Gênesis 2
John MacArthur · Citado em PreceptAustin
Gênesis 2
MacArthur adds that "This section (Ge 2:4-25) fills in the details of man's creation on day six. How did Moses obtain this account, so different from the absurd fictions of the pagans? Not from any human source, for man was not in existence to witness it. Not from the light of reason, for though intellect can know the eternal power of the Godhead (Ro 1:18-20) and that God made all things, it cannot know how. None but the Creator Himself could give this data and, therefore, it is through faith that one understands that the worlds were formed by the Word of God (Heb 11:3). (See context in MacArthur Study Bible) This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven - ESV = "these are the generations of the heavens and the earth..." Note the phrase in the day refers to all 6 days in Genesis 1. This is the account is NOT second creation account, but an addendum and amplification of Genesis 1. There is absolutely no contradiction or confusion by the Holy Spirit. Victor Hamilton on this is the account (ESV - These are the generations) - Here one encounters the first of ten appearances of the formula These are the generations of (Heb. ʾēlleh tôleḏôṯ) in Genesis (see also Ge 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2; cf. Ge 5:1 for a variant of the formula [“this is the book of the generations of Adam”]). This first one differs from the others in that it describes the generations of the heavens and the earth while the others introduce either the descendants of some person or a narrative about some person (e.g., Noah, sons of Noah/Terah/Ishmael/Isaac/Esau/Jacob). While something like “offspring, descendants” would fit many of the last nine, it may seem strange to refer to the “offspring” or “children” of the universe, but that is expressly what Gen. 2:4 intends. (See context in The Book of Genesis) The Apologetics Study Bible has an interesting note that "Twofold accounts were common in ancient theories of creation (e.g., the Babylonian story of Atrahasis). The differences in the order of creation events are due to each narrative’s distinct purposes. The first gives a loosely chronological account, gathering creation events into a discernible pattern to show the symmetry of creation’s purpose. The second is topical, focusing on the sixth day by expanding on the creation of man and woman. Gn 2 presupposes chapter 1 and does not duplicate all the creation events." (See context in The Apologetics Study Bible) NET NOTE on this is the account - The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolédot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26)....The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4–7 forms a fine parallel to the construction of 1:1–3. The subject matter of each תּוֹלְדֹת (tolédot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation. Note that beginning in Genesis 2:4 we have the introduction of the Name LORD God and it dominates chapter 2 occuring 23x in 22 verses (see below). LORD God in Genesis - Gen. 2:4; Gen. 2:5; Gen. 2:7; Gen. 2:8; Gen. 2:9; Gen. 2:15; Gen. 2:16; Gen. 2:18; Gen. 2:19; Gen. 2:21; Gen. 2:22; Gen. 3:1; Gen. 3:8; Gen. 3:9; Gen. 3:13; Gen. 3:14; Gen. 3:21; Gen. 3:22; Gen. 3:23; Gen. 14:22; Gen. 15:2; Gen. 15:8; Ray
Gênesis 2
MacArthur - "Mist" should be translated "flow." It indicates that water came up from beneath the ground as springs and spread over the whole earth in an uninterrupted cycle of water. After the fall, rain became the primary means of watering the earth and allowed for floods and droughts that did not exist originally. Rains also allowed for God to judge through floods and droughts. (See context in MacArthur Study Bible) NET NOTE on mist - The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground. (The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.) USED TO RISE - Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time. AND WATER - The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground. GROUND - The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.” Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7). Henry Morris has different interpretation of mist - The "mist" was not a river, as some writers think, as the Hebrew word simply means water vapor (Job 36:27); it refers merely to the local daily cycle of evaporation and condensation occasioned by the day/night temperature cycle. Mist (0108)(ed) is rendered "Mist (KJV, ASV, RSV,) vapor (Berkley Version) flood (JB, NEB) stream (NAB). These are the various translations of Genesis 2:6. Most versions translate "mist" in Job 36:27. Based on these two biblical contexts and the Akkadian and Sumerian cognates, edû and A.DÉ.A respectively, the meanings other than "mist" and "vapor" have been suggested. Earlier translators did not have access to the ancient cuneiform languages which help to determine the meaning of these difficult words. The LXX translators guessed at πηγή (spring) in Genesis and νεφέλη (cloud) in Job. The Akkadian edû refers to the annual inundation of Babylon by the Euphrates as well as to irrigation. If Eden was watered by floods and irrigation rather than rain, it may have been located in an area like southern Mesopotamia where it does not rain. Such a location would suggest that the paradisiacal situation was not worldwide but peculiar to Eden's immediate environs. The Job passage is rich with meteorological details. However, "mist" is not demanded there one of the several options such as "stream" would well fit. (Robert Alden in the TWOT) David E O'Brien - Wasn’t the land watered by a mist that took the place of rain (Genesis 2:6)? This is partially true. The earth was watered by some source other than rain, but it wasn’t a mist. The word usually translated mist by the KJV is better understood today and means streams, as translated in the NIV. The ancient Near East, with the exception of Palestine, depended on rivers. Egypt was known as “The Gift of the Nile” because without the water of the Nile there could be no agriculture, cities, or life as the Egyptians knew it. There was rain in the Tigris-Euphrates valley, but it was seasonal and erratic. The great civilizations of Sumer, Babylonia, and Assyria were impossible without their great rivers. The picture that emerges from verse 6, then, isn’t of a misty, cloud-shrouded earth, but of an earth where the rivers provided enough water for the sparse wild vegetation common in such semi-arid regions. But the intense cultivation of the land necessary after the fall required rainfall plus the added benefit of irrigation from the streams provided by God for that purpose. (Today's Handbook for Solving Bible Difficulties) Related Resources: Did It Rain before the Flood? What Generated the Preflood Mist? Was There No Rain Before the Flood? | Answers in Genesis Genesis 2:7 Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. BGT καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν KJV And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. NET 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. BBE And the Lord God made man from the dust of the earth, breathing into him the breath of life: and man became a living soul. CSB Then the LORD God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being. ERV And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ESV then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. GWN Then the LORD God formed the man from the dust of the earth and blew the breath of life into his nostrils. The man became a living being. NKJ And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being. NAB the LORD God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being. NIV the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. NJB Yahweh God shaped man from the soil of the ground and blew the breath of life into his nostrils, and man became a living being. NLT Then the LORD God formed the man from the dust of the ground. He breathed the breath of life into the man's nostrils, and the man became a living person. NRS then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. YLT And Jehovah God formeth the man -- dust from the ground, and breatheth into his nostrils breath of life, and the man becometh a living creature. LXE And God formed the man of dust of the earth, and breathed upon his face the breath of life, and the man became a living soul. ASV And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. DBY And Jehovah Elohim formed Man, dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul. BHT wayyîcer yhwh(´ädönäy) ´élöhîm ´et-hä|´ädäm `äpär min-h亴ádämâ wayyiPPaH Bü´aPPäyw nišmat Hayyîm wa|yühî hä|´ädäm lüneºpeš Hayyâ formed man: Ps 100:3 139:14,15 Isa 64:8 dust: Ge 3:19,23 Job 4:19 33:6 Ps 103:14 Ec 3:7,20 12:7 Isa 64:8 Ro 9:20 1Co 15:47 2Co 4:7 5:1 and breathed: Job 27:3 33:4 Joh 20:22 Ac 17:25 nostrils: Ge 7:22 Ec 3:21 Isa 2:22 a living: Nu 16:22 27:16 Pr 20:27 Zec 12:1 1Co 15:45 Heb 12:9 Theology of Work in Genesis Genesis 2 Resources - Multiple sermons and commentaries Related Passage: 1 Timothy 2:13-14+ For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression. GOD FILLS "DUSTY MAN" WITH BREATH OF LIFE Then the LORD God formed (yatsar; Lxx - plasso) man (adam) of dust from the ground (adamah), and breathed into his nostrils the breath of life (note); and man (adam) became a living being (KJV - "soul") - Formed is the first word in the Hebrew for emphasis and is used 3x in Genesis 2 (Ge 2:7, Ge 2:8, Ge 2:19). The simple fact is that creation of man is neither a myth of fanciful thinking or a manifestation of errant evolutionists! God's Holy, inerrant Word trumps both of these speculative, fallacious ideas! It is like the old Ripley's saying "Believe it or not!" You can chose not to believe in a literal 7 day creation and a literal creation of man, but you are on shaky ground because God's Word clearly, definitively refutes both ideas (i.e., if you receive and believe the literal Word of truth!) Formed is yatsar and is used 6x in Jer 18:2-6 where it is translated "potter" so that here is Genesis 2:7 one could picture God's work of creation as like the work of a potter. This is interesting when one considers the "dust from the ground" as clay (NAB translated it clay). David Jeremiah says that "the picture of God "on the potter's wheel, fashioning the body of the man, is a wondrous image of His love and grace (Lam 4:2, Ro 9:21)." Note that Genesis 2:7–25 is describing only the events that took place on day six in the Garden of Eden. THOUGHT - It is interesting that when Jesus was on the Cross Mk 15:37+ says "And Jesus uttered a loud cry, and breathed His last." The Greek word breathed his last is one word ekpneo meaning to breath out (to expire), in the active voice signifying this was His volitional choice, the choice of His will (cf Jn 10:18). In Ge 2:7+ God breathed in the first Adam to give him life, while in Mk 15:37+ (and Lk 23:46+) the last Adam breathed out, thus assuring that all Adam's descendants who believed in Him would have eternal life! Matthew