What day did God create the air?

Answer 1

Since the early centuries of the Common Era, tradition has held that Genesis 1:1 says "In the beginning God created heaven and earth." But as long ago as the eleventh century CE, the influential Jewish scholar, Rashi, said that Genesis 1:1 should really be read, "When God began to create" or "In the beginning of God's creation ". E.A. Speiser, in Genesis (Anchor Bible series), goes further and translates the sentence as: "When God set about to create heaven and earth - the world being a formless waste, with darkness over the seas... God said, 'Let there be light.' And there was light."

The creation account in Genesis 1:1 to 2:4a ( up to first sentence of 2:4) says there was a pre-existing watery chaos. The ocean was present and a wind (poetically, the spirit of God) moved across the surface of the waters. So the atmosphere - the air - was already present.

For more information, please visit: http://christianity.answers.com/theology/the-story-of-creation

Answer 2

According to The Bible in the book of Genesis, God created the air on the second day of creation. He separated the waters to create an expanse called the sky or firmament, which includes the air we breathe.

Answer 3

The first day. On the first day, God created the world together with water and atmosphere. Although the Torah, in the Creation as in other topics deliberately employs brevity and ellipsis (see the Talmud, Hagigah 11b), Jewish tradition is that God created a complete universe, with no pre-existing things (Exodus 20:11, Isaiah 40:28; Maimonides' "Guide," 2:30; Nachmanides on Gen. 1:1). This is one of the meanings of Genesis 1:1 (Targum, Gen.1:1; and Rashi commentary, Gen.1:14), though the verse has further meaning as well (Rashi, Gen.1:1). Note:

According to tradition, there is only one Genesis creation-narrative, with ch.2 serving as an expansion of the brevity of ch.1, not a separate set of events (Rashi commentary, Gen.2:8).The same literary devices which the Torah employs to enrich its text, have been used by Bible-critics in an attempt to reassign its authorship.

The Jewish sages, based on ancient tradition, identified many of these devices, which include:

recapping earlier brief passages to elucidate,

employing different names of God to signify His various attributes,

using apparent changes or redundancies to allude to additional unstated details,

speaking in the vernacular that was current during each era,

and many more. While Judaism has always seen the Torah as an intricate tapestry that nonetheless had one Divine source, some modern authors such as Wellhausen (the father of modern Biblical-criticism, 1844-1918) have suggested artificially chopping up the narrative and attributing it to various authors, despite the Torah's explicit statement as to its provenance (Exodus 24:12, Deuteronomy 31:24). This need not concern believers, since his claims have been debunked one by one, as Archaeology and other disciplines have demonstrated the integrity of the Torah. No fragments have ever been found that would support his Documentary Hypothesis, which remains nothing more than an arbitrary claim:

http://www.apologeticspress.org/apcontent.aspx?category=6&article=1131(a Christian author)

http://www.whoreallywrotethebible.com/excerpts/chapter4-1.php

http://www.pearlmancta.com/BiblicalcriticswrongRShlomoCohen.htm

And see also the wider picture:

http://judaism.answers.com/hebrew/does-archaeology-support-the-hebrew-bible

Answer 4

first

Answer 5

first