Introductory Phrases For Quotes

in the second stanza, with many caesuras, commas, and semicolons that slow the rhythm and pace (for example, l. 3: “When I was shown the charts and diagrams, to add, divide, and measure them;”). The slow, heavy pace of the lines, coupled with the four repetitions of the introductory “when” phrases, emphasizes the narrator’s view of the lecture as long, drawn out, and repetitious. Even though the rest of the audience seems to appreciate the astronomer, giving him “much applause” (l. 4), the narrator

Whether then by accident or by design, by chance or perhaps deliberate and malicious seeding, a whisper spoken directly into the genome, the Impartial Observer concludes that there exists a defiled, perverted truth in this universe’s finest achievement, men, being conscious of the phrase: Sic transit gloria mundi… Worldly things are fleeting.

There are at least three reasons to understand Genesis 1:1 as an introductory title: 1) the phrase “heaven and earth” is a merism, 2) Genesis 1:1 together with Genesis 2:1–3 functions as an inclusio (Genesis 6:9–10 and 9:18–19 introduce and conclude the Flood account), and 3) the grammatical relationship between Genesis 1:1 and 1:2 suggest Genesis 1:1 is an introductory title.

We can appreciate the thematic organization of this chapter best if we step back from the various issues related to particular terms and look at the structure of the chapter as a whole. The first verse (Gen. 1:1) functions as a general introductory statement. The second verse (v. 2) sets forth a problem that the rest of the chapter is going to solve. The problem is one with which ancient Near Eastern people would have been familiar: The world is engulfed in a primordial chaos. More specifically, the earth is enveloped in “darkness,” covered by “the deep,” and in a state that is “formless” and “void” (tohu wabohu). The author’s goal was to show how Yahweh solved each of these problems and thus succeeded in bringing order out of chaos. The creation week is divided into two groups of three days (days 1–3 and 4–6) with the seventh day acting as a capstone. Within each three-day grouping, four creative acts of God are identified by the phrase “Let there be . . .” Most significantly, the creative acts in the second group mirror the creative acts in the first group. That is, day four mirrors day one; day five mirrors day two; and day six mirrors day three. The first set of three days addresses the problems of the darkness, the deep, and the formlessness of the earth as spelled out in v. 2. God addresses these problems by creating spaces within which things may exist. The second set of three days addresses the voidness problem of v. 2. God solves this problem by creating things to fill the spaces he created in the first three days. More specifically, on day one God created light (which addressed the darkness problem) and separated it from the darkness (vv. 3–5). On day two God created the heavens (which addressed the watery abyss problem) and used it to separate the waters above from the waters below (vv. 6–8). On day three God created dry land and vegetation (addressing the formless earth problem) and separated the earth from the waters below (vv. 9–13). Thus, by the end of day three the first three problems had been addressed: darkness, water, formlessness. The second set of three days addresses the final problem of voidness— the lack of things to fill the spaces God has created. This is how the second set mirrors the first set of days. Day four fills the space created on day one. Day five fills the space created on day two. And day six fills the space created on day three. More

ds mnibus: for this phrase, commonly abbreviated D. M., see “Epitaph of a Young Boy,” in Capvt VII.—fcit: sc. id, i.e., the monument.