Kejadian 1:3: Perbedaan antara revisi
Konten dihapus Konten ditambahkan
JohnThorne (bicara | kontrib) Tidak ada ringkasan suntingan |
JohnThorne (bicara | kontrib) Tidak ada ringkasan suntingan |
||
Baris 55:
== Analisis ==
<!--===By a word===
[[Augustine of Hippo]], in his ''[[City of God (book)|City of God]]'', sees the verse as indicating "not only that God had made the world, but also that He had made it by the word."<ref name=CofG21>Augustine, ''City of God'', [http://www.ccel.org/ccel/schaff/npnf102.iv.XI.21.html Book XI, Chapter 21].</ref> The words "[[let there be light]]" are the first divine words in the Bible.<ref>Worthington, Jonathan D., ''Creation in Paul and Philo: The Beginning and Before'', Mohr Siebeck, 2011, ISBN 3161508394, [http://books.google.com/books?id=CDY04OSm93wC&pg=PA79 p. 79.]</ref> The Latin for "let there be light" is "''fiat lux''," and this description of creation by command has led to the theological phrase "creation by fiat."<ref>Hamilton, Victor P., ''The Book of Genesis: Chapters 1-17'', 7th ed., Eerdmans, 1990, ISBN 0802825214, [http://books.google.com/books?id=WW31E9Zt5-wC&pg=PA119 p. 119.]</ref> In the words of [[Peter Kreeft]], God "simply spoke... and it came to be."<ref>Kreeft, Peter, ''Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church'', Ignatius Press, 2001, ISBN 0898707986, [http://books.google.com/books?id=VZ-xgfJkNNgC&pg=PA48 p. 48.]</ref>
[[Gerhard von Rad]] considers the implication to be "the most radical distinction between Creator and creature. Creation cannot be even remotely considered an emanation from God; it is not somehow an overflow or reflection of his being, i.e., of his divine nature, but is rather a product of his personal will."<ref>von Rad, Gerhard, ''Genesis: A Commentary'', Westminster John Knox Press, 1973, ISBN 0664227457, [http://books.google.com/books?id=IbuBa8Qy3AwC&pg=PA51 pp. 51–52.]</ref>
The divine "''fiat lux''" in this passage has "exerted a powerful influence on the [[English poetry|English poetic tradition]]."<ref name="DLJ">Jeffrey, David L., ''A Dictionary of Biblical Tradition in English Literature'', Eerdmans, 1992, ISBN 0802836348, [http://books.google.com/books?id=7R0IGTSvIVIC&pg=PA275 pp. 275–278.]</ref> The many examples include [[John Dryden]]'s lines "Thus Britain's Basis on a Word is laid, / As by a word the World itself was made."<ref name="DLJ"/>
===Light===
[[Basil of Caesarea|St Basil]] emphasises the role of light in making the universe beautiful,<ref name="DLJ"/> as does [[Ambrose|St Ambrose]], who writes: "But the good Author uttered the word 'light' so that He might reveal the world by infusing brightness therein and thus make its aspect beautiful."<ref>[[Ambrose]], ''Hexameron, Paradise, and Cain and Abel'' (tr. John J. Savage), CUA Press, 1961, ISBN 0813213835, [http://books.google.com/books?id=w5f_dYLVGicC&pg=PA39 p. 39.]</ref>
The light is described as being created here before the sun, moon, and stars, which appear on the fourth day ({{bibleverse||Genesis|1:14-19}}).<ref name="Albl">Albl, Martin C., ''Reason, Faith, and Tradition: Explorations in Catholic Theology'', Saint Mary's Press, 2009, ISBN 0884899829, [http://books.google.com/books?id=g_HgBhtoY1gC&pg=PA82 p. 82.]</ref> In some Jewish interpretations, the light created here is a primordial light, different in nature from (and brighter than) that associated with the sun.<ref>Schwartz, Howard, ''Tree of Souls: The Mythology of Judaism'', Oxford University Press, 2004, ISBN 0199879796, [http://books.google.com/books?id=BAS8QPoa8uIC&pg=PR72 p. lxxii.]</ref> The light has also been interpreted metaphorically,<ref>Reno, R. R., ''Genesis'', Brazos Press, 2010, ISBN 1587430916, [http://books.google.com/books?id=0Idpy1DzDeUC&pg=PA46 p. 46.]</ref> and has been connected to [[Psalm 104]] (a "poem of creation"<ref>Phillips, John, ''Exploring Psalms: An Expository Commentary, Volume 2'', Kregel Academic, 2002, ISBN 0825434939, [http://books.google.com/books?id=Fcoudvc5vgsC&pg=PA131 p. 131.]</ref>), where God is described as wrapping himself in light.<ref>Zorn, Walter D., ''Psalms, Volume 2'', College Press, 2004, ISBN 0899008887, [http://books.google.com/books?id=ShZFPAVievMC&pg=PA266 p. 266.]</ref><ref>Schwartz, Howard, ''Tree of Souls: The Mythology of Judaism'', Oxford University Press, 2004, ISBN 0199879796, [http://books.google.com/books?id=BAS8QPoa8uIC&pg=PR85 p. 85.]</ref>
Some writers have seen a connection between this verse and the [[Big Bang]] in [[physical cosmology]].<ref name="Albl"/><ref>Cootsona, Gregory S., ''Creation and Last Things: At the Intersection of Theology and Science'', Westminster John Knox Press, 2002, ISBN 0664501605, [http://books.google.com/books?id=9NLgJs2i07oC&pg=PA49 p. 49.]</ref><ref>Gasperini, Maurizio, ''The Universe Before the Big Bang: Cosmology and String Theory'', Springer, 2008, ISBN 3540744193, [http://books.google.com/books?id=FT6hGK7BLdQC&pg=PA195 p. 195.]</ref><ref>Jammer, Max, ''Einstein and Religion: Physics and Theology'', Princeton University Press, 2011, ISBN 069110297X, [http://books.google.com/books?id=TnCc1f1C25IC&pg=PA255 p. 255.]</ref>-->
=== Terang ===
Kata Ibrani untuk "terang" ialah <big>אור</big> ({{Strong|1=''o·wr''|2=00215}} [or]) yang menunjuk kepada gelombang-gelombang energi terang yang mula-mula mendatangi bumi. Allah kemudian menempatkan "benda-benda penerang" ([[bahasa Ibrani]]: מָאוֹר, {{Strong|1=''ma'or''|2=03974}}, bentuk jamak: מארת, ''mə·’ō·rōṯ'', secara harafiah, "pembawa terang",
== Tradisi Yahudi ==
| |||