the First Week after Epiphany
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J.B. Rotherham Emphasized Bible
Genesis 1:10
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And God called the dry land, Earth, and he called the gathering together of the waters, Seas: and God sawe that it was good.
And God called the dry land Earth; and the gathering together of the waters he called Seas; and God saw that it was good.
God called the dry land Eretz, and the gathering together of the waters he called Seas. God saw that it was good.
God named the dry land "earth," and he named the water that was gathered together "seas." And God saw that this was good.
God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
And God gave the dry land the name of Earth; and the waters together in their place were named Seas: and God saw that it was good.
God named the dry ground "Land," and he named the water "Ocean." God looked at what he had done and saw that it was good.
God called the dry land Earth, the gathering together of the water he called Seas, and God saw that it was good.
And God called the dry [land] Earth, and the gathering together of the waters he called Seas. And God saw that it was good.
And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
And God called the drie land, Earth, and the gathering together of the waters called hee, Seas: and God saw that it was good.
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
God called the dry land earth, and the gathering of the waters He called seas; and God saw that this was good (pleasing, useful) and He affirmed and sustained it.
And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good.
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
God called the dry land "earth," and the gathering of waters He called "seas." And God saw that it was good.
And God called the dry ground "earth," and he called the collection of the waters "seas." And God saw that it was good.
And God called the dry land, Earth. And He called the collection of the waters, Seas. And God saw that it was good.
God named the dry land "earth" and the water that was gathered together "seas." God saw that this was good.
God called the dry ground "land" and the gathered waters he called "seas." God saw that it was good.
And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.
God called the dry ground "land" and the waters "seas." And God saw that it was good.
Then God called the dry land Earth. He called the gathering of the waters Seas. And God saw that it was good.
And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.
God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.
He named the land "Earth," and the water which had come together he named "Sea." And God was pleased with what he saw.
And God clepide the drie place, erthe; and he clepide the gadryngis togidere of watris, the sees. And God seiy that it was good;
And God calleth to the dry land `Earth,' and to the collection of the waters He hath called `Seas;' and God seeth that [it is] good.
God called the dry land Earth, and the gathering together of the waters he called Seas. God saw that it was good.
And God called the dry land Earth; and the gathering together of the waters he called Seas: and God saw that it was good.
And God called the dry [land] Earth, and the collection of waters he called Seas: and God saw that it [was] good.
And God called the drie lande ye earth, and the gatheryng together of waters called he the seas: and God sawe that it was good.
God called the dry land “earth,” and the gathering of the water he called “seas.” And God saw that it was good.
And God called ye drye londe, Earth: and the gatheringe together of waters called he, ye See. And God sawe yt it was good.
And God called the dry land "earth," and the gathering of the waters He called "seas"; and God saw that it was good.
God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.
God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good.
And God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God saw: Genesis 1:4, Deuteronomy 32:4, Psalms 104:31
Reciprocal: Genesis 1:8 - God Genesis 2:1 - Thus Exodus 7:19 - their pools Numbers 20:29 - General Job 38:10 - brake up for it my decreed place Psalms 24:2 - For Psalms 33:7 - He gathereth Psalms 95:5 - The sea is his Proverbs 8:29 - he gave Isaiah 42:5 - he that spread Luke 8:25 - being
Cross-References
And God saw the light, that it was, good, and God divided the light, from the, darkness;
A Rock! faultless his work, For, all his ways, are just, A GOD of faithfulness and without perversity, Right and fair, is he!
Be thy glory, O Yahweh, to times age-abiding, Let Yahweh rejoice in his own works:
Gill's Notes on the Bible
And God called the dry land earth,.... The whole chaos, that was a turbid fluid, a mixture of earth and water, a rude unformed mass of matter, was called earth before; but now that part of the terraqueous globe, which was separated from the waters, and they from it, is called "earth": which has its name in the Arabic language from its being low and depressed; the lighter parts having been elevated, and moved upwards, and formed the atmosphere; the grosser parts subsiding and falling downwards, made the earth, which is low with respect to the firmament, which has its name in the same language from its height f, as before observed.
And the gathering together of the waters called he seas; for though there was but one place into which they were collected, and which is the main ocean, with which all other waters have a communication, and so are one; yet there are divers seas, as the Red sea, the Mediterranean, Caspian, Baltic, c. or which are denominated from the shores they wash, as the German, British, &c. and even lakes and pools of water are called seas, as the sea of Galilee and Tiberias, which was no other than the lake of Gennesaret.
And God saw [that it was] good that these two should be separate, that the waters should be in one place, and the dry land appear, and both have the names he gave them: and this is here mentioned, because now the affair of the waters, the division aud separation of them, were brought to an end, and to perfection: but because this phrase is here used, and not at the mention of the second day, hence Picherellus, and some others, have thought, that this work is to be ascribed to the second day, and not to the third, and render the beginning of the ninth verse, and "God had said", or "after God had said, let the waters under the heaven", c. Genesis 1:9
f ש××× "a verbo", ש×× "sublimis, elatus, altus fuit" ×רץ "lingua Arabica, humilis, depressus fuit significat", Bottinger. Thesaur, Philolog. l. 1. c. 2. sect. 6. p. 234.
Barnes' Notes on the Bible
- V. The Third Day
9. ק×× qaÌvaÌh âturn, bind, gather, expect.â
××ש×× yabaÌshaÌh âthe dry, the ground.â ×××©× yabeÌsh, âbe dry.â ×××©× boÌsh, âbe abashed.â
11. ×ש×× deshe', âgreen thing, grass.â
עש×× âeÌsÌaÌb, âherb.â
×רע zeÌraâ, âseed.â ×רע zaÌraâ, âsow,â sero.
×¤×¨× perıÌy, âfruit.â ××¨× paÌraÌh, âbearâ; ÏεÌÏÏ pheroÌ.
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.
Genesis 1:9
Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Genesis 1:2 under âthe expanse.â 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.
Genesis 1:10
Then called God to the ground, land. - We use the word âgroundâ to denote the dry surface left after the retreat of the waters. To this the Creator applies the term ×רץ 'erets, âland, earth.â 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 Genesis 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 âearthâ 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 Genesis 14:3; Numbers 34:11; Deuteronomy 4:49; Joel 2:20; Deuteronomy 11:24. The plural form âseasâ shows that the âone placeâ 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 âlandâ and âseas.â The sacred singer possibly hints at the process in Psalms 104:6-8 : âThe 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.â 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.
Genesis 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, âin which is its seed,â 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 âkindsâ 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.
Genesis 1:12
Here the fulfillment of the divine command is detailed, after being summed up in the words âit was so,â 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 âa waste.â 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 earthâs 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.
Clarke's Notes on the Bible
Verse Genesis 1:10. And God called the dry land Earth; and the gathering together of the waters called he Seas — These two constitute what is called the terraqueous globe, in which the earth and the water exist in a most judicious proportion to each other. Dr. Long took the papers which cover the surface of a seventeen inch terrestrial globe, and having carefully separated the land from the sea, be weighed the two collections of papers accurately, and found that the sea papers weighed three hundred and forty-nine grains, and the land papers only one hundred and twenty-four; by which experiment it appears that nearly three-fourths of the surface of our globe, from the arctic to the antarctic polar circles, are covered with water. The doctor did not weigh the parts within the polar circles, because there is no certain measurement of the proportion of land and water which they contain. This proportion of three-fourths water may be considered as too great, if not useless; but Mr. Ray, by most accurate experiments made on evaporation, has proved that it requires so much aqueous surface to yield a sufficiency of vapours for the purpose of cooling the atmosphere, and watering the earth. See Ray's Physico-theological Discourses.
An eminent chemist and philosopher, Dr. Priestley, has very properly observed that it seems plain that Moses considered the whole terraqueous globe as being created in a fluid state, the earthy and other particles of matter being mingled with the water. The present form of the earth demonstrates the truth of the Mosaic account; for it is well known that if a soft or elastic globular body be rapidly whirled round on its axis, the parts at the poles will be flattened, and the parts on the equator, midway between the north and south poles, will be raised up. This is precisely the shape of our earth; it has the figure of an oblate spheroid, a figure pretty much resembling the shape of an orange. It has been demonstrated by admeasurement that the earth is flatted at the poles and raised at the equator. This was first conjectured by Sir Isaac Newton, and afterwards confirmed by M. Cassini and others, who measured several degrees of latitude at the equator and near the north pole, and found that the difference perfectly justified Sir Isaac Newton's conjecture, and consequently confirmed the Mosaic account. The result of the experiments instituted to determine this point, proved that the diameter of the earth at the equator is greater by more than twenty-three and a half miles than it is at the poles, allowing the polar diameter to be 1/334th part shorter than the equatorial, according to the recent admeasurements of several degrees of latitude made by Messrs. Mechain and Delambre.-L'Histoire des Mathem. par M. de la Lande, tom. iv., part v., liv. 6.
And God saw that it was good.] This is the judgment which God pronounced on his own works. They were beautiful and perfect in their kind, for such is the import of the word ××× tob. They were in weight and measure perfect and entire, lacking nothing. But the reader will think it strange that this approbation should be expressed once on the first, fourth, fifth, and sixth days; twice on the third, and not at all on the second! I suppose that the words, And God saw that it was good, have been either lost from the conclusion of the eighth verse, or that the clause in the tenth verse originally belonged to the eighth. It appears, from the Septuagint translation, that the words in question existed originally at the close of the eighth verse, in the copies which they used; for in that version we still find, Îαι ειδεν Î¿Ì ÎÎµÎ¿Ï Î¿ÌÏι καλονΠAnd God saw that it was good. This reading, however, is not acknowledged by any of Kennicott's or De Rossi's MSS., nor by any of the other versions. If the account of the second day stood originally as it does now, no satisfactory reason can be given for the omission of this expression of the Divine approbation of the work wrought by his wisdom and power on that day.
