89、创世记2:4.这些就是祂造天与地时，就是耶和华神造地与天的那一日，天地的诞生。
“天地的诞生”是指属天人的形成。此处论述的是他的形成，这一点从接下来的所有细节很清楚地看出来，如：草本还没有长起来；也没有人耕种土地，以及耶和华神形成人，后来又造各样走兽和空中的各样飞鸟，尽管前一章已经论述了这些的形成。由此明显可知，此处论述的是另一种人。然而，这一点从以下事实看得更明显：在本节，主第一次被称为“耶和华神”，而前面在论述属灵人时，祂只是被称为“神”；而且，现在经上提到“土地”和“田野”，而前面只提到“地”。本节还先把“天”提到“地”之前，然后把“地”提到“天”之前。其原因在于，“地”表示外在人，“天”表示内在人；就属灵人而言，改造是从“地”，也就是从外在人开始的；而就此处所论述的属天人而言，改造是从内在人，或从“天”开始的。
New Century Edition
Cooper(2008,2013)
[NCE]89. Genesis 2:4. These are the births of the heavens and the earth when he created them, on the day on which he, Jehovah God, made the earth and the heavens.
The births of the heavens and the earth are the ways in which the heavenly person is formed.
Clearly this verse concerns the formation of a heavenly person. Subsequent details provide additional evidence. The text says, for instance, that no plant had yet sprouted, that there was no human to cultivate the ground, and that Jehovah God formed the human, then every beast and every bird in the heavens. But since the last chapter already told of the formation of these things, the present chapter must be talking about another kind of person.
As further evidence, this verse is the first to use the name Jehovah God, where before, in discussing the spiritual person, the text used only God. The current chapter speaks of the ground and the field, the former only of the earth or land. Finally, this verse initially places heaven before earth and then earth before heaven. The reason for this last point is that the earth symbolizes the outer self and heaven the inner self of a spiritual person, and such a person's reformation begins in the earth, or outer self. However, because the subject is now a heavenly person, reformation begins in the inner self, or heaven.
Potts(1905-1910) 89
89. Verse 4. These are the nativities of the heavens and of the earth, when He created them, in the day in which Jehovah God made the earth and the heavens. The "nativities of the heavens and of the earth" are the formations of the celestial man. That his formation is here treated of is very evident from all the particulars which follow, as that no herb was as yet growing; that there was no man to till the ground, as well as that Jehovah God formed man, and afterwards, that He made every beast and bird of the heavens, notwithstanding that the formation of these had been treated of in the foregoing chapter; from all which it is manifest that another man is here treated of. This however is still more evident from the fact, that now for the first time the Lord is called "Jehovah God" whereas in the preceding passages, which treat of the spiritual man, He is called simply "God;" and, further, that now "ground" and "field" are mentioned, while in the preceding passages only "earth" is mentioned. In this verse also "heaven" is first mentioned before "earth" and afterwards "earth" before "heaven;" the reason of which is that "earth" signifies the external man, and "heaven" the internal, and in the spiritual man reformation begins from "earth" that is, from the external man, while in the celestial man, who is here treated of, it begins from the internal man, or from "heaven."
Elliott(1983-1999) 89
89. Verse 4 These are the generations of the heavens and the earth when He created them, on the day in which Jehovah God made the earth and the heavens. 'The generations of the heavens and the earth' are stages in the formation of the celestial man. The fact that the formation of that man is now the subject is also quite clear from the details that follow, for example 'no plant had yet sprung up', 'there was no man to till the ground', then 'Jehovah God formed the man', and after that 'every beast and bird of the air'.a According to the previous chapter, man, beast, and bird have been formed already, which means that a different man is the subject here. This is further evident from the fact that 'Jehovah God' is now mentioned for the first time, whereas previously, when the subject has been the spiritual man, He is called simply 'God'. Also 'ground and field' are referred to now, whereas previously it was merely 'the earth'. And in the present verse 'heaven' is first of all mentioned before 'earth' and then 'earth' before 'heaven'. This is because 'earth' means the external man and 'heaven' the internal. With the spiritual man, in whom reformation is taking place, the starting point is the earth or external man; but here, where the subject is celestial man, the starting point is the internal man or heaven.
Latin(1748-1756) 89
89. Vers. 4. Hae nativitates caelorum et terrae, cum creavit illos, in die quo fecit Jehovah Deus terram et caelos. 'Nativitates caelorum et terrae' sunt formationes hominis caelestis. Quod de formatione ejus nunc agatur, constat manifeste, etiam ex singulis quae sequuntur; ut, quod 'nulla herba adhuc germinaverit'; quod 'nullus homo ad colendum humum'; tum quod 'formaverit Jehovah Deus hominem'; dein quod 'omnem bestiam, et avem caelorum'; de quibus tamen formatis in capite praecedente actum est; quare hic de alio homine agitur: quod adhuc patet ex eo quod nunc primum dicatur 'Jehovah Deus'; in praecedentibus, ubi de spirituali homine, solum 'Deus'; tum quod nunc dicatur 'humus et ager,' in praecedentibus modo 'terra'; et quod in hoc versu primum praeponatur caelum tertae, et dein terta caelo; causa est quia 'terta' significat extemum hominem, et 'caelum' internum, apud spiritualem hominem in quo reformatio, incipit a terta seu externo homine; hic autem ubi de caelesti, incipit ab interno homine seu a caelo.