choose, create (creator), cut down, dispatch, do, make (fat)

Boyd’s Bible Dictionary:

(make, made). To produce out of nothing by Almighty fiat (Gen. 1-2). The universe.

“Creation” From Concise Bible Dictionary:

This word is principally applied to the act of bringing things into existence that did not exist before. This is expressed in Hebrews 11:33Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11:3): “things which are seen were not made of things which do appear.” It is also applied to making new things out of material already in existence, thus, though man was “made” of the dust of the ground (Gen. 2:77And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7)), he is also said to have been created, the same Hebrew word, bara, being used in Genesis 1:11In the beginning God created the heaven and the earth. (Genesis 1:1) for the creation of the world, that is used in Genesis 5:1-21This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. (Genesis 5:1‑2), for the creation of man. The passage in Hebrews 11 is important, because as men have no idea how anything can be brought into existence from nothing, they have talked of “the eternity of matter”; the passage says it is “by faith we understand” that the worlds were made by the word of God, so that seen things were not made of what is apparent.
The discoveries made by geologists of the various strata of the earth, the fossils found therein, together with the time that would necessarily be required for the formation of those strata, raised a cry that scripture must be incorrect in saying all was done in seven days. This led Christians to compare these works of God in creation with His words in scripture; and the principal question resolved itself into this: where in scripture could be found the many thousands of years which were apparently needed under ordinary circumstances for the formation of the strata? Putting aside the theories of the geologists, the facts are undeniable. There are the various beds of different substances in layers, which any one can see for themselves.
There are two ways in which Christians who have studied the subject hold that all difficulties are overcome. 1. That a long gap, of as many thousands of years as were necessary for the formation of the earth’s crust, may be placed between verses 1 and 2 of Genesis 1. That Genesis 1:11In the beginning God created the heaven and the earth. (Genesis 1:1) refers to the original creation of the heaven and earth out of nothing; that the different beds were formed with the varying objects that are found therein as fossils, occupying a very long period. Then in Genesis 1:22And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2) another condition is found: the earth by some means had become without form and void. It was then ordered in view of the creation of man; and the various things were arranged and formed in the six days as detailed in Genesis 1, as they are now found in and on the earth.
The principal objection to this is, that though there had been upheavals, depressions, earthquakes, sudden deaths, as evidenced by the contortions of fishes, in some of the early strata, there is no appearance after the various beds had been formed of what would answer to Genesis 1:22And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2), which says “the earth was without form and void.”
2. The other theory is that Genesis 1:1-21In the beginning God created the heaven and the earth. 2And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:1‑2) refer to the formation of the earth as matter, or that verse 1 refers to the creation of the earth, and that verse 2 refers to its being disordered by some means, as in the above theory, but that the various beds were formed with the fossils found therein during the six days recorded in Genesis 1; and that the days were of any needed indefinite length. It has been shown that the first things named as on the earth were grass and herbs, and these are always found in the lowest beds; and the other things created are found exactly in the same order upwards from the lowest, until man appears. These, in short, form three divisions: plants in the lowest beds; reptiles in the middle; mammals in the highest, with man the most recent. It is also asserted that no break has been discovered, as would be the case if after the beds had been formed destruction had come in, and an entirely new work of creation had begun again in what is recorded in Genesis 1. Many of the existing species are contemporaneous with those that we know have ceased to exist. It is maintained that the term “day” is often used for indefinite periods of time in scripture, and therefore may be so in Genesis 1; that they refer to God’s days, and not to natural days, seeing that “the evening and the morning” are spoken of before the sun, which naturally causes the evening and morning. Also that it is not consistent to hold that God’s rest on the seventh day only alluded to 24 hours. It is true that the introduction of sin marred God’s rest; but this is not there contemplated.
To this theory it is objected that the words “the evening and the morning” are too definite a description of the meaning of the word “day” to allow the idea of indefinite periods. It is also held that Isaiah 45:1818For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else. (Isaiah 45:18) (translating the passage “He created it not without form, he formed it to be inhabited “) proves that God did not create the world in the first instance “without form and void.” The word “created” here is the same as in Genesis 1:11In the beginning God created the heaven and the earth. (Genesis 1:1); and the words “in vain” in the A. V. are the same as “without form” in Genesis 1:22And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2). As to the correspondence in the order of created things it may be admitted that if the long periods come in between Genesis 1:11In the beginning God created the heaven and the earth. (Genesis 1:1) and 2, the after order in the six days’ creation is exactly the same—God working, in the same order on the large scale (ages), and on the smaller (six days’ work).
Either of these theories sufficiently meets the supposed difficulty, and shows that God in His works does not clash with God in His word, though His word was never intended to teach science.
In the creation we read that of every living thing each was made “after his kind”; man was entirely separated from all others by God forming him in His own image and likeness, and breathing into his nostrils the breath of life, thus leaving no room for the modern theory of evolution. God, who knew perfectly everything which He had created, declared it to be as it left His hands very good; and the more His works are examined the more perfection is discovered in every minute detail both as to plan and purpose, suiting everything for the place which each and every one is intended to fill. Sin has come in and spoiled God’s fair creation, but man, who has been the occasion of it, dares to ignore God, or to blame Him for the pains and penalties attached to fallen humanity. Man everywhere endorses Adam’s sin by his own individual sins.

“Time, Times” From Concise Bible Dictionary:

Time has been described as “the measure of motion,” as seen in the movements of the heavenly bodies; or as “the duration of periods,” of which we can conceive a beginning and an ending. It stands in contrast to ETERNITY, of which no beginning and no ending can be conceived.
Christians are exhorted to “redeem the time” (Eph. 5:1616Redeeming the time, because the days are evil. (Ephesians 5:16); Col. 4:55Walk in wisdom toward them that are without, redeeming the time. (Colossians 4:5)). This does not mean “to make up for lost time”; but to seize every favorable opportunity. In Daniel 2:88The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. (Daniel 2:8) the king said that the wise men sought “to gain the time,” that is, obtain a delay in the hope that the king might relent, or that something might happen that would save them.
As to the various events foretold by God that have yet to come to pass, it is not for the Christian to know “the times or the seasons which the Father hath put in his own power” (Acts 1:77And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. (Acts 1:7)). But, on the other hand, when two events have been foretold, the one of which must take place before the other (as the “rapture” of the saints before the day of the Lord when He will return with His saints), Christians are expected to know about them, for the apostle Paul writes “Of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night” (1 Thess. 5:1-21But of the times and the seasons, brethren, ye have no need that I write unto you. 2For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. (1 Thessalonians 5:1‑2)). If is further explained in 2 Thessalonians 2:3-103Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 5Remember ye not, that, when I was yet with you, I told you these things? 6And now ye know what withholdeth that he might be revealed in his time. 7For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. (2 Thessalonians 2:3‑10), that the day of the Lord could not come before the revelation of the Antichrist. Still as to the when of this and of the “rapture” of the saints, we are not to know, but are to be always ready for the latter.
Of the children of Issachar it is said that they were men “that had understanding of the times, to know what Israel ought to do” (1 Chron. 12:3232And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. (1 Chronicles 12:32)). They understood the mind of God, namely, that David should be king of the whole of the twelve tribes. So the Holy Spirit can direct the saints to the particular line of truth most suitable to the period in which they live, and teach them what they ought to do; as, for example, a line of truth and action for the present state of the church is pointed out in the Second Epistle to Timothy, agreeing, as it does, with the later addresses to the Seven Churches in Revelation 3.

Strong’s Dictionary of Hebrew Words:

Number:
1254 (find all occurrences in KJV Bible)
Transliteration:
bara’
Phonic:
baw-raw’
Meaning:
a primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes)
KJV Usage:
choose, create (creator), cut down, dispatch, do, make (fat)