Consensus is against the merger |
Jasonasosa (talk | contribs) Undid revision 509440796 by Neelix (talk) Neelix, read: "This page was nominated for deletion on 17 August 2012 (UTC). The result of the discussion was no consensus." |
||
Line 1: | Line 1: | ||
{{mergeto|Genesis 1:4|discuss=Talk:Genesis 1:3#Merger|date=August 2012}} |
|||
'''Genesis 1:5''' is the fifth verse in the first chapter of the [[Book of Genesis]], part of the [[Genesis creation narrative]]. In this verse, God names the newly created day and night. Interpretation of this passage hinges on the interpretation of [[Genesis 1:4]]. Evening and morning bring the narrative of the first day of Creation to a close. |
'''Genesis 1:5''' is the fifth verse in the first chapter of the [[Book of Genesis]], part of the [[Genesis creation narrative]]. In this verse, God names the newly created day and night. Interpretation of this passage hinges on the interpretation of [[Genesis 1:4]]. Evening and morning bring the narrative of the first day of Creation to a close. |
||
Revision as of 23:50, 27 August 2012
Genesis 1:5 is the fifth verse in the first chapter of the Book of Genesis, part of the Genesis creation narrative. In this verse, God names the newly created day and night. Interpretation of this passage hinges on the interpretation of Genesis 1:4. Evening and morning bring the narrative of the first day of Creation to a close.
Interpretations
Day and night
Commentator Paul Kissling writes that, by naming the day and the night, God reveals his sovereign power over them,[1] seeing the light and darkness here as purely physical. Galia Patt-Shamir points out that the "power of names and naming" is displayed here, but that later in the narrative this power of naming is granted to Adam, the first human.[2]
The Zohar, on the other hand, interprets the verse as describing an emanation which would be "the foundation root of universal life."[3]
Evening and morning
The verse ends with a reference to evening and morning, which bring the first day of Creation to a close. This raises the question of how evening and morning are possible in the absence of the yet-to-be-created sun.
Augustine of Hippo, in his City of God, writes "our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day."[4] He explains the dilemma by interpreting the evening and morning in a metaphorical sense.[4][5]
Franz Delitzsch sees the evening and morning as marking the end of a "day" which is aeons in length,[6] while others have seen it as marking a literal 24-hour day.[7] Young Earth creationism follows the latter interpretation.[8]
In Jewish tradition, the fact that evening is listed first here has led to the idea that the day begins at sunset.[9]
Text
Translation | Text |
---|---|
World English Bible | "God called the light "day," and the darkness he called "night." There was evening and there was morning, one day." |
American Standard Version | "And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day." |
Bible in Basic English | "Naming the light, Day, and the dark, Night. And there was evening and there was morning, the first day." |
Darby Bible | "And God called the light Day, and the darkness he called Night. And there was evening, and there was morning the first day. " |
King James Version | "And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day." |
Webster's Bible Translation | "And God called the light Day, and the darkness he called Night: and the evening and the morning were the first day." |
Jewish Publication Society (3rd ed.) | "And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day." |
Young's Literal Translation | "and God calleth to the light 'Day,' and to the darkness He hath called 'Night;' and there is an evening, and there is a morning -- day one." |
References
- ^ Kissling, Paul J., Genesis, Volume 1, College Press, 2004, ISBN 0899008755, p. 101.
- ^ Patt-Shamir, Galia , To Broaden the Way: A Confucian-Jewish Dialogue, Lexington Books, 2006, ISBN 0739111914, p. 128.
- ^ Zohar, Bereshith to Lekh Lekha: Or, Book of Light, Forgotten Books, ISBN 1605067466, pp. 89–90.
- ^ a b Augustine, City of God, Book XI, Chapter 7.
- ^ MacDonald, Nathan, Elliott, Mark W., and Macaskill, Grant , Genesis and Christian Theology, Eerdmans, 2012, ISBN 0802867251, p. 124.
- ^ Delitzsch, Franz, A New Commentary on Genesis , 1888, p. 84.
- ^ Berkhof, Louis, Systematic Theology, Eerdmans, 1996, ISBN 080283820, p. 155.
- ^ Merrill, Eugene H., Rooker, Mark, and Grisanti, Michael A., The World and the Word: An Introduction to the Old Testament, B&H Publishing Group, 2011, ISBN 0805440313, p. 181.
- ^ Frojimovics, Kinga and Komoróczy, Géza, Jewish Budapest: Monuments, Rites, History, Central European University Press, 1999, ISBN 9639116378, p. 305.