In as far as I am aware, the word _bara_ in all the remaining instances of its occurrence in the Pentateuch refers to the creation of man, with the following exceptions: Exodus xxxiv., 10, "I will do (create) marvels, such as have not been seen in all the earth;" Numbers xvi., 30, "If the Lord make a new thing (create a creation), and the earth open her mouth and swallow them up." These verses are types of a class of expressions in which the proper term for creation is applied to the production of something new, strange, and marvellous; for instance, "Create in me a clean heart, O Lord;" "Behold, I create new heavens and a new earth." It is, however, evidently an inversion of sound exposition to say that these secondary or figurative meanings should determine the primary and literal sense in Genesis i. On the contrary, we should rather infer that the sacred writers in these cases selected the proper word for creation, to express in the most forcible manner the novel and thorough character of the changes to which they refer, and their direct dependence on the Divine will. By such expressions we are in effect referred back to the original use of the word, as denoting the actual creation of matter by the command of God, in contradistinction from those arrangements which have been effected by the gradual operation of secondary agents, or of laws attached to matter at its creation. It has been farther observed[32] that in the Hebrew Scriptures this word _bara_ is applied to God only as an agent, not to any human artificer; a fact which is very important with reference to its true significance. Viewing creation in this light, we need not perplex ourselves with the question whether we should consider Genesis i., 1, to refer to the essence of matter as distinguished from its qualities. We may content ourselves with the explanation given by Paul in the eleventh of Hebrews: "By faith we are certain that the worlds[33] were created by the decree of God, so that that which _is seen_ was made of that which _appears not_." Or, with reference to the other uses of the word, if the first introduction of animal life was a creation, and if the introduction of the rational nature of man was a creation, we may suppose that the original creation was in like manner the introduction or first production of those entities which we call matter and force, and which to science now are as much ultimate facts as they were to Moses. The _nature_ of the act of creation being thus settled, its _extent_ may be ascertained by an examination of the terms heaven and earth.