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God (Elohim) called the light day, and the darkness he called night. There was evening, and there was morning – one [whole] day (day one – Hebr. jomechad). [The first day is described differently from the other days (which are referred to as the second, third, fourth, etc.). Instead of the ordinal number “first,” the cardinal number “one” (Hebr. echad) is used. The word describes a unit consisting of different parts. A man and a woman are two units that together form one flesh (Gen. 2:24). The expression jomechad thus describes a whole day, a 24-hour period, consisting of a period of light and a period of darkness. It is also the first “whole day” described (from the perspective of the earth). Just as in English, the word “day” (Hebr. jom) can mean the light part of the day, a whole day, or part of a day (e.g., a working day). The phrase “and there was evening, and there was morning” recurs at the end of the first six days, see verses 8, 13, 19, 23, 31. Many believe that the fact that evening is mentioned before morning is based on the fact that a new day in Judaism begins in the evening. In the creation story, however, light begins each day (except the first). God works when it is light, only then does it become dark (evening), and the day is complete when the light breaks (morning) the next day.] [The days of creation No time interval is specified from the creation of the universe in the beginning in verse 1 until the first day, when God lets there be light (verse 3). The sun and moon, which have the task of marking days and time, are given that task on the fourth day, see verse 14. There are at least three ways in which the six days of creation can be understood from the Hebrew: • Six 24-hour days that follow each other directly. • Six 24-hour days, but the days do not follow each other. First comes day one, an unknown period of time passes, then comes a second day, and so on. • The six days are a beautiful literary way of describing what God does in six distinct stages and in a specific order, but the days should not be understood as literal days even though they are described as such in literary terms. In addition to these three ways, there is also the idea that the word day (Hebr. jom) refers to a period of indefinite length. When jom is combined with the prefix be (bejom), it sometimes has that meaning. The most common meaning is “that day” (138 times) and refers to something that happens within the span of a day (Josh. 8:25). On about thirty occasions, the meaning is an indefinite length of time and not a specific day, e.g., a time of distress (Psalm 77:3). In addition, bejom is the expression used in Hebrew for “when” or “if” (Gen. 2:16, 17; Ex. 10:28; Lev. 14:57; Ps. 20:9). It is the context that determines the meaning. In the creation story, bejom is not used, only jom, and in combination with morning and evening. The natural interpretation is therefore that the author's intention was to describe ordinary days. The seventh day is described as having no end (no evening or morning) and could continue. This is correct, but the six days of creation all end with “and there was evening, and there was morning,” which makes one of the three alternatives above more likely.]
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