Exposition of Genesis 1–11: Genesis 2:7–9

Genesis 2:7–9
7 The LORD God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.  8 The LORD God planted an orchard in the east, in Eden; and there he placed the man he had formed.  9 The LORD God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)
(NET Bible)

Our very first day

Anyone who loves sports knows that a common theme is the ability of a competitor to win an almost-won game. How many times have you seen a sports team blow a safe lead?

Humankind began with the presence of God in the paradise of Eden. What could become a cause for failure in a place like that? How do we as believers squander our spiritual advantages?

As we move through Genesis, we will take care to note what larger narrative-account contains the verses we are considering. In this case, Genesis 2:4 says, “This is the account of the heavens and the earth when they were created.” So, Genesis 2:7–9 stands in the first of the tôledôt divisions of Genesis discussed in the Introduction. Old Testament scholar Alan Ross offers a somber evaluation:

The first tôledôt traces what became of the universe God had so marvelously created: it was cursed through disobedience, so that deterioration and decay spread throughout the human race. . . . Whereas the word “bless” was used three times in the account of creation, the word for “curse” appears three times in this tôledôt.[1]

Since this section of Genesis extends to the end of Genesis chapter 4, the accuracy of Ross’s assessment will not immediately be obvious. Give it time.

This verse contains a phrase that first made its appearance in Genesis 2:4: “Lord God” (Hebrew, Yahweh ‘Elohim). This phrase occurs twenty times in Genesis 2-3, but it occurs nowhere else in Genesis. The question is: why?

Most evangelical scholars have adopted the views of the Jewish scholar Umberto Cassuto that the appearance of the two names for God in this combination “is easily explained by Scripture’s desire to teach us that Yahweh, which occurs here [2:4] for the first time, is to be wholly identified with ‘Elohim mentioned in the preceding section; in other words that the God of the moral world is none other than the God of the material world, that the God of Israel is in fact the God of the entire universe, and that the names Yahweh and ‘Elohim merely indicate two different facets of his activity or two different ways in which he reveals himself to mankind.”[2]

In this verse and the ones which follow, we are told additional details about how both the first man and the first woman were formed. These two were unique in being the only two human beings not born of a human mother.

The initial focus falls on Adam, “the man,” whom God fashioned from ordinary soil. Old Testament scholar Victor Hamilton adds, “We should note that neither the concept of the deity as craftsman nor the concept of man as coming from earthy material is unique to the Bible.”[3] Various authors cite ancient Egyptian and Mesopotamian stories as echoes of the account given here.

“Dust,” the traditional translation for what the NET Bible translates as “soil,” has been the subject of many sermons designed to highlight the insignificance of man. However, Hamilton strikingly notes that this viewpoint does not emerge from the biblical text:

Nowhere does Gen. 2 imply that dust is to be understood as a metaphor for frailty. . . . Especially interesting for possible connections with Gen. 2:7 are those passages which speak of exaltation from dust, with the dust representing pre-royal status (1 Kings 16:2), poverty (1 Sam. 2:8; Ps. 113:7), and death (Isa. 26:19; Dan. 12:2). . . . Thus, the emphasis on the dust in Gen. 2:7, far from disagreeing with ch. 1, affirms ch. 1’s view of man’s regality. He is raised from the dust to reign.”[4]

Old Testament scholar Bruce Waltke gives insight into the phrase “breath of life” by saying, “Animals also have breath, but it is the narrator’s intention to stress that human beings have the very breath of God sustaining them.”[5] This separates humanity from the animal part of creation.

The concluding clause “the man became a living being” (Gen. 2:7b), has been translated in several ways with regard to the final English word. “Living being” is used by NET, NASB, NIV, and RSV. “Living creature” is the unusual choice of the ESV — odd because it fits no entry in the standard Hebrew lexicon for nephesh.[6] KJV has the well-known “living soul.” Waltke says, “Essentially [Heb.] nephesh means ‘passionate vitality.’”[7]

Genesis 2:8 introduces the Garden of Eden, which the NET Bible translates as “orchard” due to the dominance of trees in the subsequent verses (e.g., 2:9 and 2:16–17). However, it seems more likely that the account stresses the trees because two of them are central both to the garden and to the story. Wenham says: “gan ‘garden’ is an enclosed area for cultivation (cf. verses 5, 15): perhaps we should picture a park surrounded by a hedge (cf. 3:23). This seems to be the understanding of the early versions which translate gan as ‘paradise,’ a Persian loan word, originally meaning a royal park.” Adam was created in paradise! Eden has defied all attempts to define its location.

The only unusual feature of Genesis 2:9 is the phrase “tree of the knowledge of good and evil.” Of the many interpretations for this phrase, the best seems to be that offered by Hamilton:

“The knowledge of good and evil” represents moral autonomy. . . . It is our position that this interpretation best fits with the knowledge of good and evil in Gen. 2–3. What is forbidden to man is the power to decide for himself what is in his best interests and what is not. This is a decision God has not delegated to [the man].[8]

Humanity requires God’s guidance because we cannot fathom all that faces us. If only the first man and woman had been content to let God be God, how different things might have been!

Copyright © 2011 by Barry Applewhite. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] Alan P. Ross, Creation and Blessing (Grand Rapids: Baker Books, 1988) 117.

[2] Umberto Cassuto, From Adam to Noah, trans. I. Abrahams (Jerusalem: The Magnes Press, 1961) 88.

[3] Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1990) 157.

[4] Hamilton, Genesis 1-17, 158.

[5] Waltke, Genesis, 85.

[6] HALOT, nephesh, living being, q.v.

[7] Bruce K. Waltke with Cathi J. Fredricks, Genesis (Grand Rapids: Zondervan, 2001) 71.

[8] Hamilton, Genesis 1-17, 165-166. Waltke appears to hold the same view: Genesis, 86.


Exposition in Genesis 1-11: Genesis 1:29-31

Genesis 1:29-31

Then God said, I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground everything that has the breath of life in it I give every green plant for food. It was so.
31 God saw all that he had made and it was very good! There was evening, and there was morning, the sixth day.

God finds satisfaction in creation

The Bible shows that God is concerned about every aspect of our existence. Nowhere is this more obvious than when God made humanity and created an enormous food supply to sustain them. With regard to food, drink, and clothing, Jesus said, Your heavenly Father knows that you need them (Matt. 6:32).

So, what will it take for us to focus on the goodness of God in providing for our needs? What will it take to pull us out of the mad scramble for material wealth and the security it allegedly provides?

The Old Testament writers use various means to emphasize ideas, and one of the most common is to use the word hinneh meaning behold, see.[1] Curiously, the NET Bible translators say the word means Look, this is what I am doing![2] and yet they represent it with now in the phrase I now give. This is under-translation; when the Bible emphasizes something, the translation should contain the emphasis in the text, not in the margin! For example, the ESV has Behold, I have given you . . . and the RSV, NASB and KJV do the same. In the NIV the word hinneh is not translated at all! NLT wins the prize with Look!

Someone will say, Are you making too big a deal out of this? Perhaps, but the identification of food looms large at my house. Nobody wants to be called to the very first supper by a whisper. :-)

God speaks to the man and the woman (you plural in Hebrew) in verse 29; animals will be addressed in verse 30. Wenham cites another scholar who documents other [non-biblical] texts to show that there was a widespread belief in antiquity that man and the animals were once vegetarian.[3] While Genesis 1 does not forbid eating meat, the practice is not explicitly mentioned until Genesis 9:3, after the fall into sin (Genesis 3) and the flood (Genesis 6-8).

Genesis 1:30 defines the food supply for all animal life on earth. Note carefully that humankind has been separated from all the rest of life on earth. That is fully in keeping with the fact that man and woman are the only portion of the living creation made in Gods image. We have already seen that when God speaks things happen immediately. So, Genesis 1:31 finishes with the words It was so. Unfortunately, a time will come in the great story of Genesis when God will speak and it will not be so, but that will be addressed in another post.

Genesis 1:31
God saw all that he had made — and it was very good! There was evening, and there was morning, the sixth day.

Once again the NET Bible buries the emphatic hinneh (behold, see, look) in a marginal note; the only remnant of its emphasis is in the exclamation point. In contrast, the ESV says, And God saw everything that he had made, and behold, it was very good (Gen. 1:31a, emphasis added). Wenham says of this use of hinneh that it is suggesting Gods enthusiasm as he contemplated his handiwork.[4]

The problem of evil in the world is well-known, and the issue has been extensively discussed. Those who do not know God look upon a world filled with instances of evil and ask how God could possibly be good. Genesis explains that what God made was very good to the point of arousing his enthusiasm, so the cause of evil must be found elsewhere. Later in this , Plano, Texasstudy we will see where.

Copyright 2011 by Barry Applewhite. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] L. Koehler, W. Baumgartner and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament, translated and edited under the supervision of M. E. J. Richardson, 5 vols. (Leiden, The Netherlands: Brill, 1994-2000) hinneh, behold, see, q.v.

[2] NET Bible Notes for Genesis 1:29, fn 5.

[3] Gordon J. Wenham, Genesis 115, Word Biblical Commentary (Nashville: Word Incorporated, 1987) 33.

[4] Wenham, Genesis 1-15, 34.


Exposition of Genesis 1-11: Genesis 1:28

Genesis 1:28

God blessed them and said to them, Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.
(NET Bible)

The mission God gave humanity

Humanity had a God-given mission to accomplish from the very beginning. God did not leave the man and woman in doubt about whether there was a God or whether he had orders for those he had made.

What would God say about humanitys management of the ecosystem? What would God say about the extensive extinction of species under our care? What would God say about the attention we devote to our comfort compared to the attention we give the mission he assigned to us so long ago? We are going to find out!

Blessing from God has already occurred in Genesis 1:22, when God blessed the creatures that swarm in the sky, the land and the sea. But there is a major difference between Gods communication in Genesis 1:22 and his communication in Genesis 1:28. In both cases God pronounces a blessing, but only to the man and the woman does he speak –God said . . . to them (Gen. 1:28, emphasis added). In this indirect way we learn that the man and woman had the ability to communicate with God, and they understood what he said.

Another implicit lesson in Genesis 1:28 is that God wanted the man and woman to know what he expected of them. He did not leave them without guidance. You may be thinking, Well, of course! But some who (allegedly) believe in God do not believe as you do. For example, the deists, such as Benjamin Franklin, Thomas Jefferson and Thomas Paine, held that God created the world but had nothing further to do with it; man was left with only the guidance of reason. Deism is very far from Genesis! Genesis teaches that God communicated with humankind from the start and made clear what he wanted.

So important is this theme of blessing that commentator Gordon Wenham says, Genesis may be described as the story of fulfillment of the divine promises of blessing.[1] So, of what does a blessing consist? Consider the following Word Study.

Word Study bless

The Hebrew verb barak occurs in an intensive form in Gen. 1:28 where NET translates it as God blessed them. The word means: to bless = to endue [i.e., to furnish with a gift] someone with special power.[2] In this verse it appears that the power is to reproduce, to subdue the earth and to rule over the creatures God has made.

In addition to the mandate to reproduce and fill the earth, humanitys rulership is stated even more strongly than it was in Genesis 1:26. Not only does God say to rule over the creation but also to subdue it. The latter verb is the Hebrew verb kabash, which means subjugate[3] [a seldom-heard English word which means to bring under control, conquer[4]]. However, God does not say that the man and woman should rule or subdue other human beings or each other.[5] In addition, animal life was not granted as food until after the flood (Gen. 9:3). A manager of the world has to know these things!

Copyright 2011 by Barry Applewhite. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] Gordon J. Wenham, Genesis 1-15, Word Biblical Commentary (Nashville: Word Incorporated, 1987) 24.

[2] L. Koehler, W. Baumgartner and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament, translated and edited under the supervision of M. E. J. Richardson. 5 vols. (Leiden, The Netherlands: Brill, 1994-2000) barak, bless, q.v.

[3] HALOT, kabash, bring under control, q.v.

[4] subjugate. The American Heritage Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. 28 Aug. 2008. <Dictionary.com http://dictionary.reference.com/browse/subjugate>.

[5] Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1990) 139, fn 21.


Exposition of Genesis 1–11: Genesis 1:27

Genesis 1:27
God created humankind in his own image,
in the image of God he created them,
male and female he created them.
(NET Bible)

Don’t Underestimate Gender Differences!

The aging professor of marriage and family life paused as he looked out at the rows of fresh, young faces. It was the first day of his college class, and he knew they would be trying to figure out what would be on the first quiz. His face took on a wry smile when he said, “I’m going to tell you the secret of this whole course. Are you ready?” A hundred ballpoint pens poised over paper and waited for his next words. [Once upon a time we had no laptops!]

He spoke with measured slowness, savoring every word: “Boys . . .  and . . . girls . . . are different.”

When the chorus of groans subsided, the old professor said, “I’m not kidding. You don’t believe me now, but you will.” When all was said and done, the old man was right. We had been clueless. Thank God for the difference! Where did this difference between men and women begin? What are the spiritual implications of the difference? What does God say about the difference?

The first poetic language in the Bible is about God creating humankind in his image. In time we will look more carefully into the physical details of how man was created (Genesis 2). In this verse, however, the stress continues to fall on God’s image permeating all of humanity, both male and female. Consider the following Word Study.

Word Study: “humankind” or “man”

The Hebrew noun ’adam, translated “humankind” by NET in Gen. 1:27, means: 1) “collectively mankind, people,” and 2) “individual man.”[1] In a limited number of cases, the Hebrew word has been rendered as the name of the first man, Adam; this suggests that Adam has a certain priority in setting the pattern of human experience (see Romans 5).

Clearly, the NET Bible views  Gen. 1:27 as an instance of the collective usage. Another clear example of the collective usage occurs in Genesis 5:2. The term “humankind” means “human beings collectively,”[2] and it arose in the seventeenth century as a synonym for “mankind.” The translators of the NET Bible have said, “In all cases the goal for the NET Bible was to be as accurate as possible with regard to gender-related language, faithfully reproducing the original text in clear contemporary English.”[3]

Back to Genesis 1:27

The complete message of our verse has not always been popular in the church. When pagan philosophy, specifically a form of dualism, invaded the church in its earliest centuries, many things were placed in categories according to their perceived value. For example, this erroneous view taught that the spirit was good, but the body was bad; it taught that thought was good, but emotions were bad; and it taught that male was good, but female was bad. Obviously, that last idea runs squarely against the revelation that God created male and female in his own image. To illustrate one value of this concept, Eve did not fall into sin (Genesis 3) because she was inherently evil but because she was deceived and made a choice contrary to what God had said.

Hamilton explains the significance of “male and female” by saying: “Sexuality is not an accident of nature, nor is it simply a biological phenomenon. Instead it is a gift of God. While sexual identity and sexual function are foreign to God’s person, they are nevertheless a part of his will for his image bearers.”[4]

God went to considerable lengths to maintain gender clarity as part of the created order. As part of the theme of deterioration due to sin, discussed in the Introduction to this study, sexual confusion gradually emerges in the account of Genesis. In Genesis 6 we find unsanctioned sexual activity as part of the wickedness running wild in the pre-flood world. After the flood, the evil of sexual perversion again manifests itself in the aggressive homosexuality and fornication in ancient Sodom on the eve of its destruction (Genesis 19).

In the next post on Genesis, we will encounter the sanction of sexual activity between male and female as part of the design God gave to his creation. Meanwhile, the reader may reflect on whether our contemporary society lies closer to the sexual purity of God’s created order or the perversion of it in ancient Sodom.

Copyright © 2011 by Barry Applewhite. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] L. Koehler, W. Baumgartner and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament, translated and edited under the supervision of M. E. J. Richardson. 5 vols. (Leiden, The Netherlands: Brill, 1994-2000) ’adam, mankind, man, q.v.

[2] “humankind.” Dictionary.com Unabridged (v 1.1). Random House, Inc. 27 Aug. 2008. <Dictionary.com http://dictionary.reference.com/browse/humankind>.

[3] “Introduction to the First Edition,” NET Bible (Plano: Biblical Studies Press, 2005) 18.

[4] Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1990) 138–139.


Exposition of Genesis 1-11: Genesis 1:1-3

Genesis 1:1-3

In the beginning God created the heavens and the earth.
Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water. 3 God said, “Let there be light.” And there was light.
(NET Bible)

God begins everything

The Bible begins by asserting a fact: to answer those who wonder why anything is here at all, the author of Genesis says God created everything. Old Testament scholar Gordon Wenham quotes another scholar in saying, The first subject of Genesis and the Bible is God.[1]

Of course, many scientists abhor the idea that Genesis 1:1 presents a definite beginning brought about by God. The agnostic astronomer Robert Jastrow has written:

When a scientist writes about God, his colleagues assume he is either over the hill or going bonkers. . . . However, I am fascinated by the implications in some of the scientific developments of recent years [i.e. the Big Bang]. The essence of these developments is that the Universe had, in some sense, a beginning — that it began at a certain moment in time, and under circumstances that seem to make it impossible — not just now, but ever — to find out what force or forces brought the world into being at that moment. Was it, as the Bible says, Thine all powerful hand that creates the world out of formless matter? No scientist can answer that question; we can never tell whether the Prime Mover willed the world into being or the creative agent was one of the forces of physics; for the astronomical evidence proves that the Universe was created 15 billion years ago in a fiery explosion, and in the searing heat of that first moment, all the evidence needed for a scientific study of the cause of the great explosion was melted down and destroyed.[2]

Many scientists earnestly wish scientists like Jastrow would not say such things. His remarks reveal that scientists rely on faith just as Christians do; only the object of faith differs. The event Jastrow describes is the Big Bang, the prevailing theory of how the universe began. Some scientists have strongly resisted the Big Bang model of origins because a definite beginning for the universe takes the discussion too far toward the words of Genesis.[3]

But let us turn from the committed skepticism of some scientists to gain a better understanding of the biblical text. The word for God in Gen. 1:1, Hebrew elohim, is the most common word for deity and can be used for any god. The author of Genesis intentionally used elohim to let it be known that the creator of the whole universe is the God he describes, not merely some local deity. In part, Genesis counters other religious views of creation common in the ancient east.

Wenham explains: It is important to appreciate the fact that Hebrew elohim is not simply synonymous with English God. Thanks to secularism, God has become for many people little more than an abstract philosophical concept. But the biblical view avoids such abstractions.[4] While contemporary society tends to marginalize God, the Bible shows that he is central to all that happens.

In saying the heavens and the earth, the author of Genesis uses a figure of speech (merism) that means the universe. We use the same type of idiom today when we say we refashioned something from top to bottom.

The Hebrew verb bara, (Gen. 1:1) means God creates,[5] which makes clear the lexical fact that God is the only subject of this verb in the Old Testament. (Verbs normally take more than one kind of subject.) Ross offers a significant word study of bara, and concludes:

The word bar is used exclusively for the activity of God in which he fashions something anew. The word can be used for creating something out of nothing, but that idea must come from the context and not from the inherent meaning of this word.[6]

Genesis 1:1 tells us the world did not just happen by chance. At a stroke, Genesis 1:1 sweeps aside atheism, cynicism, pantheism, humanism and naturalism. In their place we have God!

Many scholars have debated the complex details of Gen. 1:1-2, which is not surprising. Old Testament scholar Bruce Waltke presents the most convincing conclusion, held by many, when he says:

The evidence, therefore, seems convincing that verse 1 should be construed as a broad, general declaration of the fact that God created the cosmos, and that the rest of the chapter explicates [expands] this statement. . . . It is concluded, therefore, that the structure of the account of the creation of the cosmos is as follows:

I. Introductory summary statement, 1:1.

II. Situation prior to the creation, 1:2.

III. Narrative of creation, 1:3-31.[7]

The unformed earth

The NET Bible Notes describe the state of the earth before the creative activity of God (Gen. 1:2): What we now know as the earth was actually an unfilled mass covered by water and darkness.[8] In such a world there was nothing to distinguish any point from any other point; it was an empty, lifeless wasteland. Only later would God add an abundance of life to the oceans (Gen. 1:20) — but not yet.

Concerning Genesis 1:2, which he headlines as the Negative State of Earth before Creation, Waltke says: The starting point of the story may be somewhat surprising. There is no word of God creating the planet earth or darkness or the watery chaos. The narrator begins the story with the planet already present, although undifferentiated and unformed.[9]

In addition to being featureless and empty, the primeval earth was shrouded in darkness, waiting for Gods light-bearing word (Gen. 1:3). Most of us live in cities filled with ambient light, even at night. But this darkness (Hebrew, roughly koshek) was pitch black; when it occurred during the plague of darkness in Pharaohs Egypt, the Egyptians had to grope for anything they sought (Exod. 10:21). Their eyes were useless! Ross says, Darkness throughout the Bible represents evil and death — it is not conducive to life.[10]

In this featureless gloom over the primeval world, the Spirit of God was moving over the surface of the water just as surely as darkness covered the surface of the deep. The Spirit moved in readiness (Gen. 1:2) to breathe life into the creation in a similar way to the Lord God subsequently breathing into Adams nostrils the breath of life (Gen. 2:7). Nothing comes about in either case apart from the creative activity of God! The key activity in Gen. 1:2 is the moving of the Spirit of God; apart from the Spirits presence, the earth would have remained lifeless and shrouded in darkness.

The God said formula occurs ten times in chapter one (verses 3, 6, 9, 11, 14, 20, 24, 26, 28, 29), and in every case immediate change results. In Gen. 1:3, the author even uses short forms of the verbs to make the sentence as powerfully brief as possible. The Net Bible Notes say these verbs form a profound wordplay [yehi or vayehi or; let there be light and there was light] to express both the calling into existence and the complete fulfillment of the divine word.[11]

Wenham points out: Throughout Scripture the word of God is characteristically both creative and effective. . . . But in this creation narrative these qualities are even more apparent.[12]

In relation to light, Wenham says, Light is often used metaphorically for life, salvation, the commandments, and the presence of God (Ps. 56:14; Isa. 9:1; Prov. 6:23; Exod. 10:23). It is the antithesis, literally and metaphorically, of k?shek darkness.[13] For those who are wondering what the source of light might be, Waltke says, Since the sun is only later introduced as the immediate cause of light, the chronology of the text emphasizes that God is the ultimate source of light.[14] In Gen. 1:4, God saw how beautiful the light was (Hamiltons translation).[15]

Copyright 2011 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.

[1] Gordon J. Wenham, Genesis 1-15, Word Biblical Commentary (Nashville: Word Incorporated, 1987) 14, quotingO. Procksch.

[2] Robert Jastrow, God and the Astronomers, Second Edition (New York: W.W. Norton & Company, 2000) 910.

[3] Hugh Ross, Big Bang Model Refined by Fire, Mere Creation, ed. William A. Dembski (Downers Grove: InterVarsity Press, 1998) 363, 369.

[4] Wenham, Genesis 1-15, 15.

[5] HALOT, bara, God creates, q.v.

[6] Alan P. Ross, Creation and Blessing (Grand Rapids: Baker Books, 1988) 728.

[7] Bruce K. Waltke, The Creation Account in Genesis 1:1-3; Part III, Bibliotheca Sacra vol. 132, num. 527 (July-September, 1975) 227-228.

[8] NET Bible Notes for Genesis 1:2.

[9] Bruce K. Waltke with Cathi J. Fredricks, Genesis (Grand Rapids: Zondervan, 2001) 59. Hamilton reaches the same conclusion (Genesis, 117); so does Ross (Creation & Blessing, 104-107).

[10] Ross, Creation & Blessing, 106.

[11] NET Bible Notes for Genesis 1:3.

[12] Wenham, Genesis 1-15, 18.

[13] Wenham, Genesis 1-15, 18.

[14] Waltke, Genesis, 61.

[15] Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1990) 118.