and they shall rule, humans shall rule. This is connected to the fact that in the following verse the genus homo the human race is immediately split into the masculine and feminine. We therefore have the following situation: God creates the genus homo on the sixth day. He does not create the man for himself and then finish for the time being, nor does he create the woman for herself and then finish for the time being. Instead, he creates man and woman, both together. He creates the race of Adam Hebrew: אדם, the genus homo. He creates the human being, who is formed collectively as a man on one side and a woman on the other.

Verse 27. original: "ויברא אלהים את האדם בצלמו בצלם אלהים ברא אתו זכר ונקבה ברא אתם"
And God created man in his own image, in the image of God created he him; and he created them male and female. Luther's translation.
Thus, God created the human, the genus homo, according to his image. In the image of God he created him, this human, this genus homo. Male and female he created them, meaning the genus homo is immediately split, in one casting, into masculine and feminine.

Verse 28. original: "ויברך אתם אלהים ויאמר להם אלהים פרו ורבו ומלאו את הארץ וכבשה ורדו בדגת הים ובעוף השמים ובכל חיה הרמשת על הארץ"
And God blessed them and said to them: Be fruitful and multiply, and fill the earth, and subdue it, and have dominion over the fish in the sea, and over the birds under the heavens, and over every animal that creeps upon the earth. Luther's translation.

Verse 29. original: "ויאמר אלהים הנה נתתי לכם את כל עשב זרע זרע אשר auf פני כל הארץ ואת כל העץ אשר בו פרי עץ זרע זרע לכם יהיה לאכלה"
And God said: Behold, I have given you every herb that yields seed, which is upon the face of all the earth, and every fruitful tree, and trees that yield seed, for your food. Luther's translation.

Verse 30. original: "ולכל חית הארץ ולכל עוף השמים ולכל רומש על הארץ אשר בו נפש חיה את כל ירק עשב לאכלה ויהי כן"
And to every animal on earth, and to all the birds under the heavens, and to everything that creeps, that lives upon the earth, that they may eat every green herb. And it happened so. Luther's translation.

Verse 31. original: "וירא אלהים את כל אשר עשה והנה טוב מאד ויהי ערב ויהי בקר יום הששי"
And God looked at everything he had made, and behold, it was very good. Then from evening and morning became the sixth day. Luther's translation.

The Story of Creation in the Second Chapter of the First Book of Moses.

Verse 1. original: "ויכלו השמים והארץ וכל צבאם"
Thus were finished the heavens and the earth with all their host. Luther's translation.

Verse 2. original: "ויכל אלהים ביום השביעי מלאכתו אשר עשה וישבת ביום השביעי מכל מלאכתו אשר עשה"
And so God finished on the seventh day his works which he made, and rested on the seventh day from all his works which he made. Luther's translation.

Verse 3. original: "ויברך אלהים את יום השביעי ויקדש אתו כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות"
And he blessed the seventh day and sanctified it, because on it he had rested from all his works which God created and made. Luther's translation.
These three verses obviously follow the first chapter, forming the conclusion of what that chapter brought. Now comes something new.

Verse 4. original: "אלה תולדות השמים והארץ בהבראם ביום עשות יהוה אלהים ארץ ושמים"
This is the creation of the heavens and the earth, as they were created on the day when God the Lord made earth and heaven.
Luther translates: This is how heaven and earth became,

when they were created, at the time when God the Lord made earth and heaven.
Luther's translation can lead one to believe that the present account follows directly from the previous one. However, there is no evidence of this in the text. It says eleh Hebrew: אלה: that is, here you have it, here I present to you the creation. The word eleh does not refer to what precedes it, but to what follows. The author intends to tell us what occurs in verse 5 and following, and he makes preparations for this here, providing the introduction. He is not concerned with teaching that God created heaven and earth, as he assumes that as a self-evident fact. He only has it in mind to show us what happened further, once the world existed. "This is the creation etc." is meant to say nothing other than: I am leading you into the realm of the creation of the world to tell you what happened after God created the world, as you already know and as is self-evident. The use of eleh in such a position, specifically with eleh toldot these are the generations/origins, to place us in the context of a matter, is a Hebraism a Hebrew linguistic idiom that appears frequently in the Bible. We particularly draw attention to the fact that this Hebraism does not require anything to have preceded it that would entitle the author to lead us so briefly into the context of a matter, to place us, so to speak, in medias res into the middle of things. Such a thing is not at all necessary. Thus, it is not necessary here for the author to lead us into the realm of world creation only if something has preceded it to provide us with information on how we arrived at this world in the first place.

Luther translates: At the time when God the Lord. The text says: beyom Hebrew: ביום, on the day where, or on which God the Lord. This beyom implies that the author knows nothing of the creation story in six days. For if we stick strictly to the wording of the scripture, according to the present view, God created the world in one day. However, only someone who is unaware of the six-day creation can teach that God is supposed to have created the world in one day. Now, it is also feasible to translate with Luther: "at the time when," and not: "on the day." That is certainly possible. It is just like in our own language. We also sometimes stick to a specific division of time instead of time in general. For example, we say in one and the same sense: The time will yet come when you will change your mind, and: The day will yet come when you will change your mind. In the same way, one can use "day" for "time" in Hebrew. This, however, does not alter the fact that the author is unaware of the six-day creation of the world. Specifically, the author could only have used "day" for "time" here if he were unaware of the preceding six-day creation. Because as soon as he knows the six-day creation, it must immediately occur to him: wait, if you write "day" instead of "time," that is offensive, because it is not about a "day," but about "days." The fact that this does not come to his mind, and that he fluently writes "day" for "time," shows that he does not know the six-day creation at all. Whichever way we handle the beyom, we always arrive at the result that the author of the present document does not know the six-day creation.

And finally, we point out that throughout the entire first chapter, and through the three verses of the present chapter that complete the first chapter, God is called Elohim Hebrew: אלהים. Here, God receives a completely new designation: Jehovah Elohim Hebrew: יהוה אלהים, which is God Jehovah.

Verse 5. original: "וכל שיח השדה טרם יהיה בארץ וכל עשב השדה טרם יצמח כי לא המטיר יהוה אלהים על הארץ ואדם אין לעבד את האדמה"
And every plant of the field was not yet there on the earth, and every herb of the field had not yet sprouted, for God the Lord had not yet

let it rain on the earth, and a man was not yet there to be able to work the earth.
Luther translates: And all kinds of trees in the field, which had never been on earth before, and all kinds of herbs in the field, which had never grown before. For God the Lord had not yet let it rain on earth, and there was no man who tilled the land.
Mark well, Luther connects verse 5 directly to verse 4, so that he gets the sense: Thus were the heaven and the earth created, when they were created at the time when the Lord made heaven and earth, and also made all kinds of trees in the field, which had never been on earth before, and made all kinds of herbs in the field, which had never grown before. Such a thing is not to be considered at all.
The textual expression terem yihyeh Hebrew: טרם יהיה simply means "not there." Terem yihyeh means: "was not yet there," strictly: "had not yet become there." Terem yitsmach Hebrew: טרם יצמח means: "had not yet sprouted," strictly: "had not yet sprouted there."

The situation is simply that, even though heaven and earth are created and present, the plant world is not yet there, and man is not yet there. Not only is it explicitly stated that the plant world is not yet there, but reasons are also given why it could not be there. The first reason is that God had not yet allowed it to rain. The second reason is that man had not yet been created, who could assist the growth of the plants with his labor. This is now remedied by what happens in verses 6 and 7, namely:

Verse 6. original: "ואד יעלה מן הארץ והשקה את כל פני האדמה"
And a mist rose up from the earth and watered the entire surface of the ground.
Luther: But a mist went up from the earth and moistened all the land.
This means: God now let it rain so that plant life could develop. Consequently, a moist mist rises, which then falls as rain and waters the surface of the earth.

Verse 7. original: "וייצר יהוה אלהים את האדם עפר מן האדמה ויפח באפיו נשמת חיים ויהי האדם לנפש חיה"
And God the Lord created formed the man, dust of the earth, and breathed into his nose the breath of life, and so the man became a living, ensouled being.
Luther: And God the Lord made man from a clod of earth, and he breathed into his nose the living breath. And so man became a living soul.
Breath, respiration, and ensouled being, soul, are expressions that run parallel. The human consists of body and soul. When he dies, the soul leaves the body. However, when he dies, the breath also leaves the body, and thus breath and soul coincide. Soul and breath are contrasted in such a way that what we call breath in life is called soul in death. Thus, in the realm of the spirit, we have:

And what do we have in an analogous relationship in the realm of the body? Simply in reference to the fact that at death the body decays into dust:

Now the equation is set up:

Since in this equation Breath = Soul on one side, it must also be X = Dust of the earth on the other side. And so it turns out that in life, the body of the human is dust of the earth. Therefore, it says here that God formed the human: dust of the earth, that is, being dust of the earth, whose matter is dust of the earth. In the text, it does not actually say "dust of the earth," but "dust from the ground." It remains the same, however. The earth enters the matter because the Jews buried their dead (rather than burning them), thus bringing them into relation with the earth. The corpse, decaying into dust, mixes

with the earth, the ground, and so becomes dust of the earth, dust from the earth.
The human whom God creates here is indeed named with the same vocabulary, Adam, as the human in the first chapter, but is nevertheless something else. There, Adam is the genus homo; here, he is the man, and not the woman. The woman is not there to cultivate the earth (Verse 5), the man is there for that purpose. Therefore, a man is created, and not a woman.
So, a recapitulation of the facts: The world is there. But the plant world is not there. It could not be there because, first, the rain, and second, the man human were not yet created. Now the rain is created first (Verse 6), and then the man human (Verse 7).

Verse 8. original: "ויטע יהוה אלהים גן בעדן מקדם וישם שם את האדם אשר יצר"
And God the Lord planted a garden in Eden, toward the morning, and put the human therein whom he had made. Luther's translation.
Through the created rain and the created labor force, that which is told here can take place successfully. Had the rain not been created beforehand, the layout planting of a garden would have been a highly futile matter, for nothing could have grown anyway. But now the rain is there, and nothing further stands in the way of laying out the garden. However, the created rain alone does not fully provide for the garden's prosperity. It also requires human labor to assist the growth of the plants. Well, the labor force is there, it is created in Adam. It is only necessary that this labor force also be put into relation with the garden. Therefore, God moves the created human into the garden.

Verse 9. original: "ויצמח יהוה אלהים מן האדמה כל עץ נחמד למראה וטוב למאכל ועץ החיים בתוך הגן ועץ הדעת טוב ורע"
And God the Lord made to grow out of the ground all kinds of trees, pleasant to look at and good to eat, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil. Luther's translation.
"Of the knowledge of good and evil" is, self-evidently: Of the knowledge of good and evil, the distinction of good from evil, of evil from good.
Previously, the garden was presented in general. Here, those things that are planted in the garden, and what grows in it, are presented in particular.

Verse 10. original: "נהר יצא מעדן להשקות את הגן ומשם יפרד והיה לארבעה ראשים"
And a river went out from Eden to water the garden, and divided itself there into four main waters. Luther's translation.

Verse 11. original: "שם האחד פישון הוא הסבב את כל ארץ החוילה אשר שם הזהב"
The first is named Pison, which flows around the whole land of Havilah, and there one finds gold. Luther's translation.

Verse 12. original: "וזהב הארץ ההיא טוב שם הבדלח ואבן השהם"
And the gold of that land is precious, and there one finds bdellium a fragrant resin and the onyx gemstone. Luther's translation.

Verse 13. original: "ושם הנהר השני גיחון הוא הסובב את כל ארץ כוש"
The other water is named Gihon, which flows around the whole land of the Moors Kush. Luther's translation.

Verse 14. original: "ושם הנהר השלישי חדקל הוא ההלך קדמת אשור והנהר הרביעי הוא פרת"
The third water is named Hidekel, which flows before Assyria. The fourth water is the Phrath Euphrates. Luther's translation.
The human is in the garden and should help the garden prosper. In this regard, it is considered that he should water the plants. For this, however, he must have water, and he receives this from the river that waters the garden. In this way, the river of Eden enters the matter. And after it has been brought into the matter, it is further described where it flows from Eden.

Verse 15. original: "ויקח יהוה אלהים את האדם וינחהו בגן עדן לעבדה ולשמרה"