1: In the
beginning ELOHIYM [1]
bara[2]
[created] the shamayim[3]
the erets [4]
2: erets hayah[5] [came
into being] a waste and an empty void
[/] and darkness was upon the face
of the deep[6]
and RUWACH
[7]
ELOHIYM brooded [hovered] upon the face of the
waters 3: ELOHIYM said light come to pass and light [became visible] 4: And ELOHIYM saw the light how good [it was]! and ELOHIYM
divided between light between darkness. 5: ELOHIYM called[8]
the light yowm[9] and the darkness
he called night And the evening and the morning were yowm echad [day one] Hosea 6:2 [10] 6: And ELOHIYM said Let there
be an expanse[11]
in the midst of the waters and let it divide the waters from the waters 7: And ELOHIYM made the expanse and divided the waters
which [were] under the expanse from the waters which [were] above the expanse
and it was so.[12]
8: And ELOHIYM called the expanse
shamayim[13]
And the evening and the morning were the second yowm [/] 9: And ELOHIYM said Let the
waters under the heavens be gathered together into one place and let the dry [land]
appear
and it was so [14]. 10:
And ELOHIYM called
the dry [land] earth and the gathering together of the waters called he seas
and ELOHIYM saw how good [it was]! [/] 11: And ELOHIYM said Let the
earth bring forth grass the herb yielding seed [and] the fruit tree yielding
fruit after its kind whose seed [is] in itself upon the earth and it was so[15] 12:
And the earth brought forth grass [and] herb yielding seed after its kind and
the tree yielding fruit whose seed was in itself after its kind and ELOHIYM saw [how] good![16] 13: And the evening and the morning
were the third yowm [/] 14: And ELOHIYM said Let there
be lights in the expanse of shamayim
to divide yowm from night and let
them be for signs and for seasons and for yowm
and years 15: And let them be for lights in the expanse of shamayim to give light upon the earth 16: ELOHIYM
prepared (or appointed) `asah,
[17] two great lights the greater light to
rule yowm [/] and the lesser
light to rule night [/]
the
stars also 17: ELOHIYM
appointed them [their orbits] in the expanse of shamayim to give light upon the earth 18: And to rule yowm and night and to divide the light
from the darkness ELOHIYM saw [how] good!
19: And the evening and the morning were the fourth yowm [/]
20: And ELOHIYM said Let the
waters bring forth abundantly the moving creatures that have life and fowl that
may fly above the earth in the open expanse[18]
of shamayim 21: And ELOHIYM created great serpents and every living
creature that moved which the waters brought forth abundantly after[19]
their kind, and every winged fowl after its kind and ELOHIYM saw that it was good [well-ordered (according to some authorities] 22:
And ELOHIYM blessed them, saying Be fruitful and multiply and fill the waters in the seas
and let fowl multiply in the earth 23: And the evening and the
morning were the fifth yowm 24:
And ELOHIYM said Let the
earth bring forth the living creature after its kind cattle and creeping thing
and beast of the earth after its kind and it was so 25: And ELOHIYM made the beast of the earth after its
kind and cattle after their kind and everything that creeps upon the earth
after its kind and ELOHIYM saw that it was
well ordered 26: And ELOHIYM
said Let us make 'adam in our
image after our likeness [20] and let them have dominion over the fish of the sea and
over the fowl of the air and over the cattle and over all the earth and over
every creeping thing that creeps upon the earth 27: So ELOHIYM created 'adam in his image in the image of ELOHIYM created he him male and female created
he them[21] 28:
And ELOHIYM blessed them and ELOHIYM said to them Be
fruitful and multiply and fill the earth and subdue it and have dominion over
the fish of the sea and over the fowl of the air and over every living thing
that moves upon the earth 29: And ELOHIYM
said Behold I have given you
every herb bearing seed which is upon the face of all the earth and every tree
in the which is the fruit of a tree yielding seed to you it shall be for food 30:
And to every beast of the earth and to every fowl of the air and to everything
that creeps upon the earth wherein there
is life I have given every green
herb for food[22] and it was so. 31:
And ELOHIYM saw everything that he had made and
behold it was perfectly designed[23]
And the evening and the morning were the sixth yowm
[1] Elohiym Gods, i.e.,
The Godhead. All references to “God”
in Genesis chapter one are Strong’s Hebrew reference 430 (H430), “Elohiym”. Elowahh
H433 is the singular of Elohiym. The word, Elohiym, refers to more
than two (Martin/Ankerberg 1985). There is a word in Hebrew that refers to more
than one but not more than two, but Elohiym
is not that word. The word “Elohiym, is
a reference to the Godhead. Genesis 1:1 specifically tells us that it is the LORD God Yahweh Elohiym—the Godhead—who created all things (Isaiah
44:24, 45:18, John 1:3,10). This is first Biblical evidence that Jesus is
Jehovah, not simply a subordinate that God “used” to create all things.
According to Philippians 2:10-11, which is a New Testament quote of Jehovah who
is speaking in Isaiah 45:23, Jesus is
the LORD GOD—Yahweh Elohiym—of Genesis1-3. The fullness
(entirety) of the Godhead resides in Jesus in physical form (Colossians 2:9). We serve a God who is one. The Holy of Holies literally means
the Holy place of the Holy Ones—i.e., the Godhead (Cooke). Do we
understand how God can be three yet be one? No, we cannot. It is as impossible
for audawm to analyze and dissect the
Godhead as it would be to attempt to separate the soul and spirit; only God has
sufficient understanding and power to accomplish such a thing in the tri-unity
of humans and also in His triune personage, and still remain uncompromisingly ONE.
It is sin to theologically transform the Triune Godhead into a hierarchal,
idolatrous, triad. Man-made hierarchies accomplish the conversion of triune into
triad.
[2] One of the meanings of, bara [H1254], means to create something
new.
[3] Strong’s Hebrew reference 8064 Heaven
is, SHAMAYIM from SHAMEH. The word, SHAMAYIM is used exclusively for all references to heaven
from Genesis 1:1 through Psalm 78:8. In these passages, only the context can
determine which “heaven” the verse is referring to, whether the sky, beyond the
sky (space), or the third Heaven (Paul referred to such in the New Testament).
[4] The shamayim
the erets constituted the entire
universe (there is no separate Hebrew word for universe).
[5] HÂYÂH(Strong’s reference Hebrew 1961 pronounced, Haw-yaw, which means “BECAME,” came to pass, or came into being)
[7] RUWACH
H7307 feminine noun; Spirit Wind Breath
[8] Strong’s Hebrew reference 7121 qârâ: A
primary root translated “called” Genesis 1 through 32:2, meaning to call out or
address by name, preach, proclaim, pronounce, etc.
[9] Yowm H3117 Strongs: (from an unused root meaning to be hot [as the
warm hours]) Day; Time; Year; Lifetime; Time Period; Age… Gesenius: From the
time when; Always; At that/this Time; Now; In all time
[10] The evening and the morning equals only
about twelve hours of a twenty-four hour day
[11] RAQIYA
(translated firmament) Strong’s Hebrew reference 7549 means expanse, the visible arch of the sky
[12] it was KÊN [kane] (Strong’s Hebrew reference 3651 means rightly set or set rightly)
[13] Strong’s Hebrew reference 8064 Heaven
is, “SHAMAYIM.” The word is used exclusively for all references to
heaven from Genesis through Psalm 78:8. In these passages, context alone must
determine which “heaven” the verse is referring to, whether the sky, beyond the
sky (space), or the third Heaven Paul was caught up to.
[14] “…and it HÂYÂH H1961 KÊN H3651” (and it came to
pass, or became rightly set). A warning to the Bible student who uses only
online resources, such as Blue Letter Bible; though generally helpful, online
resources can, and often do, display bias towards certain Greek or Hebrew texts
without declaring the bias, thus misleading honest students of the Bible and
lovers of the truth. This writer uses Blue Letter Bible, but with caution, as
it does not provide scholars with traditional Greek or Hebrew texts used in
researching the original words the King James Version was translated from. The
Berry Interlinear does not appear to be used (for New Testament), or early
editions of Strong’s Exhaustive Concordance. The Strong’s has been revised
several times to reflect “updated” Hebrew that was not used in the Ben Chayyim
Masoretic Text (edited by a born-again Masorite Jew), and classical Greek, that
was not used by either the editors of the Majority Text or by the early Church,
both of which used the Koine Greek
(the Greek of the ordinary people). Classical Greek was used in academic and
literary writings. New Testament scriptures were not compiled and edited into a
classical Greek text until the fourth century. This is important information
for those interested in researching the texts that underlie the King James
Version (the Ben Chayyim Masoretic Text and the third edition of the Textus
Receptus). When reading the King James
Version at Blue Letter Bible, the English is word for word, but the underlying
Hebrew or Greek is not accurately provided. This is apparent in places such as
Genesis 1:9, where no Hebrew reference is given for the Hebrew words, KÊN (H3651) or HÂYÂH (H1961). This
provides the reader with the impression that part of that verse is a translator
supplement, which at times is the case, but in Genesis 1:9, it is not. This is
but one example of many where Blue
Letter Bible leads independent researchers to believe there is no corresponding
Hebrew (or Greek) for some words found in the King James Translation, when in
fact there is.
Compare Genesis 1:9 at http://biblehub.com/interlinear/genesis/1-9.htm with Genesis
1:9 at https://www.blueletterbible.org/kjv/gen/1/1/ss1/t_conc_1009
Bible Hub gives corresponding Hebrew for two words found in verse 9, where Blue
Letter Bible does not.
[15] and it HÂYÂH KÊN (and it came to pass, or became rightly set)
[16] Both science and the Bible agree that
plant life appeared on earth before animal or human life.
[17] The Hebrew word, asah (H6213), has a variety of literal meanings, which
include make, appoint, and prepare, e.g., Ecclesiastes 3:11. Context
must determine which meaning applies.
[18] Expanse
[19] Strong’s Hebrew
reference 1931, hîy’ (pronounced “he”), is a masculine word which is translated
he, she, it, them, their, etc. Only the masculine form of hîy’ (which can be
translated as either masculine, feminine or gender neutral) is used through-out
the Books of Moses--Genesis through Deuteronomy. After the Pentateuch, an exclusively feminine form of the word,
hûw’ (pronounced hoo), is found. However, the masculine, hîy’, must, still,
always be translated according to context.
Many words in the Hebrew Bible must be translated, gender-wise, according to
context, and hîy’ is one of those words.
[20] It is because of this statement, that
complementarians are desperate to prove that a hierarchal system exists within
the Eternal God-head. Charles Stanley wrote, that if no hierarchy exists within
the God-head, then there is no basis for the complementarian teaching of
hierarchy among humans based on gender.
[21] The grand design and purpose of ELOHIYM for his human creation is
outlined, in detail, in Genesis chapter one. The name He gave to them, 'adam, is a
Hebrew word (H120, and is pronounced audawm. The phonetic spelling with be used
hereafter when referring generically to the human-race). In Genesis 1:26-28, we
see that when ELOHIYM
said, “Let us make audawm in our
image…,” He was not referring to just the first male but rather to both His male and female
creations. Audawm, is the name ELOHIYM gave to all
humans—regardless of sex. Genesis 5:1-2 supports this, and no subsequent
action[s] by a fallen creation can change this. Both male and female were
created on the sixth day. And, at that time, there was only audawm, who were differentiated from one
another by being called 'iysh (the male 'adam) and 'ishshah (the female 'adam).
Until the third chapter of
Genesis, audawm was called nothing else but audawm, 'iysh, or 'Ishshah. So, when speaking or writing
of their existence before sin entered the world, it is incorrect to refer to
the first woman as “Eve,” or to the first couple as “Adam and Eve.” There was
no “Eve” before the Fall. ELOHIYM
called 'Ishshah “audawm,” the same as He did 'iysh. Understanding
that before the Fall, both 'Ishshah and 'iysh were called 'adam (audawm)
Genesis 5:1-2, lays to rest the ludicrous argument that gender
hierarchy can be found in the creation account “because God called the entire
human race ‘man—not woman.’” As we see, God did not call the entire human race
“man.” He called them 'adam. Yet this outrageous claim, that God called the
human race man—not women, is made by some complementarian [female
subordination] teachers in laying the second block in a false foundation for
the gender-hierarchy—male headship—theory (the first being the theory of
hierarchy within the Godhead).
[22] In the pristine glory of creation
before the Fall, God explicitly stated that he provided humans, animals, birds,
and creeping things with food that grew
from the earth. It appears that (at that time) all life on land and in the
air, was vegetarian. Since the Fall, birds and animals created on the fifth and
sixth days, who no longer eat vegetation as they did in the beginning, but have
become almost strictly carnivores, continue to ingest nutrient rich vegetation
by largely targeting plant eating animals as their prey.
[23] Exceedingly and entirely good (Strong’s
reference 3966 me‘ôd, pronounced meh-ode’). Some authorities say
well ordered or perfect design.
Do you have the
assurance of knowing that if you died today, you have Eternal Life?
Additional
commentary pending for this chapter
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