In the realm of biblical scholarship, Genesis 1:1-2 is a cornerstone for understanding the Judeo-Christian narrative of creation. These verses not only set the stage for the entire biblical text but also provide profound insights into the nature of God, the cosmos, and humanity's place within it.
In this study, we will explore Genesis 1:1-2 through a lens that has been greatly informed by an in-depth study of the early parts of Genesis with Dr John Andrews, former principal of Mattersey, and my own studies informed by the work of Michael S. Heiser and Dwight Pryor, both scholars of blessed memory.
It is fair to say that John Andrews and I had some significant differences in our reading of the text (which became even more apparent in the subsequent verses). However, we walked as brothers in Christ and appreciated the insights of each other’s approach. This study is an attempt to offer an integrated linguistic, historical and theological perspective, giving a nuanced understanding of these foundational biblical passages.
Genesis 1:1-2 (ESV):
1. “In the beginning, God created the heavens and the earth.”
2. “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”
Verse 1: “In the beginning, God created the heavens and the earth.”
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
Transliteration: ‘Bereshit bara Elohim et hashamayim ve'et haaretz’
In the beginning (בְּרֵאשִׁית)
The opening phrase, ‘In the beginning’ (בְּרֵאשִׁית, bereshit), is critical for understanding the cosmological and theological framework of the biblical text. It is important to appreciate here that the term ‘bereshit’ does not necessarily denote an absolute beginning, but rather a starting point within a pre-existing context. Indeed, it is entirely proper and possible to translate this verse ‘When Elohim began creating’. This aligns with the ancient Near Eastern cosmologies, where creation often involves organising pre-existing chaotic matter rather than creating matter out of nothing (ex nihilo).
God (אֱלֹהִים, Elohim)
The term ‘Elohim’ is plural in its form but is generally considered singular in meaning when referring to the God of Israel, reflecting the complexity and majesty of the divine being. In contrast Michael Heiser notes that ‘Elohim’ is used to denote entities that inhabit the spiritual realm, indicating the presence of a divine council or assembly, a concept familiar in the ancient Near East. This usage underscores the transcendence and sovereignty of God in the act of creation.
Created (בָּרָא, bara)
The verb ‘bara’ is unique to divine activity in the Hebrew Bible, signifying an act of creation that only God can perform. Heiser points out that ‘bara’ often implies the creation of order and functionality rather than material fabrication. This perspective aligns with the ‘functional ontology’ present in ancient Near Eastern origin stories – that is, where the focus of understanding existence is on the purpose and role of created things rather than their material origins.
Heiser points out that ‘bara’ often implies the creation of order and functionality rather than material fabrication.
The heavens and the earth (הַשָּׁמַיִם וְאֵת הָאָרֶץ, hashamayim ve'et ha’aretz)
This merism (a figure of speech that pairs opposites to signify totality, such as near and far, body and soul, in sickness and in health) encompasses all of creation. ‘Hashamayim’ refers to the heavens or the sky, while ‘ha’aretz’ denotes the earth. Heiser emphasises that this phrase means the entire cosmos, highlighting the comprehensive scope of God's creative work.
Verse 2: “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”
וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל-פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם
Transliteration: ‘Ve ha’aretz hayetah tohu vavohu vechoshech al-penei tehom veruach Elohim merachefet al-penei hamayim’
The earth was without form and void (תֹהוּ וָבֹהוּ, tohu vavohu)
The phrase ‘tohu v’vohu’ is often translated as ‘formless and void’, indicating a state of chaos and desolation. Heiser argues that this description reflects the ancient Near Eastern concept of primordial chaos, a disordered state that precedes creation. This chaos is not inherently evil but represents a lack of order and function, which God’s creative activity will address. However, it is also possible to translate these words, with perfectly good grammar, structure and syntax, as ‘the earth became without form and void’ – which raises multiple questions as to why, how long before and what was it before? None of this is addressed in the text, because the text is focused on the work going on right now.
Darkness was over the face of the deep (חֹשֶׁךְ עַל-פְּנֵי תְהוֹם, choshech al-penei tehom)
The term ‘choshech’ (darkness) and ‘tehom’ (the deep) both connote primaeval chaos. ‘Tehom’ is etymologically related to the Babylonian ‘Tiamat’, a primordial sea goddess representing chaos in the Enuma Elish (the Babylonian creation epic). Heiser highlights that the biblical text demythologises these elements, portraying them not as deities but as part of the created order that God will bring into function.
The Spirit of God was hovering (וְרוּחַ אֱלֹהִים מְרַחֶפֶת, v’ruach Elohim merachefet)
The ‘ruach Elohim’ (Spirit of God) is depicted as ‘hovering’ (merachefet) over the waters. The verb ‘merachefet’ suggests a protective and preparatory activity, akin to a bird brooding over its young. Heiser notes that this imagery evokes God’s intimate involvement and care in the creative process, ensuring the transition from chaos to order.
This imagery evokes God’s intimate involvement and care in the creative process, ensuring the transition from chaos to order.
Over the face of the waters (עַל-פְּנֵי הַמָּיִם, al-penei hamayim)
The ‘waters’ (hamayim) represent the chaotic primaeval state. Heiser emphasises that the presence of the Spirit of God over the waters signifies the impending transformation and ordering of chaos into a habitable cosmos.
Comparative Analysis with Ancient Near Eastern Texts
To help us understand the questions that the first verses of Genesis were addressing, it helps to understand a little of contemporary creation stories.
Enuma Elish
The Babylonian creation epic, Enuma Elish, provides a valuable comparative framework for understanding Genesis 1:1-2. In Enuma Elish, creation emerges from a conflict between the god Marduk and the chaos goddess Tiamat. Marduk defeats Tiamat and uses her body to create the cosmos. Heiser points out that Genesis, in contrast, portrays a non-violent, sovereign act of creation. There is no battle with chaos; instead, God speaks order into existence. This contrast underscores the theological distinctiveness of the biblical text.
Egyptian Creation Myths
Egyptian creation myths, such as those involving the god Atum, also offer parallels to Genesis. Atum creates the cosmos through self-generation and the emanation of other deities. Heiser highlights that while these myths emphasise the deity’s creative power, Genesis uniquely situates creation within a monotheistic framework where God is distinct from the created order. The lack of divine intermediaries in Genesis underscores God’s direct involvement in creation.
Genesis uniquely situates creation within a monotheistic framework where God is distinct from the created order.
Ugaritic Texts
The Ugaritic texts from ancient Canaan provide another point of comparison. These texts describe creation as the result of divine activity, often involving conflict and the establishment of kingship among the gods. Heiser notes that Genesis departs from these themes by presenting a singular, sovereign God who creates without opposition. This departure highlights the biblical narrative’s emphasis on divine sovereignty and the establishment of order without the need for divine conflict.
Theological Implications
God's Sovereignty and Transcendence
The opening verses of Genesis assert God’s absolute sovereignty and transcendence. By initiating creation, God demonstrates His authority over all that exists. Heiser points out that this sovereignty is not merely about power but about the establishment of order and purpose within the cosmos. Unlike other ancient Near Eastern ‘deities’ who often battle chaos, the God of Genesis calmly and authoritatively brings order through His word and Spirit.
Creation as Order and Function
Heiser's emphasis on functional ontology provides a fresh perspective on Genesis 1:1-2. The focus is not on material origins but on the assignment of roles and functions within the created order. This understanding aligns with the ancient Near Eastern worldview, where creation narratives often centre on establishing a functional and ordered cosmos from chaos. This perspective helps bridge the gap between modern scientific inquiries about the material origins of the universe and the theological assertions of Genesis.
The Role of the Spirit
The depiction of the Spirit of God hovering over the waters introduces the theme of divine presence and agency in creation. Heiser suggests that this imagery conveys God’s intimate involvement in the cosmos, ensuring its order and function. The Spirit’s role is not merely passive but actively preparatory, setting the stage for the unfolding acts of creation. This presence underscores the personal and relational aspects of God's creative work.
Demythologisation of Chaos
By presenting chaos elements (darkness, the deep) as part of the created order rather than rival deities, Genesis demythologises the ancient Near Eastern cosmologies. Heiser notes that this demythologisation emphasises the monotheistic framework of the Hebrew Bible, where God alone is sovereign, even as He rules over the divine world council1. This theological stance distinguishes the biblical narrative from other creation narratives and highlights the unique worldview of ancient Israel. It also makes sense of the shift in Genesis 2 from Elohim to YHWH.
This is no confusion between two different versions of creation, but a progression from the work of the divine world council to the very personal forming of Adam as YHWH’s governor of this new creation. The refusal of liberal scholars to allow the biblical text to speak for itself, and their denial of the supernatural nature, even core, of the Bible has been the basis of much doubt and debate. However, viewed in the light of simply allowing the text to speak, there is coherence and faith.
So, we can see how Genesis 1:1-2, in a few short words, seeks to both answer the same questions that contemporary peoples were asking, with an understanding of their worldview, yet also present a unique and distinctive understanding of the world, of humankind, of the creating deity – God.
These verses are therefore key foundational verses for faith, setting out the very act of creation and the beginning of the story of Elohim’s interaction with this world.
Notes
1. As referenced in Psalm 82:1; Job 38:4