Yom - long periods of time, or literal days in Genesis ?

Exegesis: Why "Yom" in Genesis is Best Interpreted as Literal 24-Hour Days

The interpretation of "yom" in Genesis as literal 24-hour days is supported by several compelling reasons. Linguistically, the context strongly suggests a literal meaning. Throughout the Old Testament, when "yom" is used with a numeral, it consistently refers to a 24-hour day. The repeated phrase "evening and morning" accompanying each day further reinforces this interpretation, implying a normal day-night cycle. Moreover, the sequential numbering of days ("first day," "second day," etc.) aligns with how we typically describe a series of literal days. The authorial intent also supports a literal interpretation. If Moses, traditionally considered the author, had meant to convey long ages, he could have used clearer terms or phrases to express this. The style of Genesis 1 is historical narrative, not poetic or allegorical, which suggests a literal reading is most appropriate. Theologically, a literal interpretation maintains consistency within Scripture. The Fourth Commandment in Exodus 20:11 explicitly links the six days of creation to the Sabbath day, implying they are of the same duration. This establishes the pattern for human work and rest, reflecting God's creative activity. Furthermore, Jesus and the apostles in the New Testament refer to Genesis as historical fact, including events tied to the creation week. The genealogies presented in the New Testament assume a literal Adam, created at a specific time in history.

Traditionally, the majority of Jewish and Christian interpreters throughout history have understood the days of creation as literal. Alternative interpretations largely arose after the advent of modern geological theories, suggesting that external factors, rather than the text itself, prompted these new readings. A literal interpretation also maintains the integrity of the text without requiring reinterpretation based on external factors. It preserves the straightforward reading of the text, which is a principle of sound hermeneutics. While not a strictly exegetical argument, some proponents argue that scientific evidence can be interpreted to support a young earth, aligning with a literal six-day creation. Theologically, a literal interpretation upholds the doctrine of God's supernatural creative power, acting decisively and quickly. It also maintains the concept of a "very good" original creation, free from death and suffering before the Fall. The literary structure of Genesis 1, with its repetitive pattern (God said, God saw, evening and morning) and use of "wayyiqtol" verb forms in Hebrew, indicates sequential actions supporting a chronological interpretation. The literal day interpretation shows consistency with Genesis 2, which provides a more detailed account of Day 6. The events described in Genesis 2 fit reasonably within a 24-hour period if taken literally, further supporting this view. These reasons, when considered together, form a strong argument for interpreting "yom" in Genesis 1 as referring to literal 24-hour days. Proponents of this view argue that it offers the most straightforward, contextually consistent, and theologically coherent interpretation of the biblical text. 

Several Church Fathers and early Christian theologians interpreted the word "yom" (Hebrew for "day") in Genesis 1 as a literal 24-hour day and the creation week as a literal seven-day period. Here is a list of notable figures who held this view:

1. Basil of Caesarea (329-379 AD) – In his Hexaemeron (Homilies on the Six Days of Creation), Basil clearly understood the days of creation as six literal days. He described each "day" as a 24-hour period in which God created specific elements of the world.
2. Ambrose of Milan (c. 340-397 AD) – In his Hexameron, Ambrose also took the days of creation literally. He emphasized the idea that the days were real and that God's work in creation was completed in six actual days, with each day consisting of a normal 24-hour period.
3. Theophilus of Antioch (2nd century AD) – Theophilus, in his work To Autolycus, wrote about the creation week as a literal period of seven days. He saw each day of creation as literal and connected the creation week with later historical events in salvation history.
4. Ephrem the Syrian (c. 306-373 AD) – Ephrem, in his commentaries, also interpreted Genesis 1 literally. He took the view that the days of creation were normal 24-hour days and saw no reason to allegorize or extend their length.
5. Victorinus of Pettau (d. 303 AD) – Victorinus, in his commentary on Genesis, likewise interpreted the days of creation as literal 24-hour days. His early commentary laid the foundation for this literalist understanding of the creation week in some segments of the early Church.
6. John Chrysostom (c. 349-407 AD) – Known for his eloquent homilies and exegesis, Chrysostom took a literal view of Genesis 1. He emphasized that God created the world in six days, each consisting of a normal 24-hour period.

These Church Fathers, though from different regions and backgrounds, shared the view that the days of creation were literal 24-hour periods, underscoring a belief in a straightforward, historical reading of the Genesis creation narrative. However, it should be noted that not all early Church Fathers agreed with this interpretation, and there were alternative views as well.

The Book of Jubilees: Supporting Literal Creation Days

The Book of Jubilees, also known as "Lesser Genesis," is a pseudepigraphal work believed to have been written between the 2nd century BCE and the 2nd century CE. This text provides strong support for interpreting the creation days in Genesis as literal 24-hour periods. Here's a detailed explanation of why Jubilees reinforces the literal day interpretation:

1. Precise Chronology: Jubilees presents an extremely detailed chronology of events, breaking down history into precise units of time. It divides history into "jubilee" periods of 49 years, which are further divided into "weeks" of seven years. This meticulous timekeeping extends to the creation account, suggesting a literal understanding of time in Genesis.
2. Day-by-Day Creation Account: Jubilees retells the creation story following the same day-by-day structure as Genesis 1. It explicitly states that God created specific elements on each of the six days, mirroring the Genesis account. This parallel structure reinforces the idea that the author of Jubilees understood the Genesis days as literal 24-hour periods.
3. Emphasis on the Seventh Day: Jubilees places strong emphasis on the seventh day as the origin of the Sabbath. It describes God's rest on the seventh day and establishes this as the basis for the weekly Sabbath observance. This direct link between the creation week and the human week strongly implies that the creation days were understood as normal 24-hour days.
4. Angels Created on the First Day: Jubilees states that angels were created on the first day, along with the heavens and the earth. This addition to the Genesis account demonstrates a literal understanding of the first day as a defined period in which specific creative acts occurred.
5. Specific Times for Creation Events: In some instances, Jubilees provides even more specific timing for creation events than Genesis does. For example, it states that Adam was created at the end of the sixth day and placed in Eden. Such precise timing within a day supports a literal 24-hour day interpretation.
6. Consistent Use of "Day": Throughout its retelling of creation, Jubilees consistently uses the term "day" (yom) in a way that clearly refers to a normal day-night cycle. This usage aligns with and reinforces the literal day interpretation of Genesis.
7. Connection to Human History: Jubilees connects the creation week directly to human history, treating it as the beginning of a continuous timeline. This seamless integration of creation days with subsequent historical events supports a literal interpretation of the creation days.
8. Sabbath Law Grounded in Creation: Jubilees explicitly grounds Sabbath law in the creation week, stating that the Sabbath was kept in heaven before it was revealed to humanity. This cosmic significance of the Sabbath, tied directly to creation, implies that the creation days were understood as the same kind of days that humans experience.
9. Preservation of Traditional Interpretation: As an early Jewish text, Jubilees likely reflects a traditional understanding of Genesis that was prevalent at the time. Its literal interpretation of creation days suggests that this was the common understanding among Jewish readers of Genesis in that era.
10. Theological Consistency: The literal day interpretation in Jubilees maintains theological consistency with the idea of God's direct and immediate creative acts. It portrays God as acting decisively and quickly, in line with the portrayal of divine power in other biblical texts.

The Book of Jubilees' strong support for literal creation days is significant because it provides evidence of how early Jewish readers understood Genesis. While Jubilees is not considered canonical by most Christian traditions, its interpretation of Genesis offers valuable insight into early biblical exegesis and the historical understanding of the creation account. This literal day interpretation in Jubilees aligns with and reinforces the arguments made by many contemporary young-earth creationists and literal Genesis interpreters. It demonstrates that the understanding of creation days as 24-hour periods has deep roots in Jewish interpretative tradition, predating many of the scientific theories that have led some to reinterpret Genesis in terms of long ages.

Exegesis: Literal Interpretation of the Creation Week in Ancient Texts

1. The Targums
The Aramaic Targums, especially Targum Onkelos, support a literal interpretation for several reasons:
a) Linguistic Fidelity: As translations, the Targums aimed to preserve the original Hebrew meaning. The Hebrew word "yom" (day) in Genesis 1 is consistently rendered as "yoma" in Aramaic, maintaining the temporal sense.
b) Rabbinic Authority: The Targums reflect authoritative rabbinic interpretations. Their literal rendering of the creation days indicates that this was the prevailing understanding among leading Jewish scholars of the time.
c) Liturgical Use: The Targums were used in synagogue services, where a straightforward understanding of the text was often preferred for public instruction.

2. Philo of Alexandria (as a Contrast)
While Philo himself allegorized the creation account, his work indirectly supports the existence of literal interpretations:
a) Reactive Philosophy: Philo's allegorical approach can be seen as a reaction to prevailing literal interpretations, which he sought to reconcile with Greek philosophy.
b) Acknowledgment of Literalism: In his writings, Philo often acknowledges the literal meaning before expounding on allegorical interpretations, indicating that the literal reading was common and needed to be addressed.

4. Early Rabbinic Literature
The Mishnah and early rabbinic commentaries often support a literal interpretation:
a) Halakhic (Legal) Implications: Many Jewish laws are derived from the creation account. A literal understanding of the days provides a stronger basis for these laws, especially those related to the Sabbath.
b) Midrashic Methodology: While Midrashic literature often provides multiple layers of interpretation, it frequently begins with the "peshat" (plain or literal meaning) before exploring deeper significances.
c) Cosmic-Earthly Correspondence: Rabbinic thought often draws parallels between cosmic and earthly events. A literal creation week establishes a pattern that is then reflected in human history and ritual observances.

5. Early Christian Fathers
Church Fathers like Basil of Caesarea, John Chrysostom, and Theophilus of Antioch advocated for literal interpretations:
a) Apologetic Concerns: In defending Christianity against pagan philosophies, a literal creation week emphasized God's direct involvement in and sovereignty over the physical world.
b) Christological Typology: The six days of creation followed by the Sabbath were often seen as a type of Christ's life, death, and rest in the tomb, making a literal week theologically significant.
c) Eschatological Framework: A literal creation week provided a pattern for understanding salvation history, from creation to the final judgment, often interpreted as a 7,000-year plan (with each day representing 1,000 years).

6. Jewish Mystical Texts
Even mystical texts like the Zohar, which explore deeper spiritual meanings, often preserve a literal framework:
a) Layered Interpretation: Kabbalistic thought sees multiple levels of meaning in the Torah, with the literal level (peshat) serving as the foundation for deeper esoteric interpretations.
b) Cosmic Symbolism: The seven days are often associated with the seven lower sefirot (divine emanations) in Kabbalistic thought, where each "day" represents a stage in the unfolding of divine creativity.

7. Christian Apocryphal Texts
Many apocryphal Christian texts maintain a literal creation week:
a) Continuity with Jewish Tradition: Early Christian apocrypha often preserved Jewish interpretative traditions, including literal readings of Genesis.
b) Moral and Eschatological Focus: These texts often used the creation account as a basis for moral teachings or eschatological predictions, where a literal timeframe provided a more concrete foundation for their arguments.

8. Other Ancient Texts
a) The Ethiopic Book of Enoch: The Ethiopic Enoch, a significant text in ancient Judaism, supports a literal creation week with its cosmological focus. It describes the order of creation in a way that aligns with the Genesis account, emphasizing the importance of a seven-day period as foundational for understanding divine creation.

b) The Babylonian Talmud: In various tractates, the Talmud discusses the creation week in a literal sense, particularly in connection with the observance of the Sabbath. While the Talmud sometimes introduces allegorical interpretations, the literal reading is central to many legal and theological discussions.
c) Hellenistic Jewish Writings: Texts like the Wisdom of Solomon, though more philosophical, still preserve a literal creation framework in their descriptions of divine action and the natural world.

The prevalence of literal interpretations of the creation week across various ancient texts can be attributed to several factors:

1. Textual Fidelity: A desire to remain faithful to the plain meaning of the biblical text.
2. Theological Significance: The importance of the seven-day structure for understanding divine order, the Sabbath, and salvation history.
3. Ritual and Legal Implications: The practical application of the creation account to religious laws and practices.

Arnold G. Fruchtenbaum The Book of Genesis Dr. , page 73
One more point needs to be discussed before dealing with the actual six days of creation relative to the Hebrew word for “day,” which is yom. People who want to fit Genesis 1 into evolutionary and geological theories try to claim that the word yom does not have to mean twenty-four hours but could mean a longer period of time, even millions of years. Now it is true that when the word yom is used by itself it could mean a longer period of time (though no example exists where it means millions of years). For example, the Day of Jehovah is a period of seven years. However, whenever the word is used with a number or numeral, it always means twenty-four hours. Throughout Genesis 1, each time the word day is found; it is used with a numeral: day one, day two, etc. This alone shows that the days of Genesis are twenty-four hour days. However, there is more: Not only is the word day followed by a numeral, it is also followed by the phrase evening and morning, and this phrase again limits it to twenty-four hours. Furthermore, the Sabbath law, as given to Israel in the Law of Moses, is based upon the six days of creation and the seventh day of rest. These laws would become meaningless if these were not twenty-four hour days. Finally, with the fourth day, there is the mention of days, years, signs, and seasons, showing that already within Genesis 1 there is the normal system of time in operation. These terms also would become meaningless if these were not normal twenty-four hour days. By itself, Genesis 1:2 says nothing insofar as it being an old earth or a young earth, and the evidence for one or the other must be based on arguments outside this verse. However, the six days of creation were literal twenty-four hour days.

1. Death Before Sin: Long ages would imply millions of years of animal death before human sin, contradicting the biblical concept that death entered the world through sin (Romans 5:12). This challenges the theology of redemption and the nature of God's "very good" original creation.
2. Impact on the Doctrine of Sin and Fall: A non-literal Adam or a long process of human evolution challenges the doctrine of original sin and the historical Fall. This affects core Christian doctrines about human nature, sin, and the need for redemption.
3. Challenges to the Character of God: Long ages of creation could imply a God who uses inefficient, wasteful processes involving death and suffering, rather than the omnipotent Creator described in Scripture.
4. Hermeneutical Consistency: If Genesis 1 is not historical, it raises questions about where history begins in the Bible, potentially affecting the interpretation of other biblical narratives.
5. New Testament Affirmations: Jesus and the apostles refer to Genesis as historical fact, including events tied to the creation week. Reinterpreting Genesis could be seen as contradicting these New Testament affirmations.
6. Theological Coherence: A literal six-day creation upholds the doctrine of God's supernatural creative power, acting decisively and quickly. Long ages may diminish the miraculous nature of creation as presented in Scripture.
7. Impact on Genealogies: Biblical genealogies, especially in the New Testament, assume a literal Adam created at a specific time in history. Long ages would significantly disrupt these genealogical timelines.
8. Challenges to the Doctrine of Revelation: If the plain reading of Genesis 1 is not reliable, it may call into question God's ability or willingness to communicate clearly with humanity.
9. Implications for Eschatology: Some argue that reinterpreting the creation days affects how we interpret prophetic literature, potentially impacting doctrines about the end times.
10. Unity of Scripture: A non-literal interpretation of Genesis may create tensions with other parts of Scripture that refer back to creation events.
11. Faith and Science Relationship: While attempting to reconcile Scripture with science, reinterpretation might inadvertently prioritize current scientific consensus over biblical authority.

These issues highlight why many theologians and biblical scholars argue for maintaining a literal interpretation of "yom" in Genesis. They contend that this interpretation offers the most straightforward, contextually consistent, and theologically coherent understanding of the biblical text.

1. Ken Ham (1951–present)
  - Founder of Answers in Genesis and the Creation Museum.
  - Strong proponent of young-earth creationism and a literal interpretation of "yom" as 24-hour days.

2. Henry Morris (1918–2006)
  - Founder of the Institute for Creation Research.
  - Co-authored The Genesis Flood (1961), foundational to the modern creationist movement.

3. John C. Whitcomb (1924–2020)
  - Co-author with Henry Morris of The Genesis Flood.
  - Promoted the literal interpretation of the creation days as 24-hour periods.

4. Douglas Kelly (1943–present)
  - Reformed theologian and author of Creation and Change.
  - Advocates for the literal interpretation of "yom" as six consecutive 24-hour days.

5. John MacArthur (1939–present)
  - Well-known pastor and Bible teacher.
  - Teaches that the Genesis account should be understood as literal history with six 24-hour days of creation.

6. Terry Mortenson
  - Speaker, author, and researcher at Answers in Genesis.
  - Argues for the literal 24-hour day interpretation of Genesis 1.

7. Jason Lisle
  - Astrophysicist and young-earth creationist.
  - Defends the literal interpretation of Genesis days and has written on the intersection of science and the Bible.

8. Andrew Snelling (1950–present)
  - Geologist with Answers in Genesis.
  - Supports the young-earth view and argues for a literal six-day creation based on both biblical and scientific evidence.

9. Jonathan Sarfati (1964–present)
  - Physical chemist and prominent creationist author.
  - Has written extensively on the young-earth creationist perspective, promoting the view that "yom" in Genesis refers to literal 24-hour days.

10. Duane Gish (1921–2013)
  - Biochemist and prominent advocate for young-earth creationism.
  - Key member of the Institute for Creation Research, defending the literal interpretation of Genesis.

11. Carl Wieland (1950–present)
  - Founder of Creation Ministries International.
  - Promotes young-earth creationism and the view that the Genesis creation days are literal 24-hour periods.

12. Kurt Wise (1959–present)
  - Geologist and young-earth creationist.
  - Known for his work supporting a literal interpretation of Genesis, emphasizing the importance of a young-earth view.

13. Danny Faulkner (1955–present)
  - Astronomer associated with Answers in Genesis.
  - Argues that the universe was created in six literal 24-hour days.

14. Paul Garner
  - Geologist and researcher at Biblical Creation Ministries.
  - Supports a literal interpretation of the six days of creation.

15. David Menton (1938–2021)
  - Professor of anatomy and researcher with Answers in Genesis.
  - Advocated for a literal interpretation of the creation days in Genesis.

16. John Baumgardner (1945–present)
  - Geophysicist and young-earth creationist.
  - Known for his work on catastrophic plate tectonics and supporting a literal six-day creation.

17. Raymond Damadian (1936–2022)
  - Pioneer of MRI technology and a strong advocate for young-earth creationism.
  - Believed in a literal interpretation of the six days of creation.

18. Steve Austin (1950–present)
  - Geologist and creationist known for his research on the Mount St. Helens eruption and its implications for rapid geological processes.
  - Supports a literal interpretation of "yom" in Genesis.

19. David DeWitt
  - Neuroscientist and professor at Liberty University.
  - Argues for the literal 24-hour day interpretation of Genesis 1.

20. Don Batten
  - Agricultural scientist and researcher with Creation Ministries International.
  - Strong advocate for the literal six-day creation model.

These scholars, spanning various fields of science, theology, and biblical studies, all share a commitment to interpreting the creation days in Genesis as literal 24-hour days, typically within the framework of young-earth creationism. They argue that this interpretation is consistent with both the biblical text and, in their view, scientific evidence that supports a young earth.

The following verses show how Jesus frequently referenced and affirmed foundational elements from Genesis, particularly the creation of humans, the establishment of marriage, key figures like Noah and Abel, and events such as the Flood and the Fall.

1. Marriage and Creation of Male and Female
  - Matthew 19:4-6: "Haven't you read," he replied, "that at the beginning the Creator 'made them male and female,' and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh'?"
  - Mark 10:6-8: Jesus quotes Genesis 1:27 and Genesis 2:24, affirming the creation of male and female and the institution of marriage.

2. Abel's Murder
  - Matthew 23:35: "And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah..."
  - Luke 11:50-51: Jesus mentions the righteous blood of Abel, referring to the murder of Abel in Genesis 4:8.

3. Sabbath and Creation Rest
  - Mark 2:27: "The Sabbath was made for man, not man for the Sabbath."
  - Matthew 12:8: "For the Son of Man is Lord of the Sabbath."
    - These passages refer back to the seventh day of rest in Genesis 2:2-3, when God rested after creation.

4. Noah and the Flood
  - Matthew 24:37-39: "As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away."
  - Luke 17:26-27: Jesus uses the narrative of Noah from Genesis 6-9 to describe the suddenness of His return.

5. Sodom and Gomorrah
  - Luke 17:28-32: Jesus refers to the destruction of Sodom (Genesis 19) and compares it to the coming judgment. He also mentions Lot's wife (Genesis 19:26) in this context.

6. Creation of the World
  - John 1:1-3: "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made."
    - While not spoken by Jesus, this passage in John's Gospel identifies Jesus (the Word) as being present at creation, affirming Genesis 1:1.

7. Satan as a Murderer from the Beginning
  - John 8:44: "You belong to your father, the devil, and you want to carry out your father's desires. He was a murderer from the beginning..."
    - This may allude to Satan's role in the Fall (Genesis 3) or his association with Cain's murder of Abel (Genesis 4).

Genesis: A Revised Account Conveying Billions of Years

Chapter 1

1:1 In the beginning, God created the heavens and the earth. Vast eons of time back, stretching back to the dawn of the universe.  
1:2 Now the earth was formless and in a state of chaos, shrouded in darkness, while the Spirit of God moved over the primordial waters, preparing the world for life.  
1:3 And God said, "Let there be light," and over a span of countless ages, light emerged as stars ignited and galaxies formed.  
1:4 God saw that the light was good, and He separated the light from the darkness.  
1:5 God called the light "day," and the darkness He called "night." And there was evening, and there was morning—the first great age.

1:6 And God said, "Let there be a vast expanse between the waters, to separate the waters above from the waters below."  
1:7 So God crafted the skies over an immense period, establishing the atmosphere and weather patterns. And it was so.  
1:8 God called the expanse "sky." And there was evening, and there was morning—the second great age.

1:9 And God said, "Let the waters under the sky be gathered to one place, and let dry land appear." And it was so, over countless aeons of time, as the land emerged from the waters and continents formed.  
1:10 God called the dry ground "land," and the gathered waters He called "seas." And God saw that it was good.  
1:11 Then God said, "Let the land bring forth vegetation: seed-bearing plants, and trees that bear fruit with seed in it, according to their kinds." And over vast ages, the earth became filled with plants, forests, and diverse ecosystems.  
1:12 The land produced vegetation over vast numbers of years, thousands of millions of years, each kind according to its design. And God saw that it was good.  
1:13 And there was evening, and there was morning—the third great age.

1:14 And God said, "Let there be lights in the sky to separate day from night, and let them mark seasons, days, and years over the course of time."  
1:15 And the skies cleared as the sun, moon, and stars became visible from the earth’s surface, serving as signs for life to follow the rhythms of time. And it was so.  
1:16 God had made the sun, the greater light to govern the day, and the moon, the lesser light to govern the night, long before. He also made the stars.  
1:17 God set them in the sky to illuminate the earth,  
1:18 to govern the day and the night, and to separate light from darkness. And God saw that it was good.  
1:19 And there was evening, and there was morning—the fourth great age.

1:20 And God said, "Let the waters teem with living creatures, and let birds fly above the earth across the sky."  
1:21 So, over many ages, God brought forth the creatures of the sea and every kind of bird, each evolving into its place in the world, filling the earth with life. And God saw that it was good.  
1:22 God blessed them and said, "Be fruitful and multiply, and fill the seas and the sky with life."  
1:23 And there was evening, and there was morning—the fifth great age.

1:24 And God said, "Let the land bring forth living creatures according to their kinds: livestock, wild animals, and all the creatures that move along the ground." And over millions of years, animals of every kind emerged, evolved and diversified, each according to its kind.  
1:25 God made all the creatures of the land: wild beasts, domestic animals, and every creeping thing, each fitting its environment. And God saw that it was good.

1:26 Then God said, "Let us make humanity in our image, in our likeness, to govern the fish of the sea, the birds of the sky, the livestock, and all the creatures of the earth."  
1:27 So, over a long and deliberate process, God created humankind in His image; male and female He created them, endowing them with reason, spirit, and authority over creation.  
1:28 God blessed them and said, "Be fruitful and multiply; fill the earth and govern it. Rule over the fish in the sea, the birds in the sky, and every living creature on the ground."  
1:29 Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree with fruit bearing seed. These will be your food.  
1:30 And to all the animals and birds and creatures that move along the ground, I give every green plant for food." And it was so.  
1:31 God saw all that He had made, and it was very good. And there was evening, and there was morning—the sixth great age.

Chapter 2

2:1 Thus the heavens and the earth were completed, with all their vast and diverse life forms, over the course of eons.  
2:2 By the end of these immense epochs, God had finished the work of creation, and He entered into His rest, allowing the processes of nature to continue under His guidance.  
2:3 God blessed this seventh era and made it holy, for in it, He rested from all His work of creating, having set the world in motion.

In this revised Genesis account, God conveyed to Moses the vast ages involved in creation, each "day" representing a long period in the unfolding of the cosmos. The six "days" mark distinct epochs over billions of years, reflecting the gradual progression of creation, from the formation of the universe to the rise of humanity. This account harmonizes with the scientific understanding of deep time, showing that God’s hand was guiding each stage of development with purpose, even over eons.

Commentary: 

If God had created the universe and the earth billions of years ago, He could have made it clear in the Genesis account, yet He did not. This raises an important question: why isn't the concept of deep time explicitly present in the text, if that were truly the nature of creation? God is not a God of deception. If the universe had been created over such a vast timeline, it would be inconsistent with His nature to obscure or mislead humanity about the fundamental workings of creation.  If God had wanted to reveal that creation took place over billions of years, He could have done so. He could have conveyed the deep timescales in a way that ancient peoples might not fully understand at the time, but which could be recognized later as our knowledge grew. However, this is not the case. The simplicity of the "six-day" structure in Genesis stands in contrast to the complexities of deep time, and no indication is given that the creation process took anything resembling the vast timescales that modern science proposes. Since God is truthful, He would not have left room for misunderstanding the creation account and timescales involved. The billions-of-years model is not suggested in Genesis, and if God had intended for this to be understood as the truth, it would be there plainly. If the earth and the universe were indeed created billions of years ago, we would expect that God, being a God of truth, would have made that clear. The absence of such a timeline in Genesis suggests that this account was never meant to describe creation in terms of deep time, and God has not left us in deception concerning the fundamental nature of His creation.


A Account of Divine Inspiration to Moses Regarding Creation

1. The Divine Encounter on the Mountain

Moses ascended Mount Sinai once more, as he often did to commune with the Almighty. This time, however, the encounter was to be different. As Moses approached the summit, a great cloud of fire and light descended, yet it did not burn the rocks beneath it. Within the divine radiance, Moses heard the voice of the Creator, but this time it spoke not of laws or commandments, but of the very origins of the cosmos.

“Write, Moses, for I shall reveal to you the truth of how I made the heavens and the earth. And as you write, know that the mysteries of time and creation will unfold.”

2. The Universe’s Long Unfolding

In the presence of the Almighty, Moses saw a vision—one unlike any he had ever experienced. Before his eyes, the darkness of the void stretched vast and endless. A single point of light burst forth, expanding rapidly in every direction. It was the beginning of all things.

“It is from this moment, 13.8 billion years ago, that I brought forth the universe,” said the Lord. “The heavens began to expand, the stars were born, and from their dust came the worlds. Time, to you, passes quickly, but I am beyond time. It is I who set the course of creation, knowing every star, every planet, and every moment.”

As Moses watched the stars form, he understood that what seemed like mere days were, in truth, vast epochs beyond human comprehension. 

3. The Forming of the Earth

The vision shifted, focusing on a small, blue planet amidst the swirling cosmos. “Behold the earth,” the Creator declared, “born 4.5 billion years ago from the remnants of ancient stars. I shaped it over long ages, cooling it from a molten mass into a world where life could arise.”

Moses saw mountains rise and fall, seas form and grow. He witnessed the slow emergence of life in the oceans, creatures both great and small appearing over eons. 

“Life has flourished and died long before Adam walked the earth,” said the Almighty. “It was I who gave the breath of life to every creature, and it is by My will that they lived and perished, in cycles long before mankind’s dominion began. Death, Moses, is not the result of man’s fall, but has been woven into the very fabric of life from the beginning.”

4. The Emergence of Humankind

The vision continued, showing creatures walking on land, evolving over millions of years. Then, at last, Moses saw a man and a woman, standing in a lush garden. They were unlike the other creatures Moses had seen—there was a spark in them, a divine breath that gave them purpose and understanding.

“This is Adam and Eve,” the Lord revealed. “It is they to whom I gave My image. Though death existed before them, they were unique. They were not made to live without end, but I had set them in a place where they could live in harmony with Me, free from suffering.”

Moses saw the moment of their disobedience, the taking of the forbidden fruit, and the consequences that followed. But instead of bringing death into the world for the first time, their act brought a separation—a loss of direct communion with the Creator.

“Sin brought death into the heart of man,” said the Almighty. “It is this separation from Me that is death, far more than the end of their earthly lives. For their spirits, now burdened by sin, lost the eternal life that communion with Me alone could sustain.”

5. A New Understanding for a New People

As Moses sat, absorbing the magnitude of what he had seen, the Lord spoke again. “When you write, you must convey this creation in a way that your people will understand. The language of ages and eons is not for them, but the truth remains. Write of six days, for the pattern of six and one—the Sabbath rest—is sacred. Yet know that the reality you have seen transcends days. It is not for you to detail the ages of stars, but to guide My people to understand the order and purpose I have set.”

The vision faded, and Moses descended the mountain, his face shining with a light that reflected the glory of what he had witnessed. And though he would write the creation account in the terms of days, he carried within him the knowledge of a universe far older than words could express.

Moses, inspired by the Almighty, penned the creation account with the understanding that it was a story not just of seven days but of an unfolding cosmos, one in which the earth formed over billions of years and where death existed long before mankind’s fall. Yet the deeper truth lay in the relationship between God and His creation, and the special role humankind played in that grand design. The language of scripture was given for his people, but the vision of creation transcended time itself.