Genesis, The Length of a Day, and the Age of the Earth.

How old is the earth, really?

Well, the simplest answer to that question is, "I don't know."

If you want me to elaborate on that, keep reading :) Because it's not just that I don't know. Ultimately, I'm just not that interested in the question. Because I don't think the people who first wrote/read the book of Genesis even had the question in mind.

Some people have tried to answer that using the Bible, adding up the ages of people and the genealogies to come to an approximate 6,000 year-old date. Defending this proposition has sometimes (1) led to unnecessarily antagonistic postures with modern scientific inquiry and, more importantly (2) obscured the real and profound significance of Genesis 1-3.

I'm not going to take a position on the age of the earth. What I want to do, though, is get into what I think is the bigger question. If it's not there so we can discern when the earth was made, what is the point of Genesis 1-2? What would the original hearers/readers of the text have thought?

The very first pronouncement of Scripture, בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ (Bərē’šît bārā’ ’Ĕlōhîm ’ēṯ haššāmayim wə’ēṯ hā’āreṣ - "In the beginning, God created the heavens and the earth," Gen 1:1), is an electrifying declaration of God’s unparalleled sovereignty and complete initiative. The verb בָּרָא (bārā’, "to create") is of paramount significance. In the Qal stem, the basic active voice of Hebrew verbs, it is used in Scripture exclusively with God as its subject. This grammatical choice is not accidental; it underscores a unique divine activity, an unparalleled power to bring into existence from nothingness that which previously was not.

This verb signifies not a mere fashioning of pre-existent material, common in ancient Near Eastern cosmogonies, but an absolute origination. God is not a craftsman limited by his materials; He is the source of all materials, indeed, of all reality. This doctrine of creatio ex nihilo ("creation out of nothing") is foundational, asserting God's utter transcendence and His absolute freedom in the act of creating.

The literary architecture of Genesis 1, with its carefully constructed framework of six "days" (יוֹם, yôm), speaks more profoundly of theological ordering and divine intentionality than of a desire to furnish a precise, scientific timeline suitable for satisfying the curiosities of 21st-century chronologists. The initial three days describe God forming the unformed: light distinguished from darkness, the waters above separated from the waters below, and the emergence of dry land and vegetation. The subsequent three days depict God filling these formed realms: the celestial bodies, birds and fish, and finally, terrestrial animals and humanity. This symmetrical and elegant structure emphasizes God as the divine artisan who brings exquisite order (κόσμος, kosmos in the Greek Septuagint translation, implying an ordered and beautiful arrangement) out of the preceding state of תֹהוּ וָבֹהוּ (ṯōhû wāḇōhû, "formless and void," Gen 1:2). This state of "formless and void" is not necessarily an evil chaos, but rather an unorganized, undeveloped state awaiting the Creator's purposeful hand.

The recurring divine assessment, "And God saw that it was good" (וַיַּרְא אֱלֹהִים כִּי־טוֹב, wayyar’ ’Ĕlōhîm kî-ṭôḇ), is a divine pronouncement of the inherent integrity and perfection of His work, culminating with the creation of humankind and the emphatic declaration that it was "exceedingly good" (טוֹב מְאֹד, ṭôḇ mə’ōḏ, Gen 1:31).

The ancient Israelites, the primary recipients of this sacred narrative, were not principally concerned with calculating the earth’s antiquity in millennia or geological epochs. Their pressing existential questions revolved around their identity, their ultimate purpose, and their covenant relationship with the God who had dramatically delivered them from bondage in Egypt. T

hey were surrounded by cultures with elaborate and often intimidating creation myths—narratives depicting a cosmos born from divine conflict, where humanity was frequently portrayed as an accidental byproduct or, worse, as mere chattel created to serve the whims of capricious deities.

Genesis 1-2, therefore, powerfully answers the urgent questions of who is the ultimate reality (YHWH, the God of Israel, alone is God), why was the world brought into existence (as a free expression of His benevolent will and for His glory), and what is humanity's designated role within this created order (as bearers of His image, entrusted with a divine commission).

The "when" just isn't in view.

Scripture’s overarching purpose is profoundly practical; it is given to make us "wise for salvation through faith in Christ Jesus" (2 Tim 3:15). While Holy Scripture is entirely truthful and trustworthy in all that it asserts, its primary declarations in Genesis 1-2 are theological, not scientific in the modern, empirical sense.

This does not mean it speaks against legitimate scientific inquiry into the "how" and "how long" of creation, but its own divine focus, its scopus, lies elsewhere. To impose our contemporary scientific queries about geochronology as the central hermeneutical key is to misapprehend the genre, the historical context, and ultimately, the divine intention behind this foundational revelation.

Envision an Israelite family, perhaps newly liberated from generations of brutalizing slavery in Egypt, or encamped in the stark wilderness under Moses' leadership.

Their world was saturated, not with scientific journals, but with the pervasive cosmogonies of powerful neighboring empires – Egypt, and later, Mesopotamia.

These narratives offered explanations for origins, the nature of the gods, and humanity's place in the cosmos, but frequently in ways that were oppressive, terrifying, or demeaning to human value and dignity.

What questions burned in their hearts and minds?

• Is the God who so powerfully delivered us from Egypt, with signs and wonders, truly the ultimate power in the universe, or merely one regional deity among a vast pantheon?

• Is the world we inhabit fundamentally good and purposefully ordered, or is it a chaotic, unpredictable realm governed by the whims of fickle, often warring, deities?

• What is our purpose? Are we, as some surrounding myths suggested, mere drudges, created to relieve the gods of their cosmic labors, or do we possess an inherent dignity and a divinely bestowed calling?

• Are the sun, moon, and stars powerful gods to be worshipped and appeased, as the Egyptians, Babylonians, and Canaanites widely believed, or are they something entirely different?

The "days" of Genesis 1, represented by the Hebrew word יוֹם (yôm), are a focal point of much debate. While yôm certainly can and often does mean a literal 24-hour period, its semantic range in biblical Hebrew is demonstrably broader. It can also denote an extended, indefinite period (e.g., "the day of the Lord," as in Isa 13:6, 9; "in that day," Isa 4:2, referring to a future era of judgment or salvation), or simply an epoch or significant span of time.

For the original hearers, the emphasis was undoubtedly on the divine fiat—God's powerful word bringing forth creation—the orderly and majestic sequence of creative acts, and the profound theological significance embedded in each stage of God's work, rather than a meticulous, stopwatch-like measurement of its duration.

Their interpretive framework was theological and covenantal, not one dominated by the methodologies of modern astrophysics or geology.

The overarching aim and purpose, of Genesis 1 is not to provide a scientific chronology intended to satisfy future geological inquiries, but to reveal God as the sole, sovereign, benevolent Creator and to establish humanity's unique, privileged, and responsible relationship with Him.

Assuming Mosaic authorship, or at least an origin for these traditions within the Mosaic era, places Genesis 1-2 squarely in a historical and cultural context where Israel desperately needed a definitive, divinely revealed statement about God, the world, and their own identity that would decisively differentiate YHWH from the myriad gods of Egypt and Canaan.

In this light, Genesis 1-2 functions as a powerful polemic—a reasoned theological argument and counter-narrative against prevailing pagan worldviews.

Consider how it stands against the Egyptian creation myths:

Rampant Polytheism: A complex and often bewildering pantheon of gods and goddesses (Ra, Osiris, Isis, Horus, Seth, Ptah, Atum, etc.) who frequently engaged in procreation, conflict, or internal struggles to bring forth various aspects of the cosmos. The Ennead of Heliopolis or the Ogdoad of Hermopolis, for instance, depicted intricate divine genealogies and a cosmos populated by numerous divine powers.

Creation from Struggle or Pre-existing Chaos: Often, creation was depicted as arising from a pre-existing, primordial chaotic watery abyss (personified as Nun). Gods would emerge from this abyss and then, through struggle, self-generation (e.g., Atum creating deities through masturbation or spitting), or by shaping pre-existent matter, the world would gradually take form.

Humans as an Afterthought or Servants: In many Egyptian myths, human beings were created from relatively mundane sources, such as the tears of Ra or fashioned from clay by the potter-god Khnum. Their primary purpose was often defined as serving the gods, providing them with sustenance through sacrifices, and relieving them of manual labor. Their intrinsic value was consequently minimal.

Deification of Natural Forces: The sun (Ra), the Nile River (Hapi), the sky (Nut), and the earth (Geb) were not merely natural phenomena but were personified as powerful deities who required worship, appeasement, and elaborate rituals to ensure their continued favor and the stability of the cosmos.

Now, juxtapose these common ancient Near Eastern themes with the radical, revolutionary assertions of Genesis 1-2:

1. Radical, Uncompromising Monotheism: "In the beginning, God (אֱלֹהִים, ’Ĕlōhîm) created..." (Gen 1:1). The term ’Ĕlōhîm, while grammatically plural in form (a characteristic Hebrew often uses for abstraction or intensification, often termed a "plural of majesty" or hinting at the fullness within the one Godhead), consistently takes singular verbs when referring to the one true God of Israel (e.g., בָּרָא, bārā’, "[He] created," a third-person masculine singular verb). This grammatical precision powerfully declares one, sole, sovereign God, not a squabbling, limited pantheon. The primary theological thrust of this chapter is to establish the fundamental truth that everything that exists is the creature of this one God.

2. Effortless, Sovereign Creation by Divine Word: "And God said (וַיֹּאמֶר אֱלֹהִים, wayyō’mer ’Ĕlōhîm, an unconverted perfect verb with a waw consecutive, indicating a sequence of divine speech-acts), 'Let there be light,' and there was light" (Gen 1:3). Creation occurs by divine fiat, a simple yet infinitely powerful spoken command. There is no hint of struggle, no cosmic warfare, no divine exertion or weariness. This demonstrates God's omnipotence and serene majesty in stark contrast to the limited, often conflicting, powers attributed to pagan deities. His Word is intrinsically powerful and efficacious.

3. Intrinsic Goodness and Purposefulness of Creation: The sevenfold recurring refrain, "And God saw that it was good" (Gen 1:4, 10, 12, 18, 21, 25), culminating in the climactic pronouncement, "very good" (Gen 1:31) upon the completion of all His creative work, including humanity, asserts that the created order is not flawed, accidental, inherently evil, or the product of malevolent forces. Instead, it perfectly reflects the benevolent will, wisdom, and goodness of its Creator. This was a revolutionary concept in a world that often viewed material existence as problematic, illusory, or subject to the capricious and often destructive interventions of divine powers.

4. Exalted Dignity and Unique Status of Humanity: "Then God said, 'Let us make man (אָדָם, ’āḏām, generic term for humankind) in our image (בְּצַלְמֵנוּ, bəṣalmēnû, from ṣelem, meaning image, likeness, representation), after our likeness (כִּדְמוּתֵנוּ, kiḏmûṯēnû, from dəmûṯ, meaning pattern, similitude)’" (Gen 1:26). Human beings are not created as divine slaves or cosmic drudges but as God's appointed vice-regents on earth, uniquely crowned with glory and honor (cf. Ps 8:5), and given dominion (רָדָה, rāḏâ, "to rule, to tread down, to have authority over," Gen 1:26, 28) over the rest of the terrestrial creation. This bestows incalculable, inherent value and a profound, God-given purpose upon every human life, irrespective of status, ability, or achievement. This "image of God," while tragically marred and distorted by the subsequent Fall, was originally intended to reflect God's character, His righteousness, holiness, and true knowledge of Him, and is destined for glorious restoration and perfection in Christ.

For this first readers of Genesis, this might have been the main point they drew from it. After years (430) of being in Egypt as slaves to a false-god "Pharoah," they're learning that to their God they're not slaves at all. They aren't there just to be God's servants, they're in the world to be His light, His representatives. It's a position of dignity in God's image, not a position of servitude.

5. Systematic De-mythologizing of Nature: The sun and moon, objects of intense worship in Egypt (Ra) and Mesopotamia (Shamash, Sin), are not even given their common proper names in Genesis 1. They are simply referred to as "the greater light" and "the lesser light," created by God on the fourth day to "govern" or "rule" (לִמְשֹׁל, limšōl, conveying function rather than inherent divine power) the day and the night and to serve as markers "for signs and for seasons, and for days and years" (Gen 1:14, 16). They are clearly depicted as servants of God's created order, not masters to be venerated; mere creations, not creators themselves.

This was a direct and potent challenge to the deeply entrenched astral cults of the ancient world. Similarly, the "great sea creatures" (הַתַּנִּינִם הַגְּדֹלִים, hattannînim haggəḏōlîm, Gen 1:21), which in some other ancient Near Eastern mythologies were associated with primeval chaotic monsters (like Leviathan or Tiamat) that had to be subdued by a deity, are here simply part of God's magnificent and good creation, brought into being by His effortless word.

This polemical, or counter-cultural, context is utterly vital for a sound understanding of Genesis 1-2. These chapters served as a foundational charter for the identity and worldview of Israel, meticulously defining their God, their world, and their place within it, in direct and often pointed opposition to the prevailing pagan ideologies that surrounded them.

The primary thrust of this sacred text was to answer the burning questions of who God is, what He is like, and what our relationship to Him and to His created world ought to be.

The "how old is the earth" question, from a modern scientific, chronological standpoint, simply wasn't the burning issue on the agenda for those original readers and hearers.

I imagine, if you were to go back into time and try and ask the original Israelites (or even Moses), "so how long was a day, exactly," (if they could understand you at all) they'd just look at you with blank stares... then say, "I think you missed the point."

So, don't let the young-earth/old-earth debate get in your way. It's really not the point of the Biblical narrative, and I think you can be a genuine follower of Jesus while holding either view, or simply, (as I'm more likely to do) to be uncommitted either way.

What you have to understand, regardless of any of that, is who God is, who you are, and why you're not just some peon made to do God's bidding, you're made in His image, you're created with dignity. You don't have to be an ancient Israelite saved from servitude in Egypt to get that.

What is it that binds you? What is it in your life that leaves you feeling less-than, or insignificant? The Bible begins, and ends, with a declaration that you matter, that you're of infinite value to the Creator... and that it's His relationship with you that is His top priority.

God Bless,

Judah