Genesis (American Standard Version, 1901) · 2 of 73 · tr. American Standard Version (1901)
1:26-2:14
[1:26] And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
[1:27] And God created man in his own image, in the image of God created he him; male and female created he them.
[1:28] And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth.
[1:29] And God said, Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed; to you it shall be for food:
[1:30] and to every beast of the earth, and to every bird of the heavens, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for food: and it was so.
[1:31] And God saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
[2:1] And the heavens and the earth were finished, and all the host of them.
[2:2] And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
[2:3] And God blessed the seventh day, and hallowed it; because that in it he rested from all his work which God had created and made.
[2:4] 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.
[2:5] And no plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Jehovah God had not caused it to rain upon the earth: and there was not a man to till the ground;
[2:6] but there went up a mist from the earth, and watered the whole face of the ground.
[2:7] And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
[2:8] And Jehovah God planted a garden eastward, in Eden; and there he put the man whom he had formed.
[2:9] And out of the ground made Jehovah God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
[2:10] And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
[2:11] The name of the first is Pishon: that is it which compasseth the whole land of Havilah, where there is gold;
[2:12] and the gold of that land is good: there is bdellium and the onyx stone.
[2:13] And the name of the second river is Gihon: the same is it that compasseth the whole land of Cush.
[2:14] And the name of the third river is Hiddekel: that is it which goeth in front of Assyria. And the fourth river is the Euphrates.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
God is described with embodied actions — forming from dust, breathing into nostrils, planting a garden, resting — attributing human-like physical activity to the divine.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage is a direct narrative of cosmic origin, describing the creation of humanity, the garden of Eden, and the rivers that water the earth.
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
'Male and female created he them' establishes the masculine-feminine principle as a structural feature of creation itself, present at the origin of humanity.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
Creation is effected through divine speech ('God said'), establishing the word as the ordering principle through which the universe is brought into being.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
Biblical creation-by-word: God's spoken utterance directly brings reality into existence, making the spoken word causally efficacious.