Genesis 1:1

The opening phrase 'that which was from the beginning' deliberately echoes the Septuagint's 'en arche' of Genesis 1:1. The author frames the proclamation in cosmogonic terms, locating the Word of life at the primordial beginning of all things.

'The God who made the world and all things in it' is creation-monotheism rooted in the opening of Genesis; high volume and thematic coherence, the foundation of the whole sermon.

'By him all things were created, in heaven and on earth' (v.16) is a deliberate restatement of 'In the beginning God created the heavens and the earth,' with the merism heaven/earth and the verb create binding the hymn to Genesis 1. Christ is the agent through whom the Genesis creation comes to be.

The mystery 'hidden in God, who created all things' grounds the hidden purpose in God's role as creator of all (Genesis 1). The pairing of the eternal hidden plan with creation 'in the beginning' is a deliberate creation-to-consummation frame; volume is conceptual but the 'created all things' tag is a clear Genesis 1 echo.

'In the beginning God made the heaven and the earth' is the headwater of the heaven-and-earth creation language deployed in v15. Volume moderate (foundational phrasing) but diffuse, since the speech follows the fuller Exod/Ps liturgical lists rather than Genesis directly. Recurrence very high across Scripture.

'The Beginning of God's creation' (3:14) evokes the creation account; ἀρχὴ τῆς κτίσεως plays on Gen 1:1 'In the beginning.' Figural rather than verbal allusion; debated whether Christ is first creature or origin of creation.

'Since the creation of the world' (apo ktiseos kosmou) and 'the things that are made' invoke the creation narrative as the ground of natural revelation. Moderate thematic coherence.

Paul's "one God, the Father, of whom are all things" and "one Lord... through whom are all things" presuppose the creation account's one Creator of all. The creation-of-all-things motif grounds the monotheism of v.6. Faint, generic link, marked low.

‘You, Lord, in the beginning, laid the foundation of the earth’ (v. 10) reaches back to the opening of creation itself (Gen 1:1), now spoken to the Son. Faint verbal contact on ‘in the beginning… heavens and earth’; figural coherence with the Son as agent of creation.

John 2:1 'on the third day' may complete John's opening week (day-counting from 1:29, 35, 43) evoking the seven-day creation framework that the Prologue's 'In the beginning' inaugurates, making Cana a new-creation climax. The echo is structural and contested but coherent with John's deliberate Genesis 1 architecture.

'Before the world existed' (v5) presupposes the creation account's absolute beginning, the backdrop against which the Son's pre-cosmic glory is asserted. Faint by itself but coherent with John 1:1's deliberate 'In the beginning' recasting of Genesis.

'The beginning' (archē) may evoke the Genesis incipit, casting Jesus' advent as a new creation. Volume is one word and many read 'beginning' merely as a heading for the narrative, so the echo is genuinely contested; coherence rises only if Mark intends a creation-typology, which 1:10-13 (Spirit, wilderness, wild beasts) may support.

'The kingdom prepared for you from the foundation of the world' (v.34) presupposes the creation account as the temporal anchor — the kingdom planned since the world's founding, a protological framing of the inheritance.

'New heaven and a new earth' as deliberate recreation of the Gen 1 'heavens and the earth' — figural new-creation framing; structurally cued but verbally generic.

John opens with the exact phrase 'In the beginning' (en archē), the LXX incipit of Genesis 1:1, signaling a deliberate re-narration of creation. Volume is maximal (verbatim phrase in the most marked position of the Gospel) and recurrence strong (creation language saturates vv.1-5). Thematic coherence is total: John reads the Genesis creation through the lens of the Word as agent.

'His workmanship, created in Christ Jesus' deploys creation-language (ktizo/bara) to frame redemption as a new creative act of God. The Genesis creation account is the figural backdrop for the 'created... for good works' new-creation motif.

'New creation' (kaine ktisis) figurally recalls the original creation account: being in Christ inaugurates a fresh creative act of God. The link is conceptual and faint, mediated through Isaiah's new-creation language rather than direct verbal contact, so it is marked low and contested.