Genesis

[John Reece]

BHS Text (Genesis 1:25a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ

Transliteration:

wayya‘aś ’ᵉlōhîm ’et-ḥayyat hā’āreṣ lᵉmînâh

Translation (Wenham):

So God made the wild animals according to their types

Comment:

25. "So God made the wild animals ... the cattle ... and everything that creeps on the ground." Note the chiasmus between command (verse 24) and fulfillment:

A.... cattle and creeping things
B..... wild animals
B¹... wild animals
B²... cattle ... creeping things

The absence of blessing on the land animals has often been commented on. Whereas birds and fish (verse 22) and man (verse 28) are blessed and told to be fruitful, no such command is given to the animals. Of the suggested explanations, two seem plausible: either the land animals are not told to multiply lest they compete with man and endanger his survival [...] or more probably, because the blessing on man (verse 28) covered all the works of the sixth day, including land animals [...]. — Gordon J. Wenham, Genesis 1-15 (WBC).

Glossary (meanings in this contest):

‏wayya‘as/וַיַּעַשׂ : consecutive ‏wᵉ/‏וְ + short imperfect of ‏‘āsāh/‏עָשָׂה : he [God] made
‏’ᵉlōhīm/‏אֱלֹהִים : God.
‏’et/‏אֶת : mark of the accusative; indicates direct object.
‏ḥayyat/‏חַיַּת : construct of collective ‏ḥayyâ/‏‏חַיָּה : the animals of
‏hā’āreṣ/‏הָאָרֶץ : definite article + ‏’ereṣ/‏‏אֶרֶץ : the land.
‏‏‏lᵉmînâh/‏‏לְמִינָהּ : preposition ‏‏‏lᵉ + ‏‏‏mîn/‏‏‏מִין + feminine singular pronoun suffix : according to their types*.

*The antecedent noun is a collective; hence the plural rendering of the feminine singular pronoun suffix at the end of the sentence.

[John Reece]

BHS Text (Genesis 1:25b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְאֶת־הַבְּהֵמָה לְמִינָהּ

Transliteration:

wᵉ’et-habbᵉhēmâ lᵉmînâh

Translation (Hamilton):

Every kind of cattle

Comment:

24-25 The order in which the land animals appear is different in the two verses. Thus, verse 24: cattle, reptiles, wild animals; verse 25: wild animals, cattle, reptiles. (This three-part division of the mammal world is condensed in verse 28 into one expression: "every living thing that moves on the earth.") It is unlikely that the sequence of one of the two verses is earlier or more correct than the other. More likely the summary heading in verse 24 — ‏nepeš ḥayyâ — provides a reason in this verse for not starting with ḥaytô-’ereṣ. — Victor P. Hamilton, Genesis 1-17 (NICOT).

Tomorrow I'll post the JPS Torah explanation for the difference in the two verses.

Glossary (meanings in this contest):

‏wᵉ’et/וְאֶת : conjunction ‏wᵉ/וְ + mark of the accusative; indicates direct object : and ...
‏habbᵉhēmâ/הַבְּהֵמָה : definite article + collective ‏bᵉhēmâ/‏בְּהֵמָה : the cattle.
‏‏‏lᵉmînâh/‏‏לְמִינָהּ : preposition ‏‏‏lᵉ + ‏‏‏mîn/‏‏‏מִין + feminine singular pronoun suffix : according to their types*.

*The antecedent noun is a collective; hence the plural rendering of the feminine singular pronoun suffix at the end of the phrase.

[John Reece]

BHS Text (Genesis 1:25c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ

Transliteration:

wᵉ’ēt kol-remeś hā’ᵃdāmâ lᵉmînêhû

Translation (Wenham):

and everything that creeps on the ground according to its type.

Comment (Sarna):

The execution of the divine utterance reverses the order of verse 24 so as to juxtapose ‏’adamah, "earth," to ‏’adam, "human being," in the next verse.

creeping things... A general term for creatures whose bodies appear to move close to the ground. Here it seems to encompass reptiles, creeping insects, and very small animals.

The absence of blessing upon these categories of animals is striking. It may be that, whereas the natural habitat of fish and fowl allows for their proliferation without encroaching adversely upon man's environment, the proliferation of animals, especially the wild variety, constitutes a menace. This idea is actually expressed in Exodus 23:29 and Leviticus 26:22. — Nahum M. Sarna, The JPS Torah Commentary: Genesis (Jewish Publication Society, 1989).

Glossary (meanings in this context):

‏wᵉ’et/וְאֶת : conjunction ‏wᵉ/וְ + mark of the accusative; indicates direct object : and ...
‏kol/כָּל : construct of ‏kōl/‏כֹּל : every (kind of).
‏remeś/רֶמֶשׂ : creeping thing.
‏hā’ᵃdāmâ/הָאֲדָמָה : definite article + ’ᵃdāmâ/אֲדָמָה : (on) the ground.
‏‏‏lᵉmînâh/‏‏לְמִינָהּ : preposition ‏‏‏lᵉ + ‏‏‏mîn/‏‏‏מִין + feminine singular pronoun suffix : according to its kind.

[John Reece]

BHS Text (Genesis 1:25d):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיַּרְא אֱלֹהִים כִּי־טוֹב

Transliteration:

wayyar’ ’ᵉlōhîm kî-ṭôb

Translation (Hamilton):

And God saw how beautiful it was.

Glossary (meanings in this context):

‏‏wayyar’/‏וַיַּרְא : consecutive ‏wᵉ/‏‏וְ + Qal imperfect of ‏rā’â/‏‏‏רָאָה : and ... saw.
‏’ᵉlōhîm/‏‏אֱלֹהִי : God.
‏kî/‏‏ כִּי : “emphatic”, deictic and stressing (HALOT) : how.
‏ṭôb/‏‏טוֹב : good, in every variety of meaning (Holladay).

[John Reece]

BHS Text (Genesis 1:26):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ

Transliteration:

wayyō’mer ’ᵉlōhîm na‘ᵃśeh ’ādām bᵉṣalmēnû ‏kidmûtēnû

Translation (Wenham):

Then God said "Let us make man in our image according to our likeness

Comment (Hamilton):

The first area of debate is over the striking use of the first person plural pronouns: us ... our. [...] The best suggestion approaches the trinitarian understanding but employs less direct terminology. Thus Hasel calls the us of verse 26 a "plural of fullness," and Clines is close to that with his phrase "duality within the Godhead." According to Clines, God here speaks to the Spirit, mentioned back in verse 2, who now becomes God's partner in creation. It is one thing to say that the author of Gen. 1 was not schooled in the intricacies of Christian dogma. It is another thing to say that he was theologically too primitive or naive to handle such ideas as plurality within unity. What we often so blithely dismiss as "foreign to the thought of the OT" may be nothing of the sort. True, the concept may not be etched on every page of Scripture, but hints and clues are dropped enticingly here and there, and such hints await their full understanding "at the correct time" (Gal. 4:4). — Victor P. Hamilton, Genesis 1-17 (NICOT).

Glossary (meanings in this context):

wayyō’mer/‏וַיֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect of ’āmar/‏‏אָמַר : and ... said.
’ᵉlōhīm/‏‏אֱלֹהִים : God.
na‘ᵃśeh/‏‏נַעֲשֶׂה : Qal imperfect 1 c.p. voluntative of ‘āśâ/‏‏‏עָשָׂה : let us make.
’ādām/‏‏‏אָדָם : man.
bᵉṣalmēnû/‏‏‏בְּצַלְמֵנוּ : prep. bᵉ/‏‏‏בְּ + ṣelem/‏‏‏צַלְמֵ + pronominal suffix : in our image.
kidmûtēnû/‏‏‏כִּדְמוּתֵנוּ : prep. kᵉ/‏‏‏‏כְּ + dᵉmût/‏‏‏‏דְּמוּת + pronominal suffix : as our likeness.

From The JPS Torah Commentary, by Nahum M. Sarna:

Let us make..... The extraordinary use of the first person plural evokes the image of a heavenly court in which God is surrounded by His angelic host. Such a celestial scene is depicted in several biblical passages. This is the Israelite version of the polytheistic assemblies of the pantheon — monotheized and depaganized. It is noteworthy that this plural form of address is employed in Genesis on two other occasions, both involving the fate of humanity: in 3:22, in connection with the expulsion from Eden, and in 11:7, in reference to the human race after the building of the Tower of Babel.

To be continued...

[John Reece]

BHS Text (Genesis 1:26a ...continued):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ

Transliteration:

wayyō’mer ’ᵉlōhîm na‘ᵃśeh ’ādām bᵉṣalmēnû ‏kidmûtēnû

Translation (JPS):

And God said, "Let us make man in our image, after our likeness

Comment (Hamilton):

The shift from the consistent use of the verb in the jussive (e.g. "Let there be") to a cohortative ("Let us make") is enough to prepare the reader for something momentous on this sixth day. That momentous element is the creation of man in our image, as our likeness. [...] What, then, does Gen. 1 signify by designating man as made in the image of God? [...] It is well known that in Egyptian and Mesopotamian society the king, or some high-ranking official, might be called "the image of God." Such a designation, however, was not applied to the canal digger or to the mason who worked on a ziggurat. Gen. 1 may be using royal language to describe simply "man." In God's eyes all of mankind is royal. All of humanity is related to God, not just the king. Specifically, the Bible democratizes the royalistic and exclusivistic concepts of the nations surrounding Israel. — Victor P. Hamilton, Genesis 1-17 (NICOT).

Glossary (meanings in this context):

wayyō’mer/‏וַיֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect of ’āmar/‏‏אָמַר : and ... said.
’ᵉlōhīm/‏‏אֱלֹהִים : God.
na‘ᵃśeh/‏‏נַעֲשֶׂה : Qal imperfect 1 c.p. voluntative of ‘āśâ/‏‏‏עָשָׂה : let us make.
’ādām/‏‏‏אָדָם : man.
bᵉṣalmēnû/‏‏‏בְּצַלְמֵנוּ : prep. bᵉ/‏‏‏בְּ + ṣelem/‏‏‏צַלְמֵ + pronominal suffix : in our image.
kidmûtēnû/‏‏‏כִּדְמוּתֵנוּ : prep. kᵉ/‏‏‏‏כְּ + dᵉmût/‏‏‏‏דְּמוּת + pronominal suffix : as our likeness.

From The JPS Torah Commentary, by Nahum M. Sarna:

in our image, after our likeness..... This unique combination of expressions, virtually identical in meaning, emphasizes the incomparable nature of human beings in their special relationship to God. [...] The continuation of verse 26 establishes an evident connection between resemblance to God and sovereignty over earth's resources, though it is not made clear whether man has power over nature as a result of his being like God or whether that power constitutes the very essence of the similarity. A parallel passage in 9:6-7 tells of God's renewed blessing on the human race after the Flood and declares murder to be the consummate crime precisely because "in His image did God make man." In other words, the resemblance of man to God bespeaks the infinite worth of a human being and affirms the inviolability of the human person. The killing of another creature, even wantonly, is not murder. Only a human being may be murdered.

[John Reece]

BHS Text (Genesis 1:26b:

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה

Transliteration:

wᵉyirdû bidgat hayyām ûbᵉ‘ôp haššāmayim ûbabbᵉhēmâ

Translation (Wenham):

that they may rule* the fish of the sea, and the birds of the sky, and the cattle,

Note (Wenham):

*Imperfect preceded by simple waw as here expresses purpose.

Comment (Hamilton):

Verse 26 has begun by stating man's relationship to the Creator. It now progresses to spelling out man's relationship to the rest of the created order. He is to exercise dominion (rādâ) over all other living creatures This verb appears twenty-two times in the Qal stem. The majority of these deal either with human relationships ([...] — a master over a hired servant; [...] — an administrator over his employees; [...] — a king over his subjects), the rule of one nation over another [...], or a shepherd's supervision of his flock [...].

The last passage — Ezek. 34:4 — shows that rādâ could be connected with force and harshness. Such is not the normal nuance of the verb, however. Thus the three passages from Lev. 25 expressly say the master is not to rule over his servants with harshness. Solomon's dominion [...] was a peaceful dominion. The reigning king of Psalm 72 is also the champion of the poor and the disadvantaged. What is expected of the king is responsible care over that which he rules. Thus, like "image," exercise dominion reflects royal language. Man is to rule. But this rule is to be compassionate and not exploitative. Even in the garden of Eden he who would be lord of all must be servant of all. — Victor P. Hamilton, Genesis 1-17 (NICOT).

Glossary (meanings in this context):

wᵉyirdû/‏וְיִרְדּוּ : conjunction wᵉ/‏וְ + Qal imperfect 3 m.p. of rādâ/‏‏רָדָה : that they may have dominion.
bidgat/‏בִדְגַת : preposition bᵉ/‏‏בְּ + construct of dāg̱â/‏‏דָּגָה : over the fish of.
hayyām/‏‏הַיָּם : definite article + yām/‏‏יָּם : the sea.
ûbᵉ‘ôp/‏‏וּבְעוֹף : conj. û/‏‏וּ + prep. bᵉ/‏‏בְּ + construct collective ‘ôp/‏‏עוֹף : and over the birds of.
haššāmayim/‏‏הַשָּׁמַיִם : definite article + šāmayim/‏‏שָּׁמַיִם : the sky.
ûbabbᵉhēmâ/‏‏וּבַבְּהֵמָה : conj. û/‏‏וּ + prep. bᵉ/‏‏בְּ + bᵉhēmâ/‏‏בְּהֵמָה : and over the cattle.

From The JPS Torah Commentary, by Nahum M. Sarna:

They shall rule..... The verbs used here and in verse 28 express the coercive power of the monarch, consonant with the explanation just given for "the image of God." This power, however, cannot include the license to exploit nature banefully, for the following reasons: the human race is not inherently sovereign, but enjoys its dominion solely by the grace of God. Furthermore, the model of kingship here presupposed is Israelite, according to which, the monarch does not possess unrestrained power and authority; the limits of his rule are carefully defined and circumscribed by divine law, so that kingship is to exercised with responsibility and is subject to accountability.

[John Reece]

BHS Text (Genesis 1:26c:

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ

Transliteration:

ûbᵉkol-hā’āreṣ ûbᵉkol-hāremeś hārōmēś ‘al-hā’āreṣ

Translation (Wenham):

and all the earth, and all creeping things that creep on the earth.

Glossary (meanings in this context):

ûbᵉkol/‏וּבְכָל : conjunction û/וּ + preposition bᵉ/‏בְ + construct of kōl/‏‏כֹּל : and over all of.
hā’āreṣ/‏‏הָאָרֶץ : definite article + ’ereṣ/‏‏‏אֶרֶץ : the earth.
hāremeś/‏‏הָרֶמֶשׂ : definite article + collective remeś/‏‏‏רֶמֶשׂ : the creeping things.
hārōmēś/‏‏הָרֹמֵשׂ : definite article + Qal participle of rāmaś/‏‏‏רָמַשׂ : that creep.
‘al/‏‏‏עַל : preposition : on.

[John Reece]

BHS Text (Genesis 1:27a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ

Transliteration:

wayyibrā’ ’ᵉlōhîm ’et-hā’ādām bᵉṣalmô

Translation (Wenham):

So God created man in his image,

Comment (Wenham — brackets added):

Whereas verse 26 used the anarthrous ‏אָדָם [’ādām], here in verse 27 the definite article ‏‏הָאָדָם [hā’ādām] is used, and clearly mankind in general, "male and female," not an individual, is meant. The fulfillment of the divine command is recored in three brief sentences specifying the most significant aspects of human existence:

So God created man in his own image,
in the image of God he created him:
male and female he created them.

The three clauses are in apposition. The first two are arranged chiastically and emphasize the divine image in man, while the third specifies that women also bear the divine image [...]. The midrashic suggestion "that man as first created was bisexual and the sexes separated afterwards is far from the thought of this passage" (Skinner, 33). The expression "male and female" is most frequent in legal texts, and highlights rather the sexual distinction within mankind and foreshadows the blessing of fertility to be announce in verse 28. — Gordon J. Wenham, Genesis 1-15 (WBC, 1987).

Glossary (meanings in this context):

wayyibrā’/‏וַיִּבְרָא : consecutive wᵉ/‏‏וְ : Qal imperfect of bārā’/‏‏בָּרָא : so ... created.
’ᵉlōhîm/‏‏אֱלֹהִים : God.
’et/‏‏אֶת : mark of the accusative, indicates direct object.
hā’ādām/‏‏הָאָדָם : definite article + ’ādām/‏‏אָדָם : mankind.
bᵉṣalmô/‏‏בְּצַלְמוֹ : preposition : bᵉ/‏‏בְּ + ṣelem/‏‏‏צֶלֶם + pronominal suffix : in his image.

[John Reece]

BHS Text (Genesis 1:27b — continued for here):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ

Transliteration:

bᵉṣelem ’ᵉlōhîm bārā’ ’ōtô

Translation (Wenham):

in the image of God he created him:

Comment (Waltke):

image [selem]. Fundamental to Genesis and the entirety of Scripture is the creation of humanity in the image of God. The expression "image of God" is used uniquely with reference to human beings and so sets them apart from other creatures. [...] D. J. A. Clines details a number of characteristics of being made in the image of God. First, the term image refers to a statue in the round, suggesting that a human being is is a psychosomatic unity. Second, an image functions to express, not to depict; thus, humanity is a faithful and adequate representation, though not a facsimile. It is often said that the Bible represents God anthropomorphically, made like God so that God can communicate himself to people. He gave people ears to show that he hears the cry of the afflicted and eyes to show that he sees the plight of the pitiful [...]. Third, an image possesses the life of the one being represented. Fourth, an image represents the presence of the one represented. Fifth, inseparable from the notion of serving as a representative, the image functions in the place of the deity. — Bruce K. Waltke, Genesis (Zondervan, 2001).

Glossary (meanings in this context):

bᵉṣelem/‏בְּצֶלֶם : preposition bᵉ/‏בְּ + construct ṣelem/‏צֶלֶם : in the image of.
’ᵉlōhîm/‏אֱלֹהִים : God.
bārā’/‏בָּרָא : Qal perfect 3 m.s. : he created.
’ōtô/‏אֹתוֹ : direct object indicator ‏’ēt/‏‏אֵת + pronominal suffix : him

More from Waltke (op. cit.):

In ancient Near Eastern texts only the king is in the image of God. But in the Hebrew perspective this is democratized to all humanity. "The text is saying that exercising royal dominion over the earth as God's representative is the basic purpose for which God created man," explains Hart. He adds, "man is appointed king over creation, responsible to God the ultimate king, and as such expected to manage and develop and care for creation, this task to include actual physical work."

[John Reece]

BHS Text (Genesis 1:27c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏זָכָר וּנְקֵבָה בָּרָא אֹתָם

Transliteration:

zākār ûnᵉqēbâ bārā’ ’ōtām

Translation (Wenham):

male and female he created them.

Comment (Hamilton):

The idea is not unknown in ancient literature that man was first created bisexual and only subsequently were the sexes differentiated. Such is clearly not the meaning here. Rather, the verse affirms that God created in his image a male ’ādām and a female ’ādām. Both share the image of God. Sexuality is not an accident of nature, nor is it simply a biological phenomenon. Instead it is a gift of God. While sexual identity and sexual function are foreign to God's person, they are nevertheless a part of his will for his image bearers. — Victor P. Hamilton, Genesis 1-17 (NICOT; Eerdmans, 1990).

Glossary (meanings in this context):

zākār/‏זָכָר : male.
ûnᵉqēbâ/‏וּנְקֵבָה : conjunction û/‏וּ + nᵉqēbâ/‏נְקֵבָה : and female.
bārā’/‏בָּרָא : Qal perfect 3 m.s. : he created.
’ōtām/‏אֹתָם : direct object indicator ’ēt/‏‏אֵת + pronominal suffix : them.

From The JPS Torah Commentary: Genesis, by Nahum M. Sarna (The Jewish Publication Society, 1989):

male and female He created them..... No such sexual differentiation is noted in regard to animals. Human sexuality is of a wholly different order from that of the beast. The next verse shows it to be a blessed gift of God woven into the fabric of life. As such, it cannot of itself be other than wholesome. By the same token, its abuse is treated in the Bible with particular severity. Its proper regulation is subsumed under the category of the holy, whereas sexual perversion is viewed with abhorrence as an affront to human dignity and as a desecration of the divine image in man.

[John Reece]

Yesterday, I belatedly remembered that I had in my library an exegetical treasure that I had heretofore overlooked in the course of producing this thread: that is, Genesis, by Bruce K. Waltke (with Cathi J. Fredricks). The nine reviews of the book at Amazon.com are mixed enough to provide adequate information about what the book is and is not: it's not written as a commentary and does not serve the purposes of a comprehensive commentary; rather, it is an edited version of Waltke's class lecture notes (my guess is that the editing was done by Cathi Fredricks). This is a book that does not require any knowledge of the original languages in order to fully understand the author's comments, which make available to the lay reader brilliant gems of exegetical knowledge, wisdom, and insight.

When I did the post on 1:26a, I quoted Sarna's comment on the phrase after our likeness, in which he interpreted the phrase to be a synonym of the phrase in our image. It occurs to me that I should balance Sarna's comment with this from Waltke (first paragraph is comment; second paragraph is footnote):

likeness. The important addition of "likeness" underscores that humanity is only a facsimile of God and hence distinct from him. Whereas the image of the deity is equated with the deity itself in the Ancient Near East, the word likeness serves to clearly distinguish God from humans in the biblical worldview.

Recent scholarship, in contrast to medieval theology, argues that the Hebrew terms image and likeness are synonymous. Both are incorrect. The medieval distinction of "image" referring to natural reason and "likeness" referring to original righteousness lost in the Fall cannot be supported from the text. The narrator's careful selection of words throughout also makes the synonymity of the terms unlikely. The word likeness serves to ensure the distinctness of humanity from God.

[John Reece]

BHS Text (Genesis 1:28a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים

Transliteration:

wayᵉbārek ’ōtām ’ᵉlōhîm wayyō’mer lāhem ’ᵉlōhîm

Translation (Wenham):

And God blessed them and God said to them

Comment:
[indent]

God blessed them and God said to them..... The difference between the formulation here and God's blessing to the fish and fowl in verse 22 is subtle and meaningful. Here God directly addresses man and woman. The transcendent God of creation transforms Himself into the immanent God, the personal God, who enters into unmediated communion with human beings. — Nahum M. Sarna, The JPS Torah Commentary: Genesis (The Jewish Publication Society, 1990).

Glossary (meanings in this context):

wayᵉbārek/‏וַיְבָרֶךְ : consecutive wᵉ/‏‏וְ + Piel imperfect 3 m.s. of bārak/‏‏בָּרַךְ and he blessed.
’ōtām/‏אֹתָם : direct object indicator ’ēt/‏‏אֵת + pronominal suffix : them.
’ᵉlōhîm/‏אֱלֹהִים : God.
wayyō’mer/‏‏וַיֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect 3 m.s. of ’āmar/‏‏‏אָמַר : and he said.
lāhem/‏‏לָהֶם : preposition ‏lᵉ/‏‏‏לְ + pronominal suffix : to them.
’ᵉlōhîm/‏אֱלֹהִים : God.

From Genesis, by Bruce K. Waltke (Zondervan, 2001):

28. blessed..... Three times God blesses* humanity, and it is this blessing that enables humanity to achieve its twofold destiny: to procreate in spite of death and to rule in spite of enemies.

*The word blessing denotes all that fosters humanity's fertility and assists them to achieve dominion.

and said to them..... The blessing is uniquely given to God's image in the form of direct address.

[John Reece]

BHS Text (Genesis 1:28b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ

Transliteration:

pᵉrû ûrᵉbû ûmil’û ’et-hā’āreṣ wᵉkibšuhā

Translation (Wenham):

"Be fruitful and multiply and fill the earth and subdue it

Comment:

Be fertile and increase..... Some commentators have understood this blessing of fertility to encompass a religious duty of procreation as well. However, only in its repetition in 9:7, following the depopulation of the earth by the Flood, is it clearly prescriptive. — Nahum M. Sarna, The JPS Torah Commentary: Genesis (The Jewish Publication Society, 1990).

Glossary (meanings in this context):

pᵉrû/‏פְּרוּ : Qal imperative 2 m.p. of pārâ/‏‏פָּרָה : be fruitful.
ûrᵉbû/‏‏וּרְבוּ : conjunction û/‏‏וּ + Qal imperative 2 m.p. of rābâ/‏‏‏רָבָה : and increase.
ûmil’û/‏‏‏וּמִלְאוּ : conjunction û/‏‏וּ + Qal imperative 2 m.p. of mālē’/‏‏‏‏מָלֵא : and fill.
’et/‏‏‏אֶת : mark of the accusative; indicates direct object.
hā’āreṣ/‏‏‏הָאָרֶץ : definite article + ’ereṣ/‏‏‏‏אֶרֶץ : the earth.
wᵉkibšuhā/‏‏‏וְכִבְשֻׁהָ : conj. wᵉ/‏‏‏וְ + Qal impv. 2 m.p. of kābaš/‏‏‏‏כָּבַשׁ + suffix : and subdue it.

From Genesis 1:-17 (NICOT; Eerdmans, 1990), by Victor P. Hamilton:

28.....God gives two assignments to the male and the female: procreation and dominion. Like the animals over whom they rule (verse 22), at the moment of their creation God gives them the power to reproduce themselves. In view of the fact that, at least in Mesopotamia and maybe in Canaan, creation motifs were often employed in fertility rites. Gen. 1 may be saying that reproduction is a blessing and gift from God, and is in no way dependent upon subsequent rites and activities. To the previously mentioned "exercise dominion" as one of God's mandates to man (verse 26, repeated in verse 28) is added the word subdue. Man is to subdue the earth and to dominate the creatures of sky and land and water.

From Genesis 1:-15 (WBC; Word, 1987), by Gordon J. Wenham:

28.....God's blessing on mankind is like that pronounced on the animals in verse 22. Like the animals man is to "be fruitful and multiply." But whereas verse 22 simply gives a command, this verse adds "and God said to them," thus drawing attention to the personal relationship between God and man. Furthermore, man is told to "subdue and rule" the earth and its animal inhabitants, thereby fulfilling his role as God's image-bearer on earth (cf. verse 26). But the focus in Genesis is on the fulfillment of the blessing of fruitfulness. This command, like others in Scripture, carries with it an implicit promise that God will enable man to fulfill it. It is repeated to Noah after the flood (9:1), and the patriarchs too are reminded of this divine promise (17:2, 20; 28:23; 35:11). The genealogies of Gen 5, 9, 11, 25, 36, 46 bear silent testimony to its fulfillment, and on his deathbed Jacob publicly notes the fulfillment of the divine word (48:4; cf. 47:27).

[John Reece]

BHS Text (Genesis 1:28c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם

Transliteration:

ûrᵉdû bidg̱at hayyām ûbᵉ‘ôp haššāmayim

Translation (Wenham):

and rule the fish of the sea and the birds of the sky

Comment:

God's purpose in creating man was that he should rule over the animal world (verse 26). Here this injunction is repeated and defined more precisely, "Rule the fish of the sea, the birds of the sky and every living creature ... on earth." Because man is created in God's image, he is king over nature. He rules the world on God's behalf. This is of course no license for the unbridled exploitation and subjugation of nature. Ancient oriental kings were expected to be devoted to the welfare of their subjects, especially the poorest and weakest members of society [...]. By upholding divine principles of law and justice, rulers promoted peace and prosperity for all their subjects. Similarly, mankind is here commissioned to rule nature as a benevolent king, acting as God's representative over them and therefore treating them in the same way as God who created them. Thus animals, though subject to man, are viewed as his companions in 2:18-20. — Gordon J. Wenham, Genesis 1-15 (WBC; Word, 1987).

Glossary (meanings in this context):

ûrᵉdû/‏וּרְדוּ : conjunction û/‏וּ + Qal imperative 2 m.p. of rādâ/‏‏רָדָה : and have dominion.
bidg̱at/‏‏בִּדְגַת : preposition bᵉ/‏‏‏בְּ + construct of dāgâ/‏‏‏דָּגָה : over the fish of
hayyām/‏‏‏הַיָּם : definite article + yām/‏‏‏‏יָם : the sea.
ûbᵉ‘ôp/‏‏‏וּבְעוֹף : conj. û/‏וּ + prep. bᵉ/‏‏‏בְּ + construct collective ‘ôp/‏‏‏עוֹף : and over the birds of.
haššāmayim/‏‏‏הַשָּׁמַיִם : definite article + šāmayim/‏‏‏‏שָׁמַיִם : the sky.