. "Stworzenie \u015Bwiata wed\u0142ug Biblii"@pl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0421\u043E\u0442\u0432\u043E\u0440\u0435\u043D\u0438\u0435 \u043C\u0438\u0440\u0430 \u0432 \u0411\u0438\u0431\u043B\u0438\u0438"@ru . . . . . . . . . . . "De Hebreeuwse Bijbel begint met twee scheppingsverhalen in Genesis, waarin God de wereld inclusief alle dieren, planten en de mens schiep. De twee verhalen beslaan grofweg hoofdstuk 1 en 2 van Genesis."@nl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0633\u0631\u062F \u0627\u0644\u062E\u0644\u0642 \u0641\u064A \u0633\u0641\u0631 \u0627\u0644\u062A\u0643\u0648\u064A\u0646 \u0647\u0648 \u0623\u0633\u0637\u0648\u0631\u0629 \u0627\u0644\u062E\u0644\u0642 \u0641\u064A \u0643\u0644 \u0645\u0646 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0648\u0627\u0644\u0645\u0633\u064A\u062D\u064A\u0629. \u064A\u062A\u0643\u0648\u0646 \u0627\u0644\u0633\u0631\u062F \u0645\u0646 \u0642\u0635\u062A\u064A\u0646\u060C \u0623\u064A \u0645\u0627 \u064A\u0639\u0627\u062F\u0644 \u062A\u0642\u0631\u064A\u0628\u064B\u0627 \u0627\u0644\u0641\u0635\u0644\u064A\u0646 \u0627\u0644\u0623\u0648\u0644\u064A\u0646 \u0645\u0646 \u0633\u0641\u0631 \u0627\u0644\u062A\u0643\u0648\u064A\u0646. \u0641\u064A \u0627\u0644\u0623\u0648\u0644\u060C \u064A\u062E\u0644\u0642 \u0625\u0644\u0648\u0647\u064A\u0645 (\u0627\u0644\u0643\u0644\u0645\u0629 \u0627\u0644\u0639\u0628\u0631\u064A\u0629 \u0644\u0644\u0647) \u0627\u0644\u0633\u0645\u0627\u0648\u0627\u062A \u0648\u0627\u0644\u0623\u0631\u0636 \u0641\u064A \u0633\u062A\u0629 \u0623\u064A\u0627\u0645\u060C \u062B\u0645 \u064A\u0631\u062A\u0627\u062D \u0641\u064A \u0627\u0644\u0633\u0627\u0628\u0639 \u0648\u064A\u0628\u0627\u0631\u0643\u0647 \u0648\u064A\u0642\u062F\u0633\u0647. \u0641\u064A \u0627\u0644\u0642\u0635\u0629 \u0627\u0644\u062B\u0627\u0646\u064A\u0629\u060C \u0627\u0644\u0644\u0647 -\u0627\u0644\u0645\u0634\u0627\u0631 \u0625\u0644\u064A\u0647 \u0627\u0644\u0622\u0646 \u0628\u0627\u0644\u0627\u0633\u0645 \u064A\u0647\u0648\u0647- \u064A\u062E\u0644\u0642 \u0622\u062F\u0645\u060C \u0627\u0644\u0631\u062C\u0644 \u0627\u0644\u0623\u0648\u0644\u060C \u0645\u0646 \u0627\u0644\u062A\u0631\u0627\u0628 \u0648\u064A\u0636\u0639\u0647 \u0641\u064A \u062C\u0646\u0629 \u0639\u062F\u0646\u060C \u062D\u064A\u062B \u064A\u064F\u0639\u0637\u0649 \u0627\u0644\u0633\u064A\u0627\u062F\u0629 \u0639\u0644\u0649 \u0627\u0644\u062D\u064A\u0648\u0627\u0646\u0627\u062A. \u064A\u062A\u0645 \u062E\u0644\u0642 \u062D\u0648\u0627\u0621\u060C \u0623\u0648\u0644 \u0627\u0645\u0631\u0623\u0629\u060C \u0645\u0646 \u0622\u062F\u0645 \u0648\u064A\u062A\u0645 \u062C\u0639\u0644\u0647\u0627 \u0631\u0641\u064A\u0642\u062A\u0647."@ar . . . . . "\u5929\u5730\u5275\u9020"@ja . . . . . . "La cr\u00E9ation (h\u00E9breu : \u05DE\u05E2\u05E9\u05D4 \u05D1\u05E8\u05D0\u05E9\u05D9\u05EA maass\u00E8 Bereshit) inaugure le Livre de la Gen\u00E8se, premier texte du corpus de la Bible. La cr\u00E9ation du monde est relat\u00E9e dans deux r\u00E9cits successifs dans les deux premiers chapitres du Livre de la Gen\u00E8se. Dans le premier (Gen\u00E8se 1-2:4), Dieu, entit\u00E9 nomm\u00E9e Elohim en h\u00E9breu, cr\u00E9e les cieux et la Terre en six jours, puis se repose et sanctifie le septi\u00E8me jour. Il ordonne progressivement sa cr\u00E9ation pour y installer l\u2019Adam, un m\u00E2le et une femelle qu\u2019il a cr\u00E9\u00E9s \u00E0 son image afin de r\u00E9gner sur sa cr\u00E9ation. Dans le second r\u00E9cit (Gen\u00E8se 2:4-25), Dieu, d\u00E9sign\u00E9 par son nom personnel YHWH, cr\u00E9e Adam, le premier homme, \u00E0 partir de la glaise et le place dans le jardin d'\u00C9den, qu\u2019il a pour fonction de cultiver. Adam nomme les animaux mais ne trouve pas de compagne, et celle-ci est fa\u00E7onn\u00E9e \u00E0 partir de l\u2019un de ses c\u00F4t\u00E9s. Ce double r\u00E9cit originel affirme la cr\u00E9ation de l'univers ex nihilo, dans une optique monoth\u00E9iste qui fonde la pens\u00E9e religieuse du juda\u00EFsme et plus tard du christianisme, formant de ce fait la conception du monde par l\u2019Occident jusqu\u2019\u00E0 l\u2019\u00E8re moderne. La r\u00E9volution copernicienne, pr\u00E9lude \u00E0 l\u2019\u00E9tude scientifique du d\u00E9veloppement de l\u2019univers, semble infirmer tout ou partie de ses donn\u00E9es ; d\u2019aucuns d\u00E9cident alors d\u2019ignorer les d\u00E9couvertes de la science et professent le cr\u00E9ationnisme. L\u2019\u00E9volution de l\u2019ex\u00E9g\u00E8se biblique au XIXe si\u00E8cle donne lieu \u00E0 un autre d\u00E9bat entre une lecture \u00AB traditionaliste \u00BB de la Bible \u2014 qui tient le chapitre pour historiquement exact et preuve concr\u00E8te de la r\u00E9v\u00E9lation divine \u2014 et une relecture \u00AB moderne \u00BB qui n\u2019y voit qu\u2019un recueil de mythes constitu\u00E9 par les Isra\u00E9lites en r\u00E9ponse \u00E0 la cosmologie m\u00E9sopotamienne."@fr . . . "\uCC9C\uC9C0\uCC3D\uC870"@ko . . . . . . . . . . . . . . . . "1116229"^^ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Narasi Penciptaan menurut Kitab Kejadian (bahasa Inggris: Genesis creation narrative) adalah suatu catatan mengenai penciptaan alam semesta menurut kepercayaan Yudaisme dan Kristen. Terdiri dari dua bagian, kurang lebih setara dengan dua pasal pertama dalam Kitab Kejadian. Bagian pertama, Kejadian 1:1-2:4, Elohim, yaitu kata generik bahasa Ibrani untuk \"Allah\", menciptakan langit dan bumi dalam enam hari, mulai dari terang yang menerangi kegelapan pada hari pertama, dan berakhir pada penciptaan manusia pada hari keenam. Allah kemudian beristirahat, memberkati dan menguduskan hari ketujuh atau hari Sabat. Dalam bagian kedua, Kejadian 2:4-2:25 Allah, disebut dengan nama pribadi-Nya, \"Yahweh\", menciptakan manusia pertama (Adam) dari debu tanah dan menghembuskan napas kehidupan ke dalamnya. Allah kemudian menempatkannya di Taman Eden dan menciptakan perempuan pertama (Hawa) dari tulang rusuk Adam sebagai pendampingnya."@in . . . 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"La narraci\u00F3n de la creaci\u00F3n del G\u00E9nesis es la cosmogon\u00EDa tanto del juda\u00EDsmo como del cristianismo.\u200B Dos historias de creaci\u00F3n se encuentran en los primeros dos cap\u00EDtulos del Libro del G\u00E9nesis, en la primera (G\u00E9nesis 1:1-2:3), Elohim, palabra hebrea gen\u00E9rica para Dios, crea los cielos y la tierra en seis d\u00EDas, luego descansa, bendice y santifica el s\u00E9ptimo, en la segunda historia (G\u00E9nesis 2:4-2:24), Dios, al que ahora se hace referencia por nombre propio YHWH, crea a Ad\u00E1n, el primer humano, del polvo y lo coloca en el Jard\u00EDn del Ed\u00E9n, donde se le da el dominio sobre los animales. Eva, la primera mujer, es creada de Ad\u00E1n y es su compa\u00F1era."@es . . . . . . 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\u0627\u0644\u0631\u0648\u0627\u064A\u0629 \u0627\u0644\u0645\u062F\u0645\u062C\u0629 \u0628\u0623\u0646\u0647\u0627 \u00AB\u062C\u0630\u0627\u0628\u0629 \u0628\u0637\u0627\u0628\u0639\u0647\u0627 \u0627\u0644\u0623\u0635\u0644\u064A\u060C \u0648\u062A\u0643\u064A\u064A\u0641\u0647\u0627 \u0644\u0644\u0623\u0633\u0637\u0648\u0631\u0629 \u0645\u0639 \u0627\u0644\u063A\u0627\u064A\u0627\u062A \u0627\u0644\u062A\u0648\u062D\u064A\u062F\u064A\u0629\u00BB. \u0633\u0648\u0621 \u0641\u0647\u0645 \u0627\u0644\u0646\u0648\u0639 \u0627\u0644\u0641\u0646\u064A \u0644\u0633\u0631\u062F \u0633\u0641\u0631 \u0627\u0644\u062A\u0643\u0648\u064A\u0646\u060C \u0628\u0645\u0627 \u0641\u064A \u0630\u0644\u0643 \u0646\u064A\u0629 \u0627\u0644\u0645\u0624\u0644\u0641 (\u0627\u0644\u0645\u0624\u0644\u0641\u064A\u0646) \u0648\u0627\u0644\u062B\u0642\u0627\u0641\u0629 \u0627\u0644\u062A\u064A \u0643\u062A\u0628\u0648\u0627 \u0636\u0645\u0646\u0647\u0627\u060C \u064A\u0645\u0643\u0646 \u0623\u0646 \u064A\u0624\u062F\u064A \u0625\u0644\u0649 \u0642\u0631\u0627\u0621\u0629 \u062E\u0627\u0637\u0626\u0629\u061B \u0627\u0644\u0642\u0631\u0627\u0621\u0629 \u0627\u0644\u062E\u0627\u0637\u0626\u0629 \u0644\u0644\u0642\u0635\u0629 \u0648\u0627\u0639\u062A\u0628\u0627\u0631\u0647\u0627 \u0643\u062A\u0627\u0631\u064A\u062E \u0648\u0644\u064A\u0633 \u0644\u0627\u0647\u0648\u062A \u062A\u0624\u062F\u064A \u0625\u0644\u0649 \u0627\u0644\u062E\u0644\u0642\u064A\u0629 \u0648\u0631\u0641\u0636 \u0627\u0644\u062A\u0637\u0648\u0631. \u0628\u0635\u0641\u062A\u0647 \u0628\u0627\u062D\u062B\u064B\u0627 \u0641\u064A \u0627\u0644\u062F\u0631\u0627\u0633\u0627\u062A \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629\u060C \u0642\u0627\u0644 \u062C\u0648\u0646 \u062F. \u0644\u064A\u0641\u0646\u0633\u0648\u0646: \u00AB\u0645\u0627 \u0645\u0642\u062F\u0627\u0631 \u0627\u0644\u062A\u0627\u0631\u064A\u062E \u0627\u0644\u0630\u064A \u064A\u0643\u0645\u0646 \u0648\u0631\u0627\u0621 \u0642\u0635\u0629 \u0633\u0641\u0631 \u0627\u0644\u062A\u0643\u0648\u064A\u0646\u061F \u0644\u0623\u0646 \u0623\u062D\u062F\u0627\u062B \u0627\u0644\u0642\u0635\u0629 \u0627\u0644\u0628\u062F\u0627\u0626\u064A\u0629 \u0644\u0627 \u064A\u062A\u0645 \u062A\u0645\u062B\u064A\u0644\u0647\u0627 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u062A\u062D\u062F\u062B \u0639\u0644\u0649 \u0645\u062A\u0646 \u0627\u0644\u062A\u0627\u0631\u064A\u062E \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064A \u0627\u0644\u0639\u0627\u062F\u064A \u0648\u0644\u062F\u064A\u0647\u0627 \u0627\u0644\u0643\u062B\u064A\u0631 \u0645\u0646 \u0627\u0644\u0635\u0644\u0627\u062A \u0628\u0627\u0644\u0623\u0633\u0627\u0637\u064A\u0631 \u0627\u0644\u0642\u062F\u064A\u0645\u0629\u060C \u0641\u0645\u0646 \u063A\u064A\u0631 \u0627\u0644\u0645\u0646\u0637\u0642\u064A \u0623\u0646 \u0646\u0639\u062A\u0628\u0631 \u0642\u0635\u0635\u0647\u0627 \u0648\u0627\u0642\u0639\u064A\u0629 \u062A\u0627\u0631\u064A\u062E\u064A\u064B\u0627 \u0639\u0644\u0649 \u0627\u0644\u0625\u0637\u0644\u0627\u0642.\u00BB"@ar . . . . . . . . . . . . . . . "La narraci\u00F3n de la creaci\u00F3n del G\u00E9nesis es la cosmogon\u00EDa tanto del juda\u00EDsmo como del cristianismo.\u200B Dos historias de creaci\u00F3n se encuentran en los primeros dos cap\u00EDtulos del Libro del G\u00E9nesis, en la primera (G\u00E9nesis 1:1-2:3), Elohim, palabra hebrea gen\u00E9rica para Dios, crea los cielos y la tierra en seis d\u00EDas, luego descansa, bendice y santifica el s\u00E9ptimo, en la segunda historia (G\u00E9nesis 2:4-2:24), Dios, al que ahora se hace referencia por nombre propio YHWH, crea a Ad\u00E1n, el primer humano, del polvo y lo coloca en el Jard\u00EDn del Ed\u00E9n, donde se le da el dominio sobre los animales. Eva, la primera mujer, es creada de Ad\u00E1n y es su compa\u00F1era. Expone temas paralelos a los de la mitolog\u00EDa mesopot\u00E1mica, pero enfatiz\u00E1ndolos a la creencia del pueblo israelita en un solo Dios,\u200B el primer gran borrador completo del Pentateuco (la serie de cinco libros que comienza con G\u00E9nesis y termina con Deuteronomio) fue compuesto a fines del siglo VII a. C. o en del siglo VI a. C. (la fuente yahvista) y luego fue expandido por otros autores (la fuente sacerdotal) en una obra muy similar a la que tenemos hoy.\u200B Las dos fuentes se pueden identificar en la narrativa de la creaci\u00F3n: G\u00E9nesis 1:1-2:3 es sacerdotal y G\u00E9nesis 2:4-2:24 es yahvista.\u200B La narrativa combinada es una cr\u00EDtica de la teolog\u00EDa mesopot\u00E1mica de la creaci\u00F3n: G\u00E9nesis afirma el monote\u00EDsmo y niega el polite\u00EDsmo.\u200B Robert Alter describi\u00F3 la narraci\u00F3n combinada como \u00ABconvincente en su car\u00E1cter arquet\u00EDpico, su adaptaci\u00F3n del mito a fines monote\u00EDstas\u00BB.\u200B El malentendido del g\u00E9nero de la narraci\u00F3n de la creaci\u00F3n del G\u00E9nesis, es decir, la intenci\u00F3n de los autores y la cultura dentro de la cual escribieron, puede dar como resultado una lectura incorrecta.\u200B Bruce Waltke, un conocido erudito evang\u00E9lico, advierte contra la que considera una de esas lecturas err\u00F3neas, el enfoque que lo lee como historia en lugar de teolog\u00EDa y por lo tanto conduce al creacionismo y la negaci\u00F3n de la evoluci\u00F3n.\u200B Como se\u00F1al\u00F3 el experto en estudios jud\u00EDos, Jon D. Levenson: \u00BFCu\u00E1nta historia hay detr\u00E1s de la narraci\u00F3n del G\u00E9nesis? Porque la acci\u00F3n de la narraci\u00F3n primitiva no se representa como si tuviera lugar en el plano de la historia humana ordinaria y tiene tantas afinidades con la mitolog\u00EDa antigua, es muy exagerado hablar de sus narrativas como hist\u00F3ricas en absoluto.\u200B"@es . . . . . . . . . . . . . . "Als Sch\u00F6pfungsgeschichte der Priesterschrift wird die Erz\u00E4hlung bezeichnet, mit der die Bibel beginnt (Genesis 1,1\u20132,3(4a)). Auch der Ausdruck Sch\u00F6pfungsbericht (statt -geschichte) ist \u00FCblich. Die \u201EPriesterschrift\u201C war eine schriftliche Quelle, die von Redaktoren mit \u201Evorpriesterschriftlichen\u201C (also \u00E4lteren) Texten vereint wurde. Die Neuere Urkundenhypothese ist mittlerweile zwar umstritten, bzw. modifiziert, an der vorstehenden Ansicht jedoch h\u00E4lt die Mehrheit der Exegeten fest. Die Priesterschrift beginnt mit dem (Gen 1 ): Trennung von Licht und Finsternis, Sch\u00F6pfung des Himmelsgew\u00F6lbes, Trennung von Festland und Meer sowie Pflanzenwachstum auf der Erde, Sch\u00F6pfung der Himmelsk\u00F6rper, Erschaffung der Tiere des Wassers und der Luft, Sch\u00F6pfung der Landtiere sowie Menschensch\u00F6pfung. Die ist Ziel der Erz\u00E4hlung (Gen 2,1\u20133 ). Daran schlie\u00DFen sich direkt der Stammbaum Noachs (Gen 5 ) und die Sintfluterz\u00E4hlung an. Sch\u00F6pfungs- und Sintfluterz\u00E4hlung erg\u00E4nzen sich. Die Bibel kennt den altorientalischen Gedanken einer Sch\u00F6pfung durch Sieg der Gottheit \u00FCber eine Chaosmacht; die Priesterschrift macht sich diese Vorstellung aber nicht zu eigen: Ohne auf irgendeinen Widerstand zu treffen, gestaltet Gott (Elohim) in sechs Tagen eine lebensfreundliche Erde aus einer , in der kein Leben m\u00F6glich war. Er ordnet die Kreaturen ihrem Lebensraum Himmel, Meer oder Festland zu, segnet sie und beauftragt sie, ihr Habitat einzunehmen. In der deutschsprachigen Bibelwissenschaft findet die Idee, das Sechstagewerk von Genesis 1 mit modernen naturwissenschaftlichen Erkenntnissen in \u00DCbereinstimmung zu bringen, wenig Interesse. Dabei enth\u00E4lt die priesterschriftliche Sch\u00F6pfungsgeschichte durchaus \u201EWissenschaft\u201C nach den Ma\u00DFst\u00E4ben ihrer Entstehungszeit: Der Erz\u00E4hler hatte Anteil an einem , der von Mesopotamien inspiriert war. Auch \u00E4gyptische Motive sind in die Erz\u00E4hlung eingegangen. Impulse aus der Sch\u00F6pfungsgeschichte der Priesterschrift werden in der theologischen Anthropologie aufgenommen, wobei es um die und ihren geht. Zur Datierung und zum Verfasserkreis siehe den Hauptartikel Priesterschrift."@de . . . . . . . "( \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 \uCC9C\uC9C0\uCC3D\uC870 (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.) \uC131\uACBD \uB610\uB294 \uD1A0\uB77C \uB4F1\uC5D0 \uB098\uC640\uC788\uB294 \uB9D0\uB85C \uCC9C\uC9C0\uCC3D\uC870(\u5929\u5730\u5275\u9020)\uB294 \uC720\uC77C\uD55C \uC2E0\uAED8\uC11C \uC774\uC138\uACC4\uB97C \uCC3D\uC870\uB97C \uB73B\uC744 \uB2F4\uACE0\uC788\uB294 \uC124\uD654\uC774\uB2E4. \uC2DC\uC2A4\uD2F0\uB098 \uC131\uB2F9\uC5D0 \uADF8\uB824\uC838 \uC788\uB294 \uC544\uB2F4\uC758 \uCC3D\uC870\uAC00 \uC720\uBA85\uD558\uB2E4. \uC720\uB300\uAD50\uB098 \uAE30\uB3C5\uAD50\uC5D0\uC11C \uD558\uB098\uB2D8 \uC57C\uD6FC\uB77C\uACE0\uB3C4 \uBD88\uB9AC\uB294 \uC2E0\uC774 \uCC9C\uC9C0\uB97C \uCC3D\uC870\uD55C \uCC3D\uC870\uC8FC\uB77C\uACE0 \uBBFF\uACE0 \uC788\uB2E4."@ko . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "85010"^^ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "A hist\u00F3ria da cria\u00E7\u00E3o \u00E9 um mito de cria\u00E7\u00E3o originado do juda\u00EDsmo e do cristianismo, descrito nos primeiros cap\u00EDtulos do livro do G\u00EAnesis, na B\u00EDblia. Consiste na ideia de que Deus criou o universo e os seres vivos de forma sobrenatural. No entanto, o termo \u00E9 mais comumente usado para se referir \u00E0 rejei\u00E7\u00E3o, por motivos religiosos, de certos processos biol\u00F3gicos, particularmente a evolu\u00E7\u00E3o. Criacionistas, em geral, rejeitam a idade do universo e da Terra estipulada pela ci\u00EAncia moderna e defendem que o universo surgiu em apenas seis dias h\u00E1 menos de 10 mil anos e sua cosmologia \u00E9 origin\u00E1ria do literalismo b\u00EDblico. Existem, no entanto, um espectro cont\u00EDnuo de tipos de criacionismo, variando desde o criacionismo da Terra plana at\u00E9 a aceita\u00E7\u00E3o das teorias cient\u00EDficas modernas sem conflito com a leitura da B\u00EDblia. Uma vertente do criacionismo crist\u00E3o \u00E9 o criacionismo cient\u00EDfico, que entraram em conflito com a teoria da evolu\u00E7\u00E3o nas escolas e tribunais dos Estados Unidos da Am\u00E9rica na primeira d\u00E9cada do s\u00E9culo XXI. Atualmente, para muitos crist\u00E3os e judeus, os sete dias da cria\u00E7\u00E3o do mundo, de que fala a B\u00EDblia, n\u00E3o devem ser entendidos literalmente e representam apenas uma forma metaf\u00F3rica e aleg\u00F3rica de explicar a cria\u00E7\u00E3o do Universo. Mas, mesmo assim, algumas correntes crist\u00E3s, denominadas fundamentalistas, origin\u00E1rias em certas regi\u00F5es dos Estados Unidos, ainda acreditam numa leitura literal da B\u00EDblia. Alguns judeus ortodoxos defendem pontos de vistas semelhantes a de crist\u00E3os fundamentalistas e rejeitam a teoria da evolu\u00E7\u00E3o por considerarem-na incompat\u00EDvel com os livros da Tor\u00E1, por\u00E9m os judeus s\u00E3o consensualmente contr\u00E1rios ao criacionismo crist\u00E3o. A principal raz\u00E3o disto \u00E9 que consideram o criacionismo crist\u00E3o baseado na b\u00EDblia do Rei James e n\u00E3o em textos hebraicos originais, que incorporam coment\u00E1rios adicionais ao texto b\u00EDblico."@pt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Narraci\u00F3n de la creaci\u00F3n del G\u00E9nesis"@es . "( \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 \uCC9C\uC9C0\uCC3D\uC870 (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.) \uC131\uACBD \uB610\uB294 \uD1A0\uB77C \uB4F1\uC5D0 \uB098\uC640\uC788\uB294 \uB9D0\uB85C \uCC9C\uC9C0\uCC3D\uC870(\u5929\u5730\u5275\u9020)\uB294 \uC720\uC77C\uD55C \uC2E0\uAED8\uC11C \uC774\uC138\uACC4\uB97C \uCC3D\uC870\uB97C \uB73B\uC744 \uB2F4\uACE0\uC788\uB294 \uC124\uD654\uC774\uB2E4. \uC2DC\uC2A4\uD2F0\uB098 \uC131\uB2F9\uC5D0 \uADF8\uB824\uC838 \uC788\uB294 \uC544\uB2F4\uC758 \uCC3D\uC870\uAC00 \uC720\uBA85\uD558\uB2E4. \uC720\uB300\uAD50\uB098 \uAE30\uB3C5\uAD50\uC5D0\uC11C \uD558\uB098\uB2D8 \uC57C\uD6FC\uB77C\uACE0\uB3C4 \uBD88\uB9AC\uB294 \uC2E0\uC774 \uCC9C\uC9C0\uB97C \uCC3D\uC870\uD55C \uCC3D\uC870\uC8FC\uB77C\uACE0 \uBBFF\uACE0 \uC788\uB2E4."@ko . . . . . . . . . . . . . . . . . . . . . . . "Creaci\u00F3 segons el G\u00E8nesi"@ca . . . . . . . . "\u0421\u043E\u0442\u0432\u043E\u0440\u0435\u043D\u0438\u0435 \u043C\u0438\u0440\u0430 \u0435\u0434\u0438\u043D\u044B\u043C \u0411\u043E\u0433\u043E\u043C, \u0438\u0437\u043E\u0431\u0440\u0430\u0436\u0451\u043D\u043D\u043E\u0435 \u0432 \u0411\u0438\u0431\u043B\u0438\u0438, \u044F\u0432\u043B\u044F\u0435\u0442\u0441\u044F \u043E\u0434\u043D\u0438\u043C \u0438\u0437 \u0446\u0435\u043D\u0442\u0440\u0430\u043B\u044C\u043D\u044B\u0445 \u0434\u043E\u0433\u043C\u0430\u0442\u043E\u0432 \u0432\u0435\u0440\u044B \u0438\u0443\u0434\u0430\u0438\u0437\u043C\u0430 \u0438 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043D\u0441\u0442\u0432\u0430. \u0413\u043B\u0430\u0432\u043D\u044B\u043C \u043F\u043E\u0432\u0435\u0441\u0442\u0432\u043E\u0432\u0430\u043D\u0438\u0435\u043C \u043E \u0441\u043E\u0442\u0432\u043E\u0440\u0435\u043D\u0438\u0438 \u044F\u0432\u043B\u044F\u0435\u0442\u0441\u044F \u043F\u0435\u0440\u0432\u0430\u044F \u043A\u043D\u0438\u0433\u0430 \u0411\u0438\u0431\u043B\u0438\u0438 \u2014 \u0411\u044B\u0442\u0438\u0435. \u041E\u0434\u043D\u0430\u043A\u043E \u0438\u0441\u0442\u043E\u043B\u043A\u043E\u0432\u0430\u043D\u0438\u044F \u0434\u0430\u043D\u043D\u043E\u0433\u043E \u043F\u043E\u0432\u0435\u0441\u0442\u0432\u043E\u0432\u0430\u043D\u0438\u044F \u0438 \u043F\u043E\u043D\u0438\u043C\u0430\u043D\u0438\u0435 \u043F\u0440\u043E\u0446\u0435\u0441\u0441\u0430 \u0442\u0432\u043E\u0440\u0435\u043D\u0438\u044F \u0441\u0440\u0435\u0434\u0438 \u0432\u0435\u0440\u0443\u044E\u0449\u0438\u0445 \u043E\u0447\u0435\u043D\u044C \u0440\u0430\u0437\u043B\u0438\u0447\u043D\u044B."@ru . . "La storia della creazione in Genesi \u00E8 il racconto della creazione nell'ebraismo e nel cristianesimo ed \u00E8 suddiviso in due parti, che all'incirca corrispondono ai primi due capitoli del libro della Genesi. Nella prima parte, da Genesi 1:1 a Genesi 2:3, Elohim \u2013 la parola ebraica generica per riferirsi a Dio \u2013 crea il mondo in sei giorni, poi si riposa nel settimo giorno, lo benedice e lo santifica. Dio crea con un comando verbale (\"Sia la...\"), il che implica un paragone con il re, che deve solo parlare perch\u00E9 le cose succedano, e nomina gli elementi del cosmo mentre li crea, secondo l'antico concetto comune che le cose non esistono veramente finch\u00E9 non sono nominate. Nella seconda parte, Genesi 2:4-24, Yahweh, il nome personale di Dio, forma il primo uomo dalla polvere, lo pone nel Giardino dell'Eden e alita il suo soffio divino nell'uomo che quindi diventa in ebraico: \u05E0\u05B6\u05E4\u05B6\u05E9\u200E? nephesh, un essere vivente; l'uomo \"condivide\" nephesh con tutte le creature, ma solo dell'uomo si descrive questo atto vivificante da parte di Dio. L'uomo d\u00E0 i nomi agli animali, affermando cos\u00EC la sua autorit\u00E0 nell'ambito della creazione divina, e Dio crea la prima donna, Eva, plasmandola dal corpo dell'uomo. Un'ipotesi comune tra gli studiosi testamentari \u00E8 che la prima maggiore stesura del Pentateuco (la serie di cinque libri, che inizia con Genesi e termina con il Deuteronomio) sia stata composta alla fine del VII o VI secolo a.C. (la fonte jahvista), e che questa sia stata successivamente ampliata da altri autori (la fonte Sacerdotale) in un'opera molto simile a quella che abbiamo oggi. (Nella storia della creazione le due fonti appaiono in ordine invertito: Genesi 1:1-2:3 \u00E8 Sacerdotale e Genesi 2:4-24 \u00E8 Jahvista). Attraverso la narrazione combinata passa una critica della teologia mesopotamica della creazione: Genesi afferma il monoteismo e nega il politeismo, inserendo temi dalla mitologia mesopotamica, ma adattandola alla fede in un unico Dio di Israele. Robert Alter ha descritto la narrazione combinata come \"convincente nel suo carattere archetipico, nel suo adattamento del mito a fini monoteistici\".."@it . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Scheppingsverhaal (Genesis)"@nl . . . . "De Hebreeuwse Bijbel begint met twee scheppingsverhalen in Genesis, waarin God de wereld inclusief alle dieren, planten en de mens schiep. De twee verhalen beslaan grofweg hoofdstuk 1 en 2 van Genesis."@nl . . . . . . . . . . . . "A hist\u00F3ria da cria\u00E7\u00E3o \u00E9 um mito de cria\u00E7\u00E3o originado do juda\u00EDsmo e do cristianismo, descrito nos primeiros cap\u00EDtulos do livro do G\u00EAnesis, na B\u00EDblia. Consiste na ideia de que Deus criou o universo e os seres vivos de forma sobrenatural. No entanto, o termo \u00E9 mais comumente usado para se referir \u00E0 rejei\u00E7\u00E3o, por motivos religiosos, de certos processos biol\u00F3gicos, particularmente a evolu\u00E7\u00E3o. Criacionistas, em geral, rejeitam a idade do universo e da Terra estipulada pela ci\u00EAncia moderna e defendem que o universo surgiu em apenas seis dias h\u00E1 menos de 10 mil anos e sua cosmologia \u00E9 origin\u00E1ria do literalismo b\u00EDblico. Existem, no entanto, um espectro cont\u00EDnuo de tipos de criacionismo, variando desde o criacionismo da Terra plana at\u00E9 a aceita\u00E7\u00E3o das teorias cient\u00EDficas modernas sem conflito com a "@pt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Storia della creazione in Genesi"@it . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u039A\u03BF\u03C3\u03BC\u03BF\u03B3\u03BF\u03BD\u03AF\u03B1 \u03C4\u03B7\u03C2 \u0393\u03AD\u03BD\u03B5\u03C3\u03B7\u03C2"@el . . . . . . . . . . . . . . . . . "\u0421\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443 \u0432 \u0411\u0456\u0431\u043B\u0456\u0457"@uk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0642\u0635\u0629 \u0627\u0644\u062E\u0644\u0642 \u0641\u064A \u0633\u0641\u0631 \u0627\u0644\u062A\u0643\u0648\u064A\u0646"@ar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "1124567990"^^ . . . . . . . . . . . . . . . . . . . . "La Creaci\u00F3 segons G\u00E8nesi \u00E9s l'explicaci\u00F3 b\u00EDblica sobre la creaci\u00F3 del m\u00F3n i de l'home dels dos primers cap\u00EDtols del llibre b\u00EDblic del G\u00E8nesi, que cont\u00E9 dos relats de la Creaci\u00F3 diferenciats per la seq\u00FC\u00E8ncia dels fets."@ca . . . . . . . . "\u5929\u5730\u5275\u9020\uFF08\u3066\u3093\u3061\u305D\u3046\u305E\u3046\uFF09\u3068\u306F\u3001\u53B3\u5BC6\u306B\u306F\u30E6\u30C0\u30E4\u6559\u306E\u30D8\u30D6\u30E9\u30A4\u8A9E\u8056\u66F8\u3001\u30AD\u30EA\u30B9\u30C8\u6559\u306E\u65E7\u7D04\u8056\u66F8\u300E\u5275\u4E16\u8A18\u300F\u306B\u304A\u3051\u308B\u4E16\u754C\u306E\u5275\u9020\u306E\u3053\u3068\u3092\u6307\u3059\u3002\u5B97\u6559\u7D75\u753B\u306A\u3069\u3067\u3088\u304F\u984C\u6750\u3068\u306A\u308B\u3002"@ja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0421\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443 \u0411\u043E\u0433\u043E\u043C \u2014 \u043F\u043E\u0448\u0438\u0440\u0435\u043D\u0430 \u0441\u0435\u0440\u0435\u0434 \u043A\u0440\u0435\u0430\u0446\u0456\u043E\u043D\u0456\u0441\u0442\u0456\u0432 \u043A\u043E\u043D\u0446\u0435\u043F\u0446\u0456\u044F \u0441\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443, \u0449\u043E \u0437\u0430\u0441\u043D\u043E\u0432\u0443\u0454\u0442\u044C\u0441\u044F \u043D\u0430 \u0434\u043E\u0433\u043C\u0430\u0442\u0430\u0445 \u0445\u0440\u0438\u0441\u0442\u0438\u044F\u043D\u0441\u044C\u043A\u043E\u0457 \u0442\u0430 \u044E\u0434\u0435\u0439\u0441\u044C\u043A\u043E\u0457 \u0432\u0456\u0440\u0438. \u0411\u0456\u0431\u043B\u0456\u0439\u043D\u0438\u0439 \u0442\u0435\u043A\u0441\u0442 \u043C\u0430\u0454 \u0440\u0456\u0437\u043D\u0456 \u0442\u043B\u0443\u043C\u0430\u0447\u0435\u043D\u043D\u044F \u2014 \u043F\u043E\u0447\u0438\u043D\u0430\u044E\u0447\u0438 \u0432\u0456\u0434 \u0442\u0438\u0445, \u0449\u043E \u0491\u0440\u0443\u043D\u0442\u0443\u044E\u0442\u044C\u0441\u044F \u043D\u0430 \u0431\u0443\u043A\u0432\u0430\u043B\u044C\u043D\u043E\u043C\u0443 \u0440\u043E\u0437\u0443\u043C\u0456\u043D\u043D\u0456 \u0434\u043E \u0442\u0430\u043A\u0438\u0445, \u0449\u043E \u0440\u043E\u0437\u0433\u043B\u044F\u0434\u0430\u044E\u0442\u044C \u0441\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443 \u0422\u0432\u043E\u0440\u0446\u0435\u043C, \u044F\u043A \u0441\u0438\u043C\u0432\u043E\u043B."@uk . . . . . . "Genesis creation narrative"@en . . . . . "Als Sch\u00F6pfungsgeschichte der Priesterschrift wird die Erz\u00E4hlung bezeichnet, mit der die Bibel beginnt (Genesis 1,1\u20132,3(4a)). Auch der Ausdruck Sch\u00F6pfungsbericht (statt -geschichte) ist \u00FCblich. Die \u201EPriesterschrift\u201C war eine schriftliche Quelle, die von Redaktoren mit \u201Evorpriesterschriftlichen\u201C (also \u00E4lteren) Texten vereint wurde. Die Neuere Urkundenhypothese ist mittlerweile zwar umstritten, bzw. modifiziert, an der vorstehenden Ansicht jedoch h\u00E4lt die Mehrheit der Exegeten fest. Zur Datierung und zum Verfasserkreis siehe den Hauptartikel Priesterschrift."@de . . . . . . . . . . . . "La storia della creazione in Genesi \u00E8 il racconto della creazione nell'ebraismo e nel cristianesimo ed \u00E8 suddiviso in due parti, che all'incirca corrispondono ai primi due capitoli del libro della Genesi. Nella prima parte, da Genesi 1:1 a Genesi 2:3, Elohim \u2013 la parola ebraica generica per riferirsi a Dio \u2013 crea il mondo in sei giorni, poi si riposa nel settimo giorno, lo benedice e lo santifica. Dio crea con un comando verbale (\"Sia la...\"), il che implica un paragone con il re, che deve solo parlare perch\u00E9 le cose succedano, e nomina gli elementi del cosmo mentre li crea, secondo l'antico concetto comune che le cose non esistono veramente finch\u00E9 non sono nominate. Nella seconda parte, Genesi 2:4-24, Yahweh, il nome personale di Dio, forma il primo uomo dalla polvere, lo pone nel Giardin"@it . . . . . . . . . . . "2005-12-30"^^ . . . . . . . . . "Stworzenie \u015Bwiata \u2013 poj\u0119cie biblijne wyja\u015Bniaj\u0105ce natur\u0119 i spos\u00F3b powstania wszech\u015Bwiata. W uj\u0119ciu judeo-chrze\u015Bcija\u0144skim zar\u00F3wno niebo (materialne i duchowe), jak i ziemia i wszystko co istnieje jest dzie\u0142em Boga-Stw\u00F3rcy. Wszech\u015Bwiat powsta\u0142 nie jako skutek procesu emanacji lub zrodzenia czy te\u017C \u015Blepej ewolucji, lecz w wyniku wypowiedzenia przez Boga S\u0142owa (por. Ps 33/32/, 6). Dwa rozpoczynaj\u0105ce ca\u0142\u0105 Bibli\u0119 opisy stworzenia, zawarte w pierwszych trzech rozdzia\u0142ach Ksi\u0119gi Rodzaju, przedstawiaj\u0105 pochodzenie wszech\u015Bwiata i cz\u0142owieka od Stw\u00F3rcy, zale\u017Cno\u015Bci mi\u0119dzy Bogiem, cz\u0142owiekiem i \u015Bwiatem oraz podkre\u015Blaj\u0105 zasadnicz\u0105 dobro\u0107 tego, co stworzone. Interpretacja teologiczna opis\u00F3w stworzenia jest r\u00F3\u017Cna w zale\u017Cno\u015Bci od wyznania. Przyjmuje si\u0119, \u017Ce nie zawieraj\u0105 one istotnej informacji z dziedziny nauk przyrodniczych, lecz s\u0105 opowiadaniami symbolicznymi, kt\u00F3rych zasadniczym kluczem interpretacyjnym jest poj\u0119cie stworzenia z niczego. Jedynie w\u0105ska grupa kreacjonist\u00F3w (tzw. kreacjonizm m\u0142odej Ziemi) podejmuje pr\u00F3by wykazania, \u017Ce Biblijna narracja jest prawdziwa tak\u017Ce w sensie literalnym, przyrodoznawczym. Dla wi\u0119kszo\u015Bci uczonych i filozof\u00F3w zajmuj\u0105cych si\u0119 powstaniem \u015Bwiata podstawowym przes\u0142aniem Biblii jest to, \u017Ce istnienie \u015Bwiata jest dzie\u0142em m\u0105drego zamys\u0142u Boga-Stw\u00F3rcy. Przyjmuj\u0105, \u017Ce nauki przyrodnicze s\u0105 autonomiczne w swych badaniach, a ich wyniki nie przecz\u0105, lecz harmonizuj\u0105 z przes\u0142aniem biblijnym w jego uj\u0119ciu teologicznym, a tak\u017Ce metafizycznym. Zasadniczo grupuj\u0105 si\u0119 oni w dw\u00F3ch nast\u0119puj\u0105cych nurtach: ewolucjonizm teistyczny oraz kreacjonizm progresywny (por. inteligentny projekt)."@pl . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0421\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443 \u0411\u043E\u0433\u043E\u043C \u2014 \u043F\u043E\u0448\u0438\u0440\u0435\u043D\u0430 \u0441\u0435\u0440\u0435\u0434 \u043A\u0440\u0435\u0430\u0446\u0456\u043E\u043D\u0456\u0441\u0442\u0456\u0432 \u043A\u043E\u043D\u0446\u0435\u043F\u0446\u0456\u044F \u0441\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443, \u0449\u043E \u0437\u0430\u0441\u043D\u043E\u0432\u0443\u0454\u0442\u044C\u0441\u044F \u043D\u0430 \u0434\u043E\u0433\u043C\u0430\u0442\u0430\u0445 \u0445\u0440\u0438\u0441\u0442\u0438\u044F\u043D\u0441\u044C\u043A\u043E\u0457 \u0442\u0430 \u044E\u0434\u0435\u0439\u0441\u044C\u043A\u043E\u0457 \u0432\u0456\u0440\u0438. \u0411\u0456\u0431\u043B\u0456\u0439\u043D\u0438\u0439 \u0442\u0435\u043A\u0441\u0442 \u043C\u0430\u0454 \u0440\u0456\u0437\u043D\u0456 \u0442\u043B\u0443\u043C\u0430\u0447\u0435\u043D\u043D\u044F \u2014 \u043F\u043E\u0447\u0438\u043D\u0430\u044E\u0447\u0438 \u0432\u0456\u0434 \u0442\u0438\u0445, \u0449\u043E \u0491\u0440\u0443\u043D\u0442\u0443\u044E\u0442\u044C\u0441\u044F \u043D\u0430 \u0431\u0443\u043A\u0432\u0430\u043B\u044C\u043D\u043E\u043C\u0443 \u0440\u043E\u0437\u0443\u043C\u0456\u043D\u043D\u0456 \u0434\u043E \u0442\u0430\u043A\u0438\u0445, \u0449\u043E \u0440\u043E\u0437\u0433\u043B\u044F\u0434\u0430\u044E\u0442\u044C \u0441\u0442\u0432\u043E\u0440\u0435\u043D\u043D\u044F \u0441\u0432\u0456\u0442\u0443 \u0422\u0432\u043E\u0440\u0446\u0435\u043C, \u044F\u043A \u0441\u0438\u043C\u0432\u043E\u043B."@uk . . . . . . . . . . . . . . . . . "Narasi Penciptaan menurut Kitab Kejadian (bahasa Inggris: Genesis creation narrative) adalah suatu catatan mengenai penciptaan alam semesta menurut kepercayaan Yudaisme dan Kristen. Terdiri dari dua bagian, kurang lebih setara dengan dua pasal pertama dalam Kitab Kejadian. Dalam bagian kedua, Kejadian 2:4-2:25 Allah, disebut dengan nama pribadi-Nya, \"Yahweh\", menciptakan manusia pertama (Adam) dari debu tanah dan menghembuskan napas kehidupan ke dalamnya. Allah kemudian menempatkannya di Taman Eden dan menciptakan perempuan pertama (Hawa) dari tulang rusuk Adam sebagai pendampingnya."@in . . . . . . . . . . . "The Genesis creation narrative is the creation myth of both Judaism and Christianity. The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim (the Hebrew generic word for God) creates the heavens and the Earth in six days, then rests on, blesses, and sanctifies the seventh (i.e. the Biblical Sabbath). In the second story God (now referred to by the personal name Yahweh) creates Adam, the first man, from dust and places him in the Garden of Eden. There he is given dominion over the animals. Eve, the first woman, is created from Adam\u2019s rib as his companion. The Hebrew creation narrative borrowed themes from Mesopotamian mythology, but adapted them to their unique belief in one God. The first major comprehensive draft of the Pentateuch (the series of five books which begins with Genesis and ends with Deuteronomy) is thought to have been composed in the late 7th or the 6th century BCE (the Jahwist source) and was later expanded by other authors (the Priestly source) into a work very like Genesis as known today. The two sources can be identified in the creation narrative: Priestly and Jahwistic. The combined narrative is a critique of the Mesopotamian theology of creation: Genesis affirms monotheism and denies polytheism. Robert Alter described the combined narrative as \"compelling in its archetypal character, its adaptation of myth to monotheistic ends\". Scholarly writings frequently refer to Genesis as myth, for while the author of Genesis 1\u201311 \"demythologised\" his narrative by removing the Babylonian myths and those elements which did not fit with his own faith, it remains a myth in the sense of being a story of origins."@en . . . . . . . . . . . "\u0397 \u03BA\u03BF\u03C3\u03BC\u03BF\u03B3\u03BF\u03BD\u03AF\u03B1 \u03C4\u03B7\u03C2 \u0393\u03AD\u03BD\u03B5\u03C3\u03B7\u03C2, \u03B5\u03AF\u03BD\u03B1\u03B9 \u03BC\u03B9\u03B1 \u03B8\u03C1\u03B7\u03C3\u03BA\u03B5\u03C5\u03C4\u03B9\u03BA\u03BF\u03CD \u03C4\u03CD\u03C0\u03BF\u03C5 \u03BA\u03BF\u03C3\u03BC\u03BF\u03B3\u03BF\u03BD\u03B9\u03BA\u03AE \u03B1\u03C6\u03AE\u03B3\u03B7\u03C3\u03B7 \u03C0\u03BF\u03C5 \u03B2\u03C1\u03AF\u03C3\u03BA\u03B5\u03C4\u03B1\u03B9 \u03C3\u03C4\u03BF \u03B2\u03B9\u03B2\u03BB\u03AF\u03BF \u03C4\u03B7\u03C2 \u0393\u03AD\u03BD\u03B5\u03C3\u03B7\u03C2. \u0395\u03BA\u03B5\u03AF \u03C0\u03B5\u03C1\u03B9\u03B3\u03C1\u03AC\u03C6\u03BF\u03BD\u03C4\u03B1\u03B9 \u03AD\u03BE\u03B9 \u03B4\u03B7\u03BC\u03B9\u03BF\u03C5\u03C1\u03B3\u03B9\u03BA\u03AD\u03C2 \u03B7\u03BC\u03AD\u03C1\u03B5\u03C2, \u03BA\u03B1\u03C4\u03AC \u03C4\u03B9\u03C2 \u03BF\u03C0\u03BF\u03AF\u03B5\u03C2 \u03BF \u0398\u03B5\u03CC\u03C2 \u03B4\u03B7\u03BC\u03B9\u03BF\u03CD\u03C1\u03B3\u03B7\u03C3\u03B5 \u03C4\u03BF\u03BD \u03BA\u03CC\u03C3\u03BC\u03BF \u03BC\u03B5 \u03C4\u03B1 \u03B6\u03CE\u03B1 \u03C4\u03B1 \u03C6\u03C5\u03C4\u03AC \u03BA\u03B1\u03B9 \u03C4\u03BF\u03BD \u03AC\u03BD\u03B8\u03C1\u03C9\u03C0\u03BF, \u03B1\u03C1\u03C7\u03B9\u03BA\u03AC \u03C4\u03BF\u03BD \u0391\u03B4\u03AC\u03BC \u03BA\u03B1\u03B9 \u03BA\u03B1\u03C4\u03CC\u03C0\u03B9\u03BD \u03C4\u03B7\u03BD \u0395\u03CD\u03B1."@el . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Hist\u00F3ria da cria\u00E7\u00E3o no G\u00EAnesis"@pt . . "The Genesis creation narrative is the creation myth of both Judaism and Christianity. The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim (the Hebrew generic word for God) creates the heavens and the Earth in six days, then rests on, blesses, and sanctifies the seventh (i.e. the Biblical Sabbath). In the second story God (now referred to by the personal name Yahweh) creates Adam, the first man, from dust and places him in the Garden of Eden. There he is given dominion over the animals. Eve, the first woman, is created from Adam\u2019s rib as his companion."@en . . . . . . . . . "La cr\u00E9ation (h\u00E9breu : \u05DE\u05E2\u05E9\u05D4 \u05D1\u05E8\u05D0\u05E9\u05D9\u05EA maass\u00E8 Bereshit) inaugure le Livre de la Gen\u00E8se, premier texte du corpus de la Bible. La cr\u00E9ation du monde est relat\u00E9e dans deux r\u00E9cits successifs dans les deux premiers chapitres du Livre de la Gen\u00E8se. Dans le premier (Gen\u00E8se 1-2:4), Dieu, entit\u00E9 nomm\u00E9e Elohim en h\u00E9breu, cr\u00E9e les cieux et la Terre en six jours, puis se repose et sanctifie le septi\u00E8me jour. Il ordonne progressivement sa cr\u00E9ation pour y installer l\u2019Adam, un m\u00E2le et une femelle qu\u2019il a cr\u00E9\u00E9s \u00E0 son image afin de r\u00E9gner sur sa cr\u00E9ation. Dans le second r\u00E9cit (Gen\u00E8se 2:4-25), Dieu, d\u00E9sign\u00E9 par son nom personnel YHWH, cr\u00E9e Adam, le premier homme, \u00E0 partir de la glaise et le place dans le jardin d'\u00C9den, qu\u2019il a pour fonction de cultiver. Adam nomme les animaux mais ne trouve pas de compagne, et ce"@fr . "Penciptaan menurut Kitab Kejadian"@in . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "La Creaci\u00F3 segons G\u00E8nesi \u00E9s l'explicaci\u00F3 b\u00EDblica sobre la creaci\u00F3 del m\u00F3n i de l'home dels dos primers cap\u00EDtols del llibre b\u00EDblic del G\u00E8nesi, que cont\u00E9 dos relats de la Creaci\u00F3 diferenciats per la seq\u00FC\u00E8ncia dels fets."@ca . . . . . . . . . . . . . . . . . . . . . . . . . . "\u5929\u5730\u5275\u9020\uFF08\u3066\u3093\u3061\u305D\u3046\u305E\u3046\uFF09\u3068\u306F\u3001\u53B3\u5BC6\u306B\u306F\u30E6\u30C0\u30E4\u6559\u306E\u30D8\u30D6\u30E9\u30A4\u8A9E\u8056\u66F8\u3001\u30AD\u30EA\u30B9\u30C8\u6559\u306E\u65E7\u7D04\u8056\u66F8\u300E\u5275\u4E16\u8A18\u300F\u306B\u304A\u3051\u308B\u4E16\u754C\u306E\u5275\u9020\u306E\u3053\u3068\u3092\u6307\u3059\u3002\u5B97\u6559\u7D75\u753B\u306A\u3069\u3067\u3088\u304F\u984C\u6750\u3068\u306A\u308B\u3002"@ja . "Cr\u00E9ation (Bible)"@fr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0421\u043E\u0442\u0432\u043E\u0440\u0435\u043D\u0438\u0435 \u043C\u0438\u0440\u0430 \u0435\u0434\u0438\u043D\u044B\u043C \u0411\u043E\u0433\u043E\u043C, \u0438\u0437\u043E\u0431\u0440\u0430\u0436\u0451\u043D\u043D\u043E\u0435 \u0432 \u0411\u0438\u0431\u043B\u0438\u0438, \u044F\u0432\u043B\u044F\u0435\u0442\u0441\u044F \u043E\u0434\u043D\u0438\u043C \u0438\u0437 \u0446\u0435\u043D\u0442\u0440\u0430\u043B\u044C\u043D\u044B\u0445 \u0434\u043E\u0433\u043C\u0430\u0442\u043E\u0432 \u0432\u0435\u0440\u044B \u0438\u0443\u0434\u0430\u0438\u0437\u043C\u0430 \u0438 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043D\u0441\u0442\u0432\u0430. \u0413\u043B\u0430\u0432\u043D\u044B\u043C \u043F\u043E\u0432\u0435\u0441\u0442\u0432\u043E\u0432\u0430\u043D\u0438\u0435\u043C \u043E \u0441\u043E\u0442\u0432\u043E\u0440\u0435\u043D\u0438\u0438 \u044F\u0432\u043B\u044F\u0435\u0442\u0441\u044F \u043F\u0435\u0440\u0432\u0430\u044F \u043A\u043D\u0438\u0433\u0430 \u0411\u0438\u0431\u043B\u0438\u0438 \u2014 \u0411\u044B\u0442\u0438\u0435. \u041E\u0434\u043D\u0430\u043A\u043E \u0438\u0441\u0442\u043E\u043B\u043A\u043E\u0432\u0430\u043D\u0438\u044F \u0434\u0430\u043D\u043D\u043E\u0433\u043E \u043F\u043E\u0432\u0435\u0441\u0442\u0432\u043E\u0432\u0430\u043D\u0438\u044F \u0438 \u043F\u043E\u043D\u0438\u043C\u0430\u043D\u0438\u0435 \u043F\u0440\u043E\u0446\u0435\u0441\u0441\u0430 \u0442\u0432\u043E\u0440\u0435\u043D\u0438\u044F \u0441\u0440\u0435\u0434\u0438 \u0432\u0435\u0440\u0443\u044E\u0449\u0438\u0445 \u043E\u0447\u0435\u043D\u044C \u0440\u0430\u0437\u043B\u0438\u0447\u043D\u044B."@ru . . . . "Sch\u00F6pfungsgeschichte (Priesterschrift)"@de . . . . . . . . . . "Stworzenie \u015Bwiata \u2013 poj\u0119cie biblijne wyja\u015Bniaj\u0105ce natur\u0119 i spos\u00F3b powstania wszech\u015Bwiata. W uj\u0119ciu judeo-chrze\u015Bcija\u0144skim zar\u00F3wno niebo (materialne i duchowe), jak i ziemia i wszystko co istnieje jest dzie\u0142em Boga-Stw\u00F3rcy. Wszech\u015Bwiat powsta\u0142 nie jako skutek procesu emanacji lub zrodzenia czy te\u017C \u015Blepej ewolucji, lecz w wyniku wypowiedzenia przez Boga S\u0142owa (por. Ps 33/32/, 6). Dwa rozpoczynaj\u0105ce ca\u0142\u0105 Bibli\u0119 opisy stworzenia, zawarte w pierwszych trzech rozdzia\u0142ach Ksi\u0119gi Rodzaju, przedstawiaj\u0105 pochodzenie wszech\u015Bwiata i cz\u0142owieka od Stw\u00F3rcy, zale\u017Cno\u015Bci mi\u0119dzy Bogiem, cz\u0142owiekiem i \u015Bwiatem oraz podkre\u015Blaj\u0105 zasadnicz\u0105 dobro\u0107 tego, co stworzone. Interpretacja teologiczna opis\u00F3w stworzenia jest r\u00F3\u017Cna w zale\u017Cno\u015Bci od wyznania. Przyjmuje si\u0119, \u017Ce nie zawieraj\u0105 one istotnej informacji z dziedziny "@pl . . .