User:RekonDog/Sandbox/Abrahamic Philosophy & Science/Appendix III

בְּרֵאשִׁית בָּרָא אֱלהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ

בראשת "—in beginning." The very first phrase, בראשת, which the entirety of the book is titled, in Hebrew: B'reshiyth; in Koine Greek, γένεσις Génesis, meaning "birth, source, origin". It translates literally as "At/in [the] head [of]", implying "in [the] beginning."

It is mystery on why the scribes have phrased the opening verse of the Torah in status constructus (construct state), whereas the phrase itself does not contain its modifying noun, nor the article ה ("the") which defines the phrase, "...In [the] beginning"; thus, it is read as an incomplete sentence that is solely dependent on the next clause, "...GOD created."

The letters ר, א, and ש, are pronounced as -reish- when placed with vowel markings; without the vowel placements, it can also be read as -rosh-, which is the Hebrew word for "head" (as in ראש השנה, Rōsh Ha-Shanah, "the head (beginning) [of] the year"). Furthermore, the first letter ב means "in" or "at", and the last letters ית imply "of".

בָּרָא "flattened"; "filled". In relation to other ancient Semitic words, it can also carry the idea of "to build" or even "to give birth," concepts which are related and give concrete illustration to its primary Hebrew meaning —to give form".

The verb בָּרָא occurs fifty-three times in the Hebrew Scriptures, despite its sparse occurrences. בָּרָא is an important word within the scope of Old Testament theology. The verb refers only to divine activity, specifically the creation of the cosmos. It may also refer to the initiating of something new (e.g., Ps. 51:10; Isa. 41:20; 48:6-7; Jer. 31:22) and to the concept of bringing something into existence (e.g., Isa. 43:1; Eze. 21:30; 28:13-15). Such powerful ideas used in conjunction with the creation of the universe have far-reaching implications for GOD’s people (Isa. 40:26-31) and for GOD’s control over history (Isa. 42:1-5). The ideas surrounding בָּרָא clearly attest to GOD’s great power and sovereignty.

אֱלהִים "GOD". This is one of the Names of GOD سبحانه و تعالى, pronounced as ʾēlohim. Generally, it is thought that it is a formation of eloah, or elāh, which is the ancient semitic word for god, as well as other singular pagan deities. Elohim is used in the plural suffix form (-'im), translating it literately as gods. In this verse, it is traditionally held to be used in solitary 'majestic/royal pluralism,' highly considering the ONE GOD سبحانه و تعالى of Abraham.

אֵת הַשָּׁמַיִם

אֵת is a Hebrew particle that is placed in front of the direct object that it supports.

At the very first moment—from absolute nothingness—GOD created the heaven and earth.