11 You people of Israel should tell those nations this: ‘These gods did not make heaven and earth. They will disappear from the earth and from under the heavens.’ 12 The Lord is the one who by his power made the earth. He is the one who by his wisdom established the world. And by his understanding, he spread out the skies. 13 When his voice thunders, the heavenly ocean roars. He makes the clouds rise from the far-off horizons. He makes the lightning flash out in the midst of the rain. He unleashes the wind from the places where he stores it.
4 For the Lord’s decrees are just, and everything he does is fair. 5 He promotes equity and justice; the Lord’s faithfulness extends throughout the earth. 6 By the Lord’s decree the heavens were made, and by the breath of his mouth all the starry hosts. 7 He piles up the water of the sea; he puts the oceans in storehouses. 8 Let the whole earth fear the Lord. Let all who live in the world stand in awe of him.
Notes and References
"... Although no Jerusalem Targum to Genesis 1:26 is extant, the Jerusalem Targum to Genesis 1:27 casts light upon the preceding verse. Accordingly, the act of creating human beings was attributed to the Word of the LORD (דײ מימרא), while human beings were created in the likeness (דמות) of the Word of the LORD, namely, in the “likeness from before the LORD”. Such an interpretation articulated that the LORD used his Word as the instrument mediating between the intangible and the tangible, while creating the world and while acting in the created realm. This approach coincided with the Philonic concept of λόγος and it could be traced back to the biblical literature (e.g. Jeremiah 10:12; Psalm 33:6; Proverbs 3:19, chapter 8 or Job 28) which recorded the idea of God’s Wisdom (חכמה, σοφία) or God’s Word prominent in Hellenistic Judaism ..."
Oseka, Matthew History of the Jewish Interpretation of Genesis 1:26, 3:5, 3:22 in the Middle Ages (pp. 1-24) Scriptura 117, 2018
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