The NASB translation, as quoted, is a reasonable translation of Genesis 2:2-3. The verses as they appear in the MT do not present any linguistic problem in terms of composition, word choice or grammar.
The claim regarding the v'yivarech (blessing of) and v'yikadesh (sanctification of) the seventh day being more than simple utterances is obviously correct. They are positioned at the culmination of the creation story, and besides that, there aren't any simple utterances in scripture. But to base the claim on the use of the pi'el verb form is specious. What other verb form would fit here?1
The second paragraph of the claim, that the creation story is intended is pattern for our lives, is not supportable from the composition of Genesis 2:3 alone but should be inferred from the style. This is an example of an unstated, inferred intent, a hallmark of Old Testament style.
The author of Exodus paraphrases Genesis 2:2-3 in Exodus 20:11 (NASB) [MT verse 10] "For in six days the Lord made the heavens and the earth...", and uses this paraphrase as the justification for the command to keep the sabbath in Exodus 20:8-10 (NASB) [MT verses 7-9] "Remember the Sabbath day by keeping it holy ...". This shows that from the viewpoint of the author of Exodus at least, the intent of Genesis 2:2-3 is indeed that the week of creation and the holiness of the sabbath should be our template for marking time.
So the claim, in total, is not just sustainable, it is the correct inference, based on the style of the writing.
- The matching kal (קל) form of barach (ברך), second person singular future past is yivrach (יִבְרֵךְ) which is used to mean "he kneeled"' literally, "he kneed", as the root ברך also has the meaning of knee. The hif'il is used to mean either to make someone kneel, or to mean to graft one thing to another, as a grafted tree looks like it has a knee. Those are the reasonable alternative forms. The nif'al, pu'al, huf'al and hitpa'el are obviously not suitable in this context.
