The Bible was formed over many centuries, by many authors, and reflects shifting patterns of religious belief; consequently, its concepts of cosmology are not always consistent. Nor should the Biblical texts be taken to represent the beliefs of all Jews or Christians at the time they were put into writing: the majority of those making up Hebrew Bible or Old Testament in particular represent the beliefs of only a small segment of the ancient Israelite community, the members of a late Judean religious tradition centered in Jerusalem and devoted to the exclusive worship of Yahweh.
The universe of the ancient Israelites was made up of a flat disc-shaped earth floating on water, heaven above, underworld below. Humans inhabited earth during life and the underworld after death, and the underworld was morally neutral; only in Hellenistic times (after c.330 BCE) did Jews begin to adopt the Greek idea that it would be a place of punishment for misdeeds, and that the righteous would enjoy an afterlife in heaven. In this period too the older three-level cosmology was widely replaced by the Greek concept of a spherical earth suspended in space at the centre of a number of concentric heavens.
The opening words of the Genesis creation narrative (Genesis 1:1-26) sum up the authors' view of how the cosmos originated: "In the beginning God created the heavens and the earth"; Yahweh, the god of Israel, was solely responsible for creation and had no rivals. Later Jewish thinkers, adopting ideas from Greek philosophy, concluded that God's Wisdom, Word and Spirit penetrated all things and gave them unity. Christianity in turn adopted these ideas and identified Jesus with the creative word: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).
- 1 Cosmogony (origins of the cosmos)
- 2 Cosmography (shape and structure of the cosmos)
- 2.1 Heavens, earth, underworld and cosmic ocean
- 2.2 The cosmic ocean
- 2.3 Heavens
- 2.4 Earth
- 2.5 Underworld
- 3 See also
- 4 References
- 5 Bibliography
Cosmogony (origins of the cosmos)
Divine battle vs divine speech
Two different models of the process of creation existed in ancient Israel. In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon" (struggle) model, God does battle with the monsters of the sea at the beginning of the world in order to mark his sovereignty and power. Psalm 74 evokes the agon model: it opens with a lament over God's desertion of his people and their tribulations, then asks him to remember his past deeds: "You it was who smashed Sea with your might, who battered the heads of the monsters in the waters; You it was who crushed the heads of Leviathan, who left them for food for the denizens of the desert..." In this world-view the seas are primordial forces of disorder, and the work of creation is preceded by a divine combat (or "theomachy").
Creation in the "agon" model takes the following storyline: (1) God as the divine warrior battles the monsters of chaos, who include Sea, Death, Tannin and Leviathan; (2) The world of nature joins in the battle and the chaos-monsters are defeated; (3) God is enthroned on a divine mountain, surrounded by lesser deities; (4) He speaks, and nature brings forth the created world, or for the Greeks, the cosmos. This myth was taken up in later Jewish and Christian apocalyptic literature and projected into the future, so that cosmic battle becomes the decisive act at the end of the world's history: thus the Book of Revelation (end of the 1st century CE) tells how, after the God's final victory over the sea-monsters, New Heavens and New Earth shall be inaugurated in a cosmos in which there will be "no more sea" (Revelation 21:1).
The Genesis creation narrative (Genesis 1) is the quintessential "logos" creation myth. Like the "agon" model it begins with darkness and the uncreated primordial ocean: God separates and restrains the waters, but he does not create them from nothing. God initiates each creative act with a spoken word ("God said, Let there be..."), and finalises it with the giving of a name. Creation by speech is not unique to the Old Testament: it is not emphasized in Mesopotamian cosmological thinking, but was prominent in some Egyptian traditions. There is, however, a difference between the Egyptian and Hebrew logos mythologies: in Genesis 1 the divine word of the Elohim is an act of "making into"; the word of Egyptian creator-god, by contrast, is an almost magical activation of something inherent in pre-creation: as such, it goes beyond the concept of fiat (divine act) to something more like the Logos of the Gospel of John.
Naming: God, Wisdom, Torah and Christ
In the ancient world, things did not exist until they were named: "The name of a living being or an object was ... the very essence of what was defined, and the pronouncing of a name was to create what was spoken." The pre-Exilic (before 586 BCE) Old Testament allowed no equals to Yahweh in heaven, despite the continued existence of an assembly of subordinate servant-deities who helped make decisions about matters on heaven and earth. The post-Exilic writers of the Wisdom tradition (e.g. the Book of Proverbs, Song of Songs, etc.) develop the idea that Wisdom, later identified with Torah, existed before creation and was used by God to create the universe: "Present from the beginning, Wisdom assumes the role of master builder while God establishes the heavens, restricts the chaotic waters, and shapes the mountains and fields." Borrowing ideas from Greek philosophers who held that reason bound the universe together, the Wisdom tradition taught that God's Wisdom, Word and Spirit were the ground of cosmic unity. Christianity in turn adopted these ideas and applied them to Jesus: the Epistle to the Colossians calls Jesus "...image of the invisible God, first-born of all creation...", while the Gospel of John identifies him with the creative word ("In the beginning was the Word, and the Word was with God, and the Word was God").
Cosmography (shape and structure of the cosmos)
Heavens, earth, underworld and cosmic ocean
The Old Testament imagined a three-part universe, with heaven (shamayim) above, earth (eres) in the middle, and the underworld (sheol) below, surrounded by the original "waters of chaos", the cosmic ocean, separated by God when he created the world. Only after the 4th century BCE was this replaced by a Greek scientific cosmology of a spherical earth surrounded by multiple concentric heavens.
The cosmic ocean
Below the earth were the "waters of chaos", the cosmic sea, home to mythic monsters defeated and slain by God (Exodus 20:4 warns against making an image "of anything that is in the waters under the earth"). There were also waters above the earth, and so the raqia (firmament), a solid bowl, was necessary to keep them from flooding the world.
Tehom, the mythological cosmic ocean, covered the earth until God created the firmament to divide it into upper and lower portions and reveal the dry land; the earth has rested ever since in the cosmic sea on its foundations, the mountains. The cosmic tehom is, or was, hostile to God: it confronted him at the beginning of the world (Psalm 104:6ff) but fled from the dry land at his rebuke; he has now set a boundary or bar for it which it can no longer pass (Jerome 5:22 and Job 38:8-10). The cosmic sea is the home of monsters which God conquers: "By his power he stilled the sea, by his understanding he smote Rahab!" (Job 26:12f). (Rahab is an exclusively Hebrew sea-monster; others, including Leviathan and the tannin, or dragons, are found in Ugaritic texts; it is not entirely clear whether they are identical with Sea or are Sea's helpers). The "bronze sea" which stood in the forecourt of the Temple in Jerusalem probably corresponds to the "sea" in Babylonian temples, representing the apsu, the cosmic ocean.
In the New Testament Jesus' conquest of the stormy sea shows the conquering deity overwhelming the forces of chaos: a mere word of command from the Son of God stills the foe (Mark 4:35-41), who then tramples over his enemy, (Jesus walking on water - Mark 6:45, 47-51). In Revelation, where the Archangel Michael expels the dragon (Satan) from heaven ("And war broke out in heaven, with Michael and his angels attacking the dragon..." - Revelation 12:7), the motif can be traced back to Leviathan in Israel and to Tiamat, the chaos-ocean, in Babylonian myth, identified with Satan via an interpretation of the serpent in Eden.
Form and structure
In the Old Testament the word shamayim represented both the sky/atmosphere, and the dwelling place of God. The raqia or firmament - the visible sky - was a solid inverted bowl over the earth, coloured blue from the heavenly ocean above it. Rain, snow, wind and hail were kept in storehouses outside the raqia, which had "windows" to allow them in - the waters for Noah's flood entered when the "windows of heaven" were opened. Heaven extended down to and was coterminous with (i.e. it touched) the farthest edges of the earth (e.g. Deuteronomy 4:32); humans looking up from earth saw the floor of heaven, which was made of clear blue lapis-lazuli (Exodus 24:9-10), as was God's throne (Ezekiel 1:26).
Grammatically the word shamayim can be either dual (two) or plural (more than two), without ruling out the singular (one). As a result it is not clear whether there were one, two, or more heavens in the Old Testament, but most likely there was only one, and phrases such as "heaven of heavens" were meant to stress the vastness of God's realm.
The Babylonians had a more complex idea of heaven, and during the Babylonian exile (6th century BCE) the influence of Babylonian cosmology led to the idea of a plurality of heavens among Jews. This continued into the New Testament: Revelation apparently has only one heaven, but the Epistle to the Hebrews and the epistles to the Colossians and the Ephesians have more than one, although they don't specify how many. The apostle Paul tells of his visit to the third heaven, the place, according to contemporary thought, where the garden of Paradise is to be found.
God and the heavenly beings
Israel and Judah, like other Canaanite kingdoms, originally had a full pantheon of gods. The chief of the old Canaanite pantheon was the god El, but over time Yahweh replaced him as the national god and the two merged ("Yahweh-El, creator of heaven and earth" - Genesis 14:22). The remaining gods were now subject to Yahweh: "Who in the sky is comparable to Yahweh, like Yahweh among the divine beings? A god dreaded in the Council of holy beings...?" (Psalm 89:6-9). In the Book of Job the Council of Heaven, the Sons of God (bene elohim) meet in heaven to review events on earth and decide the fate of Job. One of their number is "the Satan", literally "the accuser", who travels over the earth much like a Persian imperial spy, (Job dates from the period of the Persian empire), reporting on, and testing, the loyalty of men to God.
The heavenly bodies (the heavenly host - sun, moon, and stars) were worshiped as deities, a practice which the bible disapproves and of which righteous Job protests his innocence: "If I have looked at the sun when it shone, or the moon ... and my mouth has kissed my hand, this also would be an iniquity..." Belief in the divinity of the heavenly bodies explains a passage in Joshua 10:12, usually translated as Joshua asking the sun and moon to stand still, but in fact Joshua utters an incantation to ensure that the sun-god and moon-god, who supported his enemies, would not provide them with oracles.
In the earlier Old Testament texts the bene elohim were gods, but subsequently they became angels, the "messengers" (malakim), whom Jacob sees going up and down a "ladder" (actually a celestial mountain) between heaven and earth. In earlier works the messengers were anonymous, but in the Second Temple period (539 BCE-100 CE) they began to be given names, and eventually became the vast angelic orders of Christianity and Judaism. Thus the gods and goddesses who had once been the superiors or equals of Yahweh were first made his peers, then subordinate gods, and finally ended as angels in his service.
Paradise and the human soul
There is no concept of a human soul, or of eternal life, in the oldest parts of the Old Testament. Death is the going-out of the breath which God once breathed into the dust (Genesis 2:7), all men face the same fate in Sheol, a shadowy existence without knowledge or feeling (Job 14:13; Qoheloth 9:5), and there is no way that mortals can enter heaven. This changed in the centuries after the Babylonian exile, when a belief in afterlife and post-death retribution appeared in Jewish apocalyptic literature. At much the same time the bible was translated into Greek, and the translators used the Greek word paradaisos (Paradise) for the garden of God and Paradise came to be located in heaven.
The biblical earth was a flat disc floating on water. The concept was apparently very similar to that depicted in a Babylonian world-map from about 600 BCE: in the centre are cities and rivers and other features from real geography; these are contained in a single circular continent bounded by a circular sea, with seven equally spaced triangles beyond. The triangles are called nagu, "distant regions", but can also be interpreted as islands or mountains. The Old Testament also locates islands alongside the earth-disk (Psalm 97:1); they are the "ends of the earth" (Isaiah 41:5), the "foundations" which support the vault of heaven (Psalm 18:7). Pillars or foundations prevent the earth-disk from sinking into the sub-earth waters of Chaos.
A 2nd century BCE work, the Book of Enoch, depicts a journey to the ends of the earth, where, among other wonders, the hero (Enoch, who, according to Genesis 5:29, did not die but was "taken" by God) encounters a "great river" (the cosmic ocean?), and a mountain in the north near the place where the heavenly luminaries were stored. In the west he finds another mountain, this one with three dark caverns for the souls of sinners and one well-lit one for the just; in the east he visits the "garden of righteousness" and the Tree of Knowledge, whose fruits resemble grapes. The Book of Enoch was immensely influential in the New Testament period, and is cited in the Epistle of Jude.
Temples, mountains, gardens and rivers
In the ancient near east the cosmic warrior-god, after defeating the powers of chaos, would create the world and build his earthly house, the temple. Just as the abyss, the deepest deep, was the place for Chaos and Death, so God's temple belonged on the high mountain. In ancient Judah the "mountain" (actually little more than a hill) and the location of the Temple was Zion (Jerusalem), the navel and centre of the world (Ezekiel 5:5 and 38:12). The Psalms describe God sitting enthroned over the Flood (the cosmic sea) in his heavenly palace (Psalm 29:10), the eternal king who "lays the beams of his upper chambers in the waters" (Psalm 104:3). The Samaritan Pentateuch identifies this mountain as Mount Gerizim, which the New Testament also implicitly acknowledges (John 4:20). This imagery recalls the Mesopotamian god Ea who places his throne in Apsu, the primeval fresh waters beneath the earth, and the Canaanite god El, described in the Baal cycle as having his palace on a cosmic mountain which is the source of the primordial ocean/water springs.
In ancient Near Eastern cosmology the point where heavenly and earthly realms join is sometimes depicted as an earthly "garden of God", associated with the temple and royal palace. Ezekiel 28:12-19 places the garden in Eden on the mountain of the gods; in Genesis 2-3 Eden's location is more vague, simply far away "in the east", but there is a strong suggestion in both that the garden is attached to a temple or palace. In Jerusalem the earthly Temple was decorated with motifs of the cosmos and the Garden, and, like other ancient near eastern temples, its three sections made up a symbolic microcosm, from the outer court (the visible world of land and sea), through the Holy Place (the visible heaven and the garden of God) to the Holy of Holies (the invisible heaven of God). The imagery of the cosmic mountain and garden of Ezekiel reappears in the New Testament Book of Revelation, applied to the messianic Jerusalem, its walls adorned with precious stones, the "river of the water of life" flowing from under its throne (Revelation 22:1-2).
A stream from underground (a subterranean ocean of fresh water?) fertilises Eden before dividing into four rivers that go out to the entire earth (Genesis 2:5-6); in Ezekiel 47:1-12 (see Ezekiel's Temple) and other prophets the stream issues from the Temple itself, makes the desert bloom, and turns the Dead Sea from salt to fresh. Yet the underground waters are ambiguous: they are the source of life-giving rivers, but they are also associated with death (Jeremiah 2:6 and Job 38:16-17 describe how the way to Sheol is through water, and its gates are located at the foot of the mountain at the bottom of the seas).
Sheol and the Old Testament
Beneath the earth is Sheol, the abode of the rephaim (shades), although it is not entirely clear whether all who died became shades, or only the "mighty dead" (compare Psalm 88:10 with Isaiah 14:9 and 26:14). Some biblical passages state that God has no presence in the underworld: "In death there is no remembrance of Thee, in Sheol who shall give Thee thanks?" (Psalm 6). Others imply that the dead themselves are in some sense semi-divine, like the shade of the prophet Samuel, who is called an elohim, the same word used for God and gods. Still other passages state God's power over Sheol as over the rest of his creation: "Tho they (the wicked) dig into Sheol, from there shall my hand take them..." (Amos 9:2).
The inter-Testamental period
The Old Testament Sheol was simply the home of all the dead, good and bad alike. In the Hellenistic period the Greek-speaking Jews of Egypt, perhaps under the influence of Greek thought, came to believe that the good would not die but would go directly to God, while the wicked would really die and go to the realm of Hades, god of the underworld, where they would perhaps suffer torment. 1 Enoch, dating from the period between the Old and New Testaments, separates the dead into the righteous and the wicked, and provides the former with a spring, perhaps signifying that these are the "living" (i.e. a spring) waters of life. By the time of Jesus the idea had developed that the wicked began their punishment in Hades immediately on dying, as reflected in the parable of Dives and Lazarus.
Satan and the end of time
The New Testament Hades is a temporary holding place, to be used only until the end of time, when its inhabitants will be thrown into the pit of Gehenna or the Lake of Fire.(Revelation 20:10-14). This lake is either underground, or will go underground when the "new earth" emerges. The Devil does not inhabit or supervise the underworld - his sphere of activity is the human world - and is only to be thrown into the fire at the end of time. He appears throughout the Old Testament not as God's enemy but as his minister, "a sort of Attorney-General with investigative and disciplinary powers", as in the Book of Job. It was only with the early Church Fathers that Satan was identified with the Serpent of the Garden of Eden and came to be seen as an active rebel against God, seeking to thwart the divine plan for mankind.
- Allegorical interpretations of Genesis
- Babylonian astronomy
- Babylonian cosmology
- Biblical names of stars
- Classical Planet
- Cosmological argument
- Creationist cosmologies
- Genesis creation narrative
- Hellenistic Judaism
- History of astronomy
- Jewish eschatology
- Religious cosmology
- Seven Heavens
- Lucas 2003, p. 130
- Knight 1990, p. 175
- Bernstein 1996, p. 134
- Berlin 2011, p. 188
- Wright 2002, p. 52
- Aune 2003, p. 119
- Wright 2002, pp. 117,124–125
- Lee 2010, pp. 77–78
- Wright 2002, p. 53
- Kaiser 1997, p. 28
- Parrish 1990, pp. 183–184
- Fishbane 2003, pp. 34–35
- Fishbane 2003, p. 39
- Aune 2003, p. 118
- Mabie 2008, p. 50
- Mabie 2008, pp. 47–48
- Berlin 2011, p. 189
- Walton 2006, p. 190.
- Walton 2011.
- Page Lee 1990, pp. 176–177
- Parrish 1990, p. 183
- Ryken et al 1998
- Ringgren 1990, pp. 91–92
- Ringgren 1990, p. 92
- Ringgren 1990, p. 93
- Ringgren 1990, p. 98
- Wyatt 2001, pp. 105–106
- Wyatt 2001, pp. 106–107
- Pennington 2007, p. 41
- Pennington 2007, p. 42
- Wright 2002, p. 57
- Wright 2002, p. 54
- Wright 2002, p. 56
- Pennington 2007, pp. 40–41
- Collins 2000, pp. 23–24
- Collins 2000, p. 24
- Collins 2000, p. 68
- Lee 2010, p. 147
- Wright 2002, p. 63
- Wright 2002, pp. 63–64
- Habel 2001, p. 67
- Deist 2000, pp. 120–121
- Deist 2000, p. 121
- Knight & Levine 2011, p. none
- Wright 2002, pp. 61–62
- Bremmer 1999, p. 1,19
- Keel 1997, p. 20
- Keel 1997, pp. 20–22
- Horowitz 1998, p. 30ff.
- Keel 1997, p. 22
- Keel 1997, pp. 39–40
- Bautch 2003, pp. 233–234
- Delumeau & O'Connell 2000, p. 24
- Hoppe 2000, p. 24
- Keel 1997, p. 114
- Mills 1998, p. xi
- Mabie 2008, p. 44
- Burnett 2010, p. 71
- Tigghelaar 1999, p. 37
- Noort 1999, p. 28
- Gillingham 2002, p. 19
- Smith 2003, p. 169
- Beale 2004, pp. 58–59
- Delumeau & O'Connell 2000, p. 5
- Bautch 2003, pp. 71–72
- Bautch 2003, pp. 72–73
- Berlin 2011, p. 285
- Bernstein 1996, pp. 141–142
- Habel 1975, p. 136
- Bernstein 1996, p. 143
- Bernstein 1996, pp. 138–139
- Bernstein 1996, p. 144
- Bernstein 1996, p. 139
- Kelly 2010, pp. 121–122
- Bautch 2003, p. 74
- Kelly 2010, p. 122
- Aune, David E. (2003). "Cosmology". Westminster Dictionary of the New Testament and Early Christian Literature. Westminster John Knox Press.
- Bautch, Kelley Coblentz (2003). A Study of the Geography of 1 Enoch 17-19. Brill. ISBN 9789004131033.
- Beale, G.K. (2004). The Temple and the Church's mission. InterVarsity Press.
- Berlin, Adele (2011). "Cosmology and creation". In Berlin, Adele; Grossman, Maxine. The Oxford Dictionary of the Jewish Religion. Oxford University Press.
- Bernstein, Alan E. (1996). The Formation of Hell: Death and Retribution in the Ancient and Early Christian Worlds. Cornell University Press.
- Bremmer, J.N. (1999). "Paradise in the Septuagint". In Luttikhuizen, Gerard P. Paradise interpreted: representations of biblical paradise in Judaism and Christianity. Brill.
- Burnett, Joel S. (2010). Where is God?: divine absence in the Hebrew Bible. Fortress Press.
- Collins, Adela Yarbro (2000). Cosmology and Eschatology in Jewish and Christian Apocalypticism. Brill.
- Deist, Ferdinand E. (2000). The material culture of the Bible: an introduction. Sheffield Academic Press.
- Delumeau, Jean; O'Connell, Matthew (2000). Westminster Dictionary of the New Testament and Early Christian Literature. University of Illinois Press.
- Fishbane, Michael (2003). Biblical Myth and Rabbinic Mythmaking. Oxford University Press. ISBN 0-19-826733-9.
- Fretheim, Terence E. (2003). "Heaven(s)". In Gowan, Donald E. The Westminster theological wordbook of the Bible. Westminster University Press.
- Gillingham, Susan (2002). The image, the depths, and the surface. Continuum.
- Habel, Norman C. (1975). The Book of Job. Cambridge University Press.
- Habel, Norman C. (2001). "Earth First: Inverse Cosmology in Job". In Habel, Norman C.; Wurst, Shirley. The Earth Story in Wisdom Traditions. Sheffield Academic Press.
- Hess, Richard S. (2007). Israelite Religions: An Archeological and Biblical Survey. Baker Academic Press.
- Hiebert, Theodore (2009). "Genesis". In O'Day, Gail R.; Petersen, David L. Theological Bible Commentary. Westminster John Knox Press.
- Hoppe, Leslie J. (2000). The Holy City: Jerusalem in the theology of the Old Testament. Liturgical Press.
- Horowitz, Wayne (1998). Mesopotamian cosmic geography. Eisenbrauns.
- Kaiser, Christopher B. (1997). Creational theology and the history of physical science. Brill.
- Keel, Othmar (1997). The symbolism of the biblical world. Eisenbrauns.
- Kelly, Henry A. (2010). "Hell with Purgatory and two Limbos". In Moreira, Isabel; Toscano, Margaret. Hell and Its Afterlife: Historical and Contemporary Perspectives. Ashgate Publishing.
- Kittel, Gerhard; Friedrich, Gerhard, eds. (1985). "Kosmos". Theological Dictionary of the New Testament. Eerdmans.
- Knight, Douglas A. (1990). "Cosmology". In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press.
- Knight, Douglas A.; Levine, Amy-Jill (2011). The Meaning of the Bible: What the Jewish Scriptures and Christian Old Testament Can Teach Us. HarperCollins.
- Lee, Sang Meyng (2010). The Cosmic Drama of Salvation. Mohr Siebeck.
- Lucas, E.L. (2003). "Cosmology". In Alexander, T. Desmond; Baker, David W. Dictionary of the Old Testament: Pentateuch. InterVarsity Press.
- Mabie, F.J (2008). "Chaos and Death". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament. InterVarsity Press.
- Mills, Watson E. (1998). "Introduction". Mercer Commentary on the Bible: Pentateuch/Torah. Mercer University Press.
- Noort, Ed (1999). "Gan-Eden in the context of the mythology of the Hebrew bible". In Luttikhuizen, Gerard P. Paradise interpreted: representations of biblical paradise in Judaism and Christianity. Brill.
- O'Dowd, R. (2008). "Creation imagery". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament. InterVarsity Press.
- Olson, Daniel C. (2003). "1 Enoch". In Dunn, James; Rogerson, John William. Eerdmans commentary on the Bible. Eerdmans.
- Page Lee, H. (1990). "Council, Heavenly". In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press.
- Parrish, V. Steven (1990). "Creation". In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press.
- Pennington, Jonathan T. (2007). Heaven and earth in the Gospel of Matthew. Brill.
- Perdue, Leo G. (1991). Wisdom in Revolt: Metaphorical Theology in the Book of Job. Sheffield Academic Press.
- Reike, Bo (2001). "Hell". In Metzger, Bruce Manning; Coogan, Michael David. The Oxford guide to ideas & issues of the Bible. Oxford University Press.
- Ringgren, Helmer (1990). "Yam". In Botterweck, G. Johannes; Ringgren, Helmer. Theological Dictionary of the Old Testament. Eerdmans.
- Rochberg, Francesca (2010). In the Path of the Moon: Babylonian Celestial Divination and Its Legacy. Brill.
- Ryken, Leland; Wilhoit, Jim; Longman, Tremper et al., eds. (1998). "Cosmology". Dictionary of biblical imagery. InterVarsity Press.
- Sarna, Nahum M. (1997). "The Mists of Time: Genesis I-II". In Feyerick, Ada. Genesis: World of Myths and Patriarchs. New York: NYU Press. p. 560. ISBN 0-8147-2668-2.
- Seybold, Klaus (1990). Introducing the Psalms. T&T Clarke.
- Smith, Mark S. (2003). The Origins of Biblical Monotheism. Oxford University Press.
- Stordalen, Terje (2000). Echoes of Eden. Peeters.
- Tigghelaar, Eibert J.C. (1999). "Eden and Paradise". In Luttikhuizen, Gerard P. Paradise interpreted: representations of biblical paradise in Judaism and Christianity. Brill.
- Walton, John H.; Matthews, Victor H.; Chavalas, Mark W., eds. (2000). The IVP Bible background commentary: Old Testament. InterVarsity Press.
- Walton, John H. (2006). Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Baker Academic. ISBN 0-8010-2750-0.
- Walton, John H. (2011). Genesis. Zondervan.
- Welch, John Woodland (2009). The Sermon on the Mount in the light of the Temple. Ashgate.
- Wright, J. Edward (2002). The Early History of Heaven. Oxford University Press.
- Wright, J. Edward (2004). "Whither Elijah?". In Chazon, Esther G.; Clements, Ruth. Things revealed: studies in early Jewish and Christian literature in honor of Michael E. Stone. Brill.
- Wyatt, Nick (2001). Space and Time in the Religious Life of the Near East. Sheffield University Press.