Genesis 1:1
New International Version
In the beginning God created the heavens and the earth.

New Living Translation
In the beginning God created the heavens and the earth.

English Standard Version
In the beginning, God created the heavens and the earth.

Berean Study Bible
In the beginning God created the heavens and the earth.

King James Bible
In the beginning God created the heaven and the earth.

New King James Version
In the beginning God created the heavens and the earth.

New American Standard Bible
In the beginning God created the heavens and the earth.

NASB 1995
In the beginning God created the heavens and the earth.

NASB 1977
In the beginning God created the heavens and the earth.

Amplified Bible
In the beginning God (Elohim) created [by forming from nothing] the heavens and the earth.

Christian Standard Bible
In the beginning God created the heavens and the earth.

Holman Christian Standard Bible
In the beginning God created the heavens and the earth.

American Standard Version
In the beginning God created the heavens and the earth.

Aramaic Bible in Plain English
In the beginning God created the Heavens and the Earth.

Brenton Septuagint Translation
In the beginning God made the heaven and the earth.

Contemporary English Version
In the beginning God created the heavens and the earth.

Douay-Rheims Bible
In the beginning God created heaven, and earth.

English Revised Version
In the beginning God created the heaven and the earth.

Good News Translation
In the beginning, when God created the universe,

GOD'S WORD® Translation
In the beginning God created heaven and earth.

International Standard Version
In the beginning, God created the universe.

JPS Tanakh 1917
In the beginning God created the heaven and the earth.

Literal Standard Version
In [the] beginning God created the heavens and the earth,

NET Bible
In the beginning God created the heavens and the earth.

New Heart English Bible
In the beginning God created the heavens and the earth.

World English Bible
In the beginning God created the heavens and the earth.

Young's Literal Translation
In the beginning of God's preparing the heavens and the earth --

Additional Translations ...
Context
The Creation
1In the beginning God created the heavens and the earth. 2Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters.…

Cross References
John 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.

John 1:2
He was with God in the beginning.

Acts 17:24
The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples made by human hands.

Hebrews 1:10
And: "In the beginning, O Lord, You laid the foundations of the earth, and the heavens are the work of Your hands.

Hebrews 11:3
By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.

Revelation 4:11
"Worthy are You, our Lord and God, to receive glory and honor and power, for You created all things; by Your will they exist and came to be."

Nehemiah 9:6
You alone are the LORD. You created the heavens, the highest heavens with all their host, the earth and all that is on it, the seas and all that is in them. You give life to all things, and the host of heaven worships You.


Treasury of Scripture

In the beginning God created the heaven and the earth.

beginning.

Proverbs 8:22-24
The LORD possessed me in the beginning of his way, before his works of old…

Proverbs 16:4
The LORD hath made all things for himself: yea, even the wicked for the day of evil.

Mark 13:19
For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

God.

Exodus 20:11
For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Exodus 31:18
And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

1 Chronicles 16:26
For all the gods of the people are idols: but the LORD made the heavens.









THE CREATIVE WEEK (Genesis 1:1 to Genesis 2:3).

(1) In the beginning.--Not, as in John 1:1, "from eternity," but in the beginning of this sidereal system, of which our sun, with its attendant planets, forms a part. As there never was a time when God did not exist, and as activity is an essential part of His being (John 5:17), so, probably, there was never a time when worlds did not exist; and in the process of calling them into existence when and how He willed, we may well believe that God acted in accordance with the working of some universal law, of which He is Himself the author. It was natural with St. John, when placing the same words at the commencement of his Gospel, to carry back our minds to a more absolute conceivable "beginning," when the work of creation had not commenced, and when in the whole universe there was only God.

God.--Heb., Elohim. A word plural in form, but joined with a verb singular, except when it refers to the false gods of the heathen, in which case it takes a verb plural. Its root-meaning is strength, power; and the form Elohim is not to be regarded as a pluralis majestatis, but as embodying the effort of early human thought in feeling after the Deity, and in arriving at the conclusion that the Deity was One. Thus, in the name Elohim it included in one Person all the powers, mights, and influences by which the world was first created and is now governed and maintained. In the Vedas, in the hymns recovered for us by the decipherment of the cuneiform inscriptions, whether Accadian or Semitic, and in all other ancient religious poetry, we find these powers ascribed to different beings; in the Bible alone Elohim is one. Christians may also well see in this a foreshadowing of the plurality of persons in the Divine Trinity; but its primary lesson is that, however diverse may seem the working of the powers of nature, the Worker is one and His work one.

Created.--Creation, in its strict sense of producing something out of nothing, contains an idea so noble and elevated that naturally human language could only gradually rise up to it. It is quite possible, therefore, that the word bara, "he created," may originally have signified to hew stone or fell timber; but as a matter of fact it is a rare word, and employed chiefly or entirely in connection with the activity of God. As, moreover, "the heaven and the earth" can only mean the totality of all existent things, the idea of creating them out of nothing is contained in the very form of the sentence. Even in Genesis 1:21; Genesis 1:27, where the word may signify something less than creation ex nihilo, there is nevertheless a passage from inert matter to animate life, for which science knows no force, or process, or energy capable of its accomplishment. . . .

Verse 1. - In the beginning, Bereshith, is neither "from eternity," as in John 1:1; nor "in wisdom" (Chaldee paraphrase), as if parallel with Proverbs 3:19 and Psalm 104:24; nor "by Christ," who, in Colossians 1:18, is denominated ἀρχὴ; but "at the commencement of time." Without indicating when the beginning was, the expression intimates that the beginning was. Exodus 20:11 seems to imply that this was the initiation of the first day's work. The formula, "And God said," with which each day opens, rather points to ver. 3 as its proper terminus a quo, which the beginning absolute may have antedated by an indefinite period. God Elohim (either the highest Being to be feared, from alah, to fear, - Hengstenberg, Delitzsch, Keil, Oehler, etc., or, more probably, the strong and mighty One, from aul, to be strong - Gesenius, Lange, Tayler Lewis, Macdonald, Murphy, etc.) is the most frequent designation of the Supreme Being in the Old Testament, occurring upwards of 2000 times, and is exclusively employed in the present section. Its plural form is to be explained neither as a remnant of polytheism (Gesenius), nor as indicating a plurality of beings through whom the Deity reveals himself (Baumgarten, Lange), nor as a plural of majesty (Aben Ezra, Kalisch, Alford), like the royal "we" of earthly potentates, a usage which the best Hebraists affirm to have no existence in the Scriptures (Macdonald), nor as a cumulative plural, answering the same purpose as a repetition of the Divine name (Hengstenberg, Dreschler, and others); but either

(1) as a pluralis intensitatis, expressive of the fullness of the Divine nature, and the multiplicity of the Divine powers (Delitzsch, Murphy, Macdonald); or,

(2) notwithstanding Calvin s dread of Sabellianism, as a pluralis trinitatis, intended to foreshadow the threefold personality of the Godhead (Luther, Cocceius, Peter Lombard, Murphy, Candlish, etc.); or

(3) both. The suggestion of Tayler Lewis, that the term may be a contraction for El-Elohim, the God of all superhuman powers, is inconsistent with neither of the above interpretations That the Divine name should adjust itself without difficulty to all subsequent discoveries of the fullness of the Divine personality and nature is only what we should expect in a God-given revelation. Unless where it refers to the angels (Psalm 8:5), or to heathen deities (Genesis 31:32; Exodus 20:3; Jeremiah 16:20), or to earthly rulers (Exodus 22:8, 9), Elohim is conjoined with verbs and adjectives in the singular, an anomaly in language which has been explained as suggesting the unity of the Godhead. Created. Bara, one of three terms employed in this section, and in Scripture generally, to describe the Divine activity; the other two being yatzar, "formed," and asah, "made" - both signifying to construct out of pre-existing materials (cf. for yatzar, Genesis 2:7; Genesis 8:19; Psalm 33:15; Isaiah 44:9; for asah, Genesis 8:6; Exodus 5:16; Deuteronomy 4:16), and predicable equally of God and man. Barn is used exclusively of God. Though not necessarily involved in its significance, the idea of creation ex nihilo is acknowledged by the best expositors to be here intended. Its employment in vers. 21, 26, though seem ugly against, is really in favor of a distinctively creative act; in both of these instances something that did not previously exist, i.e. animal life and the human spirit, having been called into being. In the sense of producing what is new it frequently occurs in Scripture (cf. Psalm 51:12; Jeremiah 31:12; Isaiah 65:18). Thus, according to the teaching of this venerable document, the visible universe neither existed from eternity, nor was fashioned out of pre-existing materials, nor proceeded forth as an emanation from the Absolute, but was summoned into being by an express creative fiat. The New Testament boldly claims this as a doctrine peculiar to revelation (Hebrews 11:3). Modern science explicitly disavows it as a discovery of reason. The continuity of force admits of neither creation nor annihilation, but demands an unseen universe, out of which the visible has been produced "by an intelligent agency residing in the unseen," and into which it must eventually return ('The Unseen Universe,' pp. 167, 170). Whether the language of the writer to the Hebrews homologates the dogma of an "unseen universe" (μὴ φαινομένον), out of which τὸ βλεπόμενον γεγονέναι, the last result of science, as expressed by the authors of the above-named work, is practically an admission of the Biblical doctrine of creation. The heavens and the earth (i.e. mundus universus - Gesenius, Kalisch, etc. Cf. Genesis 2:1; Genesis 14:19, 22; Psalm 115:15; Jeremiah 23:24. The earth and the heavens always mean the terrestrial globe with its aerial firmament. Cf. Genesis 2:4; Psalm 148:13; Zechariah 5:9). The earth here alluded to is manifestly not the dry land (ver. 10), which was not separated from the waters till the third day, but the entire mass of which our planet is composed, including the superincumbent atmosphere, which was not uplifted from the chaotic deep until the second day. The heavens are the rest of the universe. The Hebrews were aware of other heavens than the "firmament" or gaseous expanse which over-arches the earth. "Tres regiones," says Poole, "ubi ayes, ubi nubes, ubi sidera." But, beyond these, the Shemitie mind conceived of the heaven where the angels dwell (1 Kings 22:19; Matthew 18:10), and where God specially resides (Deuteronomy 26:15; 1 Kings 8:30; Psalm 2:4), if, indeed, this latter was not distinguished as a more exalted region than that occupied by any creature - as "the heaven of heavens," the pre-eminently sacred abode of the Supreme (Deuteronomy 10:14; 1 Kings 8:27; Psalm 105:16). The fundamental idea associated with the term was that of height (shamayim, literally, "the heights" - Gesenius, Furst). To the Greek mind heaven meant "the boundary" (οὑρανος, from ὁρος - Arist.), or, "the raised up" (from ὀρ - to be prominent - Liddell and Scott). The Latin spoke of "the con cavity" (coelum, allied to κοῖλος, hollow), or "the engraved" (from coelo, to engrave). The Saxon thought of "the heaved-up arch." The Hebrew imagined great spaces rising tier upon tier above the earth (which, m contradistinction, was named "the flats"), just as with regard to time he spoke of olamim (Gr. αἰῶνες). Though not anticipating modern astronomical discovery, he had yet enlarged conceptions of the dimensions of the stellar world (Genesis 15:5; Isaiah 40:26; Jeremiah 31:37; Amos 9:6); and, though unacquainted with our present geographical ideas of the earth's configuration, he was able to represent it as a globe, and as suspended upon nothing (Isaiah 40:11; Job 26:7-10; Proverbs 8:27). The connection of the present verse with those which follow has been much debated. The proposal of Aben Ezra, adopted by Calvin, to read, "In the beginning when God created the heavens and the earth, the earth was" is grammatically inadmissible. Equally objectionable on the ground of grammar is the suggestion of Bunsen and Ewald, to connect the first verse with the third, and make the second parenthetical; while it is opposed to that simplicity of construction which pervades the chapter. The device of Drs. Buckland and Chalmers, so favorably regarded by some harmonists of Scripture and geology, to read the first verse as a heading to the whole section, is exploded by the fact that no historical narration can begin with "and." To this Exodus 1. It is no exception, the second book of Moses being in reality a continuation of the first. Honest exegesis requires that ver. I shall be viewed as descriptive of the first of the series of Divine acts detailed in the chapter, and that ver. 2, while admitting of an interval, shall be held as coming in immediate succession - an interpretation, it may be said, which is fatal to the theory which discovers the geologic ages between the creative beginning and primeval chaos.

Parallel Commentaries ...


Hebrew
In the beginning
בְּרֵאשִׁ֖ית (bə·rê·šîṯ)
Preposition-b | Noun - feminine singular
Strong's 7225: The first, in place, time, order, rank

God
אֱלֹהִ֑ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

created
בָּרָ֣א (bā·rā)
Verb - Qal - Perfect - third person masculine singular
Strong's 1254: To create, to cut down, select, feed

the heavens
הַשָּׁמַ֖יִם (haš·šā·ma·yim)
Article | Noun - masculine plural
Strong's 8064: Heaven, sky

and
וְאֵ֥ת (wə·’êṯ)
Conjunctive waw | Direct object marker
Strong's 853: Untranslatable mark of the accusative case

the earth.
הָאָֽרֶץ׃ (hā·’ā·reṣ)
Article | Noun - feminine singular
Strong's 776: Earth, land


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