Notes · Gen 1:1–31

God Creates the Heavens and the Earth

26 approved team notes on Gen 1:1–31.

Read Gen 1:1–31

Gen 1:1

cross-referenceGen 1:1–3; John 1:1–3; Col 1:16; Heb 11:3

Gen 1:1–3 and John 1:1–3, Col 1:16, Heb 11:3: form only

SaysJohn 1:1 Ἐν ἀρχῇ matches the form of LXX Gen 1:1 ΕΝ ΑΡΧΗ; that is form agreement, not a source claim. The SBLGNT apparatus has no variant unit at John 1:1–3.
SaysJohn 1:3 uses ἐγένετο; LXX Gen 1:3 has Γενηθήτω φῶς· καὶ ἐγένετο φῶς; LXX Gen 1:1 uses ἐποίησεν, not κτίζω.
SaysCol 1:16 uses ἐκτίσθη, not ἐποίησεν; the SBLGNT apparatus records that the Byzantine Textform adds the article after πάντα and, with one other edition, after καί.
SaysHeb 11:3 has the ages formed ῥήματι θεοῦ, and what is seen not from visible things; the SBLGNT apparatus records the Byzantine Textform's plural τὰ βλεπόμενα against the singular τὸ βλεπόμενον.
ImpliesHebrews takes up Gen 1's speech formula as creation by God's word; the creation-from-nothing question is left as the Romans 4 historical note leaves it.
UncertainA specifically verbal link from Col 1:16 to Gen 1:1 is not established, because heaven and earth is a common pair; comparison of ὁρατὰ καὶ ἀόρατα with LXX 1:2 ἀόρατος claims no dependence. No lean is taken.

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exegeticalGen 1:1–2

In the beginning: the syntax of 1:1–3, the unformed earth, and the Spirit of God (Genesis 1:1–2)

SaysThe consonants of 1:1 allow an independent clause and a temporal clause; bereshit has a disjunctive accent; bara is Qal perfect 3ms with elohim as subject; BSB “In the beginning” is one reading only. Verse 2 has hayetah tohu wabohu; merachefet is a Piel participle feminine with ruach; the LXX has pneuma theou epephereto; Deut 32:11 uses the same stem.
UncertainNo lean is taken on the syntax: an independent clause (accent, LXX en arche epoiesen, early Jewish complete clauses, and John 1:1) or a temporal clause (anarthrous reshit, beyom at 2:4). The language note on John 1:1 prefers the independent reading for its own purpose; that preference is neither adopted nor contradicted here. See the note on John 1:1. The syntax does not settle creation out of nothing.
UncertainNo lean is taken on tohu wabohu (unformed and unfilled; desolate waste; or chaos with the deep and darkness). A became reading of hayetah is named; waw plus noun plus qatal normally means was.
UncertainNo lean is taken on ruach elohim: the Spirit of God (BSB’s capital S; Ps 33:6; 104:30); wind or breath (Gen 8:1); or a mighty wind (debated). A Trinitarian reading is a historic inference, not the Hebrew’s plain sense.

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exegeticalGen 1:1–31

How the creation days relate to time: five views on equal terms

SaysSix days close with evening and morning (1:5, 8, 13, 19, 23, 31). Day one is yom echad, no article; BSB “the first day” adds one. Only day six has the article on the ordinal. In 2:4 beyom is broader. “For in six days the Lord made the heavens and the earth” (Exod 20:11, BSB).
UncertainHow the days relate to time is open. Five views stand on equal terms, in the same form, all held in conservative evangelical reading, and several may be combined: literal (calendar) days; day-age; framework; analogical days; temple-cosmology. No lean is taken. The age of the earth, a question these views often address, is not argued here.

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exegeticalGen 1:1–31

New Testament readings of Genesis 1

SaysJohn 1:1 En arche matches the form of LXX Gen 1:1 en arche epoiesen ho theos. “Through Him all things were made” (John 1:3, BSB). Col 1:16 uses ektisthe of all things in heaven and on earth, where LXX Gen 1:1 has epoiesen. Heb 11:3 says the universe was formed at God’s command, so that what is seen was not made out of what was visible. Matt 19:4, ‘made them male and female,’ agrees in form with LXX Gen 1:27; SBLGNT has ktisas and the Robinson–Pierpont text has poiesas, the same verb as the LXX. Mark 10:6 has the same pair. Form agreement is not a claim about which text was used.
ImpliesJohn gives the Word the role of God’s creative speech in Genesis 1, as the notes on John 1 already set out; deity is not argued here. Colossians reads Gen 1:1’s heavens and earth in terms of the Son. Hebrews takes up “And God said” (Gen 1:3, BSB) as creation by God’s word.
UncertainA specifically verbal link in Col 1:16 is open; the pair is common. Whether Heb 11:3 teaches creation out of nothing, or only from what is invisible, is left as the historical note leaves it. No lean is taken on Gen 1:1. Marriage teaching is out of scope.

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exegeticalGen 1:1–31

Genesis 1: God creates the heavens and the earth

SaysGod creates, speaks, sees, separates, names, makes, blesses, and gives through Genesis 1; six numbered days close with evening and morning; humankind is made in God’s image, male and female, and blessed; all that God had made is very good (1:31).
ImpliesIsrael’s God is the sole Creator; sun, moon, stars, sea creatures, and land animals are creatures under him, not rival gods. The link of John 1:1–3 to this chapter is already drawn.
UncertainNo lean is taken on the syntax of 1:1–3, tohu wabohu, ruach elohim, Let Us, the content of image and likeness, the creation days, what the expanse requires, or how dominion is lived out. Whether 1:1 alone teaches creation out of nothing is left with the historical note on that question. Genesis 2:1–3 is the next paragraph.

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historicalGen 1:1–31

Christian readings of Genesis 1, from Theophilus to Keil

SaysGen 1:1 opens “In the beginning”; 1:14–19 places the lights on the fourth day after three evenings and mornings (1:5, 8, 13); 1:26 has “Let Us make man in Our image,” and 1:27 continues with the singular verb וַיִּבְרָא.
UncertainThe syntax of Gen 1:1–3, how the days are to be read (calendar days, day-age, framework, analogical days, or temple inauguration) and the referent of “Let Us” are open; no lean, and Christian readings from Theophilus to Keil (Calvin included) do not fix Gen 1:1–3, 1:26 or the days.

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historicalGen 1:1–31

Early Jewish readings of Genesis 1

SaysGen 1:1 says God created the heavens and the earth; 1:5 calls the first day yom echad (“day one”; BSB “the first day”); six days are each closed by evening and morning (1:5–31).
UncertainEarly Jewish readings (Onqelos, Philo, Jubilees, 4 Ezra, Josephus, 2 Maccabees) do not decide the syntax of Gen 1:1–3 or the nature of the days; no lean.

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languageGen 1:1–3

Gen 1:1–3: "In the beginning" or "When God began"

Saysבְּרֵאשִׁית has no article and a disjunctive accent; OSHB tags it absolute; בָּרָא is Qal perfect with אֱלֹהִים as subject; the form allows two readings.
UncertainIndependent clause ("In the beginning God created…"): grounds are the accent, the absolute tag, the LXX and early Jewish renderings.
UncertainTemporal clause ("When God began to create…"): grounds are the missing article, the noun's usual construct use (45 of 51 in OSHB), and construct before a verbal clause (Gen 2:4). No lean.
UncertainWhether 1:1 by itself teaches creation out of nothing is not settled by the syntax.

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languageGen 1:1–5

LXX Gen 1:1–5: ἐν ἀρχῇ, ἀόρατος, and day one

SaysSwete Gen 1:1 is ΕΝ ΑΡΧΗ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν; ἐποίησεν renders בָּרָא, and the opening is anarthrous like בְּרֵאשִׁית.
Saysἀόρατος καὶ ἀκατασκεύαστος is an interpretive rendering of תֹהוּ וָבֹהוּ; ἄβυσσος renders תְהוֹם; πνεῦμα θεοῦ ἐπεφέρετο renders the hovering clause and does not decide spirit, breath, or wind.
Says1:3 is Γενηθήτω φῶς· καὶ ἐγένετο φῶς, and the day closes as ἡμέρα μία, a cardinal, matching יוֹם אֶחָד.
SaysThe consonantal text of בְּרֵאשִׁית allows both an independent clause and a temporal dependent clause; OSHB tags the noun as absolute.
UncertainAuthorial intent between those readings, and creation out of nothing, are not settled by this syntax. No lean is taken. The John 1:1 note prefers the independent reading for its own purpose; this note neither adopts nor contradicts that preference.

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languageGen 1:1

Gen 1:1: bara', "create"

Saysבָּרָא is Qal perfect 3ms (BDB "shape, create", "always of divine activity"); in Gen 1:1–2:3 it occurs six times (1:1, 1:21, 1:27 three times, 2:3), always with God as subject.
Saysעָשָׂה ("do, make") stands beside it (1:7, 16, 25, 31); 2:3 joins the two verbs; Gen 1 does not define a difference.
UncertainWhether בָּרָא by itself means creating without existing material; no lean.

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VariantGen 1:1–31

Genesis 1: Greek and Samaritan differences

Implies1:6–8: the Greek placement of "and it was so" and the approval plus at 1:8 are explainable from context; no apparatus entry; the Samaritan agrees with the MT. MT printed.
Says1:9: the MT and the Samaritan have "place" (printed); a Qumran Genesis fragment (IAA Plate 275, Frag 1) and the Greek read "gathering"; see var.Gen.1.9.waters-gathered.
Says1:14 pluses (the first shared by the Samaritan in 1:15 wording); 1:20 plus; 1:27 minus; 1:28 λέγων renders the MT "and God said to them", and the one plus is καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς; inner-Greek units as printed.
UncertainWhether the 1:14–28 differences reflect other Hebrew wording or Greek leveling.

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Gen 1:2

languageGen 1:2

Gen 1:2: ruach elohim, "the Spirit of God" or "a wind from God"

SaysOSHB tags רוּחַ as construct, either gender, and מְרַחֶפֶת as Piel participle feminine singular (BDB "hover"); BDB "breath, wind, spirit", incl. "spirit of God".
SaysDeut 32:11 יְרַחֵף (Piel imperfect) shares a root with מְרַחֶפֶת; agrees with the eagle-alone note.
UncertainSpirit of God, wind or breath from God, or mighty wind; no lean.

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languageGen 1:2

Gen 1:2: tohu wabohu

Saysוְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ; BDB glosses tohu "formlessness, confusion, unreality, emptiness", bohu "emptiness", tehom "deep, sea, abyss".
SaysThe pair recurs in Jer 4:23 and Isa 34:11; tohu alone in Deut 32:10 and Isa 45:18.
UncertainWhat the pair means (unformed/unfilled, desolate waste, chaotic state); the "became" reading and its counter-ground; no lean.

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Gen 1:3

exegeticalGen 1:3–25

The six days: speech, evening and morning, realms and filling (Genesis 1:3–25)

SaysDays one to six are framed by God’s speech and by evening and morning. Day one closes yom echad, day one; BSB “the first day” adds an article. Days two and three form realms (expanse, named shamayim, then seas, dry land, and vegetation); days four to six fill them. At 1:9 the printed wording is maqom, place, with the Samaritan, and the BSB’s “into one place” follows it; the named alternative is miqweh, gathering, in a Qumran Genesis fragment, with the Greek synagogen.
ImpliesThe pattern presents God as the one who orders what he makes. Lights, sea creatures, and land animals are creatures under him, not rivals.
UncertainThe pattern does not decide how the days relate to time; five readings stand on equal terms in the note on the creation days, with no lean. Confidence at 1:9 is low; no lean is taken and no argument is built on either reading. Placement of “And it was so” and the day-two approval line are treated in the textual note. Genesis 2:1–3 is context only.

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Gen 1:5

languageGen 1:5

Gen 1:5: yom, evening and morning

Saysyom first names daylight (1:5); BDB "day", also "= time"; each day closes with evening and morning.
SaysDay one is yom echad (cardinal, no article); days 2–5 anarthrous ordinals; day six article on the ordinal; day seven has no evening–morning line.
UncertainLength of the days and how the week is read: five views on equal terms; no lean.

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Gen 1:6

exegeticalGen 1:6–8

The expanse (raqia) between the waters (Genesis 1:6–8)

SaysGod calls for a raqia between the waters (1:6), makes it (1:7), and names it shamayim, the noun rendered “heavens” in 1:1. The BSB uses “an expanse” and then “sky.” Waters stand beneath it and above it. Lights are set “in the expanse of the sky” (1:14); birds fly “in the open expanse of the sky” (1:20). The LXX has stereoma.
UncertainWhat physical picture the word requires is open, with no lean: a solid dome, as in a common ancient picture of the world; sky or atmosphere, with the waters above as clouds; or language of appearance, with no commitment to a physical model. Ancient Near Eastern pictures are background only and do not fix the meaning.

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historicalGen 1:6–8; Gen 1:14–21

Ancient pictures of the world and Genesis 1 (1:6–21)

SaysGen 1:6–8 says God made a raqia (BSB “expanse”) separating waters below from waters above and called it shamayim (BSB “sky”; “heavens” in 1:1); 1:16–17 sets the unnamed greater and lesser lights in it; 1:20 has birds fly across it; 1:21 says God created the great sea creatures; Ps 74:13 praises God who divided the sea and smashed the heads of the sea dragons.
UncertainWhether Genesis 1 knows such texts or shares, corrects, or speaks within ancient Near Eastern pictures of the world (no dependence is claimed), the referent of raqia (solid dome, atmosphere/sky, or phenomenological language), and whether the unnamed lights and created sea creatures are a deliberate contrast are open; no lean, and the background does not fix 1:6–8 or the days.

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languageGen 1:6–8; Gen 1:16; Gen 1:26–28

LXX Gen 1:6–8, 1:16, and 1:26–28: στερέωμα and εἰκών

Saysστερέωμα renders רָקִיעַ and is named οὐρανόν; καὶ ἐγένετο οὕτως is at the end of LXX 1:6, and 1:8 adds καὶ ἴδεν ὁ θεὸς ὅτι καλόν.
Says1:16 has the two great lights εἰς ἀρχὰς τῆς ἡμέρας and εἰς ἀρχὰς τῆς νυκτός; 1:26 has Ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν καὶ καθ’ ὁμοίωσιν; 1:27 has κατ’ εἰκόνα θεοῦ and ἄρσεν καὶ θῆλυ, and lacks an equivalent of the first בְּצַלְמוֹ; 1:28 uses κατακυριεύσατε and ἄρχετε, has λέγων for the Hebrew's second speech clause, and has one plus.
Impliesκατακυριεύσατε and ἄρχετε describe delegated, accountable rule, on the grounds that God gives them as commands after blessing and joins the rule to the image; the alternative is that the verbs say only that humans rule, not how.
UncertainThe Greek does not decide the picture of στερέωμα, the sense of the plural Ποιήσωμεν, or whether εἰκών and ὁμοίωσις differ. No lean is taken on those questions, or on applications of dominion.

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languageGen 1:6–8

Gen 1:6–8: raqia', "expanse"

Saysרָקִיעַ is made between the waters, named שָׁמָיִם, holds the lights; BSB "expanse", "sky"; LXX στερέωμα.
SaysBDB glosses the noun "extended surface, (solid) expanse" and describes a solid vault; the verb "beat, stamp, beat out, spread out" (Job 37:18).
UncertainSolid vault, sky/atmosphere, or language of appearance; no lean.

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Gen 1:26

exegeticalGen 1:26–28

Let Us, the image, and dominion (Genesis 1:26–28)

SaysNaaseh is Qal imperfect, first person plural; the suffixes on “our image” and “our likeness” match it. Verse 27 returns to the singular. Adam has no article. BSB “Let Us” and “Our” are English house style; “to rule” renders “and let them rule.” Image and likeness take different prepositions that swap in Gen 5:1, 3; image stands alone in 9:6. Both rule-verbs follow the image words, inside the blessing.
ImpliesThe rule is delegated and accountable to God: spoken by God, after the image words, and under the blessing. Alternatively, the verbs say only that humans rule.
UncertainWhom us addresses is open, with no lean: a plural of majesty or self-deliberation; address to the heavenly court (1 Kgs 22:19; Isa 6:8; Gen 3:22; 11:7), while 1:27 keeps creating and the image with God alone; a plurality within the one God, beside 1:27’s singular verb; or address to the earth, a minority reading.
UncertainWhat the image is is open, with no lean: capacities such as reason and moral nature; relationship with God and one another, including male and female; royal representation, linked to rule; or a historic distinction of image from likeness. Whether the nouns differ or are near synonyms is open (Gen 5:1, 3). Stewardship, a royal-priestly vocation, and a cultural mandate are readings of how the commission is lived; no lean is taken.

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historicalGen 1:26–28

Image and likeness: background and early readers (1:26–28)

SaysGen 1:26–28 says God made humankind (אָדָם, no article) in his image and likeness, male and female, and gave them rule over the creatures; Gen 5:3 and 9:6 reuse likeness and image; Ps 8:5 says God crowned man with glory and honor.
UncertainWhat the image consists in (capacities, relationship, royal representation, or a combination), whether tselem and demut differ in meaning, and whether the wording draws on ancient royal image language are open; no lean, and the background does not fix Gen 1:26–27.

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languageGen 1:26–27

Gen 1:26–27: tselem and demut, "image" and "likeness"

Says1:26 בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; 1:27 בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים; BDB "image", "likeness, similitude"; LXX κατ’ εἰκόνα … καθ’ ὁμοίωσιν.
SaysThe nouns recur with prepositions exchanged in Gen 5:1, 3; image alone in Gen 9:6.
UncertainWhether the nouns differ or are near synonyms; no lean.
UncertainWhat the image consists in (capacities, relationship, royal function); no lean.

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languageGen 1:26–28

Gen 1:26–28: radah and kavash, "rule" and "subdue"

Saysוְיִרְדּוּ Qal jussive 3mp (BDB "have dominion, rule, dominate"); וּרְדוּ Qal imperative; וְכִבְשֻׁהָ Qal imperative + 3fs suffix; BDB "subdue, bring into bondage", and for 1:28 "subdue, dominate, the earth".
SaysThe rule words follow "in our image" and stand inside the blessing; 1:29–30 give food.
ImpliesOn the language, the rule is delegated and accountable; alternative: a grant of power whose terms the text does not set (the verbs say that humans rule, not how). Agrees with the Greek note.
UncertainHow the commission is lived out; no lean; modern applications outside the note.

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languageGen 1:26

Gen 1:26: na'aseh, "Let us make"

Saysנַעֲשֶׂה is Qal imperfect 1cp; אָדָם has no article (BDB collective "man, mankind"); 1:27 returns to the singular; BSB capitals are house style.
UncertainMajesty/self-deliberation, heavenly court, plurality within God, or address to the creation; no lean.

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Gen 1:27

historicalRom 1:26–27; Lev 18:22; Lev 20:13; Gen 1:27

Romans 1:26–27 in its first-century setting

SaysRom 1:26–27 says God gave people over to dishonorable passions, that women exchanged natural relations for those contrary to nature, and that men abandoned relations with women and burned with desire for one another, males with males.
ImpliesBecause the text describes mutual desire ('for one another'), includes women, and echoes the 'male and female' of Gen 1:27, it condemns same-sex intercourse as such, as contrary to the Creator's design, not only exploitative pederasty.
ImpliesRom 1:26 most likely refers to sexual relations between women: 'likewise' (ὁμοίως, 1:27) links the men's act to the women's, both depart from 'the natural use' (τὴν φυσικὴν χρῆσιν), and the 'females'/'males' wording echoes Gen 1:27.
SaysRom 3:23–24 says all have sinned and are justified freely by God's grace.

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Gen 1:29

exegeticalGen 1:29–31

Food given, and all that God had made very good (Genesis 1:29–31)

SaysGod assigns plant food by speech to humans (1:29) and to every beast, bird, and crawling creature that has the breath of life in it (1:30), and “And it was so.” “And God looked upon all that He had made, and indeed, it was very good.” (1:31, BSB). The day closes with evening and morning. BSB “the sixth day” places the article where the Hebrew has it only on the ordinal.
ImpliesPlant food for humans and for animals stands inside that verdict on all God made. Later permissions are not taken up here. Genesis 2:1–3 is context only and is not treated here.

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