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The divine blessing is now pronounced upon man. It differs from that of the lower animals chiefly in the element of supremacy. Power is presumed to belong to man's nature, according to the counsel of the Maker's will Genesis 1:26. But without a special permission he cannot exercise any lawful authority. For the other creatures are as independent of him as he is of them. As creatures he and they are on an equal footing, and have no natural fight either over the other. Hence, it is necessary that he should receive from high heaven a formal charter of right over the things that were made for man. He is therefore authorized, by the word of the Creator, to exercise his power in subduing the earth and ruling over the animal kingdom. This is the meet sequel of his being created in the image of God. Being formed for dominion, the earth and its various products and inhabitants are assigned to him for the display of his powers. The subduing and ruling refer not to the mere supply of his natural needs, for which provision is made in the following verse, but to the accomplishment of his various purposes of science and beneficence, whether towards the inferior animals or his own race. It is the part of intellectual and moral reason to employ power for the ends of general no less than personal good. The sway of man ought to be beneficent.

Every herb bearing seed and tree bearing fruit is granted to man for his sustenance. With our habits it may seem a matter of course that each should at once appropriate what he needs of things at his hand. But in the beginning of existence it could not be so. Of two things proceeding from the same creative hand neither has any original or inherent right to interfere in any way whatever with the other. The absolute right to each lies in the Creator alone. The one, it is true, may need the other to support its life, as fruit is needful to man. And therefore the just Creator cannot make one creature dependent for subsistence on another without granting to it the use of that other. But this is a matter between Creator and creature, not by any means between creature and creature. Hence, it was necessary to the rightful adjustment of things, whenever a rational creature was ushered into the world, that the Creator should give an express permission to that creature to partake of the fruits of the earth. And in harmony with this view we shall hereafter find an exception made to this general grant Genesis 2:17. Thus, we perceive, the necessity of this formal grant of the use of certain creatures to moral and responsible man lies deep in the nature of things. And the sacred writer here hands down to us from the mists of a hoary antiquity the primitive deed of conveyance, which lies at the foundation of the the common property of man in the earth, and all that it contains.

The whole vegetable world is assigned to the animals for food. In the terms of the original grant the herb bearing seed and the tree bearing fruit are especially allotted to man, because the grain and the fruit were edible by man without much preparation. As usual in Scripture the chief parts are put for the whole, and accordingly this specification of the ordinary and the obvious covers the general principle that whatever part of the vegetable kingdom is convertible into food by the ingenuity of man is free for his use. It is plain that a vegetable diet alone is expressly conceded to man in this original conveyance, and it is probable that this alone was designed for him in the state in which he was created. But we must bear in mind that he was constituted master of the animal as well as of the vegetable world; and we cannot positively affirm that his dominion did not involve the use of them for food.

The whole of the grasses and the green parts or leaves of the herbage are distributed among the inferior animals for food. Here, again, the common and prominent kind of sustenance only is specified. There are some animals that greedily devour the fruits of trees and the grain produced by the various herbs; and there are others that derive the most of their subsistence from preying on the smaller and weaker kinds of animals. Still, the main substance of the means of animal life, and the ultimate supply of the whole of it, are derived from the plant. Even this general statement is not to be received without exception, as there are certain lower descriptions of animals that derive sustenance even from the mineral world. But this brief narrative of things notes only the few palpable facts, leaving the details to the experience and judgment of the reader.

Here we have the general review and approval of everything God had made, at the close of the six days' work of creation. Man, as well as other things, was very good when he came from his Maker's hand; but good as yet untried, and therefore good in capacity rather than in victory over temptation. It remains yet to be seen whether he will be good in act and habit.

This completes, then, the restoration of that order and fullness the absence of which is described in the second verse. The account of the six days' work, therefore, is the counterpart of that verse. The six days fall into two threes, corresponding to each other in the course of events. The first and fourth days refer principally to the darkness on the face of the deep; the second and fifth to the disorder and emptiness of the aerial and aqueous elements; and the third and sixth to the similar condition of the land. Again, the first three days refer to a lower, the second three to a higher order of things. On the first the darkness on the face of the earth is removed; on the fourth that on the face of the sky. On the second the water is distributed above and below the expanse; on the fifth the living natives of these regions are called into being. On the third the plants rooted in the soil are made; on the sixth the animals that move freely over it are brought into existence.

This chapter shows the folly and sin of the worship of light, of sun, moon, or star, of air or water, of plant, of fish or fowl, of earth, of cattle, creeping thing or wild beast, or, finally, of man himself; as all these are but the creatures of the one Eternal Spirit, who, as the Creator of all, is alone to be worshipped by his intelligent creatures.

This chapter is also to be read with wonder and adoration by man; as he finds himself to be constituted lord of the earth, next in rank under the Creator of all, formed in the image of his Maker, and therefore capable not only of studying the works of nature, but of contemplating and reverently communing with the Author of nature.

In closing the interpretation of this chapter, it is proper to refer to certain first principles of hermeneutical science. First, that interpretation only is valid which is true to the meaning of the author. The very first rule on which the interpreter is bound to proceed is to assign to each word the meaning it commonly bore in the time of the writer. This is the prime key to the works of every ancient author, if we can only discover it. The next is to give a consistent meaning to the whole of that which was composed at one time or in one place by the author. The presumption is that there was a reasonable consistency of thought in his mind during one effort of composition. A third rule is to employ faithfully and discreetly whatever we can learn concerning the time, place, and other circumstances of the author to the elucidation of his meaning.

And, in the second place, the interpretation now given claims acceptance on the ground of its internal and external consistency with truth. First, It exhibits the consistency of the whole narrative in itself. It acknowledges the narrative character of the first verse. It assigns an essential significance to the words, "the heavens," in that verse. It attributes to the second verse a prominent place and function in the arrangement of the record. It places the special creative work of the six days in due subordination to the absolute creation recorded in the first verse. It gathers information from the primitive meanings of the names that are given to certain objects, and notices the subsequent development of these meanings. It accounts for the manifestation of light on the first day, and of the luminaries of heaven on the fourth, and traces the orderly steps of a majestic climax throughout the narrative. It is in harmony with the usage of speech as far as it can be known to us at the present day. It assigns to the words "heavens," "earth," "expanse," "day," no greater latitude of meaning than was then customary. It allows for the diversity of phraseology employed in describing the acts of creative power. It sedulously refrains from importing modern notions into the narrative.

Second, the narrative thus interpreted is in striking harmony with the dictates of reason and the axioms of philosophy concerning the essence of God and the nature of man. On this it is unnecessary to dwell.

Third, it is equally consistent with human science. It substantially accords with the present state of astronomical science. It recognizes, as far as can be expected, the relative importance of the heavens and the earth, the existence of the heavenly bodies from the beginning of time, the total and then the partial absence of light from the face of the deep, as the local result of physical causes. It allows, also, if it were necessary, between the original creation, recorded in the first verse, and the state of things described in the second, the interval of time required for the light of the most distant discoverable star to reach the earth. No such interval, however, could be absolutely necessary, as the Creator could as easily establish the luminous connection of the different orbs of heaven as summon into being the element of light itself.

Fourth, it is also in harmony with the elementary facts of geological knowledge. The land, as understood by the ancient author, may be limited to that portion of the earth's surface which was known to antediluvian man. The elevation of an extensive tract of land, the subsidence of the overlying waters into the comparative hollows, the clarifying of the atmosphere, the creation of a fresh supply of plants and animals on the newly-formed continent, compose a series of changes which meet the geologist again and again in prosecuting his researches into the bowels of the earth. What part of the land was submerged when the new soil emerged from the waters, how far the shock of the plutonic or volcanic forces may have been felt, whether the alteration of level extended to the whole solid crust of the earth, or only to a certain region surrounding the cradle of mankind, the record before us does not determine. It merely describes in a few graphic touches, that are strikingly true to nature, the last of those geologic changes which our globe has undergone.

Fifth, it is in keeping, as far as it goes, with the facts of botany, zoology, and ethnology.

Sixth, it agrees with the cosmogonies of all nations, so far as these are founded upon a genuine tradition and not upon the mere conjectures of a lively fancy.

Finally, it has the singular and superlative merit of drawing the diurnal scenes of that creation to which our race owes its origin in the simple language of common life, and presenting each transcendent change as it would appear to an ordinary spectator standing on the earth. It was thus sufficiently intelligible to primeval man, and remains to this day intelligible to us, as soon as we divest ourselves of the narrowing preconceptions of our modern civilization.

• The Seventh Day

1. צבא tsābā' "a host in marching order," a company of persons or things in the order of their nature and the progressive discharge of their functions. Hence, it is applied to the starry host Deuteronomy 4:19, to the angelic host 1 Kings 22:19, to the host of Israel Exodus 12:41, and to the ministering Levites Numbers 4:23. κόσμος kosmos.

2. חשׁביעי chashebı̂y‛ı̂y. Here השׁשׁי hashshı̂y is read by the Samaritan Pentateuch, the Septuagint, the Syriac, and Josephus. The Masoretic reading, however, is preferable, as the sixth day was completed in the preceding paragraph: to finish a work on the seventh day is, in Hebrew phrase, not to do any part of it on that day, but to cease from it as a thing already finished; and "resting," in the subsequent part of the verse, is distinct from "finishing," being the positive of which the latter is the negative.

שׁבת shābat "rest." ישׁב yāshab "sit."

3. קדשׁ qādı̂sh "be separate, clean, holy, set apart for a sacred use."

In this section we have the institution of the day of rest, the Sabbath שׁבת shabāt, on the cessation of God from his creative activity.

Genesis 2:1

And all the host of them. - All the array of luminaries, plants, and animals by which the darkness, waste, and solitude of sky and land were removed, has now been called into unhindered action or new existence. The whole is now finished; that is, perfectly suited at length for the convenience of man, the high-born inhabitant of this fair scene. Since the absolute beginning of things the earth may have undergone many changes of climate and surface before it was adapted for the residence of man. But it has received the finishing touch in these last six days. These days accordingly are to man the only period of creation, since the beginning of time, of special or personal interest. The preceding interval of progressive development and periodical creation is, in regard to him, condensed into a point of time. The creative work of the six days is accordingly called the "making," or fitting up for man of "the skies and the land and the sea, and all that in them is" (Exodus 20:10 (Exodus 20:11)).

Then finished. - To finish a work, in Hebrew conception, is to cease from it, to have done with it. "On the seventh day." The seventh day is distinguished from all the preceding days by being itself the subject of the narrative. In the absence of any work on this day, the Eternal is occupied with the day itself, and does four things in reference to it. First, he ceased from his work which he had made. Secondly, he rested. By this was indicated that his undertaking was accomplished. When nothing more remains to be done, the purposing agent rests contented. The resting of God arises not from weariness, but from the completion of his task. He is refreshed, not by the recruiting of his strength, but by the satisfaction of having before him a finished good Exodus 31:17.

Thirdly, he blessed the seventh day. Blessing results in the bestowment of some good on the object blessed. The only good that can be bestowed on a portion of time is to dedicate it to a noble use, a special and pleasing enjoyment. Accordingly, in the forth place, he hallowed it or set it apart to a holy rest. This consecration is the blessing conferred on the seventh day. It is devoted to the rest that followed, when God's work was done, to the satisfaction and delight arising from the consciousness of having achieved his end, and from the contemplation of the good he has realized. Our joy on such occasions is expressed by mutual visitation, congratulation, and hospitality. None of these outward demonstrations is mentioned here, and would be, so far as the Supreme Being is concerned, altogether out of place. But our celebration of the Sabbath naturally includes the holy convocation or solemn meeting together in joyful mood Leviticus 23:3, the singing of songs of thanksgiving in commemoration of our existence and our salvation (Exodus 20:11 (Exodus 20:10; Deuteronomy 5:15), the opening of our mouths to God in prayer, and the opening of God's mouth to us in the reading and preaching of the Word. The sacred rest which characterizes the day precludes the labor and bustle of hospitable entertainment. But the Lord at set times spreads for us his table laden with the touching emblems of that spiritual fare which gives eternal life.

The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest: in the same manner as the blessing of the animals denoted a perpetuity of self-multiplication, and the blessing of man indicated further a perpetuity of dominion over the earth and its products. The present record is a sufficient proof that the original institution was never forgotten by man. If it had ceased to be observed by mankind, the intervening event of the fall would have been sufficient to account for its discontinuance. It is not, indeed, the manner of Scripture, especially in a record that often deals with centuries of time, to note the ordinary recurrence of a seventh-day rest, or any other periodical festival, even though it may have taken firm hold among the hereditary customs of social life. Yet incidental traces of the keeping of the Sabbath are found in the record of the deluge, when the sacred writer has occasion to notice short intervals of time. The measurement of time by weeks then appears Genesis 8:10, Genesis 8:12. The same division of time again comes up in the history of Jacob Genesis 29:27-28. This unit of measure is traceable to nothing but the institution of the seventh-day rest.

This institution is a new evidence that we have arrived at the stage of rational creatures. The number of days employed in the work of creation shows that we are come to the times of man. The distinction of times would have no meaning to the irrational world. But apart from this consideration, the seventh-day rest is not an ordinance of nature. It makes no mark in the succession of physical things. It has no palpable effect on the merely animal world. The sun rises, the moon and the stars pursue their course; the plants grow, the flowers blow, the fruit ripens; the brute animal seeks its food and provides for its young on this as on other days. The Sabbath, therefore, is founded, not in nature, but in history. Its periodical return is marked by the numeration of seven days. It appeals not to instinct, but to memory, to intelligence. A reason is assigned for its observance; and this itself is a step above mere sense, an indication that the era of man has begun. The reason is thus expressed: "Because in it he had rested from all his work." This reason is found in the procedure of God; and God himself, as well as all his ways, man alone is competent in any measure to apprehend.

It is consonant with our ideas of the wisdom and righteousness of God to believe that the seventh-day rest is adjusted to the physical nature of man and of the animals which he domesticates as beasts of labor. But this is subordinate to its original end, the commemoration of the completion of God's creative work by a sacred rest, which has a direct bearing, as we learn from the record of its institution, on metaphysical and moral distinctions.

The rest here, it is to be remembered, is God's rest. The refreshment is God's refreshment, which arises rather from the joy of achievement than from the relief of fatigue. Yet the work in which God was engaged was the creation of man and the previous adaptation of the world to be his home. Man's rest, therefore, on this day is not only an act of communion with God in the satisfaction of resting after his work was done, but, at the same time, a thankful commemoration of that auspicious event in which the Almighty gave a noble origin and a happy existence to the human race. It is this which, even apart from its divine institution, at once raises the Sabbath above all human commemorative festivals, and imparts to it, to its joys and to its modes of expressing them, a height of sacredness and a force of obligation which cannot belong to any mere human arrangement.

In order to enter upon the observance of this day with intelligence, therefore, it was necessary that the human pair should have been acquainted with the events recorded in the preceding chapter. They must have been informed of the original creation of all things, and therefore of the eternal existence of the Creator. Further, they must have been instructed in the order and purpose of the six days' creation, by which the land and sky were prepared for the residence of man. They must in consequence have learned that they themselves were created in the image of God, and intended to have dominion over all the animal world. This information would fill their pure and infantile minds with thoughts of wonder, gratitude, and complacential delight, and prepare them for entering upon the celebration of the seventh-day rest with the understanding and the heart. It is scarcely needful to add that this was the first full day of the newly-created pair in their terrestrial home. This would add a new historical interest to this day above all others. We cannot say how much time it would take to make the parents of our race aware of the meaning of all these wondrous events. But there can be no reasonable doubt that he who made them in his image could convey into their minds such simple and elementary conceptions of the origin of themselves and the creatures around them as would enable them to keep even the first Sabbath with propriety. And these conceptions would rise into more enlarged, distinct, and adequate notions of the reality of things along with the general development of their mental faculties. This implies, we perceive, an oral revelation to the very first man. But it is premature to pursue this matter any further at present.

The recital of the resting of God on this day is not closed with the usual formula, "and evening was, and morning was, day seventh." The reason of this is obvious. In the former days the occupation of the Eternal Being was definitely concluded in the period of the one day. On the seventh day, however, the rest of the Creator was only commenced, has thence continued to the present hour, and will not be fully completed till the human race has run out its course. When the last man has been born and has arrived at the crisis of his destiny, then may we expect a new creation, another putting forth of the divine energy, to prepare the skies above and the earth beneath for a new stage of man's history, in which he will appear as a race no longer in process of development, but completed in number, confirmed in moral character, transformed in physical constitution, and so adapted for a new scene of existence. Meanwhile, the interval between the creation now recorded and that prognosticated in subsequent revelations from heaven Isaiah 65:17; 2 Peter 3:13; Revelation 21:1 is the long Sabbath of the Almighty, so far as this world is concerned, in which he serenely contemplates from the throne of his providence the strange workings and strivings of that intellectual and moral race he has called into being, the ebbings and flowings of ethical and physical good in their checkered history, and the final destiny to which each individual in the unfettered exercise of his moral freedom is incessantly advancing.

Hence, we gather some important lessons concerning the primeval design of the Sabbath. It was intended, not for God himself, whose Sabbath does not end until the consummation of all things, but for man, whose origin it commemorates and whose end it foreshadows Mark 2:27. It not obscurely hints that work is to be the main business of man in the present stage of his existence. This work may be either an exhilerating exercise of those mental and corporeal faculties with which he is endowed, or a toilsome labor, a constant struggle for the means of life, according to the use he may make of his inborn liberty.

But between the sixfold periods of work is interposed the day of rest, a free breathing time for man, in which he may recall his origin from and meditate on his relationship to God. It lifts him out of the routine of mechanical or even intellectual labor into the sphere of conscious leisure and occasional participation with his Maker in his perpetual rest. It is also a type of something higher. It whispers into his soul an audible presentiment of a time when his probationary career will be over, his faculties will be matured by the experience and the education of time, and he will be transformed and translated to a higher stage of being, where he will hold uninterrupted fellowship with his Creator in the perpetual leisure and liberty of the children of God. This paragraph completes the first of the eleven documents into which Genesis is separable, and the first grand stage in the narrative of the ways of God with man. It is the keystone of the arch in the history of that primeval creation to which we belong. The document which it closes is distinguished from those that succeed in several important respects:

First, it is a diary; while the others are usually arranged in generations or life-periods.

Secondly, it is a complete drama, consisting of seven acts with a prologue. These seven stages contain two triads of action, which match each other in all respects, and a seventh constituting a sort of epilogue or completion of the whole.

Though the Scripture takes no notice of any significance or sacredness inherent in particular numbers, yet we cannot avoid associating them with the objects to which they are prominently applied. The number one is especially applicable to the unity of God. Two, the number of repetition, is expressive of emphasis or confirmation, as the two witnesses. Three marks the three persons or hypostases in God. Four notes the four quarters of the world, and therefore reminds us of the physical system of things, or the cosmos. Five is the haIf of ten, the whole, and the basis of our decimal numeration. Seven, being composed of twice three and one, is especially suited for sacred uses; being the sum of three and four, it points to the communion of God with man. It is, therefore, the number of sacred fellowship. Twelve is the product of three and four, and points to the reconciliation of God and man: it is therefore the number of the church. Twenty-two and eleven, being the whole and the half of the Hebrew alphabet, have somewhat the same relation as ten and five. Twenty-four points to the New Testament, or completed church.

The other documents do not exhibit the sevenfold structure, though they display the same general laws of composition. They are arranged according to a plan of their own, and are all remarkable for their simplicity, order, and perspicuity.

Thirdly, the matter of the first differs from that of the others. The first is a record of creation; the others of development. This is sufficient to account for the diversity of style and plan. Each piece is admirably adapted to the topic of which it treats.

Fourthly, the first document is distinguished from the second by the use of the term אלהים ‛Elohiym only for the Supreme Being. This name is here appropriate, as the Everlasting One here steps forth from the inscrutable secrecy of his immutable perfection to crown the latest stage of our planet's history with a new creation adapted to its present conditions. Before all creation he was the Everduring, the Unchangeable, and therefore the blessed and only Potentate, dwelling with himself in the unapproachable light of his own essential glory 1 Timothy 6:15. From that ineffable source of all being came forth the free fiat of creation. After that transcendent event, He who was from everlasting to everlasting may receive new names expressive of the various relations in which he stands to the universe of created being. But before this relation was established these names could have no existence or significance.

Neither this last nor any of the former distinctions affords any argument for diversity of authorship. They arise naturally out of the diversity of matter, and are such as may proceed from an intelligent author judiciously adapting his style and plan to the variety of his topics. At the same time, identity of authorship is not essential to the historical validity or the divine authority of the elementary parts that are incorporated by Moses into the book of Genesis. It is only unnecessary to multiply authorship without a cause.

• Part II. The development

• Section II-- The Man

• X. The Field

4. תולדות tôledôt "generations, products, developments." That which comes from any source, as the child from the parent, the record of which is history.

יהוה yehovâh. This word occurs about six thousand times in Scripture. It is obvious from its use that it is, so to speak, the proper name of God. It never has the article. It is never changed for construction with another noun. It is never accompanied with a suffix. It is never applied to any but the true God. This sacred exclusiveness of application, indeed, led the Jews to read always in place of it אדוני 'adônāy, or, if this preceded it, אלהים 'ĕlohı̂ym, to intimate which the vowel points of one of these terms were subscribed to it. The root of this name is חוה chāvâh, an older variety of היה hāyâh, which, as we have seen, has three meanings, - "be" in the sense of coming into existence, "be" in that of becoming, and "be" in that of merely existing. The first of these meanings has no application to God, who had no beginning of existence.

The last applies to God, but affords no distinctive characteristic, as it belongs equally to all objects that have existence. The second is proper to God in the sense, not of acquiring any new attribute, but of becoming active from a state of repose. But he becomes active to the eye of man only by causing some new effect to be, which makes its appearance in the world of sensible things. He becomes, then, only by causing to be or to become. Hence, he that becomes, when applied to the Creator, is really he that causes to be. This name, therefore, involves the active or causative force of the root from which it springs, and designates God in relation with the system of things he has called into being, and especially with man, the only intelligent observer of him or of his works in this nether world. It distinguishes him as the Author of being, and therefore the Creator, the worker of miracles, the performer of promise, the keeper of covenant. Beginning with the י (y) of personality, it points out God as the person whose habitual character it has become to cause his purpose to take place. Hence, אלהים 'ĕlohı̂ym designates God as the Everlasting, the Almighty, in his unchangeable essence, as he is before as well as after creation. יהוה .noitaer yehvâh distinguishes him as the personal Self-existent, and Author of all existing things, who gives expression and effect to his purpose, manifests himself thereby as existing, and maintains a spiritual intercourse with his intelligent creatures.

The vowel marks usually placed under the consonants of this word are said to belong to אדוני 'adonāy; and its real pronunciation, which is supposed to be lost, is conjectured to have been יהוה yehovâh. This conjecture is supported by the analogy of the supposed antique third singular masculine imperfect of the verb הוה hāvâh, and by the Greek forms ΙΑΩ IAW and ΙΑΒΕ IABE which are found in certain authors (Diod. Sic. i. 19; Macrob. Saturn i. 18; Theodoret, Quaest. xv. ad Exod.). It is true, indeed, when it has a prefix all its vowels coincide with those of אדדי 'adonāy. But otherwise the vowel under the first letter is different, and the qamets at the end is as usual in proper names ending in the Hebrew letter ה (h) as in others. יהוה yehovâh also finds an anology in the word ירחם yerochām. In the forms ΙΑΩ IAW and ΙΑΒΕ IABE the Greek vowels doubtless represent the Hebrew consonants, and not any vowel points. The Hebrew letter ה (h) is often represented by the Greek letter α (a). From יהוה yaheovâh we may obtain רהוּ yehû at the end of compounds, and therefore, expect יהוּ yehû at the beginning. But the form at the beginning is יהו yehô or יו yô, which indicates the pronunciation יהוה yehovâh as current with the punctuators. All this countenances the suggestion that the casual agreement of the two nouns Yahweh and Adonai in the principal vowels was the circumstance that facilitated the Jewish endeavor to avoid uttering the proper name of God except on the most solemn occasions. יהוה yehovâh, moreover, rests on precarious grounds. The Hebrew analogy would give יהוה yı̂hveh not יהוה yehovâh for the verbal form. The middle vowel cholem (o) may indicate the intensive or active force of the root, but we lay no stress on the mode of pronunciation, since it cannot be positively ascertained.

5. שׂדה śādeh "plain, country, field," for pasture or tillage, in opposition to גן gan, "garden, park."

6. נשׂמה neśāmâh "breath," applied to God and man only.

We meet with no division again in the text till we come to Genesis 3:15, when the first minor break in the narrative occurs. This is noted by the intervening space being less than the remainder of the line. The narrative is therefore so far regarded as continuous.

We are now entering upon a new plan of narrative, and have therefore to notice particularly that law of Hebrew composition by which one line of events is carried on without interruption to its natural resting-point; after which the writer returns to take up a collateral train of incidents, that are equally requisite for the elucidation of his main purpose, though their insertion in the order of time would have marred the symmetry and perspicuity of the previous narrative. The relation now about to be given is posterior, as a whole, to that already given as a whole; but the first incident now to be recorded is some time prior to the last of the preceding document.

Hitherto we have adhered closely to the form of the original in our rendering, and so have made use of some inversions which are foreign to our prose style. Hereafter we shall deviate as little as possible from the King James Version.

The document upon which we are now entering extends from Genesis 2:4 to Genesis 4. In the second and third chapters the author uses the combination אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God," to designate the Supreme Being; in the fourth he drops אלהים 'ĕlohı̂ym "God," and employs יהוה yehovâh "the Lord," alone. So far, then, as the divine appellation is concerned, the fourth chapter is as clearly separable from the second and third as the first document is from the present. If diversity of the divine name were a proof of diversity of authorship, we should here have two documents due to different authors, each of them different also from the author of the first document. The second and third chapters, though agreeing in the designation of God, are clearly distinguishable in style.

The general subject of this document is the history of man to the close of the line of Cain and the birth of Enosh. This falls into three clearly marked sections - the origin, the fall, and the family of Adam. The difference of style and phraseology in its several parts will be found to correspond with the diversity in the topics of which it treats. It reverts to an earlier point of time than that at which we had arrived in the former document, and proceeds upon a new plan, exactly adapted to the new occasion.

The present section treats of the process of nature which was simultaneous with the latter part of the supernatural process described in the preceding document. Its opening paragraph refers to the field.

Genesis 2:4

This verse is the title of the present section. It states the subject of which it treats - "the generations of the skies and the land." The generations are the posterity or the progress of events relating to the posterity of the party to whom the term is applied Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 37:2. The development of events is here presented under the figure of the descendants of a parental pair; the skies and the land being the metaphorical progenitors of those events, which are brought about by their conjunct operation.

It then notes the date at which the new narrative commences. "In their being created." This is the first or general date; namely, after the primary creation and during the course of the secondary. As the latter occupied six days, some of the processes of nature began before these days had elapsed. Next, therefore, is the more special date - "in the day of Yahweh God's making land and skies." Now, on looking back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on the third. Both, therefore, were completed on the third day, which accordingly is the opening date of the second branch of the narrative.

The uniqueness of the present section, therefore, is, that it combines the creative with the preservative agency of God. Creation and progress here go hand in hand for a season. The narrative here, then, overlaps half the time of the former, and at the end of the chapter has not advanced beyond its termination.

אלהים יהוה yehovâh 'ĕlohı̂ym "the Lord God." This phrase is here for the first time introduced. אלהים 'ĕlohı̂ym, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was before all worlds, and still continues to be, now that he is the sole object of supreme reverence to all intelligent creatures. Yahweh is the proper name of God to man, self-existent himself, the author of existence to all persons and things, and manifesting his existence to those whom he has made capable of such knowledge.

Hence, the latter name is appropriate to the present stage of our narrative. God has become active in a way worthy of himself, and at the same time unique to his nature. He has put forth his creative power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation, and peopled it with a new animal kingdom. Especially has he called into being an inhabitant of this earth made in his own image, and therefore capable of understanding his works and holding conversation with himself. To man he has now come to be in certain acts by which he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative process of which man forms a prominent part. Yahweh - he who causes the successive events of time to come to pass in the sight and in the interest of man - is a name the special significance of which will come out on future occasions in the history of the ways of God with man.

The union of these two divine names, then, indicates him who was before all things, and by whom now all things consist. It also implies that he who is now distinguished by the new name Jehovah (יהוה yehovâh) is the same who was before called 'Elohiym. The combination of the names is specially suitable in a passage which records a concurrence of creation and development. The apposition of the two names is continued by the historian through this and the following chapter. The abstract and aboriginal name then gives way to the concrete and the historical.

The skies and the land at the beginning of the verse are given in order of their importance in nature, the skies being first as grander and higher than the land; at the end, in the order of their importance in the narrative, the land being before the skies, as the future scene of the events to be recorded.

This superscription, we see, presupposes the former document, as it alludes to the creation in general, and to the things made on the second and third days in particular, without directly narrating these events. This mode of referring to them implies that they were well known at the time of the narrator, either by personal observation or by testimony. Personal observation is out of the question in the present case. By the testimony of God, therefore, they were already known, and the preceding record is that testimony. The narrator of the second passage, therefore, even if not the same as that of the former, had to a moral certainty the first before his mind when composing the second.