Genesis 2:4
2 By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. 3 God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation. 4 This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens. 5 Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 6 Springs would well up from the earth and water the whole surface of the ground.
Genesis 14:19
17 After Abram returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram in the Valley of Shaveh (known as the King’s Valley). 18 Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.) 19 He blessed Abram, saying, “Blessed be Abram by the Most High God, Creator of heaven and earth. 20 Worthy of praise is the Most High God, who delivered your enemies into your hand.” Abram gave Melchizedek a tenth of everything. 21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”
Notes and References
"... The association of the Temple in Jerusalem with 'heaven and earth' is not without Near Eastern antecedents, nor is it limited in the Hebrew Bible to texts whose subject is creation. At Nippur and elsewhere in ancient Sumer, the temple held the name Duranki, 'bond of heaven and earth,' and we hear of a shrine in Babylon called Etemenanki, 'the house where the foundation of heaven and earth is.' These parallels raise the tantalizing possibility that 'heaven and earth' may, on occasion, be an appellation of Jerusalem or its Temple. It is curious that the first time we hear the deity called 'creator of heaven and earth' is in the blessing bestowed upon Abram by Melchizedek, king of Salem. (Genesis 14:19) Salem, as Psalm 76:3 demonstrates, is another name for Zion, the Temple Mount in Jerusalem. The suspicion cannot but arise that a liturgical formula associated with the Jerusalem cultus has been retrojected into the blessing of a pre-Israelite ruler of the same site. A psalm (Psalm 134) reinforces the suspicion ..."
Levenson, Jon Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence (pp. 90-91) Princeton University Press, 1994