Attributed commentary excerpt
Barnes' Notes on Genesis 1:27
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
- VIII. The Sixth Day 24. בהמה behēmâh, “cattle; dumb, tame beasts.” רמשׂ remeś, “creeping (small or low) animals.” חוּה chayâh, “living thing; animal.” חוּת־חארץ chayatô-chā'ārets, “wild beast.” 26. אדם 'ādām, “man, mankind;” “be red.” A collective noun, having no plural number, and therefore denoting either an individual of the kind, or the kind or race itself. It is connected in etymology with אדמה 'ădāmâh, “the red soil,” from which the human body was formed Genesis 2:7. It therefore marks the earthly aspect of man. צלם tselem, “shade, image,” in visible outline. דמוּת demût, “likeness,” in any quality. רדה rādâh “tread, rule.” This day corresponds with the third. In both the land is the sphere of operation. In both are performed two acts of creative power. In the third the land was clothed with vegetation: in the sixth it is peopled with the animal kingdom. First, the lower animals are called into being, and then, to crown all, man. Genesis 1:24, Genesis 1:25 This branch of the animal world is divided into three parts. “Living breathing thing” is the general head under which all these are comprised. “Cattle” denotes the animals that dwell with man, especially those that bear burdens. The same term in the original, when there is no contrast, when in the plural number or with the specification of “the land,” the “field,” is used of wild beasts. “Creeping things” evidently denote the smaller animals, from which the cattle are distinguished as the large. The quality of creeping is, however, applied sometimes to denote the motion of the lower animals with the body in a prostrate posture, in opposition to the erect posture of man Psalms 104:20. The “beast of the land” or the field signifies the wild rapacious animal that lives apart from man. The word חוּה chayâh, “beast or animal,” is the general term employed in these verses for the whole animal kind. It signifies wild animal with certainty only when it is accompanied by the qualifying term “land” or “field,” or the epithet “evil” רעה rā‛âh. From this division it appears that animals that prey on others were included in this latest creation. This is an extension of that law by which the organic living substances of the vegetable kingdom form the sustenance of the animal species. The execution of the divine mandate is then recorded, and the result inspected and approved. Genesis 1:26, Genesis 1:27 Here we evidently enter upon a higher scale of being. This is indicated by the counsel or common resolve to create, which is now for the first time introduced into the narrative. When the Creator says, “Let us make man,” he calls attention to the work as one of pre-eminent importance. At the same time he sets it before himself as a thing undertaken with deliberate purpose. Moreover, in the former mandates of creation his words had regard to the thing itself that was summoned into being; as, “Let there be light;” or to some preexistent object that was physically connected with the new creature; as, “Let the land bring forth grass.” But now the language of the fiat of creation ascends to the Creator himself: Let us make man. This intimates that the new being in its higher nature is associated not so much with any part of creation as with the Eternal Uncreated himself. The plural form of the sentence raises the question, With whom took he counsel on this occasion? Was it with himself, and does he here simply use the plural of majesty? Such was not the usual style of monarchs…
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