Loading...
And God created great whales - הגדלים התנינם hattanninim haggedolim . Though this is generally understood by the different versions as signifying whales, yet the original must be understood rather as a general than a particular term, comprising all the great aquatic animals, such as the various species of whales, the porpoise, the dolphin, the monoceros or narwal, and the shark. God delights to show himself in little as well as in great things: hence he forms animals so minute that 30,000 can be contained in one drop of water; and others so great that they seem to require almost a whole sea to float in.
- VII. The Fifth Day
20. שׁרץ shārats “crawl, teem, swarm, abound.” An intransitive verb, admitting, however, an objective noun of its own or a like signification.
נפשׁ nephesh “breath, soul, self.” This noun is derived from a root signifying to breathe. Its concrete meaning is, therefore, “that which breathes,” and consequently has a body, without which there can be no breathing; hence, “a breathing body,” and even a body that once had breath Numbers 6:6. As breath is the accompaniment and sign of life, it comes to denote “life,” and hence, a living body, “an animal.” And as life properly signifies animal life, and is therefore essentially connected with feeling, appetite, thought, נפשׁ nephesh denotes also these qualities, and what possesses them. It is obvious that it denotes the vital principle not only in man but in the brute. It is therefore a more comprehensive word than our soul, as commonly understood.
21. תנין tannı̂yn “long creature,” a comprehensive genus, including vast fishes, serpents, dragons, crocodiles; “stretch.”
22. ברך bārak “break, kneel; bless.”
The solitude בהוּ bohû the last and greatest defect in the state of the earth, is now to be removed by the creation of the various animals that are to inhabit it and partake of its vegetable productions.
On the second day the Creator was occupied with the task of reducing the air and water to a habitable state. And now on the corresponding day of the second three he calls into existence the inhabitants of these two elements. Accordingly, the animal kingdom is divided into three parts in reference to the regions to be inhabited - fishes, birds, and land animals. The fishes and birds are created on this day. The fishes seem to be regarded as the lowest type of living creatures.
They are here subdivided only into the monsters of the deep and the smaller species that swarm in the waters.
Genesis 1:20
The crawler - שׁרץ sherets apparently includes all animals that have short legs or no legs, and are therefore unable to raise themselves above the soil. The aquatic and most amphibious animals come under this class. “The crawler of living breath,” having breath, motion, and sensation, the ordinary indications of animal life. “Abound with.” As in Genesis 1:11 we have, “Let the earth grow grass,” (דשׁא תדשׁע tadshē‛ deshe' so here we have, “Let the waters crawl with the crawler,” שׁרץ ישׁרצוּ yı̂shretsû sherets the verb and noun having the same root. The waters are here not the cause but the element of the fish, as the air of the fowl. Fowl, everything that has wings. “The face of the expanse.” The expanse is here proved to be aerial or spatial; not solid, as the fowl can fly on it.
Genesis 1:21
Created. - Here the author uses this word for the second time. In the selection of different words to express the divine operation, two considerations seem to have guided the author‘s pen - variety and propriety of diction. The diversity of words appears to indicate a diversity in the mode of exercising the divine power. On the first day Genesis 1:3 a new admission of light into a darkened region, by the partial rarefaction of the intervening medium, is expressed by the word “be.” This may denote what already existed, but not in that place. On the second day Genesis 1:6-7 a new disposition of the air and the water is described by the verbs “be” and “make.” These indicate a modification of what already existed. On the third day Genesis 1:9, Genesis 1:11 no verb is directly applied to the act of divine power. This agency is thus understood, while the natural changes following are expressly noticed. In the fourth Genesis 1:14, Genesis 1:16-17 the words “be,” “make,” and “give” occur, where the matter in hand is the manifestation of the heavenly bodies and their adaptation to the use of man. In these cases it is evident that the word “create” would have been only improperly or indirectly applicable to the action of the Eternal Being. Here it is employed with propriety; as the animal world is something new and distinct summoned into existence. It is manifest from this review that variety of expression has resulted from attention to propriety.
Great fishes. - Monstrous crawlers that wriggle through the water or scud along the banks.
Every living, breathing thing that creeps. - The smaller animals of the water and its banks.
Bird of wing. - Here the wing is made characteristic of the class, which extends beyond what we call birds. The Maker inspects and approves His work.
Genesis 1:22
Blessed them. - We are brought into a new sphere of creation on this day, and we meet with a new act of the Almighty. To bless is to wish, and, in the case of God, to will some good to the object of the blessing. The blessing here pronounced upon the fish and the fowl is that of abundant increase.
Bear. - This refers to the propagation of the species.
Multiply. - This notifies the abundance of the offspring.
Fill the waters. - Let them be fully stocked.
In the seas. - The “sea” of Scripture includes the lake, and, by parity of reason, the rivers, which are the feeders of both. This blessing seems to indicate that, whereas in the case of some plants many individuals of the same species were simultaneously created, so as to produce a universal covering of verdure for the land and an abundant supply of aliment for the animals about to be created - in regard to these animals a single pair only, at all events of the larger kinds, was at first called into being, from which, by the potent blessing of the Creator, was propagated the multitude by which the waters and the air were peopled.
You are rising in true dignity and moral worth as you practice virtue and cherish uprightness in heart and life. Let not your character be affected by a taint of the leprosy of selfishness. A noble soul, united with a cultivated intellect, will make you men whom God will use in positions of sacred trust. 4T 562.1
It should be the first work of all connected with this institution to be right before God themselves, and then to stand in the strength of Christ, unaffected by the wrong influences to which they will be exposed. If they make the broad principles of the word of God the foundation of the character, they may stand wherever the Lord in His providence may call them, surrounded by any deleterious influence, and yet not be swayed from the path of right. 4T 562.2
Many fail where they should be successful, because they do not realize how great is the influence of their words and actions. They are affected by circumstances, and seem to think that their lives are their own, and that they may pursue whatever course seems most agreeable to themselves, irrespective of others. Such persons will be found self-sufficient and unreliable. They do not prayerfully consider their position and their responsibilities, and fail to realize that only by a faithful discharge of the duties of the present life can they hope to win the future, immortal life. 4T 562.3
If these persons would make the word of God their study and their guide, they would see that no man “liveth to himself.” They would learn from the Inspired Record that God has placed a high value upon the human family. The works of His creation upon each successive day were called good; but man, formed in the image of his Creator, was pronounced “very good.” No other creature that God has made has called forth such exhibitions of His love. And when all was lost by sin, God gave His dear Son to redeem the fallen race. It was His will that they should not perish in their sins, but live to use their powers in blessing the world and honoring their Creator. Professed Christians who do not live to benefit others, follow their own perverse will rather than the will of God, and they will be called to account by the Master for their abuse of the blessings which He has given them. 4T 562.4
Read in context »