Nature of the Bore according the first books

The world shall have to recognise that there is a Source of beginning and life, or a divine Cause for everything. The divine Source is the only One Who can create out of nothing whilst man has always to use something which is already existing to come to a new creation.

Unlike the pagan cosmologies, the Bereshith or Genesis exhibits no interest in the question of God’s origins. His existence prior to the world is taken as axiomatic and does not even require assertion, let alone proof. This is one of the great mysteries and a difficult matter for many to accept. In a certain way That is the only dogma a believer in God has to accept. All other matters can be proven.

In the first books written by Moshe under the guidance of the Elohim, there is no definition of God or any mystical speculation about His nature. God’s nature finds expression not in philosophical abstractions but through His acts and through the demands He makes on human beings. all through the ages man has tried to explain God. For centuries lots of writers, philosophers, theologians have written pages and pages about what they thought God would be and what He can do. Lots of people prefer to read their writings instead of going to look in the Book of books that the Bore Himself provided for mankind.

Many people mistakenly take the term or tittle for God used in the first scrolls and throughout the account of Creation ʾelohim as a name. But the title Elohim or God is not a personal name but the general Hebrew word for deity. It can even refer to pagan gods. Although plural in form, only rarely is it not constructed with a singular verb or adjective. The plural form may signify majesty or serve to intensify the basic idea. Moshe considered His Bore to be the Most High divine Creator and therefore our of respect to that eternal Supreme Being, he always use the Pluralis Majestatis or Royal we. The preference for the use of the plural form ʾelohim in the first chapter, rather than the sacred divine name  יהוה or YHWH / YHVH, Jehovah, may well be conditioned by theological considerations; the term ʾelohim, connoting universalism and abstraction, is by many considered most appropriate for the transcendent God of Creation.

Moshe’s intention is writing a work for Israel, wishing to portray the Elohim, Jehovah God, as the Founder and Creator of all life. The account shows that the God who created Israel is the God who created the world and all who are in it. Thus the theocracy is founded on the sovereign God of Creation. That nation, her Law, and her customs and beliefs all go back to who God is. Israel would here learn what kind of God was forming them into a nation.

From the story of creation we come to know that before there was earth there was a divine Unseen Being. If indeed God was before all things and made all things, how foolish it would be to have any other gods before Him! There were none. If indeed God made man in His image to represent Him, how foolish it would be to make an image of God! If indeed God set aside one day for rest from His work, should not man who is walking with God follow Him? The commandments find their rationale here.

The Hebrew stem b-r-ʾ is used in the Bible exclusively of divine creativity. It signifies that the product is absolutely novel and unexampled, depends solely on God for its coming into existence, and is beyond the human capacity to reproduce. The verb always refers to the completed product, never to the material of which it is made. As Ibn Ezra observed, baraʾ does not of itself denote the creation of something out of nothing (creatio ex nihilo). This doctrine seems to have been first articulated in the late Second Temple work, 2 Maccabees:

“Look up to heaven and earth and see all that is therein, and know that God made them out of things that did not exist” (7:28).

However, the Genesis narrative does contain intimations of such a concept. Precisely because of the indispensable importance of pre-existing matter in the pagan cosmologies, the very absence of such mention here is highly significant. This conclusion is reinforced by the idea of creation by divine fiat without reference to any inert matter being present. Also, the repeated biblical emphasis upon God as the exclusive Creator would seem to rule out the possibility of pre-existing matter. Finally, if baraʾ is used only of God’s creation, it must be essentially distinct from human creation. The ultimate distinction would be creatio ex nihilo, which has no human parallel and is thus utterly beyond all human comprehension.

Therefore we may think it was first really nothingness the Supreme Being should have been on His own, no other being around, no existence of some material, or even, presumably, which makes for many that no explanation can be given for the Creator’s existence.  (see: About The story of Creation 3 Nothingness, chaos, order and divine intelligence)

The word בָּרָא (“created”) may express creation out of nothing, but it certainly cannot be limited to that (cf. 2:7). As soon as God spoke something came into being and then we see that there was chaos of wasteness, emptiness, and darkness or void. From the story of the creation we learn that it was every time God Spoke, Him giving a word to sound in space (the Bat Kol), something happened, bringing things into order and existence.  This should give us a picture of how from the chaos came order, stressing that what was formed was new and perfect. The word is used throughout the Bible only with God as its subject.

Later we shall come to learn that in case there is chaos of wasteness, emptiness [formless and empty (תֹּהוּ וָבֹהוּ)], and darkness in man’s world this has to do with imperfection which entered anew by the rebellion of man. That stadium by man the Book of books tells us that such conditions would not result from God’s creative work (בָּרָא); but rather are symptomatic of what is called “Averah“,  “chet” or “chattat” (Sin or transgression), bringing imperfection. When the first A·dham or man from the earth with his chavah were sent out from the Gan Eden they were in a form of imperfection and this imperfection came over to their progeny. All the offspring in a way got infected by their imperfection, making that the divine Maker and we have to see an unfinished work of Creation (v. 2) that was later developed (vv. 3-25) into the present form.

The imperfection that came over man is even so terrible that it brings death and decay to him. Having been made from the dust of the earth man now had to go back to dust of the earth.

7 and YHWH, God, formed the human, of dust from the soil,
he blew into his nostrils the breath of life
and the human became a living being.(Genesis 2:7 SB)

“By the sweat of your brow shall you eat bread, until you return to the soil, for from it you were taken. For you are dust, and to dust shall you return.”
(Genesis 3:19 SB)

also, as a matter of speak, to eat dust, i.e. working hard would be a perpetual reminder to mankind of temptation, transgression against the Maker and reminding them of the Fall. It would go so far that mankind shall be crippled. Though it may take some time, God let the offspring know that there would come a solution and signs of the time. there coming kingdoms or empires of darkness, but a “Seed”, which shall be the anointed or Christ, who would deliver the fatal blow (He will crush the head of the wicked).

“I put enmity between you and the woman, between your seed and her seed: they will bruise you on the head, you will bruise them in the heel.”
(Genesis 3:15 SB)

Through the times the speaking of the Most High would not stop, but it would be to man to hear that Voice. All the centuries to come the divine Maker also would use people to bring over His message so that people would be able to learn what the Voice of God said and what the Most High Maker of everything wants.

Today the work of God may not be accomplished yet, but the world shall have to know it shall become completed in time.

“By ADONAI’s word were the heavens made, and all their host by the breath of His mouth.”
(Psalms 33:6 TLV)

The postbiblical 2 Esdras 6:38 has the same notion:

“I said, O Lord, You have indeed spoken from the beginning of creation; on the first day You said: ‘Let heaven and earth be made,’ and Your word accomplished the work.”

The Nazarene rebbe Jeshua later also taught people to pray to their unseen Father in heaven, for that accomplishment, having them to ask God for accomplishing His Will on earth as in heaven, so that perfection would again part of human life.

“Therefore pray thus: our Father who is in the heavens, may your name be sanctified.May your kingdom come. May your will be done as in heaven, also upon the earth.”
(Matthew 6:9‚10 MLV)

The offspring could and we still can not see God, but the seed God promised declared Him, so that we could come to know Him fully.

“No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.”
(John 1:18 ASV)

“Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.”
(1 Timothy 1:17 TLV)

When reading the other books in the Bible you shall be able to learn about the nature of the Divine Creator. Also here on this site we shall try to have people come to know better the Most Almighty God above all gods.

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.


Additional reading

  1. Account of origin of man, sin and death
  2. The figure of Adam
  3. The figure of Eve

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