We’ve moved through eight of nineteen propositions offered by John H. Walton in The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (see the last one here). In this proposition Walton begins to unfold his basic premise: Genesis 1 is about the establishment of God’s cosmic temple. In other words, this passage is about God creating the earth as his holy place, not many of the things readers have sought to make it.
Walton argues that, “…texts link creation and temple building bu nothing the absence of cosmic order as they recount the acts of creation.” (p. 77) We see creation stories in Sumerian, Akkadian, and other forms of ancient Near Eastern literature that intertwine the creation of the cosmos with the preparation of temples for the gods. This isnt’ to say that the cosmos and the temples are one and the same, but that without the cosmos are essential prerequisites for what is very important, a place for gods to dwell. (pp. 77-80)
In the Jewish worldview the temple itself reflected the cosmos. Walton mentions the views of people like Josephus and passages like Exodus 25.6, 30; 35.14; Numbers 4.9; 1 Kings 7.15-26, etc. Items like the water basin (= sea), bronze pillars (=pillars of the earth), lamp (=cosmic lights like sun and moon), and even the divide between the outside (earth) and the Holy of Holies (heaven) signify that the tabernacle and Temple were designed as a mini-cosmos (pp. 80-81). The same can be said of Eden itself (pp. 81-82). On the flip side the cosmos are described in Temple terminology in places like Isaiah 66.1-2.
I agree with Walton that there is an interplay between the cosmos as temple and temples as cosmos.