Genesis 1

INDEX

Verse 1

https://whispers-of-god.com/2016/12/05/genesis-1-verse-1/

Verse 2

https://whispers-of-god.com/2016/12/06/genesis-1verse-2/

Verse 3

https://whispers-of-god.com/2016/12/06/genesis-1-verse-3/

Verse 4

https://whispers-of-god.com/2016/12/06/genesis-1-verse-4/

Verse 5

https://whispers-of-god.com/2017/02/27/genesis-1-5/

Verse 6

https://whispers-of-god.com/2017/02/27/4271/

Conclusion

https://whispers-of-god.com/2016/10/16/genesis-1/

Observations

https://whispers-of-god.com/2017/03/06/observations-on-genesis-1/

 

 

Verse 1 ESV, KJ21, KJV
In the beginning, (בהתחלה) or (בְּרֵאשִׁ֖ית) (ray-sheeth’)
According to bible.com, In Hebrew, the expression means: “the first, in place, time, order or rank (specially, a first fruit)”.
http://biblehub.com/lexicon/genesis/1-1.htm

In the Collins English Dictionary, the third meaning of the word beginning is either the time when an action takes place, or the place where something starts.
This definition helps studying the expression that starts Genesis and putting it in its context.
‘The beginning’ here is a ‘relative’ beginning, instead of an absolute one. It does not talk about the beginning of everything, since it does not include God for instance. Instead it talks about the beginning of a particular thing. It is often understood to be the beginning of the ‘creation’. But which creation? Does this beginning include the creation of all realms (e.g: the Heavens, the angels…) for instance? Or is it the beginning of this physical realm only?
And if it’s the latter, does this beginning concern this entire universe or is it just the beginning of the earth?

The answer dwells in the main sentence (God created the heavens and the earth). The Collins English Dictionary defines ‘heaven’ to be either the abode of God and the angels, or the sky, firmament and space surrounding earth.
The majority of interpretations understood the heavens to be the second definition.
There is also an understanding that the sky is not one, but many (the heavens) which causes other questions to rise: what is the meaning of the existence of many skies? Are we talking about layers out side the atmosphere. or are we actually talking about different skies covering other planets?

Verse 2: “The earth was without form.”
What does form mean here? A shape, or a unified shape

‘Formless’ According to the Cambridge Bible for Schools and Colleges, the Heb. tôhû va-bhôhû is untranslatable. The LXX, ἀόρατος καὶ ἀκατασκεύαστος, “invisible and unformed,” fails to give the meaning. The Latin, inanis et vacua, is closer to the original. The alliteration of the Heb. words cannot be reproduced in English: “void and vacancy” would partially represent the sense and the sound.
In Arabic, ‘formless’ is translated as ‘ قاحلة‘ means as empty of vegetation and life as a desert. Usually this adjective (khahil) and (khahila) is used to describe the state of emptiness in a desert. It is similar to the word ‘bare’.
in French, ‘Formless’ is translated to ‘informe’. This means without a precise form.
The English and French bibles agree about the meaning of lack of form. Mass without a clear form. The Cambridge Dictionary says: “the words may contain some similarity to primitive names, which had become obsolete, but which had been used to personify the conditions of chaos out of which the universe was formed. We may, at least, in connexion with this suggestion, compare the Phoenician Βαύυ = Night, the Mother of Chaos, and the Gnostic technical terms Βύθος and Χαός, designating primaeval matter.”

‘the void’ ( bhôhû ) in Arabic ( فارغة), French (vide), both the Arabic and French Bibles agree about the meaning of emptiness.

“the deep” Heb. t’hôm, LXX ἀβύσσου, Lat. abyssi.: While the Ellicott’s Commentary sees the deep as chaos based on the interpretation of the Babylonian legend, the Cambridge Bible commentary defines its meaning based on tracing its use in the Old Testament generally, which is, in my opinion, a more accurate measure.

It says: “This word is generally used in the O.T. for (to mean) the “Ocean,” which, according to Hebrew ideas, both encircled the world, and occupied the vast hollows beneath the earth: cf. Genesis 49:25. It is used like a proper name, without the article; and is very probably Babylonian in origin. In the present verse it denotes the chaotic watery waste destined on the Second Day to be confined within certain definite limits.

“the Spirit of God” = Heb and Arabic: rûaḥ – or ROOh – The Cambridge Bible commentary says about this: “Nothing could more effectually distinguish the Hebrew Narrative of the Creation from the representations of primitive mythology than the use of this simple and lofty expression for the mysterious, unseen, and irresistible presence and operation of the Divine Being. It is the “breath” of God which alone imparts light to darkness and the principle of life to inert matter.”

Genesis = in the beginning

beh-reh-SHEET

בראשית

1

Beresheet is the name in Hebrew of the book of Genesis. There is no word Genesis in Hebrew. Beresheet is Hebrew for “In the beginning”, the first words of the book we call Genesis. They didn’t have names for the books in Hebrew for a long time. What the people would do is say the first line of the book when they wanted to point out a specific book.

Bereisheet (stress on last syllable), is used as early as the Jerusalem Talmud and Midrash Rabbah (both in the mid-fist millenium CE), and remains pretty much the only name that has been used for a number of centuries now. That name is most often translated in English as ‘In the beginning’, although Rashi takes the whole first phrase to mean ‘When God began to create the heavens and the earth…’, perhaps implying that it wasn’t necessarily ‘the beginning’. Sometimes people use the fuller name “Sefer Bereisheet”–The book of Bereisheet.

“Throughout history, however, people have referred to it by different names. According to the Encyclopaedia Judaica (2nd ed.): “Some medieval Hebrew manuscripts also use the titles “First Book” (Sefer Riʾshon) and the “Book of the Creation of the World” (Sefer Beriʾat ha-Olam). Another title occasionally in use was the “Book of the Upright” (Sefer ha-Yashar), referring to the patriarchal narratives (cf. Av. Zar. 25a; TJ, Sot. 1:10, 17c).” The citations at the end refer to the Babylonian and Jerusalem Talmuds, recording traditions from the mid-first millenium CE.” (online search ends)

2

יחס in, at; with, by; for

also means house 1 be

בְּ

3

beginning

بداية

7225. resheeth רֵאשִׁית

4

So, the first two words of verse 1 (proposition and a word) are equivalent to the word Genesis or when it begun…

5

to recover, recuperate; fatten; heal, cure

 

to create, make, form

 

to clear (forest) , cut, fell (trees)

 

be created, made, formed

 

to clear (forest) , cut, fell (trees)

برأ، يبرئ، تبريئا،

البرية،  فيها معنى الانشاء، و م، البر، و البر على خلاف البحر: البرية هي الجامدة، و هي ايضا الخلا، او ضد المدينة

في العربية، لا يوجد معنى الانشاء او القطع لهذا الفعل. او بالاحرى، لا يوجد فعل في هذا المعنى مستخرج من هذا الاسم. و لكن نقول: برآ الشخص، بمعنى جعله بريئا من التهمة او بريئا من المرض، بمعنى شفاه.

bara

El-baria, means the creation, but also it means the countryside.

El-bar; it’s the land as oppose to the sea.

Verb: bara’a; yubari’ou, it has 2 meanings:

1-to heal, to cure

2- to proclaim someone innocent of an accusation.

ברא

6

God

اليي ياهو. او الي هو

الي: نستعلم كلمة الي في اللغة الدارجة لما نتكلم عن شخص و نريد انو نعرف بيه لشخص اخر، بذكر شيء يعرفه الاخر عنه، فنقول، الشخص اللي انت تعرفو، و الا اللي هو جابلك هدية السنة الماضية، الخ.

ياهو: في الاصل، تعني: يا هو. يا هي اداة للنداء، يا فلان.  و هو، ضمير يعود على المذكر الغاءب. الاسم يمكن ان يكون مرادفا لعبارة: يا من هو، (يا أيها الذي)…

كذلك يمكن ان تكون: الي آهو: آهو، كمثل عبارة ماهو، راهو، الخ. تشير (آهو) على شيء امامنا: الذي هو امامنا. و بطريقة غير مباشرة، تدل هذه العبارة عن القرب، عن شيء في المتناول.

Eliahu אלוהים

7

the (direct object)

 

you (singular fem.)

 

shovel, spade

تشبه كلمة انت، الا ان النون ناقصة.

او هي تنويع من اداة التعريف ؛ال؛

at’

את

8

Heaven

اللغة العبرية تبدل السين بالشين. هذه الكلمة تعني السماوات. يبدو ان السماء كانت تًٍجمع على السمايين و ليس السماوات. او ان هذا كان يعني ان هناك سماوين فقط. 

Eshamayen

השמיים

9

And the

وال   هذه العبارة تكتب كالعربية، بحيث انها لا تحتاج الى فراغ بين الكلمتين.

yat

ואת

10

country, land; earth, ground, geo-; territory

الارض

Ay’Riz

הארץ

11

In the beginning (or to begin with), ‘that who is near’ has healed the skies and the earth (or the ground).

12

And the earth/the ground..

ו  הארץ

13

to be, to exist ; to happen, to take place, to occur ; to become, to develop into The verb is to ‘live’ and it means here to exist. In Arabic, haya, yahya, hayat, means lived, to live, and life.  This used to be the verb used to indicate the being. In Arabic nowadays, we find another verb that means literally the past existance: ka:na, yakou:nou, ka’inon, and kaynouna.  This means it existed, exists now, a (human) being, and existence. El-kawn, means the entire world or existence. But it all derives from a verb in the past tense. Whereas ‘hayat’, it derives from a verb that means to live, and life. hayta

הייתה

14

Chaos

توهو،  هذه كلمة تعني التوهان، التيه، عدم الاستقرار الجسدي او الذهني،.  حرفيا تعني، فالتتوهوا – get lost – when addressing plural.  Toh, when addressing one person. Tohi when addressing a female. Tohna, when addressing a group of females. So, toho was addressing a group of males and females.

Tohu /

תוהו

15

desolation, emptiness; nothingness, chaos Boao

ו      בוהו

16

1-darkness ; evil, forces of darkness – (literary) to withhold

2-חוּשׁ 

gloom, murk

*sense ;instinct, talent, feeling 

خوشيخ

khushikh

ו   חושך

17

1-Over

2- prima facie: based on the 1st impression; taken at face value.

 

on, upon, on top of; in front of; to, than

Literally: on the face of

 

lousy

3-עִלֵּף – to cause to faint, to knock out, to shock

עלפני

18

1- abyss, chasm, bottom, gulf, abysm, great depth

2- נָהֹם – (literary) to rage, to roil

Garlic ! thom

תהום

18

1-wind, breeze ; (literary) soul ; spirit, essence

2- air; direction; ghost, fantom, genie, hobgoblin, imp, incubus, jinn, jinni , kobold, phantom, shade, sprite, bogey, bogy; mind

3-space, gap ; (typography, printing) spacing

4-to be common, to be widespread, to be accepted

Wind  – but the pronunciation is of course different.  ريج

ו(و) רוח

20

God

اللهم، the same interpretation at the top

Eloheem

אלוהים

21

1-   verb פיעל  to hover, to float (in the air)

2- רַחֶפֶת – hovercraft

3- מְרַחֵף – daydream, absent minded.

ميغَخيفٍتْ 

Migha’khifit

מרחפת

22

Same as 18

עלפני

23

sea, water, main; big lake

 

water

Obviously it’s different from the word ‘maa’ in Arabic, but nearer to the Egyptian word (mayya). Knowing the variation of the Arabic word, we can see the similar root: ماء، مياه، يم و هو النهر، امام، تعني تقدم، امام، من يؤم في الصلاة، امة، هي جموع المواطنين تحتئ راية سياسية واحدة، … A (the)

mayim

ה(the)   מים

24

And the ground/earth was toho boho (chaotic), and the dark forces were (raging) on the face of the abyss,  and the spirit of God was hovering over the water.
And He said:

1-אָמַר to say, tell, utter; to command; intend

2- To command, to instruct

هو نفس فعل الامر: امر، يامر، امر

The 1st letter isn’t (and) here, but it’s the part of the verb that makes it in the past tense.  Without it, the verb takes the future tense. and without the 2nd letter, it take the infinitive form.

vayómer

ויאמר

25

God SAME AS 21

אלוהים

26

Let there be/ Let it be 1-   הָיָה   -to be, to exist ; to happen, to take place, to occur ; to become, to develop into Yhi

יהי

27

Light, sun light, lamp light,

2- אוּר – Fire, blaze

3- אֹר – Illuminated, shone

Notice that the Arabic word for light is nur, adding the n letter. ur

אור

28

1- ויהי – And it was (the ‘let there be’ happened).  It was so (what was said). And the ‘let there be’ took place.

2- אור – Light

veyli – strange enough it sounds like the French verb: vouloir, and it means similar thing. veyli-ur

ויהיאור

29

And God said: Let there be light, and there was light.