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创世记 1

7 个译本 · 透过 12 个传统阅读 · 影片、歌曲与故事书.

NCB · 新共识圣经

1In the beginning God created the heavens and the earth. 2Now the earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was hovering over the surface of the waters. 3And God said, "Let there be light," and there was light. 4And God saw the light, that it was good, and God divided between the light and the darkness. 5And God called the light Day, and the darkness he called Night. And there was evening and there was morning, day one. 6And God said, "Let there be a vault in the midst of the waters, and let it divide between waters and waters." 7And God made the vault, and divided between the waters which were under the vault and the waters which were above the vault; and it was so. 8And God called the vault Heavens. And there was evening and there was morning, a second day. 9And God said, "Let the waters under the heavens be gathered to one place, and let the dry land appear"; and it was so. 10And God called the dry land Earth, and the gathering of the waters he called Seas. And God saw that it was good. 11And God said, "Let the earth sprout vegetation, plants seeding seed, and fruit trees making fruit according to its kind, whose seed is in itself, upon the earth"; and it was so. 12And the earth brought forth vegetation, plants seeding seed according to its kind, and trees making fruit, whose seed is in itself, according to its kind. And God saw that it was good. 13And there was evening and there was morning, a third day. 14And God said, "Let there be luminaries in the vault of the heavens to divide between the day and the night, and let them be for signs, and for appointed times, and for days and years; 15and let them be for luminaries in the vault of the heavens to give light on the earth"; and it was so. 16And God made the two great luminaries: the great luminary to rule the day, and the small luminary to rule the night, and the stars. 17And God set them in the vault of the heavens to give light on the earth, 18and to rule over the day and over the night, and to divide between the light and the darkness. And God saw that it was good. 19And there was evening and there was morning, a fourth day. 20And God said, "Let the waters swarm with a swarm of living creatures, and let flying creatures fly above the earth across the face of the vault of the heavens." 21And God created the large sea creatures, and every living creature that moves, with which the waters swarmed, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth." 23And there was evening and there was morning, a fifth day. 24And God said, "Let the earth bring forth living creatures according to its kind, livestock and creeping things and wild animals of the earth according to its kind"; and it was so. 25And God made the wild animals of the earth according to its kind, and the livestock according to its kind, and every creeping thing of the ground according to its kind. And God saw that it was good. 26And God said, "Let us make humanity in our image, according to our likeness, and let them rule over the fish of the sea, and over the birds of the heavens, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth." 27And God created humanity in his image, in the image of God he created him; male and female he created them. 28And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it, and rule over the fish of the sea, and over the birds of the heavens, and over every living thing that creeps on the earth." 29And God said, "Look, I have given you every plant seeding seed that is on the face of all the earth, and every tree in which is the fruit of a tree seeding seed; it will be your food. 30And to every wild animal of the earth, and to every bird of the heavens, and to everything that creeps on the earth, in which is the breath of life, I have given every green plant for food"; and it was so. 31And God saw everything that he had made, and look, it was very good. And there was evening and there was morning, the sixth day.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 创世记 1 →

观看与聆听

创造六日

借着话语与光辉，空虚混沌的深渊被精心整理并充满生命，最终创造了人类。

语言

The New Consensus Bible text of 创世记 1 in 中文, read aloud over the same scenes as the English. The words appear below as they are read.

影片、插画与歌曲均由人工智能依据本章共识生成，并非任何传统认可的描绘。 《新共识圣经》是由人工智能生成的译本，始终如实标注。

各传统一致认同之处

There is a pan-Christian consensus that the declaration of the finished creation as 'very good' establishes the inherent goodness of the physical, material world. It is broadly affirmed that God created the universe out of nothing and that the creation process reveals the cooperative action of the Holy Trinity through the Father, the spoken Word, and the hovering Spirit. While several traditions emphasize that the creation of humanity in the image of God establishes inviolable human dignity and… 登录以阅读 完整共识 →

多数认同，但非全部

  • God created the universe out of nothing (ex nihilo). (6 affirm)
  • The process of creation reveals the cooperative action of the Holy Trinity through the Father, the spoken Word, and the hovering Spirit. (8 affirm)
  • The inherent goodness of the material creation undergirds a sacramental worldview in which physical matter can bear divine grace. (4 affirm)

各传统的分歧之处

  • The days of creation represent a literary framework or theological accommodation rather than strictly chronological time.

    catholic: AFFIRM; anglican: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; adventist: DENY; restorationist: DENY

  • The sequence of 'evening and morning' defines literal, consecutive twenty-four-hour days of creation.

    catholic: DENY; anglican: DENY; reformed: QUALIFY; baptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • The image of God endows humanity with rational capability and free moral agency, opposing doctrines of total hereditary depravity.

    catholic: QUALIFY; orthodox: AFFIRM; lutheran: DENY; baptist: QUALIFY; methodist: QUALIFY; restorationist: AFFIRM

  • The 'image' of God refers to humanity's inherent rational and spiritual faculties, while the 'likeness' represents the dynamic potential for divine union or theosis.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY

  • The image of God encompasses humanity's holistic physical, mental, and spiritual nature, without implying an innate immortal soul.

    reformed: DENY; adventist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In its immediate literary and historical context, Genesis 1 is a majestic, highly structured theological narrative of creation. It systematically demythologizes the ancient Near Eastern cosmology by presenting a single, sovereign God who creates an ordered cosmos through the sheer power of His spoken word, without conflict or cosmic battle. The narrative moves from a state of formlessness and emptiness to a meticulously ordered habitat. The six days are structured logically: the first three days resolve formlessness by separating and establishing domains (light/darkness, sky/waters, land/seas), while the latter three days resolve emptiness by populating these domains with rulers and inhabitants (luminaries, birds/fish, animals/humans). Humanity is presented as the climax of the narrative, uniquely fashioned in the 'image and likeness' of God, ordered as male and female, and given a royal mandate of dominion over the earth. The repeated refrain 'God saw that it was good' culminates in the declaration that the finished creation is 'very good.' Reception: The Catholic reception of Genesis 1 reads the text sacramentally, doctrinally, and typologically, drawing deeply on both Latin and Eastern traditions. Dogmatically, the magisterium (notably at the Fourth Lateran Council) established from this chapter that God created all spiritual and material reality 'ex nihilo' (out of nothing) and affirmed the inherent goodness of the material world against dualistic and Gnostic heresies (vv. 1, 31). The tradition universally reads the chapter in a Trinitarian key: the Creator God acts through the Word ('God said,' v. 3) and the Spirit/Breath ('Spirit of God moved,' v. 2). In the Eastern tradition, Basil the Great's 'Hexaemeron' views the days as revealing the profound beauty and rational order of the cosmos, functioning as a school for souls. The Syriac tradition, exemplified by Ephrem the Syrian, focuses intensely on the 'Spirit of God hovering' in verse 2, translating the root as 'brooding' or 'fluttering' like a mother bird warming an egg, which imparts a fertile, life-giving power to the waters. In the Latin West, Augustine's 'De Genesi ad litteram' profoundly shaped Catholic exegesis by arguing that God's creation was instantaneous, containing 'rationes seminales' (seed-like principles) that unfold over time; the six 'days' are accommodated to human understanding rather than literal twenty-four-hour periods. Thomas Aquinas synthesized this by categorizing the days into the 'work of distinction' (days 1-3) and the 'work of adornment' (days 4-6). Regarding the creation of humanity (v. 26-27), both East and West ground human dignity, rationality, and freedom in the 'imago Dei.' Eastern Fathers often distinguish between the 'image' (the inherent rational nature) and the 'likeness' (the goal of divine union or theosis to be achieved).

Eastern Orthodox

Genesis 1 is a theological narrative recounting God's creation of the cosmos. Through sovereign, spoken commands, God brings order to a formless void over a period of six days, culminating in the creation of humanity. The chapter emphasizes the goodness of the material world and uniquely describes God deliberating in the plural ('Let us make man') to create mankind in the divine 'image and likeness,' granting them dominion over the earth. Reception: Eastern Orthodox reception relies heavily on the Septuagint text and the consensus of the Greek Fathers, for whom this chapter provides the foundation of both Trinitarian theology and theological anthropology. The plural declaration 'Let us make man' (Genesis 1:26) is universally read as a revelation of the Holy Trinity; Irenaeus of Lyons famously describes the Father creating through the Son and the Holy Spirit as His 'two hands.' The most distinctively Orthodox theological development here is the sharp conceptual distinction drawn between 'image' and 'likeness' in Genesis 1:26. Theologians such as Maximus the Confessor and John of Damascus maintain that the 'image' refers to humanity's inherent ontological endowments—rationality, free will, and spiritual capacity—which remained intact though obscured after the Fall. The 'likeness,' however, represents the dynamic potential for *theosis* (deification or assimilation to God), which must be actively acquired through synergy with divine grace. Furthermore, the Orthodox tradition places deep significance on the Septuagint's phrasing of Genesis 1:5 as 'one day' (*hemera mia*) rather than 'the first day.' Basil the Great interprets this 'one day' not merely as the start of a sequence, but as a symbol of eternity and the cyclical, unitive nature of the age to come, pointing toward the eschatological 'eighth day.' God’s declaration that creation is 'very good' (Genesis 1:31) firmly establishes a sacramental worldview wherein matter is capable of bearing the divine presence, refuting dualism and undergirding the theology of icons.

Oriental Orthodox

The narrative recounts God bringing order to a formless and empty earth by speaking light, cosmic boundaries, and life into existence over a sequence of six days. God separates the elements to form sky, seas, and dry land, and then fills them with luminaries, plants, sea creatures, birds, and land animals. The sequence culminates in the creation of humanity—male and female—in the divine image, assigning them dominion over the earth and a plant-based diet, followed by the divine declaration that the completed cosmos is 'very good.' Reception: Oriental Orthodox reception reads this chapter through a highly Trinitarian and Christological lens. The tradition derives the theological doctrine of creation out of nothing (creatio ex nihilo) from the text, though noting this as a profound mystery rather than a mechanical description. Athanasius of Alexandria explicitly links the Genesis creation to the Incarnation, arguing that God brought the universe into existence from nothing through His Word (the Logos), making humanity in the 'image' so they might partake in the Word's incorruptibility. The 'Spirit of God hovering' (Genesis 1:2) is identified as the Holy Spirit; Ephrem the Syrian compares this hovering to a bird brooding over eggs, warming the waters to impart a life-giving nature. The plural declaration 'Let us make man' (Genesis 1:26) is universally interpreted by the miaphysite Fathers as the Trinity taking divine counsel.

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7 个公有领域译本中的同一章。

WEB · World English Bible

1In the beginning, God created the heavens and the earth. 2The earth was formless and empty. Darkness was on the surface of the deep and God’s Spirit was hovering over the surface of the waters. 3God said, “Let there be light,” and there was light. 4God saw the light, and saw that it was good. God divided the light from the darkness. 5God called the light “day”, and the darkness he called “night”. There was evening and there was morning, the first day. 6God said, “Let there be an expanse in the middle of the waters, and let it divide the waters from the waters.” 7God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. 8God called the expanse “sky”. There was evening and there was morning, a second day. 9God said, “Let the waters under the sky be gathered together to one place, and let the dry land appear;” and it was so. 10God called the dry land “earth”, and the gathering together of the waters he called “seas”. God saw that it was good. 11God said, “Let the earth yield grass, herbs yielding seeds, and fruit trees bearing fruit after their kind, with their seeds in it, on the earth;” and it was so. 12The earth yielded grass, herbs yielding seed after their kind, and trees bearing fruit, with their seeds in it, after their kind; and God saw that it was good. 13There was evening and there was morning, a third day. 14God said, “Let there be lights in the expanse of the sky to divide the day from the night; and let them be for signs to mark seasons, days, and years; 15and let them be for lights in the expanse of the sky to give light on the earth;” and it was so. 16God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. 17God set them in the expanse of the sky to give light to the earth, 18and to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. 19There was evening and there was morning, a fourth day. 20God said, “Let the waters abound with living creatures, and let birds fly above the earth in the open expanse of the sky.” 21God created the large sea creatures and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good. 22God blessed them, saying, “Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.” 23There was evening and there was morning, a fifth day. 24God said, “Let the earth produce living creatures after their kind, livestock, creeping things, and animals of the earth after their kind;” and it was so. 25God made the animals of the earth after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind. God saw that it was good. 26God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.” 27God created man in his own image. In God’s image he created him; male and female he created them. 28God blessed them. God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.” 29God said, “Behold, I have given you every herb yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed. It will be your food. 30To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is life, I have given every green herb for food;” and it was so. 31God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, a sixth day.

KJV · King James Version

1In the beginning God created the heaven and the earth. 2And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3And God said, Let there be light: and there was light. 4And God saw the light, that it was good: and God divided the light from the darkness. 5And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7And 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. 8And God called the firmament Heaven. And the evening and the morning were the second day. 9And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 11And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13And the evening and the morning were the third day. 14And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 17And God set them in the firmament of the heaven to give light upon the earth, 18And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19And the evening and the morning were the fourth day. 20And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 21And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23And the evening and the morning were the fifth day. 24And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26And 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27So God created man in his own image, in the image of God created he him; male and female created he them. 28And 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 fowl of the air, and over every living thing that moveth upon the earth. 29And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 31And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

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改变含义的差异 (51)
  • v2 [grammatical]: Differences in verb tense and preposition phrasing. — “was upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “is on” (YLT)
  • v2 [lexical]: Translates the word for 'face' literally or as 'surface'. — “face” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “surface” (WEB)
  • v2 [grammatical]: Rephrases 'the Spirit of God' using a possessive form. — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v4 [grammatical]: (vv 4, 6, 14, 18) Differences in the preposition and conjunction pairing with 'divide' (e.g., separating A from B versus separating between A and B). — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v6 [grammatical]: (vv 6, 14, 18) Translates the action of separating with different verb phrasing or as a noun phrase. — “divide the” (WEB, KJV, ASV, WEBSTER, DRC) vs “be separating between” (YLT) vs “be a division between” (DARBY)
  • v7 [lexical]: Different terms and articles for 'firmament/expanse'. — “made the firmament” (KJV, ASV, WEBSTER) vs “expanse” (WEB, DARBY) vs “maketh expanse” (YLT) vs “a” (DRC)
  • v7 [grammatical]: Translates the verb for dividing with different voice/tense or prepositional structures. — “divided” (WEB, KJV, ASV, WEBSTER, DRC) vs “it separateth between” (YLT) vs “between” (DARBY)
  • v7 [grammatical]: Varies the relative pronoun and verb tense used to describe the waters' position. — “which were” (WEB, KJV, ASV, WEBSTER) vs “are” (YLT) vs “that are” (DARBY) vs “that” (DRC)
  • v7 [lexical]: (vv 7, 14, 15, 17) Translates the word for the firmament/dome either as 'firmament' or 'expanse'. — “firmament” (KJV, ASV, WEBSTER, DRC) vs “expanse” (WEB, YLT, DARBY)
  • v9 [lexical]: Translates the word for the sky/heavens as singular, plural, or 'sky'. — “heaven” (KJV, WEBSTER, DRC) vs “heavens” (ASV, YLT, DARBY) vs “sky” (WEB)
  • v9 [lexical]: Different terms for gathering and the accompanying preposition. — “to” (WEB, DARBY) vs “gathered together unto” (KJV, ASV) vs “into” (WEBSTER, DRC) vs “collected” (YLT)
  • v10 [lexical]: Translates the noun for the gathering of waters using different English equivalents. — “gathering together” (WEB, KJV, ASV, DARBY, DRC) vs “collection” (YLT, WEBSTER)
  • v11 [grammatical]: Third-person number differs: KJV use the singular ("him"/"his") where WEB, ASV, DARBY use the plural ("them"/"their").
  • v12 [grammatical]: (vv 12, 24, 25) Varies the pronoun (its/his/their) and prepositional phrasing for 'after its kind'. — “its” (YLT, DARBY, WEBSTER) vs “their” (WEB, ASV) vs “after his” (KJV) vs “according to its” (DRC)
  • v12 [grammatical]: Differences in noun number and the participle used for bearing fruit. — “trees bearing” (WEB, ASV) vs “the tree yielding” (KJV, WEBSTER) vs “making” (YLT) vs “trees” (DARBY) vs “that beareth” (DRC)
  • v14 [interpretive]: Interprets the purpose of the signs as specifically marking seasons rather than just a coordinated list. — “and for” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “to mark” (WEB)
  • v15 [stylistic]: Uses either 'on' or 'upon' for position. — “upon” (KJV, ASV, YLT, WEBSTER, DRC) vs “on” (WEB, DARBY)
  • v16 [stylistic]: Explicitly repeats the verb 'made' for the stars or relies on the preceding verb. — “the” (WEB, ASV, DARBY) vs “made” (KJV, WEBSTER, DRC) vs “maketh the” (YLT)
  • v17 [lexical]: Different phrasing for providing light or shining on the earth. — “give light upon” (KJV, ASV, YLT, WEBSTER) vs “to” (WEB) vs “on” (DARBY) vs “shine” (DRC)
  • v20 [grammatical]: Translates the action of birds flying as a direct command (let birds fly) or a descriptive clause. — “let birds” (WEB, ASV) vs “fowl that may” (KJV, WEBSTER) vs “let” (YLT, DARBY) vs “the” (DRC)
  • v20 [lexical]: Different prepositions for the spatial relation of birds to the earth. — “above” (WEB, KJV, ASV, DARBY, WEBSTER) vs “on” (YLT) vs “over” (DRC)
  • v20 [interpretive]: Different interpretations of the spatial relationship between the birds and the firmament (in, on, or under). — “in” (WEB, KJV, ASV, DARBY, WEBSTER) vs “on” (YLT) vs “under” (DRC)
  • v21 [lexical]: Translates the term for large aquatic animals using various terms like whales, sea monsters, or large sea creatures. — “created great whales” (KJV, WEBSTER) vs “the large sea creatures” (WEB) vs “the sea-monsters” (ASV) vs “prepareth the monsters” (YLT) vs “the sea monsters” (DARBY) vs “the” (DRC)
  • v21 [grammatical]: Different relative pronoun and verb constructions to describe the moving creatures swarming in the waters. — “creature that moveth which” (KJV, WEBSTER) vs “moves with” (WEB) vs “wherewith” (ASV) vs “is creeping” (YLT) vs “soul moves with” (DARBY) vs “and moving” (DRC)
  • v21 [lexical]: Different English verbs chosen to express the waters swarming or bringing forth creatures abundantly. — “swarmed” (WEB, ASV) vs “brought forth abundantly after” (KJV, WEBSTER) vs “have teemed with” (YLT) vs “swarm” (DARBY) vs “according to” (DRC)
  • v21 [grammatical]: Translates the word for 'kind' as either singular or plural. — “kind” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “kinds” (DRC)
  • v21 [lexical]: Different phrasing for 'winged bird/fowl' and the accompanying possessive pronoun. — “bird its” (WEB, ASV) vs “winged fowl after his” (KJV, WEBSTER) vs “with wing its” (YLT) vs “its” (DARBY) vs “according to its” (DRC)
  • v22 [lexical]: Translates the command to reproduce as 'be fruitful' or 'increase'. — “Be fruitful” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Increase” (DRC)
  • v22 [grammatical]: Uses 'in' or 'of' for the waters' relationship to the sea. — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “of” (DRC)
  • v22 [grammatical]: Translates the word for 'sea' as singular or plural. — “seas” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sea” (DRC)
  • v24 [lexical]: Translates the term for domesticated animals as 'cattle' or 'livestock'. — “cattle and” (KJV, ASV, YLT, DARBY, DRC) vs “livestock” (WEB) vs “the” (WEBSTER)
  • v24 [lexical]: Translates the term for creeping things as singular or plural, using 'thing' or 'animal'. — “things” (WEB, ASV, DRC) vs “thing” (KJV, YLT, DARBY) vs “animal” (WEBSTER)
  • v24 [lexical]: (vv 24, 25) Translates the term for wild animals/beasts as singular or plural. — “beast” (KJV, YLT, DARBY) vs “beasts” (ASV, DRC) vs “animals” (WEB) vs “the” (WEBSTER)
  • v25 [lexical]: Translates the term for the soil/land as 'ground' or 'earth'. — “ground” (WEB, ASV, YLT, DARBY) vs “earth” (KJV, WEBSTER, DRC)
  • v25 [grammatical]: Uses different gendered pronouns (its vs his) for animals. — “its” (WEB, ASV, YLT, DARBY, DRC) vs “his” (KJV, WEBSTER)
  • v26 [grammatical]: (vv 26, 27) Translates the preposition before 'image' as 'in' or 'to'. — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to” (DRC)
  • v26 [grammatical]: Different prepositions or conjunctions connecting the concept of likeness to image. — “after our” (WEB, KJV, ASV, DARBY, WEBSTER) vs “according to” (YLT) vs “and” (DRC)
  • v26 [grammatical]: Varies between singular 'him' and plural 'them' for humanity's dominion, and uses different verbs for ruling. — “them have dominion” (WEB, KJV, ASV, DARBY, WEBSTER) vs “rule” (YLT) vs “him” (DRC)
  • v26 [lexical]: (vv 26, 28, 30) Translates the word for the sky/heavens using different English equivalents. — “air” (KJV, WEBSTER, DRC) vs “heavens” (ASV, YLT, DARBY) vs “sky” (WEB)
  • v26 [lexical]: Translates the generic term for creeping beings as 'thing', 'animal', or 'creature'. — “thing” (WEB, KJV, ASV, YLT, DARBY) vs “animal” (WEBSTER) vs “creature” (DRC)
  • v26 [lexical]: Translates the action of creeping using different verb forms or as 'moving'. — “creepeth upon” (KJV, ASV, WEBSTER) vs “creeps on” (WEB) vs “is creeping on” (YLT) vs “on” (DARBY) vs “moveth” (DRC)
  • v27 [grammatical]: Varies the preposition and uses either a prepositional phrase or possessive noun for 'image of God'. — “in the” (KJV, ASV, YLT, DARBY, WEBSTER) vs “God’s” (WEB) vs “to” (DRC)
  • v28 [lexical]: Uses 'fill' or 'replenish' for the command to populate the earth. — “fill” (WEB, YLT, DARBY, DRC) vs “and replenish” (KJV, ASV, WEBSTER)
  • v28 [lexical]: Uses different nouns (thing, animal, creatures) to refer to living beings on the earth. — “over every living thing” (WEB, KJV, ASV, YLT) vs “animal” (DARBY, WEBSTER) vs “all creatures” (DRC)
  • v28 [lexical]: Translates the action of moving/creeping using different verb forms and prepositions. — “moveth upon” (KJV, ASV, WEBSTER) vs “moves on” (WEB) vs “is creeping” (YLT) vs “on” (DARBY) vs “move” (DRC)
  • v29 [lexical]: Different English participles to describe the action of a plant producing seeds. — “bearing” (KJV, WEBSTER, DRC) vs “yielding” (WEB, ASV) vs “sowing” (YLT) vs “producing” (DARBY)
  • v30 [lexical]: Different terms for wild land animals, either 'beast' or 'animal', and variations in quantifying them. — “every beast” (KJV, ASV, YLT, WEBSTER) vs “animal” (WEB, DARBY) vs “all beasts” (DRC)
  • v30 [lexical]: Translates the term for flying creatures as 'fowl' or 'bird'. — “fowl” (KJV, YLT, DARBY, WEBSTER, DRC) vs “bird” (WEB, ASV)
  • v30 [grammatical]: Varies the relative pronoun phrase introducing the clause about having the breath of life. — “in which” (WEB, YLT, DARBY, WEBSTER) vs “wherein there” (KJV, ASV) vs “and” (DRC)
  • v31 [grammatical]: Different phrasing for 'everything' or 'all the things' that were made. — “everything” (WEB, ASV, DARBY) vs “saw every thing” (KJV, WEBSTER) vs “seeth all” (YLT) vs “all the things” (DRC)
  • v31 [grammatical]: Number agreement differences (it was vs they were) and variations of the interjection (behold vs lo). — “behold it was” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lo” (YLT) vs “they were” (DRC)

关于 创世记 1 的教导

关于本章的真实教导，由各传统自行发布并实时检查 —— 仅链接至他人作品，非官方背书。

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原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC) tradition.

神圣称呼：Elohim (God)。

已参考，但未计入共识

Academic textual-historical analysis

Genesis 1 is a highly structured cosmogony that depicts the deity (Elohim) systematically ordering the cosmos from an initial state of watery chaos (tohu wa-bohu and tehom, v. 2). Creation occurs through divine fiat ('Let there be') and spatial separation (light from darkness, waters from waters, land from sea). Philologically, the syntax of verse 1 is frequently analyzed as a temporal clause ('When God began to create...'), which, paired with verse 2, describes the ordering of pre-existing chaotic matter rather than creatio ex nihilo. The narrative employs ancient Near Eastern phenomenological geography, notably a solid firmament or dome (raqia, vv. 6-7) that holds back cosmic waters to create habitable space. The climax of this ordering is the creation of humanity as the divine 'image' (tselem, vv. 26-27), a vocabulary that in comparative ancient Near Eastern contexts typically denoted a king functioning as the deity's royal vice-regent and physical representative on earth.

Jewish interpretation

Genesis 1 portrays the absolute sovereignty of the one God (Elohim) organizing the cosmos through divine speech over six days. Moving from unformed chaos (tohu va-vohu) to a meticulously ordered universe, the narrative systematically separates and fills domains—light and dark, upper and lower waters, sea and dry land. The climax of this process is the creation of humanity, male and female, uniquely made in the 'image of God' and granted dominion over the earth and its creatures, culminating in a declaration that the completed creation is 'very good.'

Latter-day Saint

Genesis 1 presents a chronological narrative of the creation of the heavens and the earth. Over six days, a formless and empty earth is ordered by God's spoken word. Light is separated from darkness, waters are divided by a firmament, and dry land is gathered. God commands the earth to bring forth vegetation, sets luminaries in the sky to mark time, and fills the waters, air, and land with living creatures that reproduce 'after their kind.' Finally, God creates humanity, male and female, in His own image, blessing them to multiply, fill the earth, and exercise dominion over all living things. God declares the completed creation 'very good.'

Jehovah's Witnesses

Genesis 1 presents the origin of the heavens and the earth by God's creative power. The narrative details a methodical sequence spanning six days, during which the earth is transformed from a formless, dark watery deep into an ordered, habitable environment. Light is introduced, the atmosphere is established, dry land appears, and plant life is brought forth. Subsequently, luminaries become visible, and the seas, skies, and land are filled with diverse animal life according to their kinds. The chapter culminates in the creation of humanity, male and female, made in God's image, who are commanded to multiply, fill the earth, subdue it, and exercise dominion over all animal life.

NCB 所做的翻译选择 (61)
  • v1: In the beginning God created — Preserves standard English independent clause structure for the opening sequence.
  • v1: In the beginning God created — English idiom does not easily support this alliteration without sounding contrived; the phonetic matching is flattened.
  • v1: the heavens and the earth — Explicitly reflects the source plural and dual definite articles.
  • v1: God — Consistently translates Elohim to the standard English equivalent, applied similarly throughout the chapter.
  • v2: formless and void — Retains the rhythmic pairing of the source idiom while using familiar, dignified English terms.
  • v2: the earth ... the deep — English grammar requires the definite article before 'deep', forcing a flattening of the Hebrew distinction.
  • v2: the Spirit of God — Aligns with the pan-Christian consensus recognizing the hovering Spirit in creation.
  • v2: was over — 'Over' conveys the spatial relationship better with 'surface' in contemporary English.
  • v2: surface — More natural contemporary English mapping for the idiom.
  • v3: Let there be light, and there was light — Preserves the exact parallel structure of command and fulfillment.
  • v4: the light ... the darkness — Preserves the definite articles of the source text.
  • v4: divided between the light and the darkness — Accurately reflects the Hebrew preposition 'bein... u-vein'.
  • v4: God saw the light, that it was good — Maintains the rhythmic repetition marking creation stages.
  • v5: day one — Preserves the Hebrew cardinal number, contrasting with later ordinals.
  • v5: Day ... Night — Follows the interpretive capitalization indicating divine naming of foundational concepts.
  • v5: And there was evening and there was morning — Maintains the structural literary refrain tracking the exact phrasing.
  • v6: vault — Better conveys the ancient Near Eastern cosmological concept of a solid barrier without sounding archaic.
  • v6: divide between waters and waters — Preserves the source prepositional framework directly.
  • v7: the waters which were under... the waters which were above — Retains the parallel definite articles and relative clauses.
  • v7: which were — Maintains past tense concord with the surrounding narrative.
  • v8: a second day — Flattens the exact Hebrew syntax to yield readable English while preserving the ordinal nature lacking a definite article.
  • v9: the waters, the heavens, the dry land — Translates the articles explicitly and tracks the plural heavens.
  • v9: heavens — Reflects the plural form of the Hebrew noun.
  • v9: gathered to — Clear and concise modern English rendering of the reflexive/passive verb.
  • v10: gathering — A direct noun translation without unnecessary added prepositions.
  • v11: sprout vegetation, plants seeding seed, and fruit trees making fruit — Preserves the direct etymological cognates and active participles from the source language.
  • v11: according to its kind — Faithfully reflects the singular suffix of the Hebrew without using archaic 'his'.
  • v12: seeding seed — Consistently tracks the cognate structure established in verse 11.
  • v12: according to its kind — Maintains the singular suffix from the source.
  • v14: the day and the night — Preserves the definite articles of the source.
  • v14: luminaries — Distinctly translates the specific Hebrew noun for light-bearers rather than generic 'lights'.
  • v14: for appointed times — Accurately reflects mo'edim, which indicates fixed calendrical or festival times rather than just weather seasons.
  • v15: on — More genuinely contemporary English than 'upon'.
  • v16: the two great luminaries: the great luminary... the small luminary — Consistently mirrors the repetitive definite articles and adjectives of the source.
  • v16: and the stars — Eliminates the inserted English verb to match the compact syntax of the source.
  • v17: give light on — Literal and clear rendering of the infinitive form.
  • v20: swarm with a swarm — Retains the source cognate verb-noun pairing directly.
  • v20: let flying creatures fly — Preserves the exact cognate root repetition for avian life.
  • v20: across the face of — Translates 'al penei' literally in a way that makes spatial sense for the vault context.
  • v21: swarmed — Connects back directly to the root established in verse 20.
  • v21: large sea creatures — Modern biological category fitting the dignified register without enforcing a mythological reading.
  • v21: according to their kinds... according to its kind — Strictly observes the source text's shift from plural to singular suffixes.
  • v22: Be fruitful and multiply — The traditional English phrase captures the alliteration, rhythm, and imperative force perfectly.
  • v24: according to its kind — Retains the singular meaning while using a modern English neuter pronoun.
  • v24: livestock — Broader and more accurate contemporary term for domestic herds than 'cattle'.
  • v24: wild animals — 'Wild animals' conveys 'chayto eretz' better to modern ears than the archaic 'beasts'.
  • v25: ground — Distinguishes 'adamah' (ground/soil) from 'eretz' (earth/land).
  • v25: its — Adopts contemporary English conventions for animals, avoiding archaic gender assignment.
  • v26: creeping thing that creeps — Accurately reflects the cognate phrasing of the source text.
  • v26: Let us make... in our image, according to our likeness, and let them rule — Carefully preserves the plural pronouns and verbs of the divine speech.
  • v26: humanity — Translates the collective noun accurately in alignment with the subsequent plural pronoun.
  • v26: in our image, according to our likeness — Translates the distinct Hebrew prepositions 'be-' and 'ki-' uniquely.
  • v27: he created him; male and female he created them — Exposes the exact pronoun shift from collective singular to distributive plural.
  • v27: in his image, in the image of God he created him — Retains the chiasmic poetic structure of the source line.
  • v28: fill — The direct contemporary meaning, avoiding the modern re-population nuance of 'replenish'.
  • v29: seeding seed — Consistently renders the cognate participle/noun pair used in the previous verses.
  • v29: Look — Replaces archaic 'Behold' with a dynamic, contemporary equivalent.
  • v30: bird — Contemporary English usage prefers 'bird' over 'fowl' for generic flying creatures.
  • v31: the sixth day — Preserves the unique appearance of the definite article for this day in the Hebrew text.
  • v31: and look — Translates the interjection dynamically for a modern reader.
  • v31: everything — Natural contemporary expression for the collective totality.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

查看完整的逐步推导过程 → · AI 生成于 Jul 15, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)