Genesis 1:6-8And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
This has been interpreted as 'sky' or 'space'.
Gen 1:6 And God said, Let there be an expanse in the middle of the waters, and let it divide the waters from the waters. Gen 1:7 And God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. Gen 1:8 And God called the expanse, Heavens. And the evening and the morning were the second day. God divided the waters on Earth so that some were suspended above the atmosphere, like satellites today. The atmosphere of Earth was called the expanse, but it was also called "heavens." These heavens that were under the upper waters were obviously different from the "heavens" of verse 1, which were obviously the universal heavens created simultaneously with the "formless" and "empty" earth. By the way, in the Flood story in Gen 7:11, the "windows of the heavens" were opened up, obviously releasing the waters "above the expanse," which would have flooded the dry land.
God made the sky and ocean
A:The first creation story in Genesis says that on the second day, God created the firmament. This separated the waters above from the waters below. On day 4, God placed lights in the firmament, which was envisaged as a dome just above the earth.Gen 1:6 And God said, Let there be an expanse in the middle of the waters, and let it divide the waters from the waters. Gen 1:7 And God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. Gen 1:8 And God called the expanse, Heavens. And the evening and the morning were the second day. God divided the waters on Earth so that some were suspended above the atmosphere, like satellites today. The atmosphere of Earth was called the expanse, but it was also called "heavens." These heavens that were under the upper waters were obviously different from the "heavens" of verse 1, which were obviously the universal heavens created simultaneously with the "formless" and "empty" earth. By the way, in the Flood story in Gen 7:11, the "windows of the heavens" were opened up, obviously releasing the waters "above the expanse," which would have flooded the dry land.
God made the sky and ocean
I have it on good authority (Aquagen) that the club was the focus on day 2, but I wasn't actually there. However, the first book of the Old Testament, Genesis, says in Chapter 1, Verse 8, some thing about day and night. So essentially light. (I assume dark already existed, but again, I just heard it from ancestor of an ancestor of an ancestor of a friend of mine. For all I know everything was intangible until dark was created, so 'He' could inevitably get a good laugh when I face time the bulk head that's between my front door and my light switch.)
The first creation story in Genesis says that on the second day, God created the firmament. This separated the waters above from the waters below. On day 4, God placed lights in the firmament, which was envisaged as a dome just above the earth.
For more information, please visit: http://christianity.answers.com/theology/the-story-of-creation
A Jewish summary of the Creation-narrative is that, day by day, God created the universe and everything in it (Genesis ch.1).God created the universe out of nothing (Exodus 20:11, Isaiah 40:28; Rashi commentary to Genesis 1:14; Maimonides' "Guide," 2:30). Nachmanides on Gen. 1:1 states emphatically that this is a fundamental Jewish tradition.Note that the Torah, in describing the Creation, deliberately employs brevity and ellipsis, just as it does in many other topics. See the Talmud, Hagigah 11b. See also: Is there evidence against Evolution? The Torah states that it was written in its entirety by one author, Moses (Deuteronomy 31:24), to whom it was dictated by God (Exodus 24:12), including earlier events. But this kind of literary device, which the Torah employs to enrich its text, has been used by Bible-critics in an attempt to reassign and divide up its authorship. The Jewish sages, based on ancient tradition, identified many of the literary devices used by the Torah, 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 attributing the narrative to several unknown 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: Refuting the JEPD Documentary Hypothesis The creation-narrative in Genesis (a Christian author)
The Torah has one creation-narrative, which takes the form of a summary (Genesis ch.1) followed by an in-depth recap (Rashi commentary, Genesis 2:8).
When we see a newspaper whose opening headline is paraphrased in the detailed story, we don't ascribe the repetition to different writers.
See also: Refuting the JEPD Documentary Hypothesis The creation-narrative in Genesis (a Christian author) A Jewish summary of the Creation-narrative is that, day by day, God created the universe and everything in it (Genesis ch.1).God created the universe out of nothing (Exodus 20:11, Isaiah 40:28; Rashi commentary to Genesis 1:14; Maimonides' "Guide," 2:30). Nachmanides on Gen. 1:1 states emphatically that this is a fundamental Jewish tradition.Note that the Torah, in describing the Creation, deliberately employs brevity and ellipsis, just as it does in many other topics. See the Talmud, Hagigah 11b. See: Is there evidence against Evolution? The Torah states that it was written in its entirety by one author, Moses (Deuteronomy 31:24), to whom it was dictated by God (Exodus 24:12), including earlier events. But this kind of literary device, which the Torah employs to enrich its text, has been used by Bible-critics in an attempt to reassign and divide up its authorship. The Jewish sages, based on ancient tradition, identified many of the literary devices used by the Torah, 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 attributing the narrative to several unknown 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. See also:
The Torah has one creation-narrative, which takes the form of a summary (Genesis ch.1) followed by an in-depth recap (Rashi commentary, Genesis 2:8).
When we see a newspaper whose opening headline is paraphrased in the detailed story, we don't ascribe the repetition to different writers.
No, on the second day God created the separation between the heavens and the earth.
On the second day God created a dome, the sky, and he created both day and evening.
Nothing. On the seventh day God rested.
Yes god did create the sun on the first day. NO! He created the sun AND the moon on the 4th day!!!
the 6th day
God didn't create anything on the fifth year, but he did create poultry and seafood on the fifth day.
God said let there be light
dogs
Dogs
forth day
God made dry land and he made grass and plants on the third day!
firmament