One could call it chaos, but not in any mythically threatening sense.Darkness, water, and emptiness do not make a monster. To find the deity creating from nothing (ex nihilo), one must look elsewhere in the biblical tradition (e.g., 2 Maccabees ; see May, 1994).
One could call it chaos, but not in any mythically threatening sense.Darkness, water, and emptiness do not make a monster. To find the deity creating from nothing (ex nihilo), one must look elsewhere in the biblical tradition (e.g., 2 Maccabees ; see May, 1994).Tags: Best Topics For Research PapersGuitar Research PaperLeatherback Sea Turtle EssayThe Half-Life Of An American EssayistMath Homework CheatApa Dissertation Cover PageOpening Sentence For Persuasive EssayTopics Of Creative WritingDissertation RomantismeBest Australian Essays 2012
Genesis 1:1-2:3 is the most "natural" and carefully crafted account of creation in the Hebrew Bible.
This "report" proceeds methodically to outline a sophisticated cosmology whose chronological framework reflects the structural features of a typical Syro-Palestinian temple in antiquity and whose spatial contours suggest a three-tiered astrodome.
The sixth day would have been a better fit for the creation of plants.
Days 5 and 6, moreover, are one-sidedly weighted with the language of blessing (see verses 22, 28), which bears no correspondence to Days 2 and 3.
Read vertically, the two columns address the two abject conditions of lack described in Genesis 1:2, formlessness and emptiness.
The left column (Days 1-3) gives form to creation, with Day 3 climactically depicting the growth of vegetation.
This would include the Sumerian and Akkadian versions of the Enūma Anu Enlil (usually dated around the mid-second millennium BCE), a vast compendium of omens that includes precise astronomical observations, as well as the later MUL.
APIN ("Plow Star"), around the beginning of the first millennium BCE (Evans, 1988, pp.
This initial state of creation is described in verse 2 as tōh wābōh, here translated as "void and vacuum," but typically rendered as "formless void" (so NRSV). The phrase is what grammarians call a "farrago," an alliterative meshing of words or syllables whose overall semantic sense transcends its individual components, such as in "topsy-turvy," "vice versa," "mishmash," or "hodgepodge." In fact, the French Le tohu-bohu, meaning "hubbub," is a Hebrew loanword that captures well the biblical sense, a dynamic undifferentiated condition that lacks both substance and form.
Such was the "soupy" state of the universe in the beginning according to the biblical cosmologist.