Translated from Spanish to English with Google Translator

Material Excerpted from "DE EDÉN A LAS NACIONES [1]"

Texts: Genesis 1 and 2 RV 60


The first chapter of Genesis tells us the reality of an absolute beginning, since before the Principle [2] God was already (God's preexistence is affirmed [3]) and He is the creator of the Heavens and the Earth is everything What a man can observe. This narration covers a period of seven days, the Hebrew word for day is YOM. According to the traditional (orthodox) position must be interpreted literally a week of 7 days. According to a less conservative position, the Creation Days should be taken as alternate periods of light and darkness of indeterminate duration of time [4]. Regarding the times of Gen. 1 Dr. Stephen Voth [5] says: "It is interesting to note that when the Hebrew text mentions the number of each day it does so without a definite article. In other words, it does not say the first day but a first day. "[6] According to this line of thought, God would have begun his creative work on a first day and after an indefinite time, on another second day he re-created the following . Thus we have that although there were seven days of creative work, that week would be understood within an indeterminate period of time.

Genesis 1.1-2 says: "1 In the beginning God created the heavens and the earth. 2 And the earth was without form, and void, and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters. In this account God is presented as the Creator of the Whole Universe.

The Beginning of Verse 1 In the beginning it gives the name to the section of the Torah between Gen.1.1 and 6.8 (Be Reshit [7]). This passage serves as an introduction to the first account of Creation. The verb to create in Hebrew is bara [8] and has only God's executing subject [9]. Disorderly and empty: (tohu va bohu [10]) Some scholars argue between verse 1 and 2 there was a wide interval of time, during which some kind of event caused chaos in the perfect Creation of God [11]. The Archeological NVI comments that the Hebrew syntax rejects such opinion [12]; With respect to this, the theologian Felix García López [13] in his book The Pentateuch [14] "says: The introduction (v.1 - 2) highlights the chaotic situation before beginning the creative work itself. Among the peoples of the East there is a widespread idea that before the Creation everything was a Great Chaos, the Word of God creates and puts order and meaning to things [15]. ... And the darkness was upon the face of the deep [16]. Tinieblas is the translation of kjoshek [17], which means "sinister darkness." According to Esteban Voth, in this context these two associated words express the bad, which opposes or endangers life [18].

In this first account, God effects Creation through His Word:

1st Day, Genesis 1.3: 3 And God said, Let there be light; And it was light.
Day 2, Genesis 1.6: And God said, Let there be an expanse in the midst of the waters, and let the waters be separated from the waters.
Day 3, Genesis 1: 9-9 God said also, "Let the waters under the heavens be gathered together in one place, and let the dry land appear." And so it was.
3rd Day, Genesis 1.11 11 And God said, Let the earth bring forth grass, and herb yielding seed; A fruit tree that bring forth fruit after his kind, let his seed be in it, upon the earth. And so it was. 12 And the earth brought forth grass, a herb yielding seed after his kind, and a tree yielding fruit, whose seed is in it, according to his kind. And God saw that it was good. 13 And the evening and the morning were the third day.
4th Day, Genesis 1:14: 14 And God said, Let there be lights in the firmament of the heavens to separate the day from the night; And serve as signs for the seasons, for days and years,
Genesis 1:20 20 And God said, Let the waters bring forth living creatures, and fowl that fly upon the earth in the open expanse of the heavens.
6th Day, Genesis 1.26: 26 And God said, Let us make man in our image, after our likeness: And rule over the fish of the sea, and over the birds of the air, and over the beasts, and over all the earth, and over every creeping thing that creepeth upon the earth.


Genesis 2.4b 25. For the scholars of the Archaeological NIV in the first account describes the creation of the universe in Gral. And the word of connection between the first and second toledot story (v. 4) which is translated as history but would mean (In the Hebrew toledot - Descendency, Family, Housing, Residence, Order - both in its individual meaning and in its use in the OT, it illustrates as something that emerges from what has preceded [19] ). Hence, according to this concept, it should be understood that the account of Genesis 2 is an extension or complement to the story begun in Genesis 1.

          For the scholars of the Archeological NVI the 2nd story is an extension of the 1st, in this they coincide with Jamieson, Fausset & Brown. However, other scholars argue that the 2nd story is independent of the first [20]. In this second account of Creation, which begins in Genesis 2.4 and ends in 2.25, there is no detail of Creation for days. In Chapter 1 of the book "DE EDÉN A LAS NACIONES" all the points are detailed in detail. In this short article I only want to point out that the 2nd Report starts with an inverse order to the 1st.

1. End of Story 1: These are the origins of the heavens and the earth when they were created. Gen. 2.4 "A"

2. Beginning of the 2nd Story: "On the day that Jehovah God made the earth and the heavens ... Gen. 2.4" B "the change of order could be the result of two different conceptions of Creation. In this 2nd Story God acts:

to. God formed the mankind: Gen.2.7 7 And Jehovah God formed man from the dust of the earth, and breathed into his nostrils the breath of life, and man became a living being.
B. God plants a special garden west of Eden [21]: Gen. 2: 8 8 And the Lord God planted a garden in Eden on the east; And put there the man whom he had formed. 9 And the LORD God gave birth to every tree that is delicious in the sight of the earth, and good to eat; Also the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.
C. God creates the Animal Kingdom: 19 So the Lord God formed every beast of the field and every bird of the heavens from the earth, and brought them to Adam to see how He would call them; And all that Adam called the living creatures, that is his name.

D. God creates Eve: Gen. 2.18 to 22 God makes for Adam a woman to the measure of his heart; Of his rib: "compatible with him". 22 And of the rib that Jehovah God took of the man, he made a woman, and brought it to the man.


This devotional does not figure in the book, we do not include devotional ones (many can be done, one for each aspect that one wants to touch), we prefer to leave that task to the reader, as the part necessary to be able to assimilate and retransmit the information.

In the first God creates by His Word, instead in the 2nd God acts, acts, does. Both accounts provide different details, complementing each other, so that most believers naturally make a synthesis of both versions, merging them into a single perception of history. In the spiritual the Creation is by the Word, the Logos, the reason that governs the Universe. In material terms, creation is the result of putting the Logos to work.

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[1] You can freely read Chapter 1 of the book EDEN TO THE NATIONS by entering the links at the end of the post.
[2] See Proverbs 8.22-23
[3] A great difference with the mythologies of the surrounding cultures, where many of their gods have their "birth" within the process of creation. We will see this point developed when we study the parallels, within this same chapter.
[4] Archeological NIV Bible, Life Publishing 2009, Florida USA; Commentary on Gen. 1.1 - 31, page 4
[5] Dr. Esteban Voth is an expert in the Old Testament and has participated in the translation of the Bible into Current Language (BLA) and the New International Bible (NIV). He is currently the World Director of the team of translation consultants for United Bible Societies who carry out more than 450 Bible translation projects around the world. Dr. Voth leads the training and work of all biblical scholars of that organization in the world.
[6] Genesis 1st Part of Stephen Voth, page 63.
[7] Be Reshit, Strong # 7225. Heb. Beginning.
[8] Barah, Strong # 1254. Heb. Creation, production. Word associated with God's unique ability to create out of nothing, unlike the man who recreates things from others.
[9] RVR95 Bible of United Bible Societies, 1995 Colombia. Footnote comment 23
An analysis of Tohu indicates the idea of ​​desolation, associated with bohu, the concept would be total desolation, a concept of anti life. [10] Disordered and empty: is the translation of "tohu vabohu" Genesis 1 ° Part of Esteban Voth, page 36.
[11] Those who hold this interpretation, argue that the Battle between the angels of the Lord and those of Satan of Revelation 12: 3-9 happens between Gen.1.1 and 1.2.
[12] Archeological NIV Bible, Life Publishing 2009, Florida USA; Commentary on Gen. 1.1 - 31, page 4
[13] Félix García López holds a doctorate in Biblical Sciences from the Pontifical Biblical Institute in Rome with a thesis on Deuteronomy. See footnote 19 on page 23.
[14] The Pentateuch is the 3rd volume of the collection Introduction to the study of the Bible Editorial Verbo Divino, Navarra, Spain. Year 2004.
[15] RVR95 Bible of United Bible Societies, 1995 edition of Colombia. Footnote comment 23
[16] Abyss, Strong # 8415: Tehóm, the deep, abyss of waters.
[17] Kjoshek, Strong # 2822: Dark, dark, gloomy.
[18] Hispanic American Commentary, Genesis 1, Part 36.
[19] Archaeological NIV Bible, footnote 8. Editorial Vida - 2009, Miami (Florida, USA).
[20] According to Félix García López, Gen. 1 to Gen. 11 would be a sum of genealogies and stories. The Pentateuch, p. 68.

[21] See in Appendix of chapter I Humanity & Eden.


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