Sunday's Thoughts
by Alice-Alexandra-Sofia


Materialism - see Folder World & War

The Light




176. Sunday, December 29, 2013

The Light 


…And God said: Let there be light, and there was light.

And God saw the light that it was good,

and God established the space in the depth of the midst of the light

and in the depth of the midst of the darkness…

{Genesis 1:3–4}



In the Holy Scriptures, it is said: και διεχωρισεν ο Θεος ανα μεσον του φωτος, και ανα μεσον του σκοτους {Genesis 1:4}. Traditional translations are “and God divided between the light and the darkness” (the Septuagint in English translation), and “God separated (or divided) the light from darkness” (English translations of the Bible – NRSV, NAB, NJB, REB, and Russian Canonical Edition).  

However, another translation*1* might be accepted, because, in the Greek text, there is no mentioning of division between the light (φωτος) and the darkness (σκοτους): the same words ανα μεσον του – in the depth of the midst of / up to the middle of – are used to describe God’s action (διεχωρισεν) with the light and then, with the darkness. Therefore, interpretation of the referred action as division between does not take into consideration that the words ανα μεσον του are used twice: they relate to both – to the light (φωτος) as well as to the darkness (σκοτους) {Genesis 1:4}.

Furthermore, the light and the darkness already are separate and different – otherwise it would not be said that God saw the light that it was good {Genesis 1:4}, while initially the γη – matter/earth – was unseen, imperceptible, and unprepared and the darkness was over the abyss/the inconceivable something/void {Η δε γη ην αορατος και ακατασκευαστος, καi σκοτος επανω της αβυσσονGenesis 1:2}*2*. The coming of the light already was the division among the unperceivable γη, the darkness over the void, and the new space filled with the light; therefore, traditional translation is constructed on the derivatives, which might not convey the actual meaning*1*.

Hence, the text in Genesis 1:4–10, indicates that God established something (διεχωρισεν) – the settings–enclosures–spaces–frameworks? – in the depth of the midst of the light; the same was done in the depth of the midst of the darkness, and then, in the depth of the midst of each one of two kinds of water {Genesis 1:7}. It was the division between the waters {εστω διαχωριζον ανα μεσον υδατος – Genesis 1:6}: one kind of water was above the firmament, another was under the firmament. By the water, the pre–Flood world was held, and by the water, when “the fountains of the abyss” were broken up and “the flood–gates of the Heaven” were opened (that is when the settings that sustained the life–space were destroyed), it perished during the Flood {Genesis 1; 6:18; 7:10–12, 17–24; 2 Peter 3:5–6}.

In summary, as the one could infer from the existing order of the world “under the Heaven” – the Earth {in: Genesis 1:9–10}, διεχωρισεν might indicate establishment of the place/singularity/settings/space, in which a work of God is accomplished; for instance, the living evolving world comes into the being.

In the post–Flood world, God became the στερεωμα*3* of man {Psalm 17(18):1–2} and the Word–God – Lord Jesus Christ, the Light of the world – came to bring life that is the light of man. The Word–God became the Light and the Life of His new creations*4*: a certain firstfruit of creations of God created through Lord Jesus Christ, began to evolve into the likeness of the Word–God – the immortal children of God who will serve God and will reign forever {Revelation 22:1–5}. Since, those who are the God’s Own, discern the Light and follow Him into the eternity; those who are not God’s Own, take the road into the darkness: the one’s reaction to the Light is the act of the ultimate judgment {John 3:16–21}.

So, within our world, the acts of creation are initiated by the Light – the Word–God; they begin with transformation and structurization of the matter, which from the unperceivable unprepared substance without order (structure) {in: Genesis 1:2} becomes the carrier of life (for instance, such as a body, the perceivable material object that carries the spirit within the world of the material things), and they proceed through transformation of the human spirit–heart–mind, which enables it to enter the eternity.

Then, the one might infer that in a process of creation of man – immortal child of God – within the creature of dust, the same pattern of creation {Genesis 1} can be discerned:


within the darkness that is the essence of the mind that has no knowledge and love of God,

the Divine Light begins to shine

(that is when, by the mercy of God, the one begins to hear – is enabled to perceive – the words of Lord Jesus Christ,

when the one begins to think of God and desires to learn and to comprehend knowledge of God and created by Him world)

the space of the Light for the work of God is created within the darkness of mind,

which initially, was deprived of God

(that is when, within the one, the faith is ignited,

and the one begins his way to love to God and to accomplishment of His commandments)

through the Light, the mind receives the Divine Energy of Life,

and within the darkness of the temporal collapsing singularity – the world controlled by death,

a new thinking–intelligent being,

who is created (organized–structured) by the Word–God

and made alive and living by the Holy Spirit,

comes into being:

the disintegrating dust is transformed into the precious stone upon which the temple of God is built

the immortal child of God is born.


The celebration of Christmas is also a day when the Christians celebrate own birth into the eternity with God: the Divine Light shines for those who are His Own within the darkness of the world of death and guides into the Kingdom of God the Father of lights…






*1* In the logical block διεχωρισεν ο Θεος ανα μεσον του φωτος, και ανα μεσον του σκοτους,”

ανα  – conveys meanings: in; in depth; through, through all stretch; on, upon

μεσον – as a derivative of μετα – conveys meanings: in the midst, in between, in center, within.

In English translations of the Bible, διεχωρισεν is interpreted as a derivative of διεχω  – divide, pull/draw apart – which is a derivative of


διχαζω as separate on two parts; divide in half

διχηρης  – dividing on half.


This interpretation might be responsible for establishment of dualism – belief in equality of the forces of the good and the evil, which contradicts the Christian teachings, yet which was accepted by many philosophers and theologians.


However, διεχωρισεν  in Genesis 1:4 might be a compound word, which is derived not of χωρις χωρισμος – division, separation, setting apart, departure as it is assumed in traditional interpretation of διεχωρισεν.


Διεχωρισεν  should be interpreted as a derivative

either of

δις – that becomes δι– in compound words and conveys the meaning of twice, double

εχω – to hold, carry, have within, possess, contain, sustain – derived of χωρα (χωρη) – space, place, position, settings, region, distance, country, land – and then, of  χωριζω  –  to place, to establish

or of

δια – through, throughout, over, upon, with, between, amongst

εχω –– χωρα –– χωριζω  – referred above.

In both cases, there is an indication of some holding–enclave–space–settings

either double or made twice (pertaining to the act of creation of the Earth, probably, as an emphatic expression confirmed with the words ανα μεσον του φωτος, και ανα μεσον του σκοτους – in both, in the light, and in the darkness)

or stretching through the depth in the midst of the light and the darkness.


So, according to the Genesis 1:4, there should be set some formation/breakdown/place/space/settings––container/holding space amongst (or established in) the depths (through all stretch of): in the midst of the light and in the midst of the darkness.

In the following text, Genesis 1:6–7, use of words διαχωριζον ανα μεσον υδατος – the division/space/formation that comes through all extent within water – illustrates and confirms the difference between the traditional translation of διεχωρισεν in Genesis 1:4 as division “between the light and the darkness,” and the interpretation of διεχωρισεν as establishment of this something, in which then {in Genesis 1:7–10}, as in the formation/space/settings under “the heaven,” the dry land appeared, and the living creatures of earth, water, and air came into the being.

In the contemporary terms, this something could be envisioned as the set of energy fields, which is formed for modification of the primary/dark matter (δε γη ην αορατος και ακατασκευαστος), and which sustains transformations of the creative energy of God into the certain forms of life: the living beings, creatures of the “earth” and the “water” within the settings – also derivatives of the creative energy of God – the planet Earth, which accommodates their existence.



*2* In Η δε γη ην αορατος και ακατασκευαστος, καi σκοτος επανω της αβυσσον – Genesis 1:2:

αορατος – invisible, imperceptible, unseen, not known

ακατασκευαστος  – unprepared, without order; in the compound word  ακατασκευαστος, α is a particle, the meanings of which include not– as negation, absence (e.g., of action),  κατα is a particle that denotes completion, movement toward, σκευαστος is a derivative of σκευαζω – to make, to prepare, to establish, to put in order, to beautify; in the contemporary terms, ακατασκευαστος might convey the meaning of chaotic condition of the primary matter

επανω  –  to be above, higher, before; before than

αβυσσον    – something unmeasured, inconceivable, incomprehensible; the abyss, depth, void


*3* Concerning στερεωμα, or the firmament, see the following:


1/ Psalm 17(18):1–2: Αγαπησω Σε, Κυριε ισχυς μου. Κυριος Στερεωμα μου, και καταφυγη μου, και Ρυστης μου {I love Thee, O Lord, my strength. The Lord is my Firmament, and my refuge, and my Deliverer – Psalm 17(18):1–2}


2/  Folder 2012:

The Foreknowledge and The Plundered People – Page 2_February_2012,

The Future – Page 3_March_2012,

The Perception and The Trust – Page 4_April 2012

Note 4 to The Lessons of the Vineyard: Slavery and Freedom – Page 5_May–June_2012


3/ In general, στερεωμα is the framework or foundation for the set of energy fields made for transformations of the divine energy into a particular structured matter (e.g., water of the sea, dust of the land), the components of the world accommodating existence of mankind. Στερεωμα of this world is a particular manifestation of the universal order/arrangement/code that sustains/defines/creates divisions among the energy fields allotted for the cycles of energy transformations creating the perceivable structures of the matter at different levels of complexity. Life of the particular beings – inhabitants of the world composed with the structures of the matter – is possible only under the Heaven: within the στερεωμα – fixed arrangement of the energy fields with the limits, which humans measure with such parameters, for instance, as pressure, temperature, light, darkness, radiation, and so on (see the Pattern #11, Folder Systems, Page_2).

Στερεωμα of the human soul–heart–mind is the Word–God – the knowledge of God (His Law, His will, His commandments, His mercy, His Perfection and His Love – the Absolute Good) that is the everlasting life {John 17:3, 6}: this knowledge makes possible life by the Holy Spirit. See also posting The Abundant Good – Folder 2013, Page  2_March 2013.



*4* See Creation of Man – Folder 2013, Page 8_September_October_2013





The Septuagint with Apocrypha: Greek and English. English translation by Sir Lancelot Charles Lee Brenton. Great Britain, London: Samuel Bagster & Sons, Ltd., 1851.


The Complete Parallel Bible. New York and Oxford, U.K.:  Oxford University Press, 1993.


The Bible. New York:  American Bible Society, 1970.


The Bible: Books of the Holy Scriptures – Old and New Testament. Canonical. Published by the Holy Synod, Moscow, 1914. (Russian)




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