Search Our Site
and Earth, Replaced or Restored:
the Creation of Angels (Part 2)
Cosmology: Introduction and Definitions
Part 1: The Old Testament - Buildings
Bodies in Heaven: Angels and Spirit
Humans and Angels: How Similar are
Hell in the Old Testament
Part 2: From Christ's Death to His
Part 3: Christ's Return Through His
Part 4: The Final Judgment and Eternity
Replaced or Restored: "Restarts" vs.
the First Start
Replaced or Restored: Genesis 1 and Angels
Replaced or Restored: Precedent Reveals
Restoration (Part 1)
Replaced or Restored: Precedent Reveals
Restoration (Part 2)
Replaced or Restored: More on the
Creation of Angels (Part 1)
Replaced or Restored: More on the
Creation of Angels (Part 2)
Cosmology: Composite Chart
have now arrived at our last "loose end" concerning the question
of when the angels were created. In our investigations into
this question we took note of Hebrews 9.
Hebrews 9:11 But Christ being come an high priest of
good things to come, by a greater and more perfect tabernacle,
not made with hands, that is to say, not of this building;
12 Neither by the blood of goats and calves, but by
his own blood he entered in once into the holy place, having
obtained eternal redemption for us.
Hebrews 9:23 It was therefore necessary that the
patterns of things in the heavens should be purified with
these; but the heavenly things themselves with better sacrifices
than these. 24 For Christ is not entered into the holy
places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence
of God for us: 25 Nor yet that he should offer himself often,
as the high priest entereth into the holy place every year
with blood of others; 26 For then must he often have suffered
since the foundation of the world: but now once in the end
of the world hath he appeared to put away sin by the sacrifice
Hebrews 9:11-12, 23-26 speak clearly of Jesus Christ entering
into a heavenly sanctuary of which the earthy sanctuary was
only a copy, and purifying that heavenly sanctuary by presenting
his own blood and the sacrifice of himself. So, we know Hebrews
9 is talking about a heavenly tabernacle into which Jesus
entered, not the human temple.
However, what is most significant about this passage is lost
in the King James Version from which the above quotes were
taken. Look again at Hebrews 9:11, this time quoted from the
New King James Version, and pay close attention to the word
formerly translated "building" in the phrase "not of this
building" at the end of verse 11.
Hebrews 9:11 But Christ came as High Priest of the
good things to come, with the greater and more perfect
tabernacle not made with hands, that is, not of this
creation. 12 Not with the blood of goats and calves, but
with His own blood He entered the Most Holy Place once for
all, having obtained eternal redemption.
While the King James Version described the heavenly tabernacle
as "not of this building" the New King James Version describes
the heavenly tabernacle as "not of this creation." The obvious
question is, if the heavenly tabernacle is not of the earthly
creation, then what creation is it apart of?
Now, obviously the Greek is the key here. So, what is the
Greek word and definition translated "building" in the King
James and "creation" in the New King James? Is "creation"
accurate? Or is "building" more a appropriate rendering of
the Greek text?
The Greek word translated "building" in the King James and
"creation" in the New King James is the word "ktisis" (Strong's
No. 2937.) We should note that not only is "the act of creating"
and "creation" a primary and dominant part of the definition
of ktisis, but ktisis itself occurs 19 times in the New Testament,
which gives some insight into how that Greek word was employed
by the authors of the New Testament.
And, before we get to the statistical breakdown of how ktisis
is used in the New Testament, we should note that the King
James Version of the Bible is the only version which translates
"ktisis" as "building." The New King James, NIV, NASB, RSV,
and ASV all translate this same Greek word "ktisis" as "creation."
When it comes to how ktisis is used and translated throughout
the New Testament, this is what we find. 6 out of 19 times,
ktisis is translated as "creation." Two of these six times
are spoken by Jesus himself in the following 2 passages.
Mark 10:6 "But from the beginning of the creation
 God made them male and female."
Mark 13:19 "For in those days shall be affliction,
such as was not from the beginning of the creation 
which God created unto this time, neither shall be."
Jesus also used ktisis another time in which it is translated
"creature" but which the context reveals could easily refer
to "all creation."
Mark 16:15 And he said unto them, Go ye into all the
world, and preach the gospel to every  creature .
(The word "every" is the Greek word "pas," Strong's No. 3956,
and also means "all." In fact, "pas" is translated "all" 748
out of the 1243 times it occurs in the New Testament, and
only 117 times is it translated "every.")
"Ktisis" is also used to refer to "creation" by Paul in Romans
1:20 and Romans 8:22.
Romans 1:20 For the invisible things of him from
the creation  of the world are clearly seen, being
understood by the things that are made, even his eternal power
and Godhead; so that they are without excuse:
Romans 8:22 For we know that the whole creation
 groaneth and travaileth in pain together until
In fact, Paul uses "ktisis" a total of 7 times during Romans,
including 5 times in Romans 8. At least 6 out of these 7 occurrences
"ktisis" could easily refer to "creation" as a whole and not
just individual "creatures."
"Ktisis" is also used by Peter to refer to "creation" in 2
2 Peter 3:4 And saying, Where is the promise of his
coming? for since the fathers fell asleep, all things continue
as they were from the beginning of the creation .
Likewise, John uses "ktisis" to refer to "creation" in Revelation
Revelation 3:14 And unto the angel of the church of
the Laodiceans write; These things saith the Amen, the faithful
and true witness, the beginning of the creation 
In fact, of the remaining 12 times "ktisis" occurs, 11 times
it is translated to the closely related English word "creature,"
and only 1 time out of the entire 19 occurrences is "ktisis"
translated "building" in the King James Version, and that
is here in Hebrews 9:11. Consequently, "creation" would be
a proper translation of "ktisis" in Hebrews 9:11.
From this point forward, the line of reasoning was that if
Hebrews 9:11 should properly be translated to say that Christ
Jesus entered into "the greater and more perfect" heavenly
tabernacle, which is "not of this creation" as the New King
James reads, that could strongly suggest that the angels and their heavenly abode had a wholly separate creation event
than the creation week described in Genesis 1.
However, this line of reasoning also does not provide much
weight for the idea of a creation of the angels prior to Genesis
1. There are 2 alternatives to this interpretation that "not
of this creation" infers another creation, a creation of heavenly
things including the angels and where they reside, prior to
Genesis 1. And both of those 2 alternatives are not only just
as valid interpretations of the text of Hebrews 9, but they
are far less complicated and extraneous than assuming an entirely
new segment of history prior to Genesis 1.
First, it is possible that even if translated as "creation,"
"ktisis" in Hebrews 9 might simply refer to the act of
creation or creating.
Hebrews 9:6 Now when these things were thus ordained,
the priests went always into the first tabernacle, accomplishing
the service of God…11 But Christ being come an high priest
of good things to come, by a greater and more perfect tabernacle,
not made with hands, that is to say, not of this building…23
It was therefore necessary that the patterns of things
in the heavens should be purified with these; but the
heavenly things themselves with better sacrifices than these.
24 For Christ is not entered into the holy places made
with hands, which are the figures of the true; but
into heaven itself, now to appear in the presence of God
for us: 25 Nor yet that he should offer himself often, as
the high priest entereth into the holy place every year with
blood of others; 26 For then must he often have suffered since
the foundation of the world: but now once in the end of the
world hath he appeared to put away sin by the sacrifice
The phrase "not made with hand" in verse 11 seems to be juxtaposed
to the idea of the earthly tabernacle being made with human
hands as stated in verse 24. Thus, it is quite possible that
the phrase "not of this creation" is meant to be juxtaposed,
not with creation of the universe, but with the creation of
the earthly tabernacle. Conversely, the description that the
heavenly tabernacle is "not of this creation" would simply
mean that it was created at a different time than the creation
of the earthly tabernacle. If this is the case, it would not
infer any creation prior to Genesis 1 because the creation
of the earthly tabernacle was not made in Genesis 1 but thousands
of years afterward under Moses. Therefore, to say that the
heavenly tabernacle is not a part of the creation of the earthly
tabernacle would only imply that it was made at a different
time than the tabernacle of Moses. And even if that meant
it was created thousands of years before the tabernacle of
Moses, that would still places its creation well within or
well after the creation week of Genesis 1.
Second, to borrow language from Peter, it is also possible
that the phrase "not of this creation" in Hebrews 9 is meant
in the sense of the "heavens and earth which were of old"
as opposed to the "heavens and earth, which are now."
2 Peter 3:5 For this they willingly are ignorant of,
that by the word of God the heavens were of old, and the
earth standing out of the water and in the water: 6 Whereby
the world that then was, being overflowed with water,
perished: 7 But the heavens and the earth, which are now,
by the same word are kept in store, reserved unto fire
against the day of judgment and perdition of ungodly men…10
But the day of the Lord will come as a thief in the
night; in the which the heavens shall pass away with
a great noise, and the elements shall melt with fervent
heat, the earth also and the works that are therein shall
be burned up.
Here in 2 Peter 3, Peter uses this distinction between "the
heavens and earth of old" before the Flood and "the heavens
and earth which are now" as a model for interpreting the phrase
"new heavens and new earth," which he says will occur at the
return of Jesus Christ. Since the heavens and earth that exist
after the fiery return of Jesus Christ are deemed "new heavens
and new earth" from those that exist now before Jesus' return,
in the same way, the heavens and earth which exist now can
be considered "new heavens and earth" from those before the
Flood. Would it then be acceptable to refer to the current
heavens and earth as a "new creation" from the world that
existed before the Flood?
The answer to this question appears to be a resounding, "yes."
In 2 Corinthians 5, Peter uses this same Greek word "ktisis"
(Strong's No. 2937) to refer to the condition of a man after
repenting and receiving Jesus Christ.
2 Corinthians 5:17 Therefore if any man be in Christ,
he is a new (2537) creature (2937): old things are
passed away (3928); behold, all things are become new.
Here in verse 17, Paul says that if a man is in Christ, he
is a new "ktisis." In this passage, like the heavens and earth
before the Flood, the individual man isn't replaced with a
whole new man, but simply the condition of that man is renewed
or rejuvenated. In fact, Paul is speaking of a man being regenerated
or reborn. His life is renewed. And even though it is the
same man, he is deemed a "new creation" since the "old" condition
is "passed away" and has "become new" or rejuvenated. Therefore,
"ktisis" can be used to refer to when an existing item is
recreated, regenerated, or rejuvenated. And if this is the
case, since the present heavens and earth since the Flood
can be considered a "new heavens and new earth" from those
before the Flood, it is also proper to think of the present
heavens and earth as "a new creation" in the same sense that
reborn man is "a new creation" from his former self.
Furthermore, this correspondence between the usage of "ktisis"
in 2 Corinthians 5:17 and the destruction and recreation of
the earth at the Flood is demonstrated by the phrase "passed
away." The Greek word for "passed away" in 2 Corinthains 5:17
is "parerchomai" (Strong's No. 3928). And this is the same
word used in 2 Peter 3:10, when Peter describes the present
heavens and earth as "passing away" by fire at the return
of Christ Jesus.
2 Peter 3:10 But the day of the Lord will come as a
thief in the night; in the which the heavens shall pass
away (3928) with a great noise, and the elements shall
melt with fervent heat, the earth also and the works that
are therein shall be burned up.
Since Peter is explaining the destruction of the present earth
by fire as following the same pattern as the destruction of
the former heavens and earth before the Flood by water, it
is likewise appropriate to say that "the heavens and earth
of old" before the Flood "passed away" as well. Consequently,
like the reborn man in 2 Corinthians 5:17, "the world that
was then" before the Flood "passed away" (parerchomai) and
became a "new creation" (ktisis), which is the present world
that we know today. If this is the case, then it would make
perfect sense to refer to the heavenly tabernacle as "not
part of this creation." Moses tabernacle was made 900 years
after the Flood. Consequently, Moses' tabernacle is part of
this creation. It is part of "the new heavens and new earth"
which came during the recreation event of the Flood. The heavenly
tabernacle, however, is "not of this creation," not of the
same creation as Moses' tabernacle. The heavenly tabernacle
is part of the original creation of Genesis 1, along with
the rest of the "hosts" or components of heaven. Consequently,
we have one tabernacle, the heavenly tabernacle, which was
made along with the rest of "the heaven and earth of old"
that were before the Flood and one tabernacle, the tabernacle
of Moses, which is more recent and was made during the "present
heavens and earth" since the recreation at the Flood.
Since the distinction "not of this creation" in Hebrews 9,
is very likely to simply be about the original creation as
opposed to the "new creation" of the world into a "new heavens
and earth" at the Flood, there is no reason necessitating
another creation before the Genesis 1 creation week. If Hebrews
9 implies more than one "creation," then we already have more
than one. We already have a model that will suffice: the original
creation and the recreation of the world at the Flood.
This interpretation is confirmed in 3 ways. First, it is already
a part of the Biblical model as exhibited in 2 Peter 3 and
2 Corinthians 5. Second, it is confirmed by historical details.
The Flood took place in the 24th century BC and Moses did
not receive instructions to build the tabernacle until the
15th century BC, around 900 years later. As such, the tabernacle
of Moses is clearly a tabernacle built during "the present
heavens and earth" created by the Flood. If the heavenly tabernacle
is part of a previous creation, then we already have an earlier
creation in terms of "the heavens and earth" as they were
created before the Flood.
Third, this interpretation fits perfectly in line with Paul's
larger theme throughout the book of Hebrews. Hebrews is largely
about demonstrating that the Law of Moses, with its priesthood,
tabernacle, temple service, and certain precepts were only
temporary and have been replaced by the eternal covenant through
Jesus Christ. To establish the temporary nature of Moses'
covenant and the eternal nature of the covenant brought by
Jesus Christ, Paul will frequently refer to Jesus Christ's
covenant as pre-dating the Law of Moses in some way. More
specifically, Paul will present the covenant inaugurated by
Jesus Christ as a fulfillment of promises and elements from
the ages before Moses. In chapters 5 and 7, Jesus is shown
to supersede the Levitical priesthood of Moses' Law by identifying
Jesus as a member of the priesthood of Melchizedek, which
was contemporary with Abraham, which pre-dates Moses and the
Levites, and which is a fulfillment of long-standing prophecy
and covenants made by God. This line of argument presented
by Paul in chapters 5 and 7 flows directly into chapters 8
and 9 where Jesus is presented as that high priest of the
order of Melchizedek, who is not only of a priestly order
older and superior to the Levites but who entered into a tabernacle
(the heavenly tabernacle) that is older than and supersedes
the tabernacle built under Moses' instructions. In this framework,
identifying the heavenly tabernacle as part of the original
creation of Genesis 1 as opposed to Moses' tabernacle, which
was made after the Flood, Paul is once again affirming the
antiquity and surpassing nature of the priesthood of Jesus
Christ over the priesthood of the Levites who attended in
the tabernacle of Moses.
In conclusion, any indications of a creation prior to Genesis
1 that might stem from the timing of the devil's sin, the
timing of the fall of man, the phrase "not of this creation"
in Hebrews 9, and the apparent silence of Genesis 1 on the
topic are seen to hold no weight. Other options are available
to explain all of these factors, which require far less extraneous
suggestions than the assumption of an earlier creation and
additional history before Genesis 1. And all of the other
available options are either consistent with or are asserted
by what we already know in scripture, whereas the idea of
another creation prior to Genesis 1 is wholly unmentioned
anywhere in scripture. Consequently, we are left to conclude
that the angels and the their heavenly abode were created in the
creation week of Genesis 1.
(Days of Creation)