There is no shortage of scholarly research on the opening chapters of Genesis, but even a cursory review of the literature on this topic quickly reveals that Christian scholars don’t all agree on the meaning of the text. The fact that there is little agreement on the meaning of this passage of scripture, however, is no license to ignore the insights of biblical scholarship. To the contrary, when the meaning of a scripture passage is difficult to discern, we should be all the more eager to seek help from Christians more knowledgeable than ourselves. Even when the experts disagree with one another, hearing their debates may enrich our understanding of God’s word. If nothing else, their disagreements can help us to be humble-minded and recognize how little we understand.
A detailed survey of the literature is beyond the scope of this book, but it will be worthwhile to consider some crucial points of disagreement. One issue concerns the meaning of the Hebrew word yowm, translated “day,” in the context of the creation narrative. This foundational issue will be our focus in the next few pages; other points of contention will be discussed later in the chapter. Much like the English word day, the Hebrew word yowm can mean different things depending on the context: daytime (as opposed to night), a 24-hour period (including both day and night), a workday, a day’s journey, a lifetime, an age, an era, etc. The word yowm appears 2,247 times in the Bible and is translated differently depending on the context. The New American Standard Bible (NASB), widely considered to be among the most “word-for-word” modern English versions, translates yowm into the following words, listed in order of frequency: day, today, time, year, life, age, now, period, lifetime, long, and numerous other words. (For a complete list with references, see here.) In most cases, the context clearly indicates the intended meaning.
So, what does the word mean in the context of the Genesis creation narrative? Many Christians believe that it refers to a 24-hour period. This interpretation seems natural, given the author’s repeated references to “evening and morning.” However, there are a number of reasons to suspect that this might not be the intended meaning. Some clues have come from studying the historical and cultural context in which Genesis was written, as we’ll see later, but there are also important hints within the text of the Bible itself:
For who that has understanding will suppose that the first, and second, and third day, and the evening and the morning, existed without a sun, a moon, and stars? And that the first day was, as it were, also without a sky? ... And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance, and not literally.Origen, On First Principles, Book 4, translated from the Greek in Coxe and Clark (eds.), Ante-Nicene Fathers, vol. 4, available online here.
And at the close of the nineteenth jubilee, in the seventh week in the sixth year thereof, Adam died... And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens and therefore it was written concerning the tree of knowledge: “On the day that you eat thereof you will die.” For this reason he did not complete the years of this day; for he died during it. (Jubilees 4:29-30, LSV)Irenaeus (AD 130-202), one of the first Christian theologians, agreed with this interpretation:
On one and the same day on which they ate they also died (for it is one day of the creation). … He [Adam] did not overstep the thousand years, but died within their limit.Irenaeus, Against Heresies, Book 5, Chapter 23, in Roberts, Donaldson, and Coxe(eds.), Ante-Nicene Fathers, vol. 1, available online here
In Palestine it doesn’t rain during the summer, and the autumn rains bring about a burst of plant growth. So verses 5-7 would make good sense if we supposed that they describe a time of year, when it has been a dry summer, so the plants aren’t growing—but the rains and the man are about to come, so the plants will be able to grow in the “land.” … (The plants are missing, it says, because there’s no rain, and no man to cultivate and irrigate—something you can see in any uninhabited area in the Middle East.) … If we take the word “land” as “some particular land,” we get a clear picture for verses 5-8: in some particular land, in some particular year, at the time of year before the rainy season began, but when the mist (or rain cloud) was rising (which may suggest the beginning of the rainy season)—that’s when God formed the first human, planted the Garden of Eden, and transplanted the man there.C. John Collins, Science and Faith: Friends or Foes? (Wheaton: Crossway Books, 2003), 88.If this understanding is correct, it suggests that the cycles of seasons had already been going on for some time before man was created.
If we want Jesus’ saying to make sense, we should take it as “My Father is working on his Sabbath, just as I am working on my Sabbath”; and we can account for that most easily if we take Jesus to mean that the creation Sabbath still goes on.C. John Collins, Science and Faith: Friends or Foes? (Wheaton: Crossway Books, 2003), 84-85.
So, were the days of creation ordinary 24-hour days, or were they long ages, or do they represent something else entirely? We’ll consider a number of possibilities on the next page.