Again, why are you ignoring what I posted about why Genesis was written? Should it be read as a magical science book, or a mythology about the monotheistic God over the polytheist dieies of nature, asserting that God created all of those things, so they are inferior to Elohim?
For your reference again:
Read through the eyes of the people who wrote it, Genesis 1 would seem very different from the way most people today would tend to read it -- including both evolutionists who may dismiss it as a prescientific account of origins, and creationists who may try to defend it as the true science and literal history of origins. For most peoples in the ancient world the various regions of nature were divine. Sun, moon and stars were gods. There were sky gods and earth gods and water gods. There were gods of light and darkness, rivers and vegetation, animals and fertility. Though for us nature has been “demythologized” and “naturalized” -- in large part because of this very passage of Scripture -- for ancient Jewish faith a divinized nature posed a fundamental religious problem.
In addition, pharaohs, kings and heroes were often seen as sons of gods, or at least as special mediators between the divine and human spheres. The greatness and vaunted power and glory of the successive waves of empires that impinged on or conquered Israel (Egypt, Assyria, Babylon, Persia) posed an analogous problem of idolatry in the human sphere.
In the light of this historical context it becomes clearer what Genesis 1 is undertaking and accomplishing: a radical and sweeping affirmation of monotheism vis-à-vis polytheism, syncretism and idolatry. Each day of creation takes on two principal categories of divinity in the pantheons of the day, and declares that these are not gods at all, but creatures -- creations of the one true God who is the only one, without a second or third. Each day dismisses an additional cluster of deities, arranged in a cosmological and symmetrical order.
On the first day the gods of light and darkness are dismissed. On the second day, the gods of sky and sea. On the third day, earth gods and gods of vegetation. On the fourth day, sun, moon and star gods. The fifth and sixth days take away any associations with divinity from the animal kingdom. And finally human existence, too, is emptied of any intrinsic divinity -- while at the same time all human beings, from the greatest to the least, and not just pharaohs, kings and heroes, are granted a divine likeness and mediation.
On each day of creation another set of idols is smashed. These, O Israel, are no gods at all -- even the great gods and rulers of conquering superpowers. They are the creations of that transcendent One who is not to be confused with any piece of the furniture of the universe of creaturely habitation. The creation is good, it is very good, but it is not divine.
And one last time, Ex nihilo is simply saying matter was created out of God's being, as opposed to be eternally present alongside of God. Saying "God's being", shows something there is not an argument against it. It specifically claims that matter was created out of God's being. It's defined as that.
Do you agree that matter was created? Then that's ex-nihilo. Do you believe matter was and has always been there? Then that is
Ex nihilo nihil fit, "uncreated matter".
