On the second day of creation, God created the raqiya , placing it in the midst of the water, thereby separating it into two parts: “the waters above the firmament [ raqiya ]” and the waters below it. In the Bible, the Spirit of God broods over the waters to create. Terrified by the despotic command of God, they started asunder, and mountains rose aloft, the dry land with its heights and its low grounds appeared. None of these things existed before Day One (Hebrews 11:3, Colossians 1:16). He created the atmosphere, by separating the waters, on Day Two (Genesis 1:6–8). And from there, above the waters, God creates all things. The alphabet of Nature is written in the landscape and its inhabitants. So, you are right that there was water on Day One, because God created water on that Day. After God’s creative activity, part of this vast body forms the salt-water seas (vv. The primordial sea, in Genesis as in Enuma Elish, preexist creation, and the initial stages of creation consist of the creator dividing the primordial waters to create a tripartite world, with the celestial waters above, the infernal waters below, and the earth in between.” According to Genesis, before there was air or land or any form of life, the earth was a formless mass of primordial water. Robert R. Stieglitz stated that Eblaitic texts demonstrate the equation of the goddess Berouth in the mythology of Sanchuniathon with Ugaritic thmt and … In sum, the god of Genesis 1:6-8 creates a domed bubble or air pocket in the midst of these primordial waters. The shedding of light was the flare-up of Saturn. The abyss: the primordial ocean according to the ancient Semitic cosmogony. Therefore, it seems to be that God did not create the primordial waters, but that it existed for an eternity with God. Tehom is a cognate of the Akkadian word tamtu and Ugaritic t-h-m which have similar meaning. These primordial waters described in Genesis 1 are the symbol of chaos in many ancient Near Eastern stories, including some biblical accounts. In the flood story of Genesis 6-9, the waters of the deep (tehom) well up to return the world to primeval chaos (Genesis 7:11). God separated the dry land from the sea on Day Three (see Genesis 1:9–10). The book of Genesis begins with the Spirit of God, hovering over the waters of the deep, the primordial waters, the abyss. After this, Psalm 104:7 describe the subduing of the primordial waters by raising up the dry land and the confining of these waters in basins surrounded by banks. A remarkable hymn from the Rig Veda, translated by Dr. Max Muller, also closely approximates to the Scriptural account: - Likewise, in ancient Semitic mythology, there is frequent reference to the primordial sea monster that represents the shadowy chaos. 2. 3 And God said, “Let there be light,” and there was light. 9–10); part of it is the fresh water under the earth (Ps 33:7; Ez 31:4), which wells forth on the earth as springs and fountains (Gn 7:11; 8:2; Prv 3:20). 4 God saw that the light was good, and he separated the light from the darkness() 5 God called the light “day,” and the darkness he called “night. ) The face of the waters was Saturn’s formless, swirling and chaotic circumstellar disk that was barely visible in the primordial darkness. The Bible also says that the Spirit (Wind) of Elohim was moving over the face of the deep.The Hebrew word Tehom is translated as the deep. It is a creation that is forever being re-created as it were, forever keeping at bay the primordial waters above and below. The Primordial Waters. In many cultures life is said to have arisen in the primordial waters. The waters were called nara, as being the production of Nara, or the Spirit of God, who, on account of these being his first ayana, or place of motion, is named Naray-na, or moving on the waters. Scientists believe that life originated in the primordial waters of ancient earth. Origins. As such it was equated with the earlier Sumerian Tiamat.In Modern Arabic, Tihamah refers to a coastal plain of the Red Sea.
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