In the beginning God created the heavens and the earth. We kind of know what the earth is. But what is/are the heavens? And was the beginning really “The Beginning?” Or was it the beginning of something, rather than the beginning of everything?
In the beginning God created ... (what? when?) is article #3 in the series: In The Beginning. Click button to view titles for the entire series
The image shows a clock. We assume it’s “The Clock”, the clock that starts the beginning of time. But look closely. There are more gears around that clockface. It appears this clock is a small part of something bigger.
However, if we’re as self-centered about that clock image as we often are about ourselves, we’ll miss something.
Or, maybe it’s that we’ll see something, one thing, and miss everything else?
That’s what reading the first verse of the Bible is like. God created the heavens and the earth. Maybe we see one thing – that the Heavens and the earth were created. Or maybe we’ll see that the creation of the heavens and the earth are but one piece of something that’s potentially much larger. Larger in scope and larger in importance.
Genesis
We should start with a definition. Sometimes it’s hard enough to be “reading from the same book”. let alone being on the right page in the right book. If we start off wrong with what Genesis is, we’re in big trouble.
genesis /ˈdʒɛnɪsɪs/
■ noun the origin or mode of formation of something.
▶ (Genesis) the first book of the Bible, which includes the story of the creation of the world.
—ORIGIN Old English, via Latin from Greek, ‘generation, creation’, from the base of gignesthai ‘be born or produced’. 1Soanes, C., & Stevenson, A., eds. (2004). In Concise Oxford English dictionary (11th ed.). Oxford University Press.
That makes sense. Well, part of it does. If you read closely, you already see a potential issue. The Bible says God created the heavens and the earth. The definition says Genesis includes the creation of the world. Generally, we think of the world as the planet we live on – earth.
Is this a problem? A misunderstanding? A case of apples vs oranges? Or a case of apples vs. Fuji apples?
It’s the last one. Apples vs. Fuji apples. You see, the book of Genesis does include the creation of the world. However, that’s only part of what’s in Genesis. It’s like talking about Fuji apples, which are but one kind of apple. The definition is for a Fuji apple. The first line in the Bible is about apples in general, including Fuji apples.
Now, to extend that a bit further, do remember the question from my opening paragraph?
Or was it the beginning of something, rather than the beginning of everything?
Putting that in apples and oranges kind of wording: was this the beginning of apples, rather than the beginning of apples, oranges, pears, peaches, fish, etc.? We’ll get into that soon enough. For now, it’s something to think about.
What about Genesis, the book in the Bible?
That’s good for defining the word genesis. But what about the first book of the Bible? We should also know a bit about it.
GENESIS, BOOK OF The first book of the Hebrew Bible. Narrates events starting with creation until Jacob’s death after his family settled in Egypt. Sets the stage for the book of Exodus. Outlines God’s relationship to the world and the whole created order, most notably through the people of Israel—the benefactors and bearers of the divine promise in the world. Also provides a genealogical backdrop for the people Israel, the main subject of Exodus and the rest of the Hebrew Bible.
Introduction
The book of Genesis is the beginning of the Bible. It is foundational and necessary for understanding the larger biblical canon, both Old and New Testaments. Within the Hebrew Bible, Genesis belongs to the Torah (“teaching, instruction”). It is the start of a textual unit that runs through Deuteronomy and traces “history” from creation to Israel’s arrival on the outskirts of the already inhabited promised land.
The name of the book derives from the Greek translation in Gen 2:4a: “This is the book of the generations/origins (γενέσεως, geneseōs) of heaven and earth.” This is an appropriate title, as Genesis contains many genealogies. The Septuagint picks this up as the name of the book. The Vulgate gave it a transliterated form of the same word, and it has come to identify the book. Within Jewish tradition, the book takes its title from its first word, בְּרֵאשִׁית (bereshith). This is traditionally translated as “in the beginning,” but the meaning of this phrase is heavily debated—the traditional interpretation may be incorrect. Genesis is thus a book of origins and beginnings—of the entire created order, but also of sin, God’s relationship with humanity, blessing and obedience, and conflict and disobedience. 2Anderson, J. E. (2016). Genesis, Book of. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, L. Wentz, E. Ritzema, & W. Widder (Eds.), The Lexham Bible Dictionary. Lexham Press.
Things look pretty good there. That is, until we get to:
Within Jewish tradition, the book takes its title from its first word, בְּרֵאשִׁית (bereshith). This is traditionally translated as “in the beginning,” but the meaning of this phrase is heavily debated—the traditional interpretation may be incorrect.
Uh oh.
Don’t worry. Yet. We’ll get there. By the way, when we do, it may also help with answering some questions you’ve had about some other things.
There’s so much we don’t know. Yes, there’s much we do know. We know what God feels we need to know. But then, God also gave us a mind. A mind that wants answers. The important thing for us to realize is the difference between (1) questions from our own interest in knowing God ad having a closer relationship with Him and (2) questions that come from Satan along the lines of “Did God really say …?” which are intended to drive us away from God.
Sometimes, the best we can do is come up with possibilities. And if that’s the case, we have to ask ourselves what we’re looking for in an answer. Some things, we just don’t need to know. If we have to know everything, then where are faith and trust? They’re gone.
Can I trust what I think I know?
Knowledge. There are more things to know today than at any time before. Plus there’s new stuff every day. And thanks to things like Google, Wikipedia, and even Twitter, Facebook, Etc. – none of that knowledge is going away any time soon. But have you ever wondered, “Can I trust what I think I know?”
Other times, we need to be sure we’re looking for alignment in what we read, rather than an excuse to not believe. That’s the thing about unknowns. Our minds will tend to demand answers. In that process, we must know what we’re looking for and why. We must be able to know why we believe what we believe. And we may also need to know what’s wrong with the claims of non-believers who don’t want to know the truth.
Is that asking too much? I don’t think so. In a dialogue with unbelieving Jews, Jesus said:
The Children of Abraham
Jn 8:31 To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.”
The Holy Spirit will guide us to the answers we need. Or give us trust and comfort when no answers are forthcoming from Him.
In the beginning God created …
With that background, let’s, finally(?) read and examine verse one from Genesis.
The Beginning
Ge 1:1 In the beginning God created the heavens and the earth.
It doesn’t seem like much, does it? And yet, think about this.
Think about what we know now about this planet we live on. And then consider what people know back in Moses’ time, when Genesis was written.
How about the first night after being kicked out of Eden, and the world of Adam and Eve got dark when the sun went down? What did they think? Were they afraid that part of their punishment for eating from the tree of the knowledge of good and evil was going to be perpetual darkness?
What about the first eclipse of the sun? Did they worry about darkness again?
We take those things for granted. But they couldn’t. They had to depend on God. We think we don’t have to, because we “know” the sun will “rise again in the east”. And we “know” the moon will pass from in front of the sun. So we think we don’t need God.
However, could we make any of those things happen? No. Could we make a sun? Or a moon? No. We think we know how God did it. But those “facts” change over time. And no one really knows for sure. Other than the One who made them.
We need to, as much as possible, consider the Bible both from our current point of view and our knowledge, for sure. But just as importantly, we need to try to put ourselves in the shoes, sandals, or bare feet, of those who recorded these words and those for whom they were originally meant.
We must consider their knowledge, their culture, their lifestyle, their language, etc., and then try to see what that translates to in our time. Reading someone’s translation of Hebrew into English, German, French, Chinese, etc. isn’t good enough. Because we “know” all sorts of things they never did.
So let’s try to keep this in mind as we look at the earth, the heavens, and the beginning.
In the beginning God created the heavens and the earth
As mentioned earlier, we pretty much think we know what’s meant by the earth. But let’s be sure.
First – how the Hebrew word is translated in the Bible:
776 אֶרֶץ [ʾerets /eh·rets/] n f. From an unused root probably meaning to be firm; TWOT 167; GK 824; 2504 occurrences; AV translates as “land” 1543 times, “earth” 712 times, “country” 140 times, “ground” 98 times, “world” four times, “way” three times, “common” once, “field” once, “nations” once, and “wilderness + 4057” once. 1 land, earth. 1A earth. 1A1 whole earth (as opposed to a part). 1A2 earth (as opposed to heaven). 1A3 earth (inhabitants). 1B land. 1B1 country, territory. 1B2 district, region. 1B3 tribal territory. 1B4 piece of ground. 1B5 land of Canaan, Israel. 1B6 inhabitants of land. 1B7 Sheol, land without return, (under) world. 1B8 city (-state). 1C ground, surface of the earth. 1C1 ground. 1C2 soil. 1D (in phrases). 1D1 people of the land. 1D2 space or distance of country (in measurements of distance). 1D3 level or plain country. 1D4 land of the living. 1D5 end(s) of the earth. 1E (almost wholly late in usage). 1E1 lands, countries. 1E1A often in contrast to Canaan. 3Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
As we see above, translations of אֶרֶץ [ʾerets /eh·rets/] meaning the entire planet is only the second most common usage of the word. Within the listing, we see various other meanings/distinctions.
Second – some added descriptions for various usage cases
אֶרֶץ (ʾereṣ). n. fem. earth, land. Used to denote the whole earth or a specific area, such as a country or territory; can also simply refer to the ground.
This word has several different but related meanings. It is used in a universal sense to mean the whole earth (e.g., Gen 1:1–2:4; Isa 6:3; 14:26; Psa 72:19.). It can also be used in the sense of a particular group’s territory or homeland and is found in the construct form “land of …” (e.g., Gen 12:5; Exod 4:20; Psa 105:44; 1 Chr 13:2; 2 Chr 11:23). Occasionally, it also has the meaning of “ground” (e.g., Gen 33:3; Exod 4:3; Deut 15:23).
The word ʾereṣ is used when talking about the land into which God will bring the Israelites, just as he promised (e.g., Exod 6:4, 8; 32:13; Deut 19:8; Josh 23:5). It is also used in covenantal language, when heaven and earth (ʾereṣ) are called as witnesses (Deut 4:26; 30:19; 31:28; 32:1; Isa 1:2) Thus the land (ʾereṣ) is both something promised to the Israelites and something that testifies for or against them. 4McGuire-Moushon, J. A. (2014). Promised Land. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.
Finally, more specific references
Just to show how fine-grained things can be, the same word can be used with or without qualifiers to lead to each of the following uses. Notice the bolded words that break out larger categories. Feel free to check out various links to see individual use cases. Also notice how many different entries there are under the “space” listing, with the various qualifiers.
824 אֶרֶץ (ʾě·rěṣ): n.fem.; ≡ Str 776; TWOT 167—1. LN 1.39–1.45 world, earth, i.e., the surface of the earth, where humankind lives (Ge 1:28); 2. LN 1.60–1.68 land, ground, i.e., a dry surface in contrast to bodies of water (Ge 1:10); 3. LN 2.14–2.28 soil, dirt, i.e., the natural material of which the earth is made, some of which is suitable for planting (Lev 26:20); 4. LN 1.79–1.81 country, region, territory, i.e., specific large areas of the earth where distinct cultures or kingdoms dwell (Ge 12:1); 5. LN 9.1–9.23 people, i.e., a group or groups that live on the earth (Isa 37:18); 6. LN 80.1–80.4 space, i.e., an area of any size, inside or outside (Eze 42:6); 7. LN 1.1–1.4 unit: שָׁמַיִם וְ־ אֶרֶץ (šā·mǎ·yim w- ʾě·rěṣ) total creation, formally, heaven and earth, i.e., the whole or totality of what God created (Ge 14:19); 8. LN 11.90–11.95 unit: אֶפֶס אֶרֶץ (ʾě·p̄ěs ʾě·rěṣ) very distant place, formally, ends of the earth, i.e., a very distant place, with a strong implication of peoples both physically and culturally distant (Dt 33:17; 1Sa 2:10; Ps 2:8; 22:28[EB 27]; 59:14[EB 13]; 67:8[EB 7]; 72:8; 98:3; Pr 30:4; Isa 45:22; Mic 5:3[EB 4]; Zec 9:10+); 9. LN 1.86–1.87 unit: אֶרֶץ גְּזֵרָה (ʾě·rěṣ gezē·rā(h)) desert, formally, a solitary place, i.e., an infertile uninhabited land (Lev 16:22+); 10. LN 85.1–85.31 unit: יְרֵכָה אֶרֶץ (yerē·ḵā(h) ʾě·rěṣ) very far place, formally, ends of the earth (Jer 6:22); 11. LN 81.25–81.29 unit: כְּבָרָה הַ־ אֶרֶץ (keḇā·rā(h) hǎ- ʾě·rěṣ) certain distance, i.e., a particular measurement of length, according to cognate analogies, about seven miles (12k.) (Ge 35:16; 48:7; 2Ki 5:19+), see WBC 2:326; 12. LN 11.90–11.95 unit: כָּנָף הַ־ אֶרֶץ (kā·nāp̄ hǎ- ʾě·rěṣ) very distant place, formally, ends of the earth, i.e., a very distant place, with a strong implication of peoples both physically and culturally distant (Job 37:3; Isa 11:2; 24:16); 13. LN 80.5–80.7 unit: כָּנָף הַ־ אֶרֶץ (kā·nāp̄ hǎ- ʾě·rěṣ) border, formally, ends of the land, i.e., the extreme limits of a space (Eze 7:2); 14. LN 1.17–1.25 unit: אֶרֶץ נְשִׁיָּה (ʾě·rěṣ nešiy·yā(h)) Oblivion, Underworld, formally, land of forgetfulness, i.e., the nether world conceived as far from the LORD’s* presence (Ps 88:13[EB 12]+); 15. LN 1.17–1.25 unit: אֶרֶץ (ʾě·rěṣ) … לֹא סֵדֶר (lō(ʾ) sē·ḏěr) the Netherworld, the Underworld, formally, land of disorder, i.e., a region below the earth where the dead reside (Job 10:22+); 16. LN 1.39–1.45 unit: עַיִן הַ־ אֶרֶץ (ʿǎ·yin hǎ- ʾě·rěṣ) ground surface, formally, eye of the earth, i.e., a relatively large area of ground surface (Ex 10:5); 17. LN 1.17–1.25 unit: אֶרֶץ עֵיפָה (ʾě·rěṣ ʿê·p̄ā(h)) death, formally, land of darkness, i.e., the state of death as a figurative extension of the dark underworld (Job 10:22+); 18. LN 1.17–1.25 unit: אֶרֶץ (ʾě·rěṣ) … צַלְמָוֶת (ṣǎl·mā·wěṯ) place of death, formally, land of shadow, i.e., a place under the earth where the dead reside (Job 10:21); 19. LN 43 unit: שַׁבָּת הַ־ אֶרֶץ (šǎb·bāṯ hǎ- ʾě·rěṣ) volunteer produce, i.e., harvestable crops of all kinds that are grown as a result of natural processes and not intentional agricultural practices (Lev 25:6+); 20. LN 1.5–1.16 unit: בַּיִן הַ־ שָׁמַיִם וְ־ בַּיִן הַ־ אֶרֶץ (bǎ·yin hǎ- šā·mǎ·yim w- bǎ·yin hǎ- ʾě·rěṣ) midair, formally, between the heavens and between the earth, i.e., an area of space just above the earth which has no base or support to set the feet (2Sa 18:9); 21. LN 1.17–1.25 unit: תְּהוֹם הַ־ אֶרֶץ (tehôm hǎ- ʾě·rěṣ) Sheol, formally, depths of the earth, i.e., the place where the dead reside (Ps 71:20+); 22. LN 2.14–2.28 unit: עָפָר אֶרֶץ (ʿā·p̄ār ʾě·rěṣ) soil, formally, dust of the land, i.e., material of the earth, suitable for farming (Job 14:19); note: for NIV text in 2Sa 7:23, see 1763. 5Swanson, J. (1997). In Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.). Logos Research Systems, Inc.
So, yes, we think we know what earth means. Today. In our language. However, the Hebrew word אֶרֶץ (ʾě·rěṣ) was used alone or along with other words to indicate places/things that we’d never think of using the word earth to describe/indicate/identify today.
As we study the Bible, these verses or any others, our studies can be greatly enhanced by being aware of these things. Going back to the apples and oranges analogy, we can begin to see there are a whole lot of varieties of apples – where apples is used as a reference to earth.
Conclusions from – In the beginning God created the heavens and the earth
There is more to say about the creation of the earth. But it has to wait. Before that, we need to look at what’s meant by the heavens. And most importantly, what’s meant by In the beginning.
In the beginning God created the heavens and the earth
Do we think we know what’s meant by the heavens? Is it Heaven, as in where maybe we think God lives? Or something else?
First – how the Hebrew word is translated in the Bible:
8064 שָׁמַיִם [shamayim, shameh /shaw·mah·yim/] n m. From an unused root meaning to be lofty; TWOT 2407a; GK 9028; 420 occurrences; AV translates as “heaven” 398 times, “air” 21 times, and “astrologers + 1895” once. 1 heaven, heavens, sky. 1A visible heavens, sky. 1A1 as abode of the stars. 1A2 as the visible universe, the sky, atmosphere, etc. 1B Heaven (as the abode of God). 6Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
That’s about as clear as mud, isn’t it? “heaven” is the most common translation. And yet, it’s the last definition listed. Let’s keep going.
Second – added descriptions for various usage cases
שָׁמַיִם (šāmayim); Aram. שְׁמַיִן (šĕmayin). n. masc. pl. sky, heavens. The realm in which celestial bodies are located. This Hebrew word for sky is only used in the plural in the Bible. It is the whole region above the earth. This includes the area where meteorological phenomena occur and from which rain falls to the earth (Gen 7:11); it also includes the area in which the celestial bodies are to be found (Gen 1:17). Isaiah (Isa 47:13) condemns those who attempt to determine the future by using astrology to study the sky (šāmayim). In accordance with its association with heights, astronomical phenomena, and meteorological events, šāmayim came to be known as the place where God was enthroned (Psa 2:4), though God could not be contained even in the heavens (šāmayim; 1 Kgs 8:27). The equivalent Aramaic word šĕmayin has the same meaning (e.g., Ezra 5:11; Jer 10:11; Dan 7:13). 7Lookadoo, J. (2014). Celestial Bodies. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.
Well, that at least, maybe, clears up something for us. Namely, is this talking about heaven, as in where God lives?
šāmayim came to be known as the place where God was enthroned (Psa 2:4), though God could not be contained even in the heavens (šāmayim; 1 Kgs 8:27).
That leaves us with one meaning for the heavens. The realm in which celestial bodies are located. This Hebrew word for sky is only used in the plural in the Bible. It is the whole region above the earth.
Is the earth flat?
Some will read It is the whole region above the earth and say the Bible claims the earth is flat. Why else would the heavens be the stuff above the earth? On the other hand, when we tell someone today, look up and see the sky, clouds, stars, etc., couldn’t that also be construed the same way? It’s not like we say look up in the Northern Hemisphere, look down in the Southern Hemisphere, and look out at the equator.
Relative to where a person is standing, looking up/above is always the direction that leads to the sky. Unless maybe we’re standing on the top of a mountain, in which case the sky is also visible, to some extent, by looking downward.
But who goes to that extreme to tell someone where the sky is? No one. So, why does someone go to that extent to say the Bible claims the earth is flat because they use a way of telling where the sky is that’s identical to what we say today? It’s only rare exceptions where someone thinks the earth is flat these days. There’s no reason to think today’s exception is what was meant here, given that these words are believed to be from God.
Is earth the center of the universe?
Similar logic to the flat earth discussion above applies here. Just because celestial bodies surround the earth, that doesn’t mean the earth is the center of all those bodies. It merely means the universe is all around the earth.
But let’s go a bit further here. From a pure math/log point of view, if the universe is infinite, then it can be said, correctly, that tevery object in the universe is at its center. Yes, that’s provable. Why? Think back to your geometry. In one dimension, a line, by definition, is infinite in length. A line segment has a known/measurable length. A ray is a kind of line that has a starting point and continues infinitely off in one direction. Both the line and the ray have infinite length. Is one infinity larger than another? No. Even though the ray has a starting point and goes infinitely in only one direction, while the line travels infinitely in two directions, both are infinitely long.
This logic follows for a plane, where there are two dimensions. It also follows in three dimensions. In essence, since there’s no end to an infinite universe, no edge, then there’s no single point that can be claimed as the actual/true center of the universe. And yet, at the same time, every point can be claimed to be the center of the universe, and it won’t be incorrect.
Conclusions from – In the beginning God created the heavens and the earth
In the beginning
The next logical step is to look at In the beginning.
The thing is, even that simple In the beginning is anything but simple.
So let’s pick that up in the next segment. That’s where we’ll ask, In the beginning, but which beginning?
Image by Amy from Pixabay
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Footnotes
- 1Soanes, C., & Stevenson, A., eds. (2004). In Concise Oxford English dictionary (11th ed.). Oxford University Press.
- 2Anderson, J. E. (2016). Genesis, Book of. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, L. Wentz, E. Ritzema, & W. Widder (Eds.), The Lexham Bible Dictionary. Lexham Press.
- 3Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 4McGuire-Moushon, J. A. (2014). Promised Land. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.
- 5Swanson, J. (1997). In Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.). Logos Research Systems, Inc.
- 6Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 7Lookadoo, J. (2014). Celestial Bodies. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.