the subject in hand which cannot be left unnoticed, that the notion of the bôrê and yôṣêr ‘Creator’ (the terms used in the cosmogony in Genesis), as an integral part of the idea of God, are first brought into common usage by the Prophets of the Captivity, especially the Babylonian Isaiah, who is particularly fond of the expression bôrê.[721] The older Prophets also know Jahveh as Creator of the world; but it is self-evident that they do not so strongly emphasise the idea, or refer to it so frequently, as for instance the Isaiah of the Captivity. Amos IV. 13, for example, says, ‘For lo, he that formeth mountains and createth wind, and declareth to man what is his meditation, that maketh the dawn winged and walketh on the high places of the earth—his name is Jahveh the God of Hosts.’ This passage stands in no relation whatever to the cosmogony of Genesis; indeed, in speaking of the dawn as gifted with wings (see _supra_, p. 116), it refers rather to the mythical conceptions of antiquity, as also the older Isaiah frequently does. The Prophet of the Captivity, on the other hand, refers to the ideas of the cosmogony in Genesis, as is clear in Is. XL. 26, XLV. 7 (where he speaks of the Creator of light and darkness), XLII. 5, XLV. 18, especially this last passage, which refers to the banishment of the tôhû through the act of creation. By the story of creation the celebration of the Sabbath was established on entirely new grounds. Whilst in the older conception (which finds expression in the Decalogue in Deuteronomy V. 15) the Sabbath has a purely theocratic significance, and is intended to remind the Hebrews of their miraculous deliverance from Egyptian slavery after long servitude, the later version of the Decalogue (Ex. XX. 11) justifies it by referring to the history of the Creation, in which after six days of work the Creator took rest.