1:9 God said, “Let the water under the sky be gathered to one place 1 and let dry ground appear.” 2 It was so. 1:10 God called the dry ground “land” 3 and the gathered waters he called “seas.” God saw that it was good.
1:11 God said, “Let the land produce vegetation: 4 plants yielding seeds according to their kinds, 5 and 6 trees bearing fruit with seed in it according to their kinds.” It was so. 1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. 1:13 There was evening, and there was morning, a third day.
104:7 Your shout made the waters retreat;
at the sound of your thunderous voice they hurried off –
104:8 as the mountains rose up,
and the valleys went down –
to the place you appointed for them. 10
104:9 You set up a boundary for them that they could not cross,
so that they would not cover the earth again. 11
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
1 sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.
2 tn When the waters are collected to one place, dry land emerges above the surface of the receding water.
3 tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.
4 tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.
sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).
5 sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).
6 tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.
7 tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, כִּסַּתָּה (kisattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.
8 tn Heb “stood.”
10 tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”
11 tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”