end of the third day God has created a foundational environment of light, heavens, seas and earth. The three levels of the cosmos are next populated in the same order in which they were created – heavens, sea, earth. God does not create or make trees and plants, but instead commands the earth to produce them. The underlying theological meaning seems to be that God has given the previously barren earth the ability to produce vegetation, and it now does so at his command. "According to (one's) kind" appears to look forward to the laws found later in the Pentateuch, which lay great stress on holiness through separation. Fourth day On Day Four the language of "ruling" is introduced: the heavenly bodies will "govern" day and night and mark seasons and years and days (a matter of crucial importance to the Priestly authors, as the three pilgrimage festivals were organised around the cycles of both the Sun and Moon, in a lunisolar calendar that could have either 12 or 13 months.); later, man will be created to rule over the whole of creation as God's regent. God puts "lights" in the firmament to "rule over" the day and the night. Specifically, God creates the "greater light," the "lesser light," and the stars. According to Victor Hamilton, most scholars agree that the choice of "greater light" and "lesser light", rather than the more explicit "Sun" and "Moon", is anti-mythological rhetoric intended to contradict widespread contemporary beliefs that the Sun and the Moon were deities themselves. Fifth day In the Egyptian and Mesopotamian mythologies, the creator-god has to do battle with the sea-monsters before he can make heaven and earth; in Genesis 1:21, the word tannin, sometimes translated as "sea monsters" or "great creatures", parallels the named chaos-monsters Rahab and Leviathan from Psalm 74:13, and Isaiah 27:1, and Isaiah 51:9, but there is no hint (in Genesis) of combat, and the tannin are simply creatures created by God. Sixth day When in Genesis 1:26 God says "Let us make man", the Hebrew word used is adam; in this form it is a generic noun, "mankind", and does not imply that this creation is male. After this first mention the word always appears as ha-adam, "the man", but as Genesis 1:27 shows ("So God created man in his [own] image, in the image of God created he him; male and female created he