OSIS samples

<div>
<title type="x-gen">Genesis 1:2-3</title>
<verse osisID="Gen.1.2">
And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God
<note type="x-StudyNote">1</note>
moved upon the face of the waters.
<note type="x-StudyNote">
1) Or
<hi type="italic">was brooding upon</hi>
</note>
<p />
</verse>
<verse osisID="Gen.1.3">And God said, Let there be light: and there was light.</verse>
</div>

<div>
 <title type="x-gen">Genesis 1:2-3</title>
 <verse osisID="Gen.1.2">
 The
 <w lemma="strong:H0776">earth</w>
 <w lemma="strong:H01961">was</w>
 <note n="b" osisID="Gen.1.2!crossReference.b" osisRef="Gen.1.2" type="crossReference">
 <reference osisRef="Jer.4.23">Jer. 4:23</reference>
 </note>
 <w lemma="strong:H08414">without form</w>
 and
 <w lemma="strong:H0922">void</w>
 , and
 <w lemma="strong:H02822">darkness</w>
 was
 <w lemma="strong:H05921">over</w>
 the
 <w lemma="strong:H06440">face</w>
 of the
 <w lemma="strong:H08415">deep</w>
 . And the
 <w lemma="strong:H07307">Spirit</w>
 of
 <w lemma="strong:H0430">God</w>
 was
 <w lemma="strong:H07363">hovering</w>
 <w lemma="strong:H05921">over</w>
 the
 <w lemma="strong:H06440">face</w>
 of the
 <w lemma="strong:H04325">waters</w>
 .
 <div eID="gen6" type="paragraph" />
 </verse>
 <div type="x-milestone" subType="x-preverse" sID="pv2" />
 <div sID="gen7" type="paragraph" />
 <div type="x-milestone" subType="x-preverse" eID="pv2" />
 <verse osisID="Gen.1.3">
 And
 <w lemma="strong:H0430">God</w>
 <w lemma="strong:H0559">said</w>
 ,
 <note n="c" osisID="Gen.1.3!crossReference.c" osisRef="Gen.1.3" type="crossReference">
 <reference osisRef="2Cor.4.6">2 Cor. 4:6</reference>
 </note>
 <q level="1" marker="“" sID="01001003.1" />
 Let there
 <w lemma="strong:H01961">be</w>
 <w lemma="strong:H0216">light</w>
 ,
 <q eID="01001003.1" level="1" marker="”" />
 and there was
 <w lemma="strong:H0216">light</w>
 .
 </verse>
</div>

<div>
<title type="x-gen">Mark 1:2-3</title>
<verse osisID="Mark.1.2">
<w lemma="strong:G5613 lemma.TR:ως" morph="robinson:ADV" src="1">As</w>
<w lemma="strong:G1125 lemma.TR:γεγραπται" morph="robinson:V-RPI-3S" src="2">it is written</w>
<w lemma="strong:G1722 lemma.TR:εν" morph="robinson:PREP" src="3">in</w>
<w lemma="strong:G3588 strong:G4396 lemma.TR:τοις lemma.TR:προφηταις" morph="robinson:T-DPM robinson:N-DPM" src="4 5">the prophets</w>
,
<w lemma="strong:G2400 lemma.TR:ιδου" morph="robinson:V-2AAM-2S" src="6">Behold</w>
,
<w lemma="strong:G1473 lemma.TR:εγω" morph="robinson:P-1NS" src="7">I</w>
<w lemma="strong:G649 lemma.TR:αποστελλω" morph="robinson:V-PAI-1S" src="8">send</w>
<w lemma="strong:G3450 lemma.TR:μου" morph="robinson:P-1GS" src="11">my</w>
<w lemma="strong:G3588 strong:G32 lemma.TR:τον lemma.TR:αγγελον" morph="robinson:T-ASM robinson:N-ASM" src="9 10">messenger</w>
<w lemma="strong:G4253 lemma.TR:προ" morph="robinson:PREP" src="12">before</w>
<w lemma="strong:G4675 lemma.TR:σου" morph="robinson:P-2GS" src="14">thy</w>
<w lemma="strong:G4383 lemma.TR:προσωπου" morph="robinson:N-GSN" src="13">face</w>
,
<w lemma="strong:G3739 lemma.TR:ος" morph="robinson:R-NSM" src="15">which</w>
<w lemma="strong:G2680 lemma.TR:κατασκευασει" morph="robinson:V-FAI-3S" src="16">shall prepare</w>
<w lemma="strong:G4675 lemma.TR:σου" morph="robinson:P-2GS" src="19">thy</w>
<w lemma="strong:G3588 strong:G3598 lemma.TR:την lemma.TR:οδον" morph="robinson:T-ASF robinson:N-ASF" src="17 18">way</w>
<w lemma="strong:G1715 lemma.TR:εμπροσθεν" morph="robinson:PREP" src="20">before</w>
<w lemma="strong:G4675 lemma.TR:σου" morph="robinson:P-2GS" src="21">thee</w>
.
</verse>
<verse osisID="Mark.1.3">
<w lemma="strong:G5456 lemma.TR:φωνη" morph="robinson:N-NSF" src="1">The voice</w>
<w lemma="strong:G994 lemma.TR:βοωντος" morph="robinson:V-PAP-GSM" src="2">of one crying</w>
<w lemma="strong:G1722 lemma.TR:εν" morph="robinson:PREP" src="3">in</w>
<w lemma="strong:G2048 lemma.TR:ερημω" morph="robinson:A-DSF" src="5">the wilderness</w>
,
<w lemma="strong:G2090 lemma.TR:ετοιμασατε" morph="robinson:V-AAM-2P" src="6">Prepare ye</w>
<w lemma="strong:G3588 strong:G3598 lemma.TR:την lemma.TR:οδον" morph="robinson:T-ASF robinson:N-ASF" src="7 8">the way</w>
<w lemma="strong:G2962 lemma.TR:κυριου" morph="robinson:N-GSM" src="9">of the Lord</w>
,
<w lemma="strong:G4160 lemma.TR:ποιειτε" morph="robinson:V-PAM-2P" src="11">make</w>
<w lemma="strong:G846 lemma.TR:αυτου" morph="robinson:P-GSM" src="14">his</w>
<w lemma="strong:G3588 strong:G5147 lemma.TR:τας lemma.TR:τριβους" morph="robinson:T-APF robinson:N-APF" src="12 13">paths</w>
<w lemma="strong:G2117 lemma.TR:ευθειας" morph="robinson:A-APF" src="10">straight</w>
.
<w lemma="strong:G3588 lemma.TR:τη" morph="robinson:T-DSF" src="4" />
</verse>
</div>

<div>
<title type="x-gen">Genesis 1:2-3</title>
<verse osisID="Gen.1.2">
<table>
<row>
<cell>
<seg type="font-size: +1;">
<hi type="italic">The Creation.</hi>
</seg>
</cell>
<cell>
<seg type="font-size: -1;">B. C.</seg>
4004.
</cell>
</row>
<row>
<cell />
</row>
</table>
<p>
     
<seg type="font-size: +1;">
1 In the beginning God created the heaven and the earth.   2 And the earth was without form, and void; and darkness
<hi type="italic">was</hi>
upon the face of the deep. And the Spirit of God moved upon the face of the waters.
</seg>
</p>
<p>      In these verses we have the work of creation in its epitome and in its embryo.</p>
<p>
      I. In its epitome,
<reference osisRef="Gen.1.1">
<hi type="italic">v.</hi>
1
</reference>
, where we find, to our comfort, the first article of our creed, that
<hi type="italic">God the Father Almighty is the Maker of heaven and earth,</hi>
and as such we believe in him.
</p>
<p>      1. Observe, in this verse, four things:--</p>
<p>
      (1.) The effect produced--
<hi type="italic">the heaven and the earth,</hi>
that is, the world, including the whole frame and furniture of the universe, the
<hi type="italic">world and all things therein,</hi>
<reference osisRef="Acts.17.24">Acts xvii. 24</reference>
. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth h as not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other.
<hi type="italic">Lord, how manifold are thy works,</hi>
and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.
</p>
<p>
      (2.) The author and cause of this great work--GOD. The Hebrew word is
<hi type="italic">Elohim,</hi>
which bespeaks, [1.] The power of God the Creator.
<hi type="italic">El</hi>
signifies
<hi type="italic">the strong God;</hi>
and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (
<reference osisRef="Prov.8.30">Prov. viii. 30</reference>
), nay, we are often told that the world was made by him, and nothing made without him,
<reference osisRef="John.1.3 John.1.10 Eph.3.9 Col.1.16 Heb.1.2">John i. 3, 10; Eph. iii. 9; Col. i. 16; Heb. 1. 2</reference>
. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!
</p>
<p>
      (3.) The manner in which this work was effected:
<hi type="italic">God created it,</hi>
that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.
</p>
<p>
      (4.) When this work was produced:
<hi type="italic">In the beginning,</hi>
that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things:--The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say,
<hi type="italic">In the beginning was the Word,</hi>
<reference osisRef="John.1.1">John i. 1</reference>
.
</p>
<p>
      2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name,
<reference osisRef="Ps.121.2 Ps.124.8">Ps. cxxi. 2; cxxiv. 8</reference>
. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise,
<reference osisRef="Neh.9.5-Neh.9.6">Neh. ix. 5, 6</reference>
. If he made the world, he needs not our services, nor can be benefited by them (
<reference osisRef="Acts.17.24-Acts.17.25">Acts xvii. 24, 25</reference>
), and yet he justly requires them, and deserves our praise,
<reference osisRef="Rev.4.11">Rev. iv. 11</reference>
. If all is of him, all must be to him.
</p>
<p>
      II. Here is the work of creation in its embryo,
<reference osisRef="Gen.1.2">
<hi type="italic">v.</hi>
2
</reference>
, where we have an account of the first matter and the first mover.
</p>
<p>
      1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day
<reference osisRef="Gen.1.10">
<hi type="italic">v.</hi>
10
</reference>
), because it did most resemble that which afterwards was called
<hi type="italic">earth,</hi>
mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called
<hi type="italic">the deep,</hi>
both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was
<hi type="italic">without form and void. Tohu</hi>
and
<hi type="italic">Bohu, confusion</hi>
and
<hi type="italic">emptiness;</hi>
so these words are rendered,
<reference osisRef="Isa.34.11">Isa. xxxiv. 11</reference>
. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come,
<hi type="italic">and not the image of the things,</hi>
<reference osisRef="Heb.10.1">Heb. x. 1</reference>
. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See
<reference osisRef="Jer.4.23">Jer. iv. 23</reference>
,
<hi type="italic">I beheld the earth, and lo it was without form, and void.</hi>
To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for
<hi type="italic">darkness,</hi>
thick darkness,
<hi type="italic">was upon the face of the deep.</hi>
God did not create this darkness (as he is said to create the darkness of affliction,
<reference osisRef="Isa.45.7">Isa. xlv. 7</reference>
), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul:
<hi type="italic">there</hi>
is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.
</p>
<p>
      2. The Spirit of God was the first mover: He
<hi type="italic">moved upon the face of the waters.</hi>
When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it,
<reference osisRef="Ezek.37.9">Ezek. xxxvii. 9</reference>
. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit,
<reference osisRef="Job.26.13 Ps.33.6">Ps. xxxiii. 6; Job xxvi. 13</reference>
; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child,--as the
<hi type="italic">hen gathers her chickens under her wings,</hi>
and hovers over them, to warm and cherish them,
<reference osisRef="Matt.23.37">Matt. xxiii. 37</reference>
,--as the eagle stirs up her nest, and
<hi type="italic">flutters</hi>
over her young (it is the same word that is here used),
<reference osisRef="Deut.32.11">Deut. xxxii. 11</reference>
. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is
<hi type="italic">a land of darkness as darkness itself, and without any order</hi>
(
<reference osisRef="Job.10.22">Job x. 22</reference>
), and can make them glorious bodies.
</p>
</verse>
<verse osisID="Gen.1.3">
<table>
<row>
<cell>
<seg type="font-size: +1;">
<hi type="italic">The Creation.</hi>
</seg>
</cell>
<cell>
<seg type="font-size: -1;">B. C.</seg>
4004.
</cell>
</row>
<row>
<cell />
</row>
</table>
<p>
     
<seg type="font-size: +1;">
3 And God said, Let there be light: and there was light.   4 And God saw the light, that
<hi type="italic">it was</hi>
good: and God divided the light from the darkness.   5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
</seg>
</p>
<p>
      We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it,
<hi type="italic">that his deeds may be made manifest,</hi>
<reference osisRef="John.3.21">John iii. 21</reference>
. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or
<hi type="italic">by what way the light is parted,</hi>
<reference osisRef="Job.38.19 Job.38.24">Job xxxviii. 19, 24</reference>
. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (
<reference osisRef="1John.1.5">1 John i. 5</reference>
), and the
<hi type="italic">Father of lights</hi>
(
<reference osisRef="Jas.1.17">Jam. i. 17</reference>
), and who dwells in inaccessible light,
<reference osisRef="1Tim.6.16">1 Tim. vi. 16</reference>
. In the new creation, the first thing wrought in the soul is
<hi type="italic">light:</hi>
the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said,
<hi type="italic">Let there be light;</hi>
he willed and appointed it, and it was done immediately:
<hi type="italic">there was light,</hi>
such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God!
<hi type="italic">He spoke, and it was done,</hi>
done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for
<hi type="italic">he commanded, and it stood fast:</hi>
with him it was
<hi type="italic">dictum, factum--a word, and a world.</hi>
The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for
<hi type="italic">in him was light, and he is the true light, the light of the world,</hi>
<reference osisRef="John.1.9 John.9.5">John i. 9; ix. 5.</reference>
. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first,
<hi type="italic">God commanded the light to shine out of darkness,</hi>
<reference osisRef="2Cor.4.6">2 Cor. iv. 6</reference>
. Darkness would have been perpetually upon the face of fallen man if the Son of God had not
<hi type="italic">come, and given us an understanding,</hi>
<reference osisRef="1John.5.20">1 John v. 20</reference>
. 3. That the light which God willed, when it was produced, he approved of:
<hi type="italic">God saw the light that it was good.</hi>
It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant.
<hi type="italic">Truly the light is sweet</hi>
(
<reference osisRef="Eccl.11.7">Eccl. xi. 7</reference>
);
<hi type="italic">it rejoiceth the heart,</hi>
<reference osisRef="Prov.15.30">Prov. xv. 30</reference>
. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God
<hi type="italic">divided the light from the darkness,</hi>
so put them asunder as that they could never be joined together, or reconciled; for
<hi type="italic">what fellowship has light with darkness?</hi>
<reference osisRef="2Cor.6.14">2 Cor. vi. 14</reference>
. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See
<reference osisRef="Job.7.2">Job vii. 2</reference>
. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names:
<hi type="italic">He called the light day, and the darkness he called night.</hi>
He gave them names, as the Lord of both; for
<hi type="italic">the day is his, the night also is his,</hi>
<reference osisRef="Ps.74.16">Ps. lxxiv. 16</reference>
. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was.
<hi type="italic">The evening and the morning were the first day.</hi>
The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that
<hi type="italic">day-star arise in our hearts.</hi>
</p>
</verse>
</div>

<div>
  <title type="x-gen">Genesis 2</title>
  <title subType="x-preverse" type="section">Chapitre 2</title>
  <verse osisID="Gen.2.1">Ainsi furent achevés le ciel et la terre, et toute leur armée.</verse>
  <verse osisID="Gen.2.2">Et Dieu eut achevé le septième jour son œuvre qu’il avait faite, et il se reposa le septième jour de toute son œuvre qu’il avait faite.</verse>
  <verse osisID="Gen.2.3">Et Dieu bénit le septième jour et le sanctifia, parce qu’en ce jour-là il s’était reposé de toute l’œuvre qu’il avait créée en la faisant,</verse>
  <verse osisID="Gen.2.4">- Voici l’histoire du ciel et de la terre quand ils furent créés, lorsque Yahweh Dieu eut fait une terre et un ciel.</verse>
  <verse osisID="Gen.2.5">Il n’y avait encore sur la terre aucun arbrisseau des champs, et aucune herbe des champs n’avait encore germé ; car Yahweh Dieu n’avait pas fait pleuvoir sur la terre, et il n’y avait pas d’homme pour cultiver le sol.</verse>
  <verse osisID="Gen.2.6">Mais une vapeur montait de la terre et arrosait toute la surface du sol.</verse>
  <verse osisID="Gen.2.7">Yahweh Dieu forma l’homme de la poussière du sol, et il souffla dans ses narines un souffle de vie, et l’homme devint un être vivant.</verse>
  <verse osisID="Gen.2.8">Puis Yahweh Dieu planta un jardin en Eden du côté de l’Orient, et il y mit l’homme qu’il avait formé.</verse>
  <verse osisID="Gen.2.9">Et Yahweh Dieu fit pousser du sol toute espèce d’arbres agréables à voir et bons à manger, et l’arbre de la vie au milieu du jardin, et l’arbre de la connaissance du bien et du mal.</verse>
  <verse osisID="Gen.2.10">Un fleuve sortait d’Eden pour arroser le jardin, et de là il se partageait en quatre bras.</verse>
  <verse osisID="Gen.2.11">Le nom du premier est Phison ; c’est celui qui entoure tout le pays d’Hévilath, où se trouve l’or.</verse>
  <verse osisID="Gen.2.12">Et l’or de ce pays est bon ; là aussi se trouvent le bdellium et la pierre d’onyx.</verse>
  <verse osisID="Gen.2.13">Le nom du second fleuve est Géhon ; c’est celui qui entoure toute la terre de Cousch.</verse>
  <verse osisID="Gen.2.14">Le nom du troisième est le Tigre ; c’est celui qui coule à l’orient d’Assur. Le quatrième fleuve est l’Euphrate.</verse>
  <verse osisID="Gen.2.15">Yahweh Dieu prit l’homme et le plaça dans le jardin d’Eden pour le cultiver et pour le garder.</verse>
  <verse osisID="Gen.2.16">Et Yahweh Dieu donna à l’homme cet ordre :</verse>
  <verse osisID="Gen.2.17">« Tu peux manger de tous les arbres du jardin ; mais tu ne mangeras pas de l’arbre de la connaissance du bien et du mal, car le jour où tu en mangeras, tu mourras certainement. »</verse>
  <verse osisID="Gen.2.18">Yahweh Dieu dit : « Il n’est pas bon que l’homme soit seul ; je lui ferai une aide semblable à lui. »</verse>
  <verse osisID="Gen.2.19">Et Yahweh Dieu, qui avait formé du sol tous les animaux des champs et tous les oiseaux du ciel, les fit venir vers l’homme pour voir comment il les appellerait, et pour que tout être vivant portât le nom que lui donnerait l’homme.</verse>
  <verse osisID="Gen.2.20">Et l’homme donna des noms à tous les animaux domestiques, aux oiseaux du ciel et à tous les animaux des champs ; mais il ne trouva pas pour l’homme une aide semblable à lui.</verse>
  <verse osisID="Gen.2.21">Alors Yahweh Dieu fit tomber un profond sommeil sur l’homme, qui s’endormit, et il prit une de ses côtes et referma la chair à sa place.</verse>
  <verse osisID="Gen.2.22">De la côte qu’il avait prise de l’homme, Yahweh Dieu forma une femme, et il l’amena à l’homme.</verse>
  <verse osisID="Gen.2.23">Et l’homme dit : « Celle-ci cette fois est os de mes os et chair de ma chair ! Celle-ci sera appelée femme, parce qu’elle a été prise de l’homme. »</verse>
  <verse osisID="Gen.2.24">C’est pourquoi l’homme quittera son père et sa mère, et s’attachera à sa femme, et ils deviendront une seule chair.</verse>
  <verse osisID="Gen.2.25">Ils étaient nus tous deux, l’homme et sa femme, sans en avoir honte.</verse>
  <title type="x-gen">Genesis 3</title>
  <title subType="x-preverse" type="section">Chapitre 3</title>
  <verse osisID="Gen.3.1">Le serpent était le plus rusé de tous les animaux des champs que Yahweh Dieu ait faits. Il dit à la femme : « Est-ce que Dieu aurait dit : « Vous ne mangerez pas de tout arbre du jardin ? »</verse>
  <verse osisID="Gen.3.2">La femme répondit au serpent : « Nous mangeons du fruit des arbres du jardin.</verse>
  <verse osisID="Gen.3.3">Mais du fruit de l’arbre qui est au milieu du jardin, Dieu a dit : Vous n’en mangerez point et vous n’y toucherez point, de peur que vous ne mouriez. »</verse>
  <verse osisID="Gen.3.4">Le serpent dit à la femme : « Non, vous ne mourrez point ;</verse>
  <verse osisID="Gen.3.5">mais Dieu sait que, le jour où vous en mangerez, vos yeux s’ouvriront et vous serez comme Dieu, connaissant le bien et le mal. »</verse>
  <verse osisID="Gen.3.6">La femme vit que le fruit de l’arbre était bon à manger, agréable à la vue et désirable pour acquérir l’intelligence ; elle prit de son fruit et en mangea ; elle en donna aussi à son mari qui était avec elle, et il en mangea.</verse>
  <verse osisID="Gen.3.7">Leurs yeux à tous deux s’ouvrirent et ils connurent qu’ils étaient nus ; et, ayant cousu des feuilles de figuier, ils s’en firent des ceintures.</verse>
  <verse osisID="Gen.3.8">Alors ils entendirent la voix de Yahweh Dieu passant dans le jardin à la brise du jour, et l’homme et sa femme se cachèrent de devant Yahweh Dieu au milieu des arbres du jardin.</verse>
  <verse osisID="Gen.3.9">Mais Yahweh Dieu appela l’homme et lui dit : « Où es-tu ? » Il répondit : «</verse>
  <verse osisID="Gen.3.10">J’ai entendu ta voix, dans le jardin, et j’ai eu peur, car je suis nu ; et je me suis caché. »</verse>
  <verse osisID="Gen.3.11">Et Yahweh Dieu dit : « Qui t’a appris que tu es nu ? Est-ce que tu as mangé de l’arbre dont je t’avais défendu de manger ? »</verse>
  <verse osisID="Gen.3.12">L’homme répondit : « La femme que vous avez mise avec moi m’a donné du fruit de l’arbre, et j’en ai mangé. » Yahweh Dieu dit à la femme :</verse>
  <verse osisID="Gen.3.13">« Pourquoi as-tu fait cela ? » La femme répondit : « Le serpent m’a trompée, et j’en ai mangé. »</verse>
  <verse osisID="Gen.3.14">Yahweh Dieu dit au serpent : « Parce que tu as fait cela, tu es maudit entre tous les animaux domestiques et toutes les bêtes des champs ; tu marcheras sur ton ventre, et tu mangeras la poussière tous les jours de ta vie.</verse>
  <verse osisID="Gen.3.15">Et je mettrai une inimitié entre toi et la femme, entre ta postérité et sa postérité ; celle-ci te meurtrira à la tête, et tu la meurtriras au talon. »</verse>
  <verse osisID="Gen.3.16">À la femme il dit : « je multiplierai tes souffrances, et spécialement celles de ta grossesse ; tu enfanteras des fils dans la douleur ; ton désir se portera vers ton mari, et il dominera sur toi. »</verse>
  <verse osisID="Gen.3.17">Il dit à l’homme : « Parce que tu as écouté la voix de ta femme, et que tu as mangé de l’arbre au sujet duquel je t’avais donné cet ordre : Tu n’en mangeras pas, le sol est maudit à cause de toi. C’est par un travail pénible que tu en tireras , ta nourriture, tous les jours de ta vie ;</verse>
  <verse osisID="Gen.3.18">il te produira des épines et des chardons, et tu mangeras l’herbe des champs.</verse>
  <verse osisID="Gen.3.19">C’est à la sueur de ton visage que tu mangeras du pain, jusqu’à ce que tu retournes à la terre, parce que c’est d’elle que tu as été pris ; car tu es poussière et tu retourneras en poussière. »</verse>
  <verse osisID="Gen.3.20">Adam donna à sa femme le nom d’Eve, parce qu’elle a été la mère de tous les vivants.</verse>
  <verse osisID="Gen.3.21">Yahweh Dieu fit à Adam et à sa femme des tuniques de peau et les en revêtit.</verse>
  <verse osisID="Gen.3.22">Et Yahweh Dieu dit : « Voici que l’homme est devenu comme l’un de nous, pour la connaissance du bien et du mal. Maintenant, qu’il n’avance pas sa main, qu’il ne prenne pas aussi de l’arbre de vie, pour en marger et vivre éternellement. »</verse>
  <verse osisID="Gen.3.23">Et Yahweh Dieu le fit sortir du jardin d’Éden, pour qu’il cultivât la terre d’où il avait été pris.</verse>
  <verse osisID="Gen.3.24">Et il chassa l’homme, et il mit à l’orient du jardin d’Éden les Chérubins et la flamme de l’épée tournoyante, pour garder le chemin de l’arbre de vie.</verse>
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