourished. When all these conditions are fulfilled, then the plants themselves are called into existence, and the first cycle of the new creation is completed.

Could not the Eternal One have accomplished all this in one day? Doubtless, He might. He might have effected it all in an instant of time. And He might have compressed the growth and development of centuries into a moment. He might even by possibility have constructed the stratifications of the earth's crust with all their slips, elevations, depressions, unconformities, and organic formations in a day. And, lastly, He might have carried on to completion all the evolutions of universal nature that have since taken place or will hereafter take place until the last hour has struck on the clock of time. But what then? What purpose would have been served by all this speed? It is obvious that the above and such like questions are not wisely put. The very nature of the eternal shows the futility of such speculations. Is the commodity of time so scarce with him that he must or should for any good reason sum up the course of a universe of things in an infinitesimal portion of its duration? May we not, rather, must we not, soberly conclude that there is a due proportion between the action and the time of the action, the creation to be developed and the time of development. Both the beginning and the process of this latest creation are to a nicety adjusted to the preexistent and concurrent state of things. And the development of what is created not only displays a mutual harmony and exact coincidence in the progress of all its other parts, but is at the same time finely adapted to the constitution of man, and the natural, safe, and healthy ratio of his physical and metaphysical movements.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry (היּבּשׁה, the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Psa 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou (Jehovah) hast founded for them," we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. "The dry" God called Earth, and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea. ימּים, an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Psa 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas" include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments" of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God "the earth brought forth green (דּשׁא), seed yielding herb (עשׂב( breh ), and fruit-bearing fruit-trees (פּרי עץ)." These three classes embrace all the productions of the vegetable kingdom. דּשׁא, lit., the young, tender green, which shoots up after rain and covers the meadows and downs (Sa2 23:4; Job 38:27; Joe 2:22; Psa 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב, with the epithet זרע מזריע, yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ: not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree," as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא, as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.

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

The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry (היּבּשׁה, the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Psa 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou (Jehovah) hast founded for them," we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. "The dry" God called Earth, and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea. ימּים, an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Psa 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas" include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments" of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God "the earth brought forth green (דּשׁא), seed yielding herb (עשׂב( breh ), and fruit-bearing fruit-trees (פּרי עץ)." These three classes embrace all the productions of the vegetable kingdom. דּשׁא, lit., the young, tender green, which shoots up after rain and covers the meadows and downs (Sa2 23:4; Job 38:27; Joe 2:22; Psa 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב, with the epithet זרע מזריע, yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ: not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree," as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא, as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The third day's work is related in these verses; the forming the sea and the dry land, and making the earth fruitful. Hitherto the power of the Creator had been employed about the upper part of the visible world; now he descends to this lower world, designed for the children of men, both for their habitation, and their maintenance. And here we have an account of the fitting of it for both; the building of their house, and the spreading of their table. Observe, 1. How the earth was prepared to be a habitation for man by the gathering of the waters together, and making the dry land appear. Thus, instead of that confusion which was, when earth and water were mixed in one great mass; now there is order, by such a separation as rendered them both useful. (1.) The waters which covered the earth were ordered to retire, and to gather into one place, viz. those hollows which were fitted for their reception. The waters thus lodged in their proper place, he called Seas; for though they are many, in distant regions, yet either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers run. (2.) The dry land was made to appear, and emerge out of the waters, and was called Earth. Observe, 2. How the earth was furnished for the support of man, Gen 1:11-12. Present provision was made, by the immediate products of the earth, which, in obedience to God's command, was no sooner made but it became fruitful. Provision was likewise made for time to come, by the perpetuating of the several species of vegetables, every one having its seed in itself after its kind, that during the continuance of man upon the earth, food might be fetched out of the earth, for his use and benefit.

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⁷ All the rivers [05158] run [01980] into the sea [03220]; yet the sea [03220] is not full [04392]; unto the place [04725] from whence the rivers [05158] come [01980], thither they return [07725] again [03212].

¹⁰ And brake up [07665] for it my decreed [02706] place, and set [07760] bars [01280] and doors [01817],

⁶ Thou coveredst [03680] it with the deep [08415] as with a garment [03830]: the waters [04325] stood [05975] above the mountains [02022].
⁷ At [04480] thy rebuke [01606] they fled [05127]; at the voice [06963] of thy thunder [07482] they hasted [02648] away.
⁸ They go up [05927] by the mountains [02022]; they go down [03381] by the valleys [01237] unto the place [04725] which [02088] thou hast founded [03245] for them.
⁹ Thou hast set [07760] a bound [01366] that they may not pass over [05674]; that they turn not again [07725] to cover [03680] the earth [0776].

⁹ And God [0430] said [0559], Let the waters [04325] under the heaven [08064] be gathered together [06960] unto [0413] one [0259] place [04725], and let the dry [03004] land appear [07200]: and it was so.
¹⁰ And God [0430] called [07121] the dry [03004] land Earth [0776]; and the gathering together [04723] of the waters [04325] called [07121] he Seas [03220]: and God [0430] saw [07200] that it was good [02896].
¹¹ And God [0430] said [0559], Let the earth [0776] bring forth [01876] grass [01877], the herb [06212] yielding [02232] seed [02233], and the fruit [06529] tree [06086] yielding [06213] fruit [06529] after his kind [04327], whose [0834] seed [02233] is in itself, upon the earth [0776]: and it was so.
¹² And the earth [0776] brought forth [03318] grass [01877], and herb [06212] yielding [02232] seed [02233] after his kind [04327], and the tree [06086] yielding [06213] fruit [06529], whose seed [02233] was in itself, after his kind [04327]: and God [0430] saw [07200] that it was good [02896].
¹³ And the evening [06153] and the morning [01242] were the third [07992] day [03117].

¹² And the earth [0776] brought forth [03318] grass [01877], and herb [06212] yielding [02232] seed [02233] after his kind [04327], and the tree [06086] yielding [06213] fruit [06529], whose seed [02233] was in itself, after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

²⁴ Every place [04725] whereon the soles [03709] of your feet [07272] shall tread [01869] shall be yours: from the wilderness [04057] and Lebanon [03844], from the river [05104], the river [05104] Euphrates [06578], even unto the uttermost [0314] sea [03220] shall your coast [01366] be.

²⁰ But I will remove far off [07368] from you the northern [06830] army, and will drive [05080] him into a land [0776] barren [06723] and desolate [08077], with his face [06440] toward the east [06931] sea [03220], and his hinder part [05490] toward the utmost [0314] sea [03220], and his stink [0889] shall come up [05927], and his ill savour [06709] shall come up [05927], because he hath done [06213] great things [01431].

⁴⁹ And all the plain [06160] on this side [05676] Jordan [03383] eastward [04217], even unto the sea [03220] of the plain [06160], under the springs [0794] of Pisgah [06449].

¹¹ And the coast [01366] shall go down [03381] from Shepham [08221] to Riblah [07247], on the east side [06924] of Ain [05871]; and the border [01366] shall descend [03381], and shall reach [04229] unto the side [03802] of the sea [03220] of Chinnereth [03672] eastward [06924]:

³ All these were joined together [02266] in the vale [06010] of Siddim [07708], which [01931] is the salt [04417] sea [03220].

² And the earth [0776] was [01961] without form [08414], and void [0922]; and darkness [02822] was upon the face [06440] of the deep [08415]. And the Spirit [07307] of God [0430] moved [07363] upon [05921] the face [06440] of the waters [04325].

¹⁰ And God [0430] called [07121] the dry [03004] land Earth [0776]; and the gathering together [04723] of the waters [04325] called [07121] he Seas [03220]: and God [0430] saw [07200] that it was good [02896].

² He maketh me to lie down [07257] in green [01877] pastures [04999]: he leadeth [05095] me beside the still [04496] waters [04325].

²² Be not afraid [03372], ye beasts [0929] of the field [07704]: for the pastures [04999] of the wilderness [04057] do spring [01876], for the tree [06086] beareth [05375] her fruit [06529], the fig tree [08384] and the vine [01612] do yield [05414] their strength [02428].

²⁷ To satisfy [07646] the desolate [07722] and waste [04875] ground; and to cause the bud [04161] of the tender herb [01877] to spring forth [06779]?

⁴ And he shall be as the light [0216] of the morning [01242], when the sun [08121] riseth [02224], even a morning [01242] without [03808] clouds [05645]; as the tender grass [01877] springing out of the earth [0776] by clear shining [05051] after rain [04306].

² For he hath founded [03245] it upon the seas [03220], and established [03559] it upon the floods [05104].

¹ To the chief Musician [05329] on Neginoth [05058], Maschil [04905], A Psalm of David [01732], when the Ziphims [02130] came [0935] and said [0559] to Saul [07586], Doth not David [01732] hide [05641] himself with us? Save [03467] me, O God [0430], by thy name [08034], and judge [01777] me by thy strength [01369].
² Hear [08085] my prayer [08605], O God [0430]; give ear [0238] to the words [0561] of my mouth [06310].
³ For strangers [02114] are risen up [06965] against me, and oppressors [06184] seek [01245] after my soul [05315]: they have not set [07760] God [0430] before them. Selah [05542].
⁴ Behold, God [0430] is mine helper [05826]: the Lord [0136] is with them that uphold [05564] my soul [05315].
⁵ He shall reward [07725] [07725] evil [07451] unto mine enemies [08324]: cut them off [06789] in thy truth [0571].
⁶ I will freely [05071] sacrifice [02076] unto thee: I will praise [03034] thy name [08034], O LORD [03068]; for it is good [02896].
⁷ For he hath delivered [05337] me out of all trouble [06869]: and mine eye [05869] hath seen [07200] his desire upon mine enemies [0341].

¹¹ And God [0430] said [0559], Let the earth [0776] bring forth [01876] grass [01877], the herb [06212] yielding [02232] seed [02233], and the fruit [06529] tree [06086] yielding [06213] fruit [06529] after his kind [04327], whose [0834] seed [02233] is in itself, upon the earth [0776]: and it was so.
¹² And the earth [0776] brought forth [03318] grass [01877], and herb [06212] yielding [02232] seed [02233] after his kind [04327], and the tree [06086] yielding [06213] fruit [06529], whose seed [02233] was in itself, after his kind [04327]: and God [0430] saw [07200] that it was good [02896].