Hab 2, 14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

Psalm 42 KJV 1 As the hart panteth after the water brooks, so panteth my soul after thee, O God. 2  My soul thirsteth for God, for the living God: when shall I come and appear before God?

Where the rhetoric stops
and the experience that units begins,
we stand in the well of life.

Psalm 36, 9 For with thee is the well/fountain of life: in thy light shall we see light. 10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

Deut. 6:4 Hear O Israel: The Lord our God is ONE (echaD), Lord.

The word shemA, hear and the word “echaD” are written in the Torah with enlarged letters on their ends. The word ED (Ayin Dalet) formed is the word WITNESS (see Joshua 22:27).
So, according to the Rabbis, the ED, (Ayin Dalet) stands as a Witness, or a Testimony in the “Shema” (Duet 6:4), to the Lord being ONE.

The third story is found in Genesis 1.3-5. “And God said, ‘Let there be light’, and there was light and God saw that the light was good and he separated the light from the darkness and God called the light ‘day’, and the darkness he called ‘night’ and there was evening, and there was morning, the first day”.

Hebrew, like English, has a word for one and a different word for first. The same is true for the words two and second, three and third, etc. As an example the Hebrew word for “three” is “shelosh”, and the Hebrew word for “third” is “sheliyshiy”. Days 2 - 7 use the Hebrew word for second, third, fourth, etc. We would assume that the “first” day would use the Hebrew word “reshon” meaning “first” in order to be consistent with the other six days, but instead we have the word “echad” meaning “one” or ” in unity”. The author is making a parallel with the “first” day and with all the days of creation. I believe this is because all seven days of the fattening of the earth are being united in this verse. The first day of creation is also a parallel with the whole of creation as the earth was in darkness and the act of filling the earth brought light to the earth. 

source: Ancient Hebrew Research study centre  

The first story is found in Genesis 1.1 “In the beginning God created the heavens and the earth.” The Hebrew word “bara” is a verb and is usually translated as “create”. To really understand what this word means let us look at another passage where this word is used.

1 Samuel 2.29 - Why do you scorn my sacrifice and offering that I prescribed for my dwelling? Why do you honor your sons more than me by fattening yourselves on the choice parts of every offering made by my people Israel?’ The word “fattening” in the passage above is the Hebrew word “bara”. The noun form of this verb is “beriya” and can be found in Genesis 41.4 - “And the cows that were ugly and gaunt ate up the seven sleek, fat cows.” The word “fat” is the Hebrew word “beriya”.

The word “bara” does not mean, “create” (Hebrew actually has no word that meaning “create” in the sense of something out of nothing) but “to fatten”. If we take the literal definition of “bara” in Genesis 1.1 we have - In the beginning God fattened the heavens and the earth.
source: Ancient Hebrew Research center

As science is learning that the Big Bang is not something out of nothing, but reality out of the zero energy field or the finite out of the infinite.

“If God is not in us, He never existed” - Voltaire

Child to receive your heritage
upright out of a heart made pure

You fall to the ground
Like the earth awaits the seed
Where it receives the water
buds and springs forth
transcending the earth it came from

into my light it will grow
displaying its true beauty
bringing forth the seeds of life
that was my love and gift to you

If not the seed lays dormant
awaiting its fulfilment

“Nought loves another as itself,
Nor venerates another so,
Nor is it possible to thought
A greater than itself to know.”
 
“And, father, how can I love you
Or any of my brothers more?
I love you like the little bird
That picks up crumbs around the door.”
 
The Priest sat by and heard the child;
In trembling zeal he seized his hair,
He led him by his little coat,
And all admired the priestly care.
 
And standing on the altar high,
“Lo, what a fiend is here! said he:
“One who sets reason up for judge
Of our most holy mystery.”
 
The weeping child could not be heard,
The weeping parents wept in vain:
They stripped him to his little shirt,
And bound him in an iron chain,
 
And burned him in a holy place
Where many had been burned before;
The weeping parents wept in vain.
Are such thing done on Albion’s shore?