31. And God saw all that he

ष्यन्ति । तच्च तथा बभूव

॥ ३० ॥

श्रपिचेश्वरो यत् किमपि

had made, and behold it was very सृष्टवांस्तदवलोक्योत्तममि

good : and it was evening, and it was morning,—the sixth day.

(1 ) — In our image,'–not in bodily form like God who has no bodily form, but, while without

plural term Elohim [Gods],

त्यमन्यत । सन्ध्या च बभव सप्रातःकालश्च बभूवेति षष्ठो दिवसः ॥ ३१ ॥

| १ | स्वरूपेणेति । नहीश्वरस्य शरीरात्मकं रूपं sin, resembling God in spiritual विद्यते येन जीवेश्वरयेोः शcharacter. ‘Let us make man' रीरसाम्यमादाय स्वरूपे “The_writer[—says Fuller, vol. खेति वचनमुपपद्येत । प3., p. 4., – ] makes use of the रन्तु निष्पापत्वरूपमात्मwhich yet is joined to singular साम्यमादाय तथा वचनverbs. This has been generally मिति ॥ वयं मनुष्यं निर्माthought to intimate the doctrine मेति । अत्र मूलवाक्ये कर्टof a plurality in the unity of the पदं बहुवचनान्तं क्रियापदं चकवचनान्तं वर्तते तेन चेश्वरस्यैकरूपत्वेऽपि well as the Father [–John, I, चैरूप्यमिति सिद्धान्तो द्यो1 ; Gen., 1, 2,– ]. Nor can I on त्यते तथाहि सृष्टधर्मागsistent meaning to such language माः पितुरिव पंचपविचाas — Let us make man in our im- त्मनेोरपि सृष्टिव्यापृतत्वं age Of the mystery of the बोधयन्ति । नच केनापि Trinity see in our Essay on “ Christianity, &c.," Book IV.

Godhead. It is certain the Scriptures speak of the Son and Holy Spirit as concerned in Creation as

any other supposition, affix a con

,, "

प्रकारान्तरेणैवंविधकर्तृक्रियापदवचनभेदस्योपपादनमस्माभिः कर्तुं शक्यत इ

G

(2) We proceed to the Second Chapter, which "contains a re

addition of some particulars, such

ति । ईश्वरस्यचैकरूपत्वेऽपि चैरूप्यं दुर्विज्ञेयं तन्नि रूपणं सृष्टधर्मकीमुद्यां द्र

ष्टव्यम् ॥

। २ । अथ प्रथमस्रक्तम

तिपादितसृष्टेः किंचिद्दिview of the creation, with the स्तरेण विश्राम दिनविधेas the institution of the Sabbath, मनुष्यनिवासस्थानस्य मनthe place provided for man, the ष्याचाराज्ञायाः स्त्रीसृष्टि

law given him, and the manner

of the creation of woman."

CHAPTER II.

1. Now the heavens and the

क्रमस्यच प्रतिपादकं द्वितीयं सूक्तमाह ।

अथ प्रथमाद्याः काश्चि

हच आह ।

एवं दिवा भूमेश्च तनिवा

earth were finished, and all their सिनांच सष्टि : समाप्ता

host.

॥ १ ॥

2. Thus God had ended on

एवमीश्वर: सप्तमे दिने the seventh day his work which स्वकृतां सृष्टिं समापया

he had made; and he desisted on the seventh day from all his work which he had made.

3.

And God blessed the se

मास तथा स्वकृतात सर्वस्मात् कर्मणः सप्तमे दिने विशश्राम ॥ २ ॥ अपिचेश्वरस्तं

सप्तमं

venth day, and sanctified it, be- दिनमाशिषा युयाज प

cause in it he desisted from all his work which God created to make.

विचीचकारच यतः स तस्मिन दिने ततः सर्वस्माद्

created the mass of the heavens

विरराम यस्य निर्माणाय सृष्टिमारेभे ॥ ३ ॥

(1) 'Created to make.' God, | १ | यस्य निर्माणाय as we have seen revealed, first सृष्टिमिति । ईश्वरे रोहिम। थममव्यक्तरूपामेव दिवं भूand the earth, and then made or मिंच ससर्ज तस्माच्चाव्यveral constituents of the cosmos. क्तात् कारणान्नानाविधान्

formed out of that chaos the se

(2)

'Desisted.'

"The con

clusion of so divine a work re

। २ । विशश्रामेति । एquired to be celebrated, as well षाच दिव्यस्य सृष्टिकर्मणः as the Creator adored, in all fu- समाप्तिर्लोकैरुत्तरकालप्र ture ages :—hence arose the in- वाहे यथा साक्षादीश्वरः stitution of the sabbath,"-or of पूज्यते तथैव सादरं स्मर्त्त of seven, for meditation on God व्या एतन्मूलकण्वच वि as revealed in his word and in his श्रामवासरविधि : सप्तसु works. Of course no intelligent दिनेष्वेकस्मिन् दिने भगव

resting from toil on one day out

person will imagine that it was

any toil to the Omnipotent to दचनेन भगवत्कर्मणाच प्रconstruct this wondrous world, — काशितस्य भगवत्खरूपस्य but, without a stated rest from ध्यानार्थं व्यावहारिककर्म

toil, man would be liable to over

look its wonders and to forget the भ्यो

wondrous Maker.

विरमितव्यमित्येवंरूपः । विचारकः खलु परमाद्भुतस्याप्यस्य जगता निर्माणेन सर्वशक्तिमतेा भगवतः कमपि श्रमं न तर्कयेदेव | परन्तु व्यावहा

(3) The inspired historian now turns, from the general his

रिककर्मविरामबोधकवचनाभावे लोको जगतोऽ तत्वं न विलोकयेज्जगत्क तरंच परमाद्भुतं न स्मरेत् ।

| ३| अथायमीश्वरे रोपदिष्ट

tory of creation, to the special इतिहासवित

सामान्य

subject of the book, which is the सृष्टीतिहासात् परानृत्य

history and destiny of man. Such, he says, in verse 4, was the origin of the material universe;

मनुष्येतिहास भागधेयरूपं प्रथमाध्यायस्य मुख्यं विषयंand then he begins the special निरूपयितुमारभते । नथाhistory of man, giving a particu- हि स चतुर्थ्याम्टचि भौlar account of the creation of the तिक जगत्सृष्टिमुपसंहरति

first man and woman, which was

only briefly recorded in the 1st ततश्च विशिष्य मनुष्यस्य

chapter.

4. These are the generations

मानष्याश्चाद्ययोः सृष्टिं प्रथमवक्ते संक्षेपेणोपन्यस्तां विशेषेणाभिधाय ममुष्येतिहासं निरूपयति । तानीमानि दिवो भूमेश्च

of the heavens and the earth, कार्याणि यदा तानि सृ

when they were created, in the

day that Jehovah God made earth ष्टानि । तस्मिन दिने यद्

field was not yet in the earth, and every herb of the field did not

स्वयंभूरीश्वरादिवं भूमिंच ससर्ज ॥ ४ ॥

अपिच कापि क्षेत्रजन्या लता भूमौ तावन्नासीत्

yet grow; for Jehovah God had तथा कापि क्षेचजौषधि not caused it to rain upon the रद्यापि न प्ररुरोह । यतः

earth, and man was uot, to till the स्वयंभूरीश्वरः पृथ्व्यां दृष्टि

ground.

6. And a mist went up from

न प्रेरयामास नच को ऽपि मनुष्य आसीद् यः क्षेत्रभूमिं कृष्या संस्कुर्यात् ॥ ५ ॥ अपिच कापि कन्झटिका

the earth, and watered the whole पृथिवीत उदपतत् सक

face of the ground.

लंच

क्षेत्रभूमुखमसिंचत्

॥ ६ ॥

7. And Jehovah God formed

सहि स्वयम्भरीश्वरो भू the man, dust from the ground, मेर्धूलिं मनुष्यं निर्मिमाय and breathed into his nostrils तस्यच नासापुटयो जव

and the man be

breath of life ; came a living soul.

वायुमपूरयत् । सच मनुष्यः
सजौवा बभूव ॥ ७ ॥

।

(1). These are,'—i. e., these । १ । तानीमानीति । that have been described in the प्रथम वर्णितानोत्पर्थः । Ist chapter. • In the day that' तस्मिन् दिने यदिति । यदे

i. e., when.

( 2 ) In the 1st Chapter Moses spoke of the condition of the earth

as a whole, “ and no one who fair

think of raising an objection by

त्यर्थः ।

। २ । प्रथमे वक्त मूशाभिधानः समस्ताया भवा Sवस्थामवर्णयत् अतएव ly seeks after truth would ever तानि मूशाकृतवर्णनानि asking to what part of its surface कतमं पृथ्वीपृष्ठस्यांश विthese descriptions refer. But the षयीकुर्वन्तीति शंकां कोऽपि case is entirely changed when, विचारको नात्यापयितुमfixing his eye on the as yet only र्हति । यदातु मूशाभिधाhistory. It is no longer the earth नस्तमेकमेवात्पादितं मनु

created man, he begins to give his