圣经注释书

8. God called the firmament Heaven] It is clear therefore that what the Hebrews meant by “Heaven,” was neither the clouds and mist, nor the empty space of the sky. It was a solid arch, to which, as we shall see in Genesis 1:14, the luminaries of the sky could be attached.

At the close of the description of the work on the other days, we find the formula “And God saw that it was good” (Genesis 1:10; Genesis 1:12; Genesis 1:18; Genesis 1:21; Genesis 1:25; Genesis 1:31). The omission of it here, at the close of the second day, is probably due to textual error.

LXX adds after the word “Heaven,” “and God saw that it was good.” It is more probable that the words have fallen out accidentally from the Hebrew text, than that the formula was intentionally omitted because, “the waters under the firmament” not having yet received their place, the Divine work upon the waters of the deep was regarded as still incomplete.

9–13. The Third Day—Two Creative Acts. (1) The Separation of Sea and Earth (Genesis 1:9-10). (2) The Creation of the Vegetable World (Genesis 1:11-13)

9. Let the waters … appear] In this verse the dry land is rendered visible by the removal of the waters, that were under the Heaven, into their special place. The account reads as if the Earth had existed previously, but had been submerged in the water. It is not stated that God made the earth at this juncture; but only that He now caused it to become visible. The description of the formation of the earth, like other details of the old Hebrew cosmogony, has been omitted either for the sake of brevity, or in order to free the account from materials which were out of harmony with its general religious teaching.

unto one place] According to the Hebrew conception the Earth was supposed to have a flat surface, surrounded on all sides by the ocean; while the ocean was connected by subterranean channels with vast reservoirs of water that lay under the earth and fed the springs and rivers. Cf. Psalm 24:2, “for he hath founded it (the world) upon the seas, and established it upon the floods”; Psalm 139:9, “if I take the wings of the morning, and dwell in the uttermost parts of the sea.” In the story of the Flood we read that “all the fountains of the great deep” (Genesis 7:11 P) were broken up.

Instead of “place,” the LXX reads “gathering,” συναγωγήν, the word which is reproduced in the familiar term “synagogue.” It has been suggested that this may very possibly represent the original reading; and that, at any rate, the less usual word מִקְוֶה, miqveh = “gathering,” was more likely to be altered in transcription into the common word מָקוֹם, maqom = “place,” than vice versa. On the other hand, the word מִקְוֶה, miqveh, occurs in the following verse (Genesis 1:10), “the gathering together of the waters” (τὰ συστέματα τῶν ὑδάτων), in a slightly different sense, and a copyist may have introduced the word here by accident and given rise to the LXX rendering.

the dry land] That is, the surface, or crust, as it would now be called, of the earth, consisting of soil, sand, and rock. Christian tradition, until the beginning of the 19th or the end of the 18th century, was satisfied that the Hebrew narrative, attributing the origin of the earth’s crust to the work of a single day, adequately met the requirements of terrestrial phenomena, and did justice to the conception of Divine omnipotence. The rise of the science of Geology, in the last century and a half, has totally transformed educated opinion. It is recognized that the Hebrew cosmogony is devoid of scientific value (see p. 4). Geologists are agreed that the cooling process, by which the surface of the glowing and molten body of our planet came to be sufficiently solidified to support the weight of vast seas, must have extended over long ages to be reckoned by millions and millions of years. The subsequent geological ages, Palaeozoic, Mesozoic, Cainozoic, and Quaternary, which account for the gradual formation of the rocks as we know them, have been demonstrated to have covered a similarly stupendous length of time. The thicknesses of the successive geological strata furnish the means of estimating the relative durations of the periods. The infinite tracts of time and space, which modern science has in an increasing degree revealed to be in relation to one supreme and all embracing harmony, testify to the omnipotence of the Divine Will and Wisdom even more impressively than did the brief and intermittent acts of Creative Power, which in the legends of the ancient world accounted for the origin of earth and sea and stars.

The LXX adds at the end of the verse, “And the water that was under the heaven was gathered together into their gatherings (συναγωγὰς αὐτῶν), and the dry land appeared,” which looks like a gloss. But αὐτῶν implies a Heb. original (i.e. the plural form הַמַּיִם, “the waters,” not the sing. τὸ ὕδωρ).

11. Let the earth … grass] The creation of the vegetable world follows naturally and logically upon the emergence of the earth out of the waters. The most common and beautiful thing in nature, in the East, is the instantaneous appearance of fresh green blade and shoot, after the rain has fallen upon some parched and apparently lifeless soil. This phenomenon suitably marks the commencement of organic life in the Hebrew cosmogony.

It is doubtful whether we should distinguish in this verse three, or two, types of vegetation. Assuming that the former is to be preferred, we may distinguish (1) the grasses, (2) the herbs, (3) the trees. According to another view, the main class of vegetation (“grass”) is described under two heads, (1) the herbs, (2) the fruit-trees.

This classification of the vegetable world into three (or two) orders marks the beginnings of what we call botany. The “herb” and the “fruit-tree” are described in popular language, according to the mode of their propagation by seed or fruit.

after its kind] The word is collective, and the phrase means according to their various species. Cf. Genesis 1:21; Genesis 1:25; Genesis 6:20 (P).

We should notice the emphasis that is here laid upon the fact that both the main orders of the vegetable kingdom and their subdivisions have their origin in the Divine command. The food of the Oriental is almost entirely vegetable.

14. Let there be lights] The word rendered “lights” (LXX φωστῆρες: Lat. luminaria) denotes a thing, or body, carrying light; cf. Psalm 74:16, “The day is thine, the night also is thine: Thou hast prepared the light (Heb. luminary) and the sun”; Ezekiel 32:8, “All the bright lights of heaven.”

It has seemed strange to some that the creation of the heavenly bodies should follow after that of the vegetable world, whose life, according to our notions, is dependent on the light of the sun. But, beside the artificial arrangement (according to which the creation of “the lights” of the sky on the fourth day corresponds to the creation of “the light” on the first day), it is probable that, in the ascending scale from vegetable organisms to animal life, the “lights,” i.e. the sun, moon, and stars, with their mysterious movements and changing, yet ordered, paths in the sky, seemed to be endowed with a vital activity, which, if inferior to that of the animals, yet was far surpassing that of the plants.

Described in terms of astronomy, the account here given of the origin and functions of the heavenly bodies is, what is called, “geocentric,” that is, it supposes the earth to be the centre of the system. It conceives the sun, moon and stars to be much smaller bodies of varied light-giving capacity, formed for purposes of use to the dwellers upon earth, and attached to the roof of heaven at no very great altitude above the flat earth.

Primitive and childlike will this Hebrew view seem now to us who inherit the privilege of the continually advancing discoveries of astronomical science since the days of Copernicus, Galileo, and Newton. But we shall do well to recollect, that the statement in these verses respecting the origin, nature, and function of the heavenly bodies, stands on an immensely higher level of reasonable and dignified intelligence, than the notions of other peoples in the ancient world, who identified the heavenly bodies with gods, or semi-divine beings, exercising a benevolent or malevolent potency over the affairs of men and women, countries, and nations. The Hebrew account is simple almost to baldness, but it is an account which harmonizes with the fear and worship of the one God of Israel. There is neither idolatry nor superstition in it. It gives no loophole for the follies or fears of astrology, which even down to modern times has been known to enslave the reason of Christian minds.

God is described as calling into existence the heavenly bodies for three distinct purposes: (1) to divide between day and night; (2) to determine periods of time, days, months, years, seasons, festivals, &c.; (3) to give light upon earth, providing by day for the growth, health, and strength of living organisms, and by night for the guidance of the wayfarer and the mariner.

for signs, and for seasons] Literally, “for signs and for fixed times.”

The seasons of the year were indicated by the position of the sun, moon, and stars; the “signs” probably have special reference to the constellations, and especially to what are called “the constellations of the Zodiac”—a knowledge of which was from a very early time possessed by the Babylonians. Comets, eclipses, shooting-stars, &c. would also be included among the “signs” of the sky.

The “fixed times” probably denote the periods of the year for agricultural and rural occupations, together with their festivals. Days of festivals were determined by particular moons, or by the rising of particular stars. Cf. Job 38:32, “Canst thou lead forth the Mazzaroth (signs of the Zodiac) in their season?”

14–19. Fourth Day. The Creation of the Heavenly Bodies

Observe that the creation of the “lights” in the heaven on the fourth day corresponds to the creation of “light” on the first day. If we divide the six days into two groups of three, there are in each group four creative acts, and at the head of each group is the creation of light in two different forms, (1) elemental, (2) sidereal.

16. And God made, &c.] The work of creation on the fourth day is twofold. In Genesis 1:16 God is said to make the sun, the moon, and the stars; in Genesis 1:17 He is said to set them in their place.

It is noticeable that, although the “greater” and the “lesser lights” are here mentioned, the names of “sun” and “moon” are omitted: possibly in order to avoid reference by name to heavenly bodies whose worship was a source of idolatrous superstition, from the peril of which Israel was not free.

to rule] This expression assigns to the sun and moon a kind of quasi-personal dominion over the realms of day and night. Cf. Job 38:33, “Knowest thou the ordinances of the heavens? Canst thou establish the dominion thereof in the earth?” Possibly the expression “rule” may be a survival of an earlier stage in the Hebrew cosmogony, in which the sun and moon received some kind of personification. At least, the word is noticeable in a context singularly tree from metaphor.

he made the stars also] A translation must fail to do justice to, the abruptness of the original, which literally runs, “and the stars.” The brevity of this clause, together with the absence of any further definition of the function of “the stars” as distinguished from “the greater lights,” is very noteworthy. It may possibly indicate a necessary abbreviation, in order to remove some older features of the cosmogony which conflicted with the pure monotheism of Israel.

17. And God set them] Having made the heavenly bodies (as in Genesis 1:16) God is now said to “set,” that is, to place (LXX ἔθετο, Lat. posuit), them in “the firmament of heaven.” They are located in the firm structure which stood as a dome, or convex roof, over the surface of the earth; see note Genesis 1:6; cf. Pliny ii. 106, sidera coelo adfixa. No mention is here added of the movements of the heavenly bodies; nor is any explanation given, in this condensed narrative, of the way in which the luminaries placed in the firmament were nevertheless apparently possessed with mysterious powers of movement; cf. Job 38:32. They occupied certain positions, and moved upon certain paths, appointed them by God; and, like the sea, they were not able to pass the bounds set them.

20–23. The Fifth Day. The Creation of Water Animals and Flying Animals

20. Let the waters … life] The rendering, “bring forth abundantly the moving creature that hath life,” fails to give the full meaning of the original. Literally, the words mean “let the waters swarm swarms, even living soul”: and the purpose of the command is that the waters are to teem with myriads of living animals. Hence the R.V. margin, “swarm with swarms of living creatures” is closer to the original; but it fails to reproduce the phrase “living soul,” in apposition to the word translated “swarms.” No translation is satisfactory which fails to give prominence to the thought, that the waters are to teem with things endowed with a wondrous new gift, the active principle of animal life, which the Hebrews called nephesh, and which is nearly represented by the Greek ψυχή. We might, therefore, translate “let the waters swarm with swarms of creatures, even with countless things which have life.”

That there should ever be any difficulty in deciding whether an organism belonged to the vegetable or to the animal “kingdom would never have occurred to an ancient writer.

The rendering “the moving creature” went wrong in following the ancient versions, which supposed that the word rendered in the margin “swarm,” denoted only “creeping things” or “reptiles.” LXX ἑρπετὰ ψυχῶν ζωσῶν. Lat. reptile animae viventis. This gives an entirely false impression. The command is for the creation of all sorts of water animals.

and let fowl fly] Rather, “and let winged things fly.” The command includes all creatures with wings, e.g. bats, butterflies, beetles, insects, as well as birds.

in the open firmament of heaven] This rendering scarcely reproduces the sense of the Hebrew words, which literally mean “in the face of,” or “over against, the firmament of heaven.” The idea is that winged things are to fly “above” the earth, and “in front of” the vault of heaven. The R.V. margin, on the face of the expanse of the heaven, is cumbrous and obscure. The meaning seems to be that the flight of winged things shall be in mid air, “in front,” as it were, of the solid “firmament of heaven,” which was not remote. The winged creatures would continually be visible against the sky.

21. And God created] Observe the use of the word “create” (Heb. bârâ). It signalizes a new departure of the Divine work, when the principle of animal life (nephesh) is first communicated on earth, and living animals are formed: cf. note on Genesis 1:1.

The writer does not directly speak of fish; but the water animals are described under two main classes, which would include all marine and fresh-water creatures.

the great sea-monsters] Better, “the great monsters.” The word in the Hebrew is applied to monsters, or creatures of strange and monstrous size, such as occur in mythological and poetical pictures, e.g. the Dragon, Behemoth, and Leviathan; cf. Psalm 74:13; Psalm 148:7, Isaiah 27; Isaiah 51:9. It was also used of the crocodile (cf. Ezekiel 29:3), and of snakes (Exodus 7:9). The Hebrew did not know of the megatherium, ichthyosaurus, iguanodon, &c. But the expression here used is singularly appropriate to them.

The translation of the A.V., “great whales,” was based upon the versions LXX τὰ κήτη τὰ μεγάλα, Vulg. cete grandia; but the word is used of any animals of vast size. Moreover, there is no probability that the warm-blooded marine animal, which we call a “whale,” was known to the Israelites.

every living creature] Literally, “and all the living soul that moveth with which the waters swarmed.” This is the second main class of water animals, viz. all the things in which is the principle of animal life, and with which the waters teem. They are further described by their motion, “that moveth.” The Hebrew word denotes the gliding, swift movement of the fish for which there is no adequate English equivalent.

The LXX, πᾶσαν ψυχὴν ζώων ἑρπετῶν, gives too restricted a sense and suggests only lizards and reptiles: while the Vulg. omnem animam viventem atque motabilem, like the R.V., is too general.

which … brought forth abundantly] Better, “with which the waters teemed” or “swarmed.”

after their kinds] Cf. Genesis 1:11-12; the expression has reference to the great variety of species of water animals.

and every winged fowl] or “and every winged flying thing”: LXX πᾶν πετεινὸν πτερωτόν. The actual word “bird” is not used, doubtless intentionally, in order that the class may comprehend as many varieties as possible of winged creatures.

The assignment of the creation of birds and fishes to the second day after that of vegetation is probably due to the view that an ascending scale of vitality is represented by plants, heavenly bodies, fish, and birds. Clearly the Israelite drew a very sharp line of distinction between the vegetable and the animal world. Modern science has shewn how infinitely fine is this line; and geology has shewn that, in the earliest rock formations which contain fossils, it is difficult to decide whether vegetable or animal life recedes into the most distant antiquity.