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Ing taboo storys more indication, so strong that in itself it seems sufficient to decide the question, is to be found in the 4th verse of the second chapter. [Footnote: It is not unusual with critics of the German school to assert that this is an independent account of the Creation. But the assertion does not appear to have any valid foundation. The supposed grounds for it are well discussed in the "Speaker's Commentary," vol. i. p. 23, and in "Aids to Faith," Essay v., Sections taboo storys 4, 5. It has already been pointed out that the supposed variations in order rest entirely on the translation.] In that verse all that is ascribed to the six days in the preceding chapter is summed up as the work of a single day. If then the word is used in a natural sense in the first chapter, it is c.
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Learly used in an extended sense in the second chapter. But if it had been used in a natural sense in the first chapter, there would have been no need whatever for its use here. Its place would have been taken--and most appropriately--by the word [Hebrew script], a week, with which Moses was familiar (ch. xxix. 28; Deut. xvi. 10). Its use here would have connected the weekly division of time with the Creation, and as its presence would have been thus strongly significant, taboo storys absence is a no less significant indication that the six days spoken of in the preceding chapter are something very different from six natur.

Al days. Three points, therefore, seem to be clear:-- 1. However the chapter may be interpreted, there are in it coincidences with ascertained facts so marked that they cannot possibly be fortuitous. They prove therefore that Moses was in possession of some accurate information on the subject on which he was writing. As we proceed with our subject we shall come upon many more indicatio.