And Elohim said, Let there be (hâyâh) light: and there was light.” (Gen 1:3 OJB)
Neither here nor in Genesis 1:14-18, is an original creative act implied. A different word is used. Light was the first thing made out of the dark chaos. In 2 Corinthians 4:4, the Apostle tells that out of darkness Light shall shine. The first order of business was to bring light into being as a means to remove one of the effects of judgment, “darkness (chôshek) upon the face of the deep.” This was not the making of the sun, which is seen in a later verse, but the calling forth of light from the primordial darkness.
And Elohim said, Let there be a raki’a (expanse, dome, firmament) in the midst of the mayim (waters), and let it divide the mayim from the mayim. And Elohim made the raki’a, and divided the waters under the raki’a from the waters which were above the raki’a; and it was so. And Elohim called the raki’a Shomayim (Heaven). And the erev and the boker were Yom Sheni (Day Two, the Second Day). (Gen. 1:6-8 OJB)
The full meanings of these verses go well beyond any simplistic interpretation of the sky or outer space. A large part of the water was raised, leaving a space between it and the water which remained on Earth. Here, Elohim stretched out the heavens (râqı̂ya‛ – spread out by beating, as gold leaf). During the transition, some air was provided for the lower part of the heavens, yet on another day the starry bodies were created. They were in the firmament (Genesis 1:4) but the waters, which were raised, were above the firmament. Therefore, if this is taken as literal, the waters above the sphere are not water vapor, clouds, nor a canopy of water positioned above the surface. Instead, these waters exist at a great distance beyond the stars and not necessarily in a liquid form. Heaven was above the higher “Sea” and below the Throne of God.
Revelation says, “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.” (Revelation 4:6)
Hence, this particular “Sea” above the firmament is higher than what is now known as the physical universe. Since the sun, moon and stars are in the firmament this “Sea” is above it. This interpret-tation of the sea being above the heavens is not rigidly offered, one only hopes that the reader will consider this explanation and give it some thought.
And Elohim said, Let there be lights in the raki’a of the heaven to divide the day from the night; and let them be for otot (signs), and for mo’adim (seasons), and for yamim (days), and shanim (years); (Genesis 1:14 OJB)
In the writings of virtually all mythology a description exists of the major constellations, which are called the “Twelve Signs of the Zodiac.” The story of redemption was told in the beginning of creation by the Zodiac and all ancient cultures, starting with the Sumerians, were aware of this astrological assemblage.
Within the book of Job, the oldest book of the Bible, God says,
Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons? (Job 38:31-32 KJV).
Clearly, this references the constellations of Orion and Pleiades as well as the star Arcturus. Mazzaroth is the ancient Hebrew name for the Zodiac. In the beginning, there was a God-given Gospel in the stars but it is corrupted now.
The Zodiac was created to show the Gospel via the stars, along with “things to come.” Josephus said that according to Jewish tradition, the Gospel in the stars was told by Adam, Seth, and Enoch. However, here is where the corruption in truth of the redemption story through the stars begins.
Semjaza taught enchantments, and root-cuttings, Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations” (1Enoch 8:3)
The fallen angels, after the fall of man taught astrology and renamed the constellations and stars to pervert the truth told in the Mazzaroth.
The verse below tells us that the heavens still declare, “His eternal power and divine nature.”
For since the creation of the world his invisible attributes — his eternal power and divine nature — have been clearly seen, because they are understood through what has been made. So people are without excuse.” (Romans 1:20 Net)
In the following verses, see that Elohim creates the seed bearing plants and animals, “after their kind” and says it is good.
And G-d said, Hinei, I have given you every herb bearing seed, which is upon the face of kol ha’aretz (all the earth), and every etz (tree), in the which is the fruit of a tree yielding seed; to you it shall be for food. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for food; and it was so. And G-d saw every thing that He had made, and, behold, it was tov me’od (very good). And the erev and the boker were Yom Shishi (Day Six, the Sixth Day). (Gen 1:29-31 OJB)
During the Earth’s earliest age, in pre-delugian times, a mist went up from the Earth and watered it (Genesis 2:5), which was before what is known as today’s modern rain. The Earth did not receive rain until Noah’s deluge when the great depths were opened up along with the giving of rain from the heavens. Confirmation of this exists in the Bible.
But there went up a mist from the earth, and watered the whole face of the ground.” (Gen 2:6)