Mankind has most of their views on the creation of the earth on special creatures or gods who created elements. Many gods can be found to have places that all take up an important role in man made stories or mankind’s mythology.
Many use known figures or animals as a symbol for the fatherhood but many more to a motherhood of creation because they see a her giving life to what they than call “the first god” by licking melting ice, or by giving the breast, keeping the other god or gods alive with her milk which is what all mammals do to keep their infants alive and fed. In the many myths we do find the gods creating in their turn other elements. We can find that from a non-intelligent life other gods created beings who evolved from a non-intelligent life form to an intelligent life form.
The God from the Jehudi (or God of Israel) is a totally different god than the several gods of many people. Our God is a singular god Who does not tell lies and Who does not need any body else to create things. Our God is a life giving Almighty God above all other gods greater than all gods Who can not be seen by man.
“No one has ever seen God; but the one and only God, in the Father’s embrace, has made Him known.”
(John 1:18 TLV)
It is This unseen God Who by His Word created order from the chaos. In the Bereshith we are told about the state of things at the time when God first spoke. Moshe gives us an idea of the state at the beginning of everything.
“These are the begettings of the heavens and the earth: their being created. At the time of YHWH, God’s making of earth and heaven,”
(Genesis 2:4 SB)
“This is the record of the begettings of Adam/Humankind. At the time of God’s creating humankind, in the likeness of God did he then make it,”
(Genesis 5:1 SB)
With these genealogical records of the heavens and the earth when they were created, at the time when Adonai Elohim made land and sky we have some idea of the evolution of this olam or universe (the world). In the Book of books, the Bible, we also find first a general comprehensive statement whereafter comes a detailed description of the primordial state of the world. The Bestseller of all times start with telling us
“Now the earth was chaos and waste, darkness was on the surface of the deep, and the Ruach Elohim was hovering upon the surface of the water.”
(Genesis 1:2 TLV)
“when the earth was wild and waste, darkness over the face of Ocean, rushing-spirit of God hovering over the face of the waters—”
(Genesis 1:2 SB)
We are told the earth was “tohu va-vohu” or “unformed and void”. At the beginning it was wilderness. This compound phrase appears again in the Bible in Jeremiah’s prophetic vision of the return of the primal chaos
“I looked at the earth and behold, it was deserted and desolate, and at the heavens and they had no light. I looked at the mountains— behold, they were shaking and all the hills swaying to and fro. I looked and behold, no people! All the birds of the sky had fled. I looked and behold, the fruitful field was a wilderness and all of its cities were in ruins before ADONAI, before His fierce anger.
For thus says ADONAI, “The whole land will be wasteland, yet I will not totally destroy it.”
(Jeremiah 4:23–27 TLV)
The whole land was and will be a desolation. Later on we shall hear that it will be until cities shall lie in ruins without inhabitants (Isaiah 6:11)
That God should create disorganized matter, only to reduce it to order, presents no more of a problem than does His taking “six days” or six periods to complete creation instead of instantaneously producing a perfected universe. The quintessential point of the narrative is the idea of ordering that is the result of divine intent. It is a fundamental biblical teaching that the original, divinely ordained order in the physical world has its counterpart in the divinely ordained universal moral order to which the human race is subject.
The numerical “seven days” is a typology widely attested in the ancient world. As early as the twenty-second century B.C.E., King Gudea of Lagash, in southern Mesopotamia, dedicated a temple with a seven-day feast. The literatures of Mesopotamia and Ugarit are replete with examples of seven-day units of time. Most common is a state of affairs that lasts for six days with a climactic change taking place on the seventh. While the Creation narrative conforms to this literary convention, it is unique in that a different action occurs each day, with no activity at all on the seventh. Later in the Book of books there is given an insight in the way how we should look at those days of creation, remembering how long one day is for God. It is not about a 24 hours day but a long period stretching over more than thousand years, for each day. This does not contradict with later findings of scientists concerning the evolution of man, animals and plants.
The Narrator employs the device of number symbolism, the heptad, to emphasize the basic idea of design, completion, and perfection. The opening proclamation contains seven words; the description of primal chaos is set forth in twice seven words; the narrative’s seven literary units feature seven times the formula for the effectuation of the divine will and the statement of divine approval; and the six days of creation culminate in the climactic seventh.
In the Mesopotamian creation epic known as Enuma Elish we also find that it commences the same way as the “Book of the beginning”. From the Bible In fact, enuma means “when.” Apparently, this was a conventional opening style for cosmological narratives. As to the peculiar syntax of the Hebrew sentence
When God (the Bore) began to create
— a noun in the construct state (be-reʾshit) with a finite verb (baraʾ) — analogies may be found in Leviticus 14:46, Isaiah 29:1, and Hosea 1:2. This seems to be the way Rashi understood the text.
The traditional English translation reads:
“In the beginning God created the heaven and the earth.”
This rendering construes the verse as an independent sentence complete in itself, a solemn declaration that serves as an epitomizing caption to the entire narrative. It takes the initial word bereʾshit, [hence for the work sometimes expanded to Sefer Bereshit (The Book of Bereshit)] to mean
“at the beginning of time”
and thus makes a momentous assertion about the nature of God:
that He is wholly outside of time, just as He is outside of space, both of which He proceeds to create.
In other words, for the first time in the religious history of the Near East, God is conceived as being entirely free of temporal and spatial dimensions.
The word בָּרָא (“created”) may express creation out of nothing, but it certainly cannot be limited to that (cf. 2:7). Rather that what was formed could come from something, or something could bring something else into being. It stresses that what was formed was new and perfect, like out of the earth the red blooded man (or A·dham = man from the earth) came into existence. There is presented a
bringing us to the moment that God took action and created. We are told about the condition of the universe when God began to renovate or model it. It was a chaos of wasteness, emptiness, and darkness whereby we find a beginning with light to dispel the darkness. The expression formless and empty (תֹּהוּ וָבֹהוּ) seems also to provide an outline for chapter 1, which describes God’s bringing shape and then fullness to the formless and empty earth.
Some have seen a middle stage of Creation here, that is, an unfinished work of Creation (v. 2) that was later developed (vv. 3-25) into the present form. But this cannot be sustained by the syntax or the vocabulary. But from the later chapters of the first book we come to learn that the first placed human beings in the Gan Eden made a kink in the cable. By their revolt against their Maker, He sent them out of the Gan Eden and gave them the opportunity to make their own world. But as we can see today, they made a great mess of it. We are further told in the writings of the prophets that there shall come an end to the trial period for man. God shall take it back into in His hands and restore the earth like He wants it to be. At the moment we still have to look out for that time of recovery or rehabilitation, which is promised by the Elohim.
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