I've thought quite a bit about Hebrew cosmology. Not as much as some, but probably more than the average Jane or Joe. But Scott Noegel just published an essay in Hebrew Studies that seemingly states the obvious ("God of Heaven and Sheol," HS 58 (2017):119-44), but hadn't even crossed my mind until Noegel made the case.
It's well known that the Hebrew word ארץ (eretz) has several meanings, including the entire habitable earth, a tract of land, and the underworld, among others. In Hebrew cosmology, the heavens are the height of the cosmos, and the underworld represents its lowest extremity. This concept is evident in a number of poetic passages in the Hebrew Bible, including, for example, Ps 139:8
It's well known that the Hebrew word ארץ (eretz) has several meanings, including the entire habitable earth, a tract of land, and the underworld, among others. In Hebrew cosmology, the heavens are the height of the cosmos, and the underworld represents its lowest extremity. This concept is evident in a number of poetic passages in the Hebrew Bible, including, for example, Ps 139:8
If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. (NRSV)
Most interpreters agree that the theological assertion in Gen 1:1 is that God created everything, not just heaven and earth. This idea of an expression representing a totality is called a merism, a rather common feature in the Bible and in ancient Near Eastern texts.
Noegel suggests that the merism in Gen. 1:1 makes more sense if we understand eretz as the underworld, rather than the entire habitable earth. In other words, God created the heavens and the underworld, from the height of the cosmos to its depth.
He admits he doesn't expect to see any changes in Bible translations anytime soon. But, as more evidence from the ANE comes to light we need to be prepared to adjust traditional readings accordingly, as we have already done with many, many way.
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