This Koren Tanach is an exceptionally beautiful book. If you’re looking to study the Hebrew Bible, I highly recommend it: Click HERE to view on Amazon.

Davidson’s Hebrew/Chaldee Lexicon is the only book I know that can help you translate the entire Hebrew bible: Click HERE to view on Amazon.

Vayirdu in Genesis 1: Dominion or Custodianship? Humans as Stewards of Creation

In Genesis 1:26-28, God grants humanity a unique role in creation, marked by the Hebrew verb vayirdu (וַיִּרְדּוּ), typically translated as “they shall have dominion” or “they shall rule” over the animals. Derived from the root radah (רָדָה), this word has fueled debate about what God intended for human-animal relationships. Some see it as a license to dominate or subjugate, suggesting animals are mere subjects under human control—potentially slaves to our whims. Others, however, argue it positions humans as custodians, ruling in a way that benefits the animals, fostering their flourishing rather than their oppression. Examining the root’s meaning, the context of Genesis 1, and supporting verses like 1 Kings 5:4 and Psalm 72:8, this article contends that vayirdu reflects a stewardship where animals thrive under human care—an interpretation that feels not only plausible but true to the text’s intent.

The Meaning of Radah in Context

The root radah appears fewer than two dozen times in the Hebrew Bible, offering a range of nuances. It can mean “to rule” or “to have dominion” (e.g., Psalm 110:2, “Rule in the midst of your enemies”), but also “to tread down” or “subjugate” in harsher contexts (e.g., Leviticus 25:43, where it’s paired with a warning against ruthless rule). In Genesis 1:26, God says, “Let them have dominion (vayirdu) over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth,” repeated in verse 28 with the command to “subdue” (kavash) the earth alongside radah. The pairing with kavash (to subdue) might suggest force, leading some to imagine animals pinned under human boots—dominated, exploited, and stripped of dignity.

Yet, Genesis 1’s tone resists this. God creates a world He calls “good” (v. 10, 12, 18) and “very good” (v. 31), with animals blessed to “be fruitful and multiply” (v. 22). Would a God who blesses His creatures then design a system where they suffer as slaves? The context leans toward radah as responsible governance, not tyranny. Humans, made in God’s image (v. 27), are delegated authority to reflect His care. This suggests vayirdu means ruling as custodians—overseeing animals in a way that mirrors God’s own nurturing relationship with creation.

Custodianship Over Subjugation

Interpreting vayirdu as custodianship doesn’t stretch the text—it flows from it. Genesis 1 unfolds as a symphony of order: light separated from darkness, waters divided, life emerging in harmony. Humans enter this scene not as conquerors but as stewards, tasked with maintaining and extending this order. The command to “fill the earth and subdue it” (v. 28) implies active management—taming the wildness of the earth—but vayirdu over animals specifies a relational role. Animals aren’t the enemy to be crushed; they’re part of the “very good” creation humans are to guide. God provides food for both humans and animals (v. 29-30), hinting at a shared abundance, not a hierarchy of exploitation.

This view reframes the human-animal dynamic. Rather than animals getting a “bad deal”—enslaved or oppressed—they benefit under human oversight. Think of a shepherd ensuring sheep graze safely or a farmer tending livestock. The rule of vayirdu could mean protecting habitats, ensuring populations thrive, and fostering a world where animals fulfill their God-given purpose. This aligns with the Eden narrative in Genesis 2:15, where Adam is to “work and keep” the garden—a custodial role over creation, not a destructive one.

Biblical Parallels: Solomon’s Rule in 1 Kings 5

A key cross-reference bolsters this reading: 1 Kings 5:4 (or 4:24 in some versions). Here, Solomon “had dominion (radah) over all the region west of the Euphrates… and he had peace on all sides around him.” His rule, marked by the same root, brings prosperity and stability, not oppression. The kingdom flourishes—people, resources, and even neighboring nations benefit (1 Kings 4:25, “Judah and Israel lived in safety”). If radah can describe such a positive reign, its use in Genesis 1 likely carries a similar flavor: humans ruling over animals in a way that cultivates peace and well-being, not subjugation.

Additional Supporting Verses

Other scriptures reinforce this custodial sense of radah:

- Psalm 72:8: “May he have dominion (v’yerd) from sea to sea, and from the River to the ends of the earth.” This prayer for a king’s rule envisions justice and care (v. 12-14), not tyranny. Applied to Genesis, it suggests vayirdu implies benevolent oversight.

- Proverbs 12:10: “A righteous man cares for the needs of his animal.” While not using radah, it reflects the biblical ethic of human responsibility toward animals, supporting the idea that rulership includes their welfare.

- Genesis 9:2: Post-flood, God tells Noah the animals will “fear and dread” humans, yet this shift follows sin’s entrance. Genesis 1’s pre-fall context suggests vayirdu originally lacked such tension, pointing to harmony instead.

The True Intent of Vayirdu

This custodial reading is rooted in Genesis 1’s fabric. The chapter radiates purpose and goodness, with no hint of creation as a zero-sum game where animals lose so humans gain. The harsher view—domination as subjugation—introduces discord into a text that celebrates order. If God’s rule is life-giving, and humans bear His image, their rule should be too. Solomon’s example shows radah can mean authority that benefits the governed; Psalm 72 ties it to justice. In Genesis, vayirdu likely intends humans to govern animals as God does creation—with care, ensuring their flourishing.

This isn’t just a softer spin; it’s the heartbeat of the verse. Animals aren’t slaves but partners in a creation humans oversee. The “bad deal” interpretation clashes with God’s character and the text’s tone. Instead, vayirdu casts humans as custodians, ruling so animals thrive—a vision as practical as it is profound, echoing through Solomon’s peace and the Psalms’ righteous reign.

Conclusion

Genesis 1’s vayirdu isn’t a call to dominate animals into submission. The root radah, seen in Solomon’s peaceful rule (1 Kings 5:4), Psalm 72’s just dominion, and the caretaking ethic of Proverbs, points to stewardship. Humans were to rule over animals as custodians, benefiting them within God’s good world. This reflects Genesis 1’s intent: a creation where all parts flourish under divine and human care, not oppression.