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Genesis 2:4 [study!]

American Standard Version (ASV 1901) [2]
— These are the generations of the heavens and of the earth when they were created, in the day that Jehovah God made earth and heaven.
King James Version (KJV 1769)
— These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,
New American Standard Bible (NASB ©1995)
— 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.
Webster's Revision of the KJB (WEB 1833)
— These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens.
Darby's Translation (DBY 1890)
— These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,
Rotherham's Emphasized Bible (EBR 1902)
— These, are the geneses of the heavens and the earth, when they were created,—in the day when Yahweh God made earth and heavens.
Young's Literal Translation (YLT 1898)
— These [are] births of the heavens and of the earth in their being prepared, in the day of Jehovah God's making earth and heavens;
Douay-Rheims Challoner Revision (DR 1750)
— These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:
Original King James Bible (AV 1611) [2]
— These [are] the generations of the heauens, & of the earth, when they were created; in the day that the LORD God made the earth, and the heauens,
Brenton Greek Septuagint (LXX, Restored Names)
— This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— These [are] the generations of the heavens and of the earth when they were created, in the day that Yahweh Elohim made the earth and the heavens,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
These 428
{0428} Prime
אֵלֶּה
'el-leh
{ale'-leh}
Prolonged from H0411; these or those.
[are] the generations 8435
{8435} Prime
תּוֹלְדָה
towl@dah
{to-led-aw'}
From H3205; (plural only) descent, that is, family; (figuratively) history.
of the heavens 8064
{8064} Prime
שָׁמַיִם
shamayim
{shaw-mah'-yim}
The second form being dual of an unused singular; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve).
and of the earth 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
when they were created, 1254
{1254} Prime
בּרא
bara'
{baw-raw'}
A primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes).
z8736
<8736> Grammar
Stem - Niphal (See H8833)
Mood - Infinitive (See H8812)
Count - 240
in the day 3117
{3117} Prime
יוֹם
yowm
{yome}
From an unused root meaning to be hot; a day (as the warm hours), whether literally (from sunrise to sunset, or from one sunset to the next), or figuratively (a space of time defined by an associated term), (often used adverbially).
that Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
´Élöhîm אֱלֹהִים 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
made 6213
{6213} Prime
עָשָׂה
`asah
{aw-saw'}
A primitive root; to do or make, in the broadest sense and widest application.
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
the earth 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
and the heavens, 8064
{8064} Prime
שָׁמַיִם
shamayim
{shaw-mah'-yim}
The second form being dual of an unused singular; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve).
Jamieson-Fausset-Brown Commentary

Genesis 2:4

_ _ These are the generations of the heavens and of the earth — the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Hebrews 11:3).

Matthew Henry's Commentary

Genesis 2:4-7

_ _ In these verses, I. Here is a name given to the Creator which we have not yet met with, and that is Jehovah — the LORD, in capital letters, which are constantly used in our English translation to intimate that in the original it is Jehovah. All along, in the first chapter, he was called Elohima God of power; but now Jehovah Elohima God of power and perfection, a finishing God. As we find him known by his name Jehovah when he appeared to perform what he had promised (Exodus 6:3), so now we have him known by that name, when he had perfected what he had begun. Jehovah is that great and incommunicable name of God which denotes his having his being of himself, and his giving being to all things; fitly therefore is he called by that name now that heaven and earth are finished.

_ _ II. Further notice taken of the production of plants and herbs, because they were made and appointed to be food for man, Genesis 2:5, Genesis 2:6. Here observe, 1. The earth did not bring forth its fruits of itself, by any innate virtue of its own but purely by the almighty power of God, which formed every plant and every herb before it grew in the earth. Thus grace in the soul, that plant of renown, grows not of itself in nature's soil, but is the work of God's own hands. 2. Rain also is the gift of God; it came not till the Lord God caused it to rain. If rain be wanted, it is God that withholds it; if rain come plentifully in its season, it is God that sends it; if it come in a distinguishing way, it is God that causeth it to rain upon one city and not upon another, Amos 4:7. 3. Though God, ordinarily, works by means, yet he is not tied to them, but when he pleases he can do his own work without them. As the plants were produced before the sun was made, so they were before there was either rain to water the earth or man to till it. Therefore though we must not tempt God in the neglect of means, yet we must trust God in the want of means. 4. Some way or other God will take care to water the plants that are of his own planting. Though as yet there was no rain, God made a mist equivalent to a shower, and with it watered the whole face of the ground. Thus he chose to fulfil his purpose by the weakest means, that the excellency of the power might be of God. Divine grace descends like a mist, or silent dew, and waters the church without noise, Deuteronomy 32:2.

_ _ III. A more particular account of the creation of man, Genesis 2:7. Man is a little world, consisting of heaven and earth, soul and body. Now here we have an account of the origin of both and the putting of both together: let us seriously consider it, and say, to our Creator's praise, We are fearfully and wonderfully made, Psalms 139:14. Elihu, in the patriarchal age, refers to this history when he says (Job 33:6), I also am formed out of the clay, and (Psalms 139:4), The breath of the Almighty hath given me life, and (Job 32:8), There is a spirit in man. Observe then,

_ _ 1. The mean origin, and yet the curious structure, of the body of man. (1.) The matter was despicable. He was made of the dust of the ground, a very unlikely thing to make a man of; but the same infinite power that made the world of nothing made man, its master-piece, of next to nothing. He was made of the dust, the small dust, such as is upon the surface of the earth. Probably, not dry dust, but dust moistened with the mist that went up, Genesis 2:6. He was not made of gold-dust, powder of pearl, or diamond dust, but common dust, dust of the ground. Hence he is said to be of the earth, choikosdusty, 1 Corinthians 15:47. And we also are of the earth, for we are his offspring, and of the same mould. So near an affinity is there between the earth and our earthly parents that our mother's womb, out of which we were born, is called the earth (Psalms 139:15), and the earth, in which we must be buried, is called our mother's womb, Job 1:21. Our foundation is in the earth, Job 4:19. Our fabric is earthly, and the fashioning of it like that of an earthen vessel, Job 10:9. Our food is out of the earth, Job 28:5. Our familiarity is with the earth, Job 17:14. Our fathers are in the earth, and our own final tendency is to it; and what have we then to be proud of? (2.) Yet the Maker was great, and the make fine. The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said that they were created and made; but of man that he was formed, which denotes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word, a word (some think) borrowed from the potter's forming his vessel upon the wheel; for we are the clay, and God the potter, Isaiah 64:8. The body of man is curiously wrought, Psalms 139:15, Psalms 139:16. Materiam superabat opusThe workmanship exceeded the materials. Let us present our bodies to God as living sacrifices (Romans 12:1), as living temples (1 Corinthians 6:19), and then these vile bodies shall shortly be new-formed like Christ's glorious body, Philippians 3:21.

_ _ 2. The high origin and the admirable serviceableness of the soul of man. (1.) It takes its rise from the breath of heaven, and is produced by it. It was not made of the earth, as the body was; it is a pity then that it should cleave to the earth, and mind earthly things. It came immediately from God; he gave it to be put into the body (Ecclesiastes 12:7), as afterwards he gave the tables of stone of his own writing to be put into the ark, and the urim of his own framing to be put into the breast-plate. Hence God is not only the former but the Father of spirits. Let the soul which God has breathed into us breathe after him; and let it be for him, since it is from him. Into his hands let us commit our spirits, for from his hands we had them. (2.) It takes its lodging in a house of clay, and is the life and support of it. It is by it that man is a living soul, that is, a living man; for the soul is the man. The body would be a worthless, useless, loathsome carcase, if the soul did not animate it. To God that gave us these souls we must shortly give an account of them, how we have employed them, used them, proportioned them, and disposed of them; and if then it be found that we have lost them, though it were to gain the world, we shall be undone for ever. Since the extraction of the soul is so noble, and its nature and faculties are so excellent, let us not be of those fools that despise their own souls, by preferring their bodies before them, Proverbs 15:32. When our Lord Jesus anointed the blind man's eyes with clay perhaps he intimated that it was he who at first formed man out of the clay; and when he breathed on his disciples, saying, Receive you the Holy Ghost, he intimated that it was he who at first breathed into man's nostrils the breath of life. He that made the soul is alone able to new-make it.

John Wesley's Explanatory Notes

Genesis 2:4-7

In these verses, 1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come. 2. Further notice taken of the production of plants and herbs, because they were made to be food for man. 3. A more particular account of the creation of man, Genesis 2:7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Ecclesiastes 12:7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it.

Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
the generations:

Genesis 1:4 And God saw the light, that [it was] good: and God divided the light from the darkness.
Genesis 5:1 This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
Genesis 10:1 Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
Genesis 11:10 These [are] the generations of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood:
Genesis 25:12 Now these [are] the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:
Genesis 25:19 And these [are] the generations of Isaac, Abraham's son: Abraham begat Isaac:
Genesis 36:1 Now these [are] the generations of Esau, who [is] Edom.
Genesis 36:9 And these [are] the generations of Esau the father of the Edomites in mount Seir:
Exodus 6:16 And these [are] the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi [were] an hundred thirty and seven years.
Job 38:28 Hath the rain a father? or who hath begotten the drops of dew?
Psalms 90:1-2 [[A Prayer of Moses the man of God.]] Lord, thou hast been our dwelling place in all generations. ... Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.

LORD[YHWH]:

Exodus 15:3 The LORD [is] a man of war: the LORD [is] his name.
1 Kings 18:39 And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God.
2 Chronicles 20:6 And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?
Psalms 18:31 For who [is] God save the LORD? or who [is] a rock save our God?
Psalms 86:10 For thou [art] great, and doest wondrous things: thou [art] God alone.
Isaiah 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and beside me [there is] no God.
Revelation 1:4 John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Revelation 11:17 Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
Revelation 16:5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
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Chain-Reference Bible Search

Gn 1:4; 5:1; 10:1; 11:10; 25:12, 19; 36:1, 9. Ex 6:16; 15:3. 1K 18:39. 2Ch 20:6. Jb 38:28. Ps 18:31; 86:10; 90:1. Is 44:6. Rv 1:4, 8; 11:17; 16:5.

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This is the second account (a shift taking place as from this verse onwards, what style and name of God is concerned) of the creation of the heavens and the earths (for plural of "earths", see Hebr. 1:2; 11:3 - universe (ῶνος, ὁ - ho aionos). Instead of Elohim it is Yahweh Elohim who here is the creator (compare also with John 1:3, where the Word is the creator and the repetition of heavens and the earth and the earth and the heavens is also being used: "All things were made by him; and without him was not any thing made that was made."

Genesis 1 is written in Hebrew poetry form, like Psalm 90, which was written by Moses too: v. 4 "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night." We also find also almost the same sentence in 2. Peter 3:8 "But, beloved, be not ignorant of this one thing, that “one day is with the Lord as a thousand years, and a thousand years as one day”." Genesis 2:4 and the following texts are written in prose.

In ch. 4:1 it is Yahweh, in v. 25 and Elohim (Masoretic pronunciation) and in v. 26 Yahweh, being mentioned by Moses, where mankind started to worship the LORD. - According to Ex. 6:3: "And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty (El Shaddai), but by my name YEHOVAH (LORD/YHWH) was I not known to them." God had only revealed himself to Moses in Ex. 3:14 as the I AM (hayah aher hayah - אֶהְיֶה אֲשֶׁר אֶהְיֶה - "who is, who was and is to come” – Rev. 1+22- ), like Jesus in John 8:58 (before Abraham was I AM (Gr. [ego eimi])! "Elohim" is being used for the masculine and feminine form, but the Septuaginth and the Greek New Testament simply translates Elohim as Gr. "theos" and Yaweh as "kyrios"/ LORD. Sample: Hebr. 9b+10:a: “therefore God (theos=Elohim), even thy God (theos=Elohim), hath anointed thee with the oil of gladness above thy fellows. 10 And, Thou, Lord (kyrios=Yahweh), in the beginning hast laid the foundation of the earth“ (Psalm 45:7/102:24) – „I said, O my God (El), take me not away in the midst of my days: thy years are throughout all generations. 25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.

Note: various authors of the Old Testament take the plural form lightly by using Elohim as El and Yahweh as Yah!

When we say LORD Jesus Christ, we actually say: Yahweh Yeshuah ha Meshiah! In Paleo-Hebrew there are no vowels and except for the [y] all the vowels are pronounced as [a]. Thus LORD YHWH becomes Yahuah and and Jesus becomes Yahushah (W pronounce as u, “sh” as [sch]). http://christianitybeliefs.org/the-falling-away/the-names-of-the-father-and-the-son (http://buchererpianos.ch/TRANSLETTERING-YHWH-and-Jesus.jpg - from: http://www.fossilizedcustoms.com/hebrew.html).

Jesus, the Apostles, the early church fathers, as well as the Rabbinical Jews all ascribe the Genesis reports as having been written by Moses.

Nowhere does Jesus talk about a Six-Day-Creation! So, by this, we may safely say, that the Six-Day-Creation only has been reported in the Bible once, but never again! So, insisting on a literal interpretation of “six days” does no justice to the second account found in Genesis 2:4 in this verse. The six days though were relevant to the six days of work and the seventh day of rest, as written in the Ten Commandements (Ex. 20:8). This verse in Gen. 2:4 just leaves it open as to the time period of the creation like it is said of the creation in Psalms 145-149!

According to the Wellhausen "documentary hypothesis" it was the Jahwehist- (J) in Gen. 1 and the Elohist (E) “redactor” in Gen. 2:4 having composed both, the poem and the prose account. I do not bother about this, since these are all only theories, and the whole Bible gives no further explanation as to the style or the time frame or mentions any othe author than Moses!

In Hebrews 1:2 and 11:3, in both instances, we have the plural form for the universe (ῶνος, ὁ - ho aionos)! As most Bibles translate the Hebrew word "ha shamaim" with heavens, we also get a clearer picture by the New Testament, about the earth(s)! As Jesus and the authors of the New Testament were strongly hellenistic since the Persian times of Cyrus and later Alexander the Great, everywhere in the Roman Empire Geek was the common language (Koine Greek). https://en.wikipedia.org/wiki/Languages_of_the_Roman_Empire.

So, we have the plural form of both the heavens and the earths and Elohim also is the plural form of God! When the Bible referres to the elohim, the asterim, which God hated, the word elohim equally is being used. Exodus 6:3 then give us a clue, that God wanted to be called by his real name: "YHWH”. Translated into Greek thinking that would mean, that Jesus likes to be called “Lord Jesus Christ”. Jesus, in the Lord’s prayer also taught us to address God as Father (dad), or “daddy”, Hebr. [avi].
We always want to be respectful to God, and therefore tend to address him as “Father”, but in fact, we are allowed to call him the way, we would call our own earthly father, since he is the heavenly Father. So, we come to the Father in the Name of the Lord Jesus Christ, in which we also have been baptized, if we follow the text in Matthew 28:19: “baptizing them in the Name of the Father, the Son and the Holy Spirit (which was hovering over the water in Gen. 1:2). For there is no other Name [shem] by which we may be saved [yeshuah]! (Acts 4:12) Note that in the KJV “Saviour” is being used for God as well as for Jesus Christ, in German: “Heiland”. The text in Mark and also in Acts allows us to baptize in the Name of Jesus “only”. The name of Jesus “Yeshuah”, is our Saviour. You can check this out simply by clicking on this link: https://www.bibleserver.com/search/KJVS/saviour/1

The word Elohim does not referre to the Trinity concept nor does "let us make man* referre to it. We find the triune God in other ways, like in Matth. 28:19; 2. Cor. 13:14; John 5;7 (which are all rejected by as proof texts by Arians, Jehovas Witnesses, certain monotheists and others. We find it in the texts of the Old and New Testament, if we only look out for it and in typographical ways, like the three men appearing to Abraham or the baptism of Jesus by John, where the Father speaks: "And a voice from the Spirit descending on Him like a dove. 11And a voice came from heaven: “You are My beloved Son..." (Mark 1:10b-11a)

I noted also, that in German LORD God is written the wrong way around! It says: "Gott der HERR", which is wrong by any translator! In German we say in the vernacular: "der Herrgott". I don't understand why Luther and the other translators could not make HERR Gott out of "Herrgott"! For, in Hebrew it is YHWH Elohim/Yahweh Elohim!


- Christof Bucherer M.Div. (5/1/2017 9:26:14 PM)
Compare this verse, where "Yahweh Elohim made ('asah) the earth and the heaven.." -- to the verse in Genesis 1:1, where "Elohim created (bara) the heaven and the earth"..
- bible student (7/7/2010 12:48:55 PM) [qBible.com]
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