yea, I have asah him.? In <234512>Isaiah 45:12,? asah the earth, and bara man upon it?; but in <010101>Genesis 1:1 we read: ?God bara the earth,? and in 9:6 ?asah man.? <234402>Isaiah 44:2 ? ?the Lord that asah thee ( i.e., man) and yatzar thee?; but in <010127>Genesis 1:27, God ?bara man.? <010502>Genesis 5:2 ? ?male and female bara he them.? <010222>Genesis 2:22 ? ?the rib asah he a woman?; <010207>Genesis 2:7 ? ?he yatzar man?; i.e., bara male and female, yet asah the woman and yatzar the man. Asah is not always used for transform: <234120>Isaiah 41:20 ? ?fir tree, pine, boa tree? in nature ? bara; <195110>Psalm 51:10 ? ?bara in me a clean heart?; <236518>Isaiah 65:18 ? God ? bara Jerusalem into a rejoicing.?
(c) The context shows that the meaning here is a making without the use of preexisting materials. Since the earth in its rude, unformed, chaotic condition is still called ?the earth? in verse 2, the word ar;K; in verse 1 cannot refer to any shaping or fashioning of the elements, but must signify the calling of them into being.
Oehler, Theology of OT, 1:177 ? ?By the absolute berashith, ?in the beginning,? the divine creation is fixed as an absolute beginning, not as a working on something that already existed.? Verse 2 cannot be the beginning of a history, for it begins with ?and.? Delitzsch says of the expression ?the earth was without form and void?. ?From this it is evident that the void and formless state of the earth was not uncreated or without a beginning? it is evident that ?the heaven and earth as God created them in the beginning were not the well ordered universe, but the world in its elementary form.?
(d) The fact that ar;B; may have had an original signification of ?cutting,? ?forming,? and that it retains this meaning in the Piel conjugation, need not prejudice the conclusion thus reached, since terms expressive of the most spiritual processes are derived from sensuous roots. If ar;B; does not signify absolute creation, no word exists in the Hebrew language that can express this idea.
(e) But this idea of production without the use of preexisting materials unquestionably existed among the Hebrews. The later Scriptures show that it had become natural to the Hebrew mind. The possession of this idea by the Hebrews, while it is either not found at all or is very dimly and ambiguously expressed in the sacred books of the heathen, can be best explained by supposing that it was derived from this early revelation in Genesis.
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