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Tohu wa-bohu or Tohu va-Vohu (Biblical Hebrew: תֹהוּ וָבֹהוּ ṯōhū wāḇōhū) is a Biblical Hebrew phrase found in the Genesis creation narrative (Genesis 1:2) that describes the condition of the earth immediately before the creation of light in Genesis 1:3.
"Let there be light" is an English translation of the Hebrew יְהִי אוֹר (yehi 'or) found in Genesis 1:3 of the Torah, the first part of the Hebrew Bible. In Old Testament translations of the phrase, translations include the Greek phrase γενηθήτω φῶς ( genēthḗtō phôs ) and the Latin phrases fiat lux and lux sit .
Bohu has no known meaning and was apparently coined to rhyme with and reinforce tohu. [3] It appears again in Jeremiah 4:23, [4] where Jeremiah warns Israel that rebellion against God will lead to the return of darkness and chaos, "as if the earth had been ‘uncreated’." [5] Tohu wa-bohu, chaos, is the condition that bara, ordering, remedies ...
Augustine thought that the 'heaven and Earth' signified the spiritual created order and unformed matter. John Scotus Eriugena believed that the terms referred to archetypes and primordial causes. Next, Genesis states that the world was created "without form and void" or, in the Septuagint, "invisible and unfinished" (aoratos kai akataskeuastos ...
According to Democritus, the Void was a necessary empty space that allowed for the movement and interaction of atoms, making it essential for the existence of matter itself. This view framed the Void as a real and foundational component of the universe, contrasting with the notion of it being mere nothingness. [3]
We are now approaching lunar sunrise, and for all the people back on Earth, the crew of Apollo 8 has a message that we would like to send to you. In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the book of Genesis chapters 1 and 2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two different stories drawn from different sources.