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1. Creation

¹ In the beginning God created the heavens and the earth. ² Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

³ And God said, “Let there be light,” and there was light. ⁴ God saw that the light was good, and he separated the light from the darkness. ⁵ God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.

⁶ And God said, “Let there be a vault between the waters to separate water from water.” ⁷ So God made the vault and separated the water under the vault from the water above it. And it was so. ⁸ God called the vault “sky.” And there was evening, and there was morning—the second day.

⁹ And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. ¹⁰ God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.
¹¹ Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. ¹² The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. ¹³ And there was evening, and there was morning—the third day.

¹⁴ And God said, “Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, ¹⁵ and let them be lights in the vault of the sky to give light on the earth.” And it was so. ¹⁶ God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. ¹⁷ God set them in the vault of the sky to give light on the earth, ¹⁸ to govern the day and the night, and to separate light from darkness. And God saw that it was good. ¹⁹ And there was evening, and there was morning—the fourth day.

²⁰ And God said, “Let the water teem with living creatures, and let birds fly above the earth across the vault of the sky.” ²¹ So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind. And God saw that it was good. ²² God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” ²³ And there was evening, and there was morning—the fifth day.

²⁴ And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. ²⁵ God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.
²⁶ Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, Probable reading of the original Hebrew text (see Syriac); Masoretic Text the earth and over all the creatures that move along the ground.”

    ²⁷ So God created mankind in his own image,
   in the image of God he created them;
   male and female he created them.

    ²⁸ God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”
       ²⁹ Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. ³⁰ And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.
       ³¹ God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.

14. Let there be lights⁶⁷⁶⁷ “Luminaria” — “Luminaries.” Hebrew מארות. Instruments of light, from אור, light, in verse 3. “Lighters; that is lightsome bodies, or instruments that show light.” — Ainsworth Moses passes onwards to the fourth day, on which the stars were made. God had before created the light, but he now institutes a new order in nature, that the sun should be the dispenser of diurnal light, and the moon and stars should shine by night. And He assigns them this office, to teach us that all creatures are subject to his will, and execute what he enjoins upon them. For Moses relates nothing else than that God ordained certain instruments to diffuse through the earth, by reciprocal changes, that light which had been previously created. The only difference is this, that the light was before dispersed, but now proceeds from lucid bodies; which in serving this purpose, obey the command of God.

To divide the day from the night He means the artificial day, which begins at the rising of the sun and ends at its setting. For the natural day (which he mentions above) includes in itself the night. Hence infer, that the interchange of days and nights shall be continual: because the word of God, who determined that the days should be distinct from the nights, directs the course of the sun to this end.

Let them be for signs It must be remembered, that Moses does not speak with philosophical acuteness on occult mysteries, but relates those things which are everywhere observed, even by the uncultivated, and which are in common use. A twofold advantage is chiefly perceived from the course of the sun and moon; the one is natural, the other applies to civil institutions. ⁶⁸⁶⁸ “Altera ad ordinaem politicum spectat.” Under the term nature, I also comprise agriculture. For although sowing and reaping require human art and industry; this, nevertheless, is natural, that the sun, by its nearer approach, warms our earth, that he introduces the vernal season, that he is the cause of summer and autumn. But that, for the sake of assisting their memory, men number among themselves years and months; that of these, they form lustra and olympiads; that they keep stated days; this I say, is peculiar to civil polity. Of each of these mention is here made. I must, however, in a few words, state the reason why Moses calls them signs; because certain inquisitive persons abuse this passages to give color to their frivolous predictions: I call those men Chaldeans and fanatics, who divine everything from the aspects of the stars.⁶⁹⁶⁹ “Ex siderum praesagiis nihil non divinant.” Because Moses declares that the sun and moon were appointed for signs, they think themselves entitled to elicit from them anything they please. But confutation is easy: for they are called signs of certain things, not signs to denote whatever is according to our fancy. What indeed does Moses assert to be signified by them, except things belonging to the order of nature? For the same God who here ordains signs testifies by Isaiah that he ‘will dissipate the signs of the diviners,’ (Isaiah 44:25;) and forbids us to be ‘dismayed at the signs of heaven,’ (Jeremiah 10:2.) But since it is manifest that Moses does not depart from the ordinary custom of men, I desist from a longer discussion. The word מועדים (moadim,) which they translate ‘certain times’, is variously understood among the Hebrews: for it signifies both time and place, and also assemblies of persons. The Rabbis commonly explain the passage as referring to their festivals. But I extend it further to mean, in the first place, the opportunities of time, which in French are called saisons, (seasons;) and then all fairs and forensic assemblies.⁷⁰⁷⁰ See the Lexicons of Schindler, Lee, and Gesenius, and Dathe’s Commentary on the Pentateuch. The two latter writers explain the terms “signs and seasons” by the Figure Hendiadys, for “signs of seasons.” “Zu Zeichen der Zeiten.” The word stands — 1. For the year. 2. For an assembly. 3. For the place of assembling. 4. For a signal. — Ed Finally, Moses commemorates the unbounded goodness of God in causing the sun and moon not only to enlighten us, but to afford us various other advantages for the daily use of life. It remains that we, purely enjoying the multiplied bounties of God, should learn not to profane such excellent gifts by our preposterous abuse of them. In the meantime, let us admire this wonderful Artificer, who has so beautifully arranged all things above and beneath, that they may respond to each other in most harmonious concert.