Key Words and Phrases in Genesis

Below are some of the key words employed in Genesis 1, although the primary meaning has been placed behind the Hebrew (for ease of reference), the semantic range of each of these words is obviously larger. Rather than use the older and out of date Strongs’ definitions, the respected New International Dictionary of Old Testament Theology and Exegesis[1] has been employed using their G/K (Goodrick/Kohlenberger numbers[2]) entries.   Only the section relevant to the discussion has been reproduced sometimes supplemented with material from other sources (where indicated).

tyviare re’shiyth  beginning (Strongs 7225; G/K 8040)

“The Bible’s first word, rēʾšît, beginning, presents a complicated and unique problem. The noun rēʾšît occurs 51x, 19x indicating something’s beginning (wisdom, strife, sin, etc.). In 78 percent of its total occurrences (40x), it appears as the first of two nouns bound in a construct state indicating the genitive relationship. In another 5x, it is made definite by the use of a pronominal suffix. It is used in an absolute, independent construction 5x only one of which carry the meaning “beginning” (Isa 46:10).” NIDOTTE, 3:1025-1028 (1025)

After lexical and semantic analysis of Gen 1:1, Robert D. Holmstedt concludes,

“The literary significance of analysing Gen. i 1 as a restrictive relative is that the syntax dictates, by the very nature of restrictive relatives (i.e., they serve to identify their head over against other possible referents and define it), that there were potentially multiple rēʾšît periods or stages to God’s creative work. Put another way, the grammar of Gen. i 1 points forward only; it does not comment about whether this basic creative event was unique or whether there were others like it (see Andersen 1987). Grammatically, the introduction to Genesis simply indicates that it is this particular rēʾšît from which the rest of the story as we know it unfolds.” [3]

Holmstedt contends that the traditional understanding of a reference to an ‘absolute beginning’ cannot be derived from the grammar of the verse. Instead, the syntax of the verse, based on well-attested features within Biblical Hebrew grammar, dictates that there were potentially multiple tyviare periods or stages to God’s creative work.

Hence, a selection of translations have, “When God began to create heaven and earth” (NJPS/NAB/NRSV); “In the beginning of creation, when God made heaven and earth” (NEB); and “When God began to create heaven and earth” (JPS, 1985).

hyh hayah to be, become, come to pass (Strongs 1961; G/K 2118)

“In the creation account (Gen 1:1-2:4) Moses utilizes three forms of hyh to emphasize the connection between Yahweh’s declarations and the fulfilment of his intentions. The jussive form (y^ehî, “let it be/come to pass”) occurs 6x (Gen 1:3, 6 [2x]; 14-15[3x]; two perfects with waw consecutive [w^ehāyû] in 1:14-15 continue the jussive nuance) to declare Yahweh’s intention to create something. The waw consecutive + preterite directly corresponds to the jussive in 1:3 (“let it come to pass….then it came to pass,” first creative day) and functions as a summary statement for the second to fourth and sixth days (way^e hî kēn, “then it was so/came to pass so”). This intentional pattern echoes the affirmation by the psalmist that what Yahweh commands and brings to pass perfectly corresponds (Ps 33:8[9]; cf Isa 14:24).” NIDOTTE 1:1022-1026 (1023)

Genesis 1:2 is rendered in the KJV as, “And the earth was without form and void” and in the NIV/NIB as, “But the earth had become without form and void” (YLT: “the earth hath existed waste and void”). The question is whether to translate the Hebrew conjunction waw as ‘and’ or ‘but’ and whether to translate the verb hayah simply as ‘was’ or by pluperfect ‘had become’.[4]

wht tohuw formless (Strongs 8414; G/K 9333)

whb bohuw void, waste (Strongs 0922; G/K 983)

The discussion around the phrase töºhû wäböºhû usually centres on the origins of the phrase (is it related to Canaanite/Babylonian etc., creation myths?) and whether it represents a situation of primordial chaos  such as depicted in battles between the gods? The focus of the discussion is whether the world was formed ex nihilo (out of nothing) or out of already existing material that had fallen into a state of chaos. Of course, even if the Genesis account relates to the ordering of already existent matter (that has degenerated into chaos), that is not deny that God is the creator of all matter (NIDOTTE 1:606-609). The contrary view is put forward by D. Tsumura, who understands the phrase as describing a state of “unproductiveness and emptiness”, the initial state of barrenness that was not yet productive as it would come to be. Tsumura argues that the phrase has nothing to do with chaos and denies that there is any demythologization.[5]

An alternative approach is taken in the Septuagint which translates the phrase töºhû wäböºhû as (in English) “unseen and unconstructed” (perhaps because it was covered by darkness and water). Josephus (Ant. 1:27) says, “But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass.”  In this reading, the phrase töºhû wäböºhû is understood in phenomenal terms – the earth cannot be “seen” because it is covered and therefore light cannot penetrate to the surface. Job speaks of the earth being “wrapped it in a robe of mist and black clouds like swaddling bands” (paraphrase of the NJB).

arb bara’ create (Strongs 1254; G/K 1343)

“Though br’ does not appear with mention of material out of which something is created, it is regularly collocated with verbs that do (e.g., Gen 1:26-27; 2:7, 19; Isa 45:18; Amos 4:13). More significantly, br’ is used of entities that come out of pre-existing material: e.g., a new generation of animals or humans, or “a pure heart” (Ps 104:29-30; 102:18[19]; 51:10[12]; cf. 1 Cor 4:6).” NIDOTTE 1:728-735 (731)

The above explanation should be compared with that of J. H. Walton,

“…the text [of Genesis 1] asserts that in the seven-day initial period God brought the cosmos into operation (a condition that defines existence) by assigning roles and functions. Though the theological belief based on all of Scripture would appropriately affirm that God made all the matter of which the cosmos is composed (and that he made it out of nothing), lexical analysis does not lead to the conclusion that Genesis 1 is making such a statement by the use of bārā’ . The origin of matter is what our society has taught us is important (indeed that matter is all there is), but we cannot afford to be so distracted by our cultural ideas.”[6]

hf[ ’asah  made (Strongs 6213  G/K 6913)

“In ch. 1 the word is found 7x indicating that God created: the expanse between the water (v. 7), fruit trees that produced fruit (vv. 11, 12), (appointed? = ‘śh ?) the two lights, sun/moon to regulate seasons, feasts, festivals, time, harvesting, and plowing, and to give light at appointed times (v. 16), and the wild animals, thus including all of the animal world under his Lordship/Creatorship (v. 25)…This short survey of all the uses of ‘śh in Gen 1-11 illustrates its character. It is a word whose meaning is determined by the function its context assigns to it. In itself it simply indicates activity of whatever kind its context demands, making/doing. It is a marker with almost no restrictions placed upon what it might mean in all possible contexts.” NIDOTTE 3:546-552 (547)