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Then there is, of course, the veil which separates the earthly sphere from the heavenly sphere which is the dwelling place of God (thus serving the same symbolic function as the firmament). This parallelism is particularly striking when one considers that, as John Walton points out in , the temple’s inauguration ceremony was completed by God taking up his rest in the temple, as he, in fact, does on day seven.In regard to the fourth day of Creation Week, which is often a point of tension (it is on day 4 that God apparently creates the sun, moon and stars, after the creation of both plants and light, as well as the progression of days 1-3, which presumably required the sun), the verb “made” in Genesis does not specifically mean ‘create’, but can instead refer to ‘working on something that is already there’ or even ‘appointed’.Thus, the seven days of the Genesis account of origins has a familiarity that can hardly be coincidental and tells us something about the seven-day structure in Genesis 1.Furthermore, in the outer courtyard of the temple were representations of various aspects of cosmic geography.When the perfect tense is used at the start of a pericope, its purpose is ordinarily to denote an event which sets the background and context of the storyline: That is to say, it takes place the rest of the story gets underway.This implies that verses 1 and 2 occurred an undisclosed period of time prior to the first day!For instance, there was the water basin which 1 Kings -26 designates “sea”, and the bronze pillars, described in 1 Kings -22, which perhaps represented the pillars of the earth.
it may be noticed that days 1-3 form a triad that corresponds to the triad formed by days 4-6.
This means that, quite aside from how one interprets the days of Genesis 1, the origin of the Universe (and, indeed, the earth) occurs, as far as the information provided in Scripture is concerned, at an indeterminate time in the past.
a definite article associated with the sixth and seventh day, which seems to suggest there is something special — or different — about those latter two days.
This stands in stark contrast with the seventh day, for which it is curiously missing.
This has led some exegetes to argue that the seventh day, on which God rests, may be continous, and that we may still be residing in it.
In day 1, God creates the light and distinguishes it from darkness; whereas on day 4, God creates the sun, moon and stars.