Genesis 1:9
Verse
Context
The Third Day
8God called the expanse “sky.” And there was evening, and there was morning—the second day.9And God said, “Let the waters under the sky be gathered into one place, so that the dry land may appear.” And it was so.10God called the dry land “earth,” and the gathering of waters He called “seas.” And God saw that it was good.
Sermons
Chuck Smith
John Whitcomb
Joseph Balsan
G.W. North
Allan HaltonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry (היּבּשׁה, the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Psa 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou (Jehovah) hast founded for them," we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. "The dry" God called Earth, and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea. ימּים, an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Psa 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas" include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments" of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God "the earth brought forth green (דּשׁא), seed yielding herb (עשׂב( breh ), and fruit-bearing fruit-trees (פּרי עץ)." These three classes embrace all the productions of the vegetable kingdom. דּשׁא, lit., the young, tender green, which shoots up after rain and covers the meadows and downs (Sa2 23:4; Job 38:27; Joe 2:22; Psa 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב, with the epithet זרע מזריע, yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ: not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree," as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא, as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.
Jamieson-Fausset-Brown Bible Commentary
THIRD DAY. (Gen 1:9-13) let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).
John Gill Bible Commentary
And God said, let the waters under the heaven be gathered together unto one place,.... Which are before called the waters under the firmament; and which were either on the surface of the earth, or in the bowels of it, or mixed with it, which by the compressure of the expanse or air were separated from it and these, by apertures and channels made, were caused to flow as by a straight line, as the word (e) used signifies, unto the decreed place that was broke up for them, the great hollow or channel which now contains the waters of the ocean: this was done by the word of the Lord, at his rebuke; and when it seems there was a clap thunder, and perhaps an earthquake, which made the vast cavity for the sea, as well as threw up the hills and mountains, and made the valleys; seeJob 38:10, and let the dry land appear: clear of the waters, dried by the expanded air, hardened by the fiery light, and as yet without any herb or tree upon it: and it was so; immediately done, the waters were drained off the earth, directed to their proper channels, and caused to run as by line to their appointed place; and the solid parts of the earth became dry, and appeared in sight. (e) "congregentur tanquam ad amussim et regulam", Fagius; "recto et equabili cursu contendant et collineant", Junius.
Matthew Henry Bible Commentary
The third day's work is related in these verses - the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe, I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (Gen 1:2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Ecc 1:7. Waters and seas often, in scripture, signify troubles and afflictions, Psa 42:7; Psa 69:2, Psa 69:14, Psa 69:15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Psa 104:6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job 38:10, Job 38:11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Psa 95:5; Jon 1:9. II. How the earth was furnished for the maintenance and support of man, Gen 1:11, Gen 1:12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded - that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (Gen 1:2), but now, by a word's speaking, it has become full of God's riches, and his they are still - his corn and his wine, his wool and his flax, Hos 2:9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deu 33:14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos 2:21, Hos 2:22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.
Tyndale Open Study Notes
1:9-10 Let the waters . . . flow together: Other ancient cultures viewed the sea as a hostile force. Genesis shows God as further restraining chaos (see study note on 1:2) by prescribing specific boundaries for the sea. The flood—an act of God’s judgment (6:7)—undid these boundaries and returned the earth to chaos (7:1-24).
Genesis 1:9
The Third Day
8God called the expanse “sky.” And there was evening, and there was morning—the second day.9And God said, “Let the waters under the sky be gathered into one place, so that the dry land may appear.” And it was so.10God called the dry land “earth,” and the gathering of waters He called “seas.” And God saw that it was good.
- Scripture
- Sermons
- Commentary
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
The Origin of the Universe
By John Whitcomb92056:34CreationGEN 1:1GEN 1:9GEN 1:16GEN 1:21GEN 1:25MAT 6:33In this sermon, the speaker discusses the topic of the origin of the universe from a biblical and scientific perspective. They mention that the Son of God brought the entire universe into existence within one literal week by supernatural processes. The speaker also addresses the uncertainty regarding the time periods between Adam and the flood and between the flood and Abraham, making it difficult to determine the exact date of the creation week. They suggest that a reasonable estimate for the antiquity of man and the world is around 10 or 12 thousand years. The sermon emphasizes that the Bible divides the heavens into three categories and discusses the Apostle Paul's experience with visions and revelations. The speaker concludes by stating that on the fourth day of creation, God created the sun, moon, and stars, as indicated in Genesis chapter 1.
Eternity to Eternity 06 Genesis 1:9
By Joseph Balsan7871:02:54GenesisGEN 1:9ISA 46:9MAT 6:33ACT 15:18ACT 20:7ROM 8:281CO 16:2In this sermon, the preacher discusses the concept of completion and the finished work of Jesus on the cross. He shares the story of Hudson Taylor, who initially had doubts about God and the Bible but had a transformative experience while reading a gospel leaflet. The preacher then goes on to explain the six days of reconstruction in Genesis, highlighting how God brought light into the chaotic creation and separated the waters. The sermon emphasizes the significance of Jesus' cry, "It is finished," and prompts listeners to reflect on what was truly finished on the cross.
Baptism - Totality
By G.W. North0Spiritual RegenerationBaptismGEN 1:9G.W. North emphasizes that baptism signifies total immersion, reflecting God's original design in creation where dry land emerged from water. He explains that while the act of baptism involves dipping, it symbolizes a deeper spiritual regeneration, aligning believers with eternal truths and principles. North argues that this immersion is not just a physical act but a transformative experience that establishes individuals in the Spirit, making them wholly new. The concept of 're-generation' is presented as a powerful realignment with God's eternal powers, urging believers to embrace the totality of this experience. Ultimately, baptism serves as a reminder for humanity to return to foundational spiritual realities.
This Ark Can Go Through Fire
By Allan Halton0GEN 1:9JER 9:242CO 5:17HEB 1:31PE 3:202PE 3:92PE 3:13Allan Halton preaches on the significance of Noah's ark as a foreshadowing of Christ's atonement on the cross. He emphasizes the importance of water baptism as a symbol of cleansing the conscience and obedience to God's command. Halton discusses how the events of Noah's time parallel the present age, warning of the impending Day of the Lord and the necessity of being found in Christ to survive the coming judgment. He urges believers to live holy and godly lives, hastening the return of Christ and the establishment of a new creation where righteousness dwells.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry (היּבּשׁה, the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Psa 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou (Jehovah) hast founded for them," we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. "The dry" God called Earth, and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea. ימּים, an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Psa 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas" include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments" of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God "the earth brought forth green (דּשׁא), seed yielding herb (עשׂב( breh ), and fruit-bearing fruit-trees (פּרי עץ)." These three classes embrace all the productions of the vegetable kingdom. דּשׁא, lit., the young, tender green, which shoots up after rain and covers the meadows and downs (Sa2 23:4; Job 38:27; Joe 2:22; Psa 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב, with the epithet זרע מזריע, yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ: not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree," as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא, as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.
Jamieson-Fausset-Brown Bible Commentary
THIRD DAY. (Gen 1:9-13) let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).
John Gill Bible Commentary
And God said, let the waters under the heaven be gathered together unto one place,.... Which are before called the waters under the firmament; and which were either on the surface of the earth, or in the bowels of it, or mixed with it, which by the compressure of the expanse or air were separated from it and these, by apertures and channels made, were caused to flow as by a straight line, as the word (e) used signifies, unto the decreed place that was broke up for them, the great hollow or channel which now contains the waters of the ocean: this was done by the word of the Lord, at his rebuke; and when it seems there was a clap thunder, and perhaps an earthquake, which made the vast cavity for the sea, as well as threw up the hills and mountains, and made the valleys; seeJob 38:10, and let the dry land appear: clear of the waters, dried by the expanded air, hardened by the fiery light, and as yet without any herb or tree upon it: and it was so; immediately done, the waters were drained off the earth, directed to their proper channels, and caused to run as by line to their appointed place; and the solid parts of the earth became dry, and appeared in sight. (e) "congregentur tanquam ad amussim et regulam", Fagius; "recto et equabili cursu contendant et collineant", Junius.
Matthew Henry Bible Commentary
The third day's work is related in these verses - the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe, I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (Gen 1:2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Ecc 1:7. Waters and seas often, in scripture, signify troubles and afflictions, Psa 42:7; Psa 69:2, Psa 69:14, Psa 69:15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Psa 104:6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job 38:10, Job 38:11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Psa 95:5; Jon 1:9. II. How the earth was furnished for the maintenance and support of man, Gen 1:11, Gen 1:12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded - that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (Gen 1:2), but now, by a word's speaking, it has become full of God's riches, and his they are still - his corn and his wine, his wool and his flax, Hos 2:9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deu 33:14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos 2:21, Hos 2:22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.
Tyndale Open Study Notes
1:9-10 Let the waters . . . flow together: Other ancient cultures viewed the sea as a hostile force. Genesis shows God as further restraining chaos (see study note on 1:2) by prescribing specific boundaries for the sea. The flood—an act of God’s judgment (6:7)—undid these boundaries and returned the earth to chaos (7:1-24).