Our subject Genesis document, comprised of the text of Genesis 1:1 thru Genesis 2:4 in ancient Hebrew script, is presented below in 7 "text units." For the purpose of this discussion, these "text units" may simply be regarded as representing some physical medium upon which the text itself may have been written. (e.g., wood, leather, metal, stone, clay, fabric, etc.)


Prologue (Genesis 1:1 - 1:2)
Day One (Genesis 1:3 - 1:5)
Day Two (Genesis 1:6 - 1:8)


Day Three (Genesis 1:9 - 1:13)
1st Two Lines of Day Four (Genesis 1:14a)


Remainder of Day Four (Genesis 1:14b - 1:19)
1st Three Lines of Day Five (Genesis 1:20a)


Remainder of Day Five (Genesis 1:20b - 1:23)
1st Seven Lines of Day Six (Genesis 1:24 - 1:25a)


Day Six, continued (Genesis 1:25b - 1:29a)


Day Six, concluded (Genesis 1:29b - 1:31)


Conclusion (Genesis 2:1 - 2:3)
Colophon (Genesis 2:4)

Regarding this final text unit...
Its last 4 lines above, separated from their preceding text, constitute the colophon (Genesis 2:4) which delineates our subject document, and which is, in fact, the 1st of eleven colophons found in the entire Genesis record.

In contrast with the seemingly standard Genesis colophonic formula (i.e., "These are [or "This is the book of..."] the generations of [author's name here] etc...") presented in the remaining ten Genesis colophons, (which are: VS5:1, VS6:9, VS10:1, VS11:10, VS11:27, VS25:12, VS25:19, VS36:1, VS36:9, and VS37:2) this document's author is not mentioned. Nevertheless, there IS an oblique reference to God by name here. (God's personal name (the famed Hebrew Tetragrammaton* ) occurs visually delineated above for easy reference in the 3rd line of the colophon, the 3rd word from the right.) The unique presentation of this colophon, with the lack of the seemingly standard formulaic placement of an author's name, suggests something purposeful.

Inasmuch as the other ten Genesis colophons contain, in persistent formula, the names of authors who would be in a position to look back and record a history which they personally experienced, this document does not. However, it is of interest that the historical content of this document antedates the creation of mankind and would, therefore, preclude the existence of such an author from among mankind.

These subtleties, taken together with the fact that the God of the Bible has ALWAYS shown great interest in ensuring that his personal name is clearly associated with his Biblically-recorded activities (cf, Exodus 9:15; Psalms 9:2,10; 34:3; 86:9; Malachi 3:16; Matthew 6:10; John 17:6,26) easily suggest that the unique colophonic protocol used here in the first Genesis document is not a matter of coincidence. If this is so, then the FIRST occurrence of the divine name in the colophon of the FIRST inspired document of the entire Biblical record is speculation-generating, to say the least!

Thus, God may have had more to do with this document's production than would ordinarily be assumed. If the Biblical record (from Genesis to Revelation) is indeed inspired by God, (as it itself claims (2 Timothy 3:16) ) how appropriate then, that God himself might have had a more direct hand in producing its introductory creation account, setting the documentary precedent for dozens of inspired Bible writers who would eventually follow...and dignifying the entire remarkable written record (i.e., the Bible) with His signatured imprimatur, the first occurrence of his personal name, attesting to the document's credibility - and by extension, the credibility of all of the inspired Biblical writings which would eventually follow.

* The "Tetragrammaton" (Greek: tetragrammaton, meaning "four letters," referring to the four Hebrew letters (יהוה) making up the personal and distinctive name of God) occurs (very notably) nearly 7000 times(!) in the inspired Hebrew record from Genesis to Malachi.

Due to ancient Jewish superstition concerning the supposed "ineffability" of the divine name, (which superstition continues to this day among the Jews) its pronunciation has been lost. However, the oldest, and most recognizable phonetic renditions of the Tetragrammaton in the western world (since at least, the 14th century) are close variations of the Latinized form: "Jehovah." (A few examples of such variations in current use in languages with a Latin alphabetic base are: Hungarian: Jehova, German: Jehova, Italian: Geova, French: Jehovah, Polish: Jeowah, Romanian: Iehova, Portuguese: Jeova, etc. In addition, the historically recognizable Latin-based transliterations of the Tetragrammaton, JHVH, IHVH, JHWH, IHWH, have also been used abundantly in inscriptions, heraldry, and numismatics for centuries.)

Unfortunately, due to baseless acquiescence to the above-mentioned Jewish superstition, most Bible translators, since nearly the beginning of our common era, have (in translation) replaced virtually all occurrences of the Hebrew name of God with mere colorless titles, e.g., Greek: kurioV, Latin: Dominus, English: LORD, (all caps) French: Seigneur, German: Herr, Spanish: Senor, etc. Needless to say, this disgraceful practice of systematically eliminating God's distinctive name (nearly seven thousand times!) from HIS OWN INSPIRED RECORD, has totally depersonalized Him in the minds of most Bible readers.

Though this may seem to be a matter of little importance to casual observers, (whose own names, by the way, are thoroughly and comfortably embedded in their own contemporary context (from birth certificates to obituaries) ) it is chillingly noteworthy that God himself has stated emphatically, unequivocally and repeatedly in Hebrew "end-time" prophecies that...

"they will know that I am Jehovah..."

[ ידעו כי אני יהוה ]

...at which time, we may assume that (for better or for worse) the true pronunciation of the Tetragrammaton will again become known...

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