Does the Bible Say God Created the Universe in Six 24-Hour Days?
by Rich Deem

Introduction

24-Hour Creation Days?

Several creationist organizations publish technical pages1 that claim that the days found in the Genesis creation account cannot be interpreted as anything other than 24 hours in length. Unfortunately, these pages make false and misleading claims to deceive potential "converts." This page examines those claims and the facts.

Rich Deem

The creation of the universe, the earth, and life on it is described in the first chapter of Genesis. The account is ordered on the basis of what God did on each "day" (the Hebrew word yom2). Although Yom is usually translated in our English dictionaries as "day," its meanings are much more broad than what we (English speakers) tend to associate with the word "day." Yom actually has three main meanings; daylight portion of a solar day (i.e., sunrise to sunset), a 24-hour solar day, or a long period of time. Brown-Driver-Briggs' Hebrew definitions list definitions referring to long periods of time such as "year," "lifetime," and "time, period (general)."2

Claim 1: Occurrences of yom with the words "evening" or "morning" outside Genesis 1 always refers to 24-hour days

The Hebrew word yom occurs over 2000 times in the Old Testament. In Genesis 1, the word yom is used in combination with Hebrew words ereb3 (the word for "evening") and boquer4 (the word for "morning"). The claim has been made that when yom is used with the words "evening" or "morning," it always refers to a 24-hour day:

"Outside Genesis 1, yom is used with the word ‘evening’ or ‘morning’ 23 times. ‘Evening’ and ‘morning’ appear in association, but without yom, 38 times. All 61 times the text refers to an ordinary day—why would Genesis 1 be the exception?"1

Actually, they don't even get their facts correct. There are 42 verses (not 23) outside Genesis 1 in which yom is used in combination with either "evening" or "morning" (or both).5 The Hebrew words for "evening" and "morning" are juxtaposed only 12 times outside Genesis 1.6 In seven of those verses, the word order is reversed from that found in Genesis 1.6 Most of these verses do refer to 24 hour days, since they discuss the sacrificial system. However, a verse from the Psalms does not refer to a 24-hour day:

They who dwell in the ends of the earth stand in awe of Your signs; You make the dawn [boqer] and the sunset [ereb] shout for joy. (Psalm 65:8)

Holman QuickSource Guide to Understanding CreationMoses, the author of Genesis 1, also wrote Psalm 90.7 In this Psalm, Moses compares 1000 years to a single day or a watch in the night.8 In the next verse, he compares human lives to grass. He says that the grass sprouts in the morning and withers in the evening. Realistically, grasses live at least several days or weeks before dying. Evening and morning in this example do not refer to a 24-hour period of time:

You have swept them away like a flood, they fall asleep; In the morning [boqer] they are like grass which sprouts anew. In the morning [boqer] it flourishes and sprouts anew; Toward evening [ereb] it fades and withers away. (Psalm 90:5-6)

Later, in the same Psalm, Moses includes a plea that God satisfy us with His love in the morning (boqer) that we may sing all our days (a lifetime of days, again, is usually longer than 24 hours):

O satisfy us in the morning [boqer] with Your lovingkindness, That we may sing for joy and be glad all our days [yom]. (Psalm 90:14)

Another verse, from Daniel, refers to a period of prophecy:

He said to me, "For 2,300 evenings [ereb] and mornings [boqer]; then the holy place will be properly restored." (Daniel 8:14)

Some interpret the period of 2,300 evenings and mornings as 2,300 days, while other calculate it as 1,150 days (2,300 divided by 2).9 Still others interpret the 2,300 evenings and mornings as 2,300 years.10 It is not absolutely clear that the reference is to 24-hour days.

Outside Genesis 1, yom occurs only 4 times in combination with both Hebrew words for "evening" and "morning." The actual word order of "evening" followed by "morning" in combination with yom (as seen in Genesis 1) occurs only once outside Genesis 1. It is ironic that this one verse comes from Daniel 8:26, which defines yom as a period of time at least 3000 years long:

"The vision of the evenings [ereb] and mornings [boqer] Which has been told is true; But keep the vision secret, For it pertains to many days [yom] in the future." (Daniel 8:26)

Obviously, the claim that "All 61 times the text refers to an ordinary day-why would Genesis 1 be the exception" is false, just from this verse - the only verse that perfectly matches the usage found in Genesis 1.

"Evening" has the additional meaning of "ending" and "morning" has the meaning of "dawning" or "beginning".11 The order of "evening morning" is not insignificant. Each day described in Genesis 1 is completed by "evening" (ending) juxtaposed with "morning" (beginning). So, the usage fits the interpretation of the ending of one day and the beginning of the next.

Claim 2: Yom with a number (ordinal) always refers to 24 hour days

The claim has been made that when yom is used with a number, it always refers to a 24-hour day:

"Outside Genesis 1, yom is used with a number 410 times, and each time it means an ordinary day—why would Genesis 1 be the exception?"1

Let's look at some notable exceptions to this "rule," just using the first day as an example. The number used for "first day" is the Hebrew word echad,12 which means "one." The first exception to the "rule" is found in Genesis 29:20, where echad yom refers to a period of seven years that Jacob served Laban to obtain Rachel.13

In the book of 1 Samuel, David says that he "will perish one day [echad yom] by the hand of Saul."14 Obviously, David was not expecting to die in exactly 24 hours. In fact, David was never killed by Saul, but died of old age many decades later.

A prophecy from the book of Daniel describes the demise of the ruler of the Syrian kingdom, Seleucus Philopator, the Son of Antiochus the Great. According to Daniel 11:20, "within a few days [echad yom] he will be shattered."15 The reign of Seleucus actually lasted 12 years16 - a relatively short period of time, but certainly not 24 hours!

There are several examples where echad yom refers to the Day of the Lord - a period usually interpreted as being seven years in length.17 Specific examples that specify a period of time longer than 24 hours include the following:

'For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the LORD of hosts, 'and I will remove the iniquity of that land in one day [echad yom]. 'In that day,' declares the LORD of hosts, 'every one of you will invite his neighbor to sit under his vine and under his fig tree.'" (Zechariah 3:9-10)

For it will be a unique day [echad yom] which is known to the LORD, neither day nor night, but it will come about that at evening time there will be light. And it will come about in that day that living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter. (Zechariah 14:7-8)

"He [the Lord] will revive us after two days; He will raise us up on the third day, That we may live before Him. (Hosea 6:2)

If we are to interpret echad yom as referring only to a 24 hour day, then people will only be able to invite their neighbors over during one 24 hour period of time. Obviously, Zechariah 3:9-10 refers to an extended period of time. Later in his book, Zechariah describes this "one day" as being "in summer as well as in winter." This verse clearly indicates that this "one day" must be at least six months in length. The third example above is somewhat difficult to interpret, but is often interpreted as representing long periods of time. Gill's commentary says,"...these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead..."18 These six examples clearly establish that when yom is used with a number it does not always refer to 24-hour days.

Claim 3: Other biblical Hebrew words could have been used to designate long periods of time

The claim is made that other Hebrew words could have been used to represent long periods of time:

"There are words in biblical Hebrew (such as olam or qedem) that are very suitable for communicating long periods of time, or indefinite time, but none of these words are used in Genesis 1."1

Olam19 and qedem20 were not used in biblical Hebrew to represent long periods of time. Olam is almost always translated "eternity" "eternal" or "forever" in ancient Hebrew.21 Obviously, this would not be used to represent long periods of time. Qedem has the usual meaning of "east."22 Alternatively, it has the meaning of "old", "eternal" or "past." It is not used to represent a period of time in ancient Hebrew. It is interesting that not one example is given to substantiate the claim that either olam or qedem is used to represent a long period of time in biblical Hebrew.

Conclusion Top of page

This page was not intended to be a complete rebuttal to the idea that the days of Genesis 1 must be 24 hours in length. Please see additional pages below for more arguments. However, many young earth ministries use technical arguments that are difficult to confirm without extensive knowledge or research. This page shows that the young earth claims that biblical Hebrew requires the days of Genesis to be exactly 24 hours in length are false. Numerous examples from the book of Genesis and other passages of the Old Testament invalidate their "always" rules.

Other Resources Top of page

A Matter of Days by Hugh RossA Matter of Days by Hugh Ross

Dr. Ross looks the creation date controversy from a biblical, historical, and scientific perspective. Most of the book deals with what the Bible has to say about the days of creation. Ross concludes that biblical models of creation should be tested through the whole of scripture and the revelations of nature.

Peril in Paradise: Theology, Science, and the Age of the Earth Peril in Paradise: Theology, Science, and the Age of the Earth by Mark S. Whorton, Ph.D.

This book, written for Christians, examines creation paradigms on the basis of what scripture says. Many Christians assume that the young earth "perfect paradise" paradigm is based upon what the Bible says. In reality, the "perfect paradise" paradigm fails in its lack of biblical support and also in its underlying assumptions that it forces upon a "Christian" worldview. Under the "perfect paradise" paradigm, God is relegated to the position of a poor designer, whose plans for the perfect creation are ruined by the disobedience of Adam and Eve. God is forced to come up with "plan B," in which He vindictively creates weeds, disease, carnivorous animals, and death to get back at humanity for their sin. Young earth creationists inadvertently buy into the atheistic worldview that suffering could not have been the original intent of God, stating that the earth was created "for our pleasure." However, the Bible says that God created carnivores, and that the death of animals and plants was part of God's original design for the earth.

References Top of page

  1. Did God really take six days? by Ken Ham, Jonathan Sarfati, and Carl Wieland, Ed. Don Batten, Answers in Genesis.
  2. Brown-Driver-Briggs' Hebrew Definitions:
    yôm yom (Strong's H3117) (Strong's H3117)
    1. day, time, year
      1. day (as opposed to night)
      2. day (24 hour period)
        1. as defined by evening and morning in Genesis 1
        2. as a division of time
          1. a working day, a day’s journey
      3. days, lifetime (plural)
      4. time, period (general)
      5. year
      6. temporal references
        1. today
        2. yesterday
        3. tomorrow
    Part of Speech: noun masculine
    A Related Word by BDB/Strong’s Number: from an unused root meaning to be hot
    Same Word by TWOT Number: 852
  3. Brown-Driver-Briggs' Hebrew Definitions:
    ereb ereb (Strong's H6153) (Strong's H6153)
    1. evening, night, sunset
      1. evening, sunset
      2. night
    Part of Speech: noun masculine
    A Related Word by BDB/Strong’s Number: from H6150
    Same Word by TWOT Number: 1689a
  4. Brown-Driver-Briggs' Hebrew Definitions:
    bôqer boqer (Strong's H1242) (Strong's H1242)
    1. morning, break of day
      1. morning
        1. of end of night
        2. of coming of daylight
        3. of coming of sunrise
        4. of beginning of day
        5. of bright joy after night of distress (figuratively)
      2. morrow, next day, next morning
    Part of Speech: noun masculine
    A Related Word by BDB/Strong’s Number: from H1239
    Same Word by TWOT Number: 274c
    5. LocustLocust
  5. Verses in which either evening or morning appears with yom:
    • So Moses stretched out his staff over the land of Egypt, and the LORD directed an east wind on the land all that day [yom] and all that night; and when it was morning [boqer], the east wind brought the locusts. (Exodus 10:13)
    • 'You shall keep, it until the fourteenth, day [yom] of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight [ereb]. (Exodus 12:6)
    • 'In the first month, on the fourteenth, day [yom] of the month at evening [ereb], you shall eat unleavened bread, until the twenty-first, day [yom] of the month at evening [ereb]. (Exodus 12:18)
    • So it came about on the third day [yom], when it was morning [boqer], that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. (Exodus 19:16)
    • "This is the offering which Aaron and his sons are to present to the LORD on the day [yom] when he is anointed; the tenth of an ephah of fine flour as a regular grain offering, half of it in the morning [boqer] and half of it in the evening [ereb]. (Leviticus 6:20)
    • 'Now as for the flesh of the sacrifice of his thanksgiving peace offerings, it shall be eaten on the day [yom] of his offering; he shall not leave any of it over until morning [boqer]. (Leviticus 7:15)
    • "Moreover, whoever goes into the house during the time that he has quarantined it, becomes unclean until evening [ereb]. (Leviticus 14:46)
    • 'When a woman has a discharge, if her discharge in her body is blood, she shall continue in her menstrual impurity for seven days [yom]; and whoever touches her shall be unclean until evening [ereb]. (Leviticus 15:19)
    • "It shall be eaten on the same day [yom], you shall leave none of it until morning [boqer]; I am the LORD. (Leviticus 22:30)
    • "Moreover, whoever goes into the house during the time [yom] that he has quarantined it, becomes unclean until evening [ereb]. (Leviticus 14:46)
    • "On the fourteenth, day [yom] of this month, at twilight [ereb], you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances." (Numbers 9:3)
    • They observed the Passover in the first month, on the fourteenth, day [yom] of the month, at twilight [ereb], in the wilderness of Sinai; according to all that the LORD had commanded Moses, so the sons of Israel did. (Numbers 9:5)
    • 'In the second month on the fourteenth, day [yom] at twilight [ereb], they shall observe it; they shall eat it with unleavened bread and bitter herbs. (Numbers 9:11)
    • Now on the day [yom] that the tabernacle was erected the cloud covered the tabernacle, the tent of the testimony, and in the evening [ereb] it was like the appearance of fire over the tabernacle, until morning [boqer]. (Numbers 9:15)
    • 'Then the clean person shall sprinkle on the unclean on the third day [yom] and on the seventh day [yom]; and on the seventh day [yom] he shall purify him from uncleanness, and he shall wash his clothes and bathe himself in water and shall be clean by evening [ereb]. (Numbers 19:19)
    • "For seven day [yom]s no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening [ereb] of the first day [yom] shall remain overnight until morning [boqer]. (Deuteronomy 16:4)
    • While the sons of Israel camped at Gilgal they observed the Passover on the evening [ereb] of the fourteenth, day [yom] of the month on the desert plains of Jericho. (Joshua 5:10)
    • He hanged the king of Ai on a tree until evening [ereb]; and at sunset, Joshua gave command and they took his body down from the tree and threw it at the entrance of the city gate, and raised over it a great heap of stones that stands to this day [yom]. (Joshua 8:29)
    • Now on the fourth day [yom] they got up early in the morning [boqer], and he prepared to go; and the girl's father said to his son-in-law, "Sustain yourself with a piece of bread, and afterward you may go." (Judges 19:5)
    • On the fifth day [yom] he arose to go early in the morning [boqer], and the girl's father said, "Please sustain yourself, and wait until afternoon, "; so both of them ate. (Judges 19:8)
    • Then all the sons of Israel and all the people went up and came to Bethel and wept; thus they remained there before the LORD and fasted that day [yom] until evening [ereb]. And they offered burnt offerings and peace offerings before the LORD. (Judges 20:26)
    • Samuel answered Saul and said, "I am the seer. Go up before me to the high place, for you shall eat with me today; and in the morning [boqer] I will let you go, and will tell you all that is on your mind. (1 Samuel 9:19)
    • The next morning Saul put the people in three companies; and they came into the midst of the camp at the morning [boqer] watch and struck down the Ammonites until the heat of the day. Those who survived were scattered, so that no two of them were left together. (1 Samuel 11:11)
    • Now the men of Israel were hard-pressed on that day, for Saul had put the people under oath, saying, "Cursed be the man who eats food before evening [ereb], and until I have avenged myself on my enemies." So none, of the people tasted food. (1 Samuel 14:24)
    • The battle raged that day, and the king was propped up in his chariot in front of the Arameans, and died at evening [ereb], and the blood from the wound ran into the bottom of the chariot. (1 Kings 22:35)
    • Then they said to one another, "We are not doing right. This day is a day of good news, but we are keeping silent; if we wait until morning [boqer] light, punishment will overtake us. Now therefore come, let us go and tell the king's household." (2 Kings 7:9)
    • The battle raged that day, and the king of Israel propped himself up in his chariot in front of the Arameans until the evening [ereb]; and at sunset, he died. (2 Chronicles 18:34)
    • When the days of feasting had completed their cycle, Job would send and consecrate them, rising up early in the morning [boqer] and offering burnt offerings according to the number of them all; for Job said, "Perhaps my sons have sinned and cursed God in their hearts." Thus Job did continually. (Job 1:5)
    • "Have you ever, in your life, commanded the morning [boqer], And caused the dawn to know its place, (Job 38:12)
    • But as for me, I shall sing of Your strength; Yes, I shall joyfully sing of Your lovingkindness in the morning [boqer], For You have been my stronghold And a refuge in the day of my distress. (Psalm 59:16)
    • For I have been stricken all day long And chastened every morning [boqer]. (Psalm 73:14)
    • O satisfy us in the morning [boqer] with Your lovingkindness, That we may sing for joy and be glad all our days. (Psalm 90:14)
    • In the twilight, in the evening [ereb], , In the middle of the night and in the darkness. (Proverbs 7:9)
    • In the day that you plant it you carefully fence it in, And in the morning [boqer] you bring your seed to blossom; But the harvest will be a heap In a day of sickliness and incurable pain. (Isaiah 17:11)
    • "As often as it passes through, it will seize you; For morning [boqer] after morning [boqer] it will pass through, anytime during the day or night, And it will be sheer terror to understand what it means." (Isaiah 28:19)
    • "I composed my soul until morning [boqer]. Like a lion--so He breaks all my bones, From day until night You make an end of me. (Isaiah 38:13)
    • "Prepare war against her; Arise, and let us attack at noon. Woe to us, for the day declines, For the shadows of the evening [ereb] lengthen! (Jeremiah 6:4)
    • "And you shall provide a lamb a year old without blemish for a burnt offering to the LORD daily; morning [boqer] by morning [boqer] you shall provide it. (Ezekiel 46:13)
    • "The vision of the evenings [ereb] and mornings [boqer] Which has been told is true; But keep the vision secret, For it pertains to many days in the future." (Daniel 8:26)
    • "Enter Bethel and transgress; In Gilgal multiply transgression! Bring your sacrifices every morning [boqer], Your tithes every three days. (Amos 4:4)
    • He who made the Pleiades and Orion And changes deep darkness into morning [boqer], Who also darkens day into night, Who calls for the waters of the sea And pours them out on the surface of the earth, The LORD is His name. (Amos 5:8)
    • For it will be a unique day which is known to the LORD, neither day nor night, but it will come about that at evening [ereb] time there will be light. (Zechariah 14:7)
  6. boqer before ereb:
    • to offer burnt offerings to the LORD on the altar of burnt offering continually morning [boqer] and evening [ereb], even according to all that is written in the law of the LORD, which He commanded Israel. (1 Chronicles 16:40)
    • "Behold, I am about to build a house for the name of the LORD my God, dedicating it to Him, to burn fragrant incense before Him and to set out the showbread continually, and to offer burnt offerings morning [boqer] and evening [ereb], on sabbaths and on new moons and on the appointed feasts of the LORD our God, this being required forever in Israel. (2 Chronicles 2:4)
    • "Every morning [boqer] and evening [ereb] they burn to the LORD burnt offerings and fragrant incense, and the showbread is set on the clean table, and the golden lampstand with its lamps is ready to light every evening [ereb]; for we keep the charge of the LORD our God, but you have forsaken Him. (2 Chronicles 13:11)
    • So they set up the altar on its foundation, for they were terrified because of the peoples of the lands; and they offered burnt offerings on it to the LORD, burnt offerings morning [boqer] and evening [ereb]. (Ezra 3:3)
    • 'Between morning [boqer] and evening [ereb] they are broken in pieces; Unobserved, they perish forever. (Job 4:20)
    • They who dwell in the ends of the earth stand in awe of Your signs; You make the dawn [boqer] and the sunset [ereb] shout for joy. (Psalm 65:8)
    • So I spoke to the people in the morning [boqer], and in the evening [ereb] my wife died. And in the morning [boqer] I did as I was commanded. (Ezekiel 24:18)
    ereb before boqer:
    • "In the tent of meeting, outside the veil which is before the testimony, Aaron and his sons shall keep it in order from evening [ereb] to morning [boqer] before the LORD; it shall be a perpetual statute throughout their generations for the sons of Israel. (Exodus 27:21)
    • "Outside the veil of testimony in the tent of meeting, Aaron shall keep it in order from evening [ereb] to morning [boqer] before the LORD continually; it shall be a perpetual statute throughout your generations. (Leviticus 24:3)
    • evening [ereb] and morning [boqer] and at noon, I will complain and murmur, And He will hear my voice. (Psalm 55:17)
    • He said to me, "For 2,300 evenings and mornings [boqer]; then the holy place will be properly restored." (Daniel 8:14)
    • "The vision of the evenings [ereb] and mornings [boqer] Which has been told is true; But keep the vision secret, For it pertains to many days in the future." (Daniel 8:26)
  7. A Prayer of Moses, the man of God. Lord, You have been our dwelling place in all generations. (Psalm 90:1)
  8. For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night. (Psalm 90:4)
  9. From Keil & Delitzsch's Commentary of the Old Testament:
    "The interpretation of the period of time, 2300 evening-mornings, named by the angel is beset with difficulty. And first the verbal import of בּקר ערב is doubtful. Among recent interpreters, Berth., Häv., v. Leng., Maur., and Horm. (Weiss. u. Erf. p. 295) understand by its days consisting of morning and evening (twenty-four hours); others, as Bleek, Kirmss, Ewald, Hitzig, Wieseler (who, however, in his treatise, Die 70 Wochen, u.s.w., p. 115ff., defends the first explanation), Kran., and Delitzsch, are of opinion that evening-morning is particularly reckoned with reference to the offering of a morning and an evening sacrifice each day, so that 2300 evening-mornings make only 1150 whole days.
  10. From Adam Clarke's Commentary on the Bible:
    "Though literally it be two thousand three hundred evenings and mornings. Yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years."
  11. Harris, Archer, and Waltke, Theological Wordbook of the Old Testament, Chicago, Moody Press, 1980.
  12. Brown-Driver-Briggs' Hebrew Definitions:
    echâd (Strong's H259)
    1. one (number)
      1. one (number)
      2. each, every
      3. a certain
      4. an (indefinite article)
      5. only, once, once for all
      6. one...another, the one...the other, one after another, one by one
      7. first
      8. eleven (in combination), eleventh (ordinal)
    Part of Speech: adjective
    A Related Word by BDB/Strong’s Number: a numeral from H258
    Same Word by TWOT Number: 61
  13. So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her. (Genesis 29:20)
  14. Then David said to himself, "Now I will perish one day by the hand of Saul. There is nothing better for me than to escape into the land of the Philistines. Saul then will despair of searching for me anymore in all the territory of Israel, and I will escape from his hand." (1 Samuel 27:1)
  15. "Then in his place one will arise who will send an oppressor through the Jewel of his kingdom; yet within a few days [echad yom] he will be shattered, though not in anger nor in battle. (Daniel 11:20)
  16. John Gill's Exposition of the Entire Bible:
    "but within few days he shall be destroyed, neither in anger, nor in battle; or, within a few years, as Grotius and Prideaux render it; "days" being often put for years. Seleucus reigned but twelve years at most, which were but few in comparison of the long reign of his father, which was a reign of thirty seven years; and he died not through the rage of the populace, or through the sedition and rebellion of his subjects, nor in war, with a foreign enemy; but through the treachery of Heliodorus his treasurer, by whom he was poisoned, as is supposed; either for the sake of Antiochus Epiphanes, who was at that very time returning from Rome, where he had been an hostage ever since the defeat of his father, the money being now paid, which was stipulated; or rather on his own account, having a design to seize the kingdom for himself."
  17. "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." (Daniel 9:27)
    Albert Barnes' Notes on the Bible:
    "For one week - The fair interpretation of this, according to the principles adopted throughout this exposition, is, that this includes the space of seven years."
  18. John Gill's Exposition of the Entire Bible:
    "...where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luk_24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual;"
  19. Brown-Driver-Briggs' Hebrew Definitions:
    ôlâm olam (Strong's H5769)/olam (Strong's H5769) (Strong's H5769)
    1. long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
      1. ancient time, long time (of past)
      2. (of future)
        1. for ever, always
        2. continuous existence, perpetual
        3. everlasting, indefinite or unending future, eternity
    Part of Speech: noun masculine
    A Related Word by BDB/Strong’s Number: from H5956
    Same Word by TWOT Number: 1631a
  20. Brown-Driver-Briggs' Hebrew Definitions:
    qedem/qêdmâh qedem (Strong's H5924)/qedmah (Strong's H5924) (Strong's H6924)
    1. east, antiquity, front, that which is before, aforetime (noun masculine)
      1. front, from the front or east, in front, mount of the East
      2. ancient time, aforetime, ancient, from of old, earliest time
      3. anciently, of old (adverb)
      4. beginning
      5. east
    2. eastward, to or toward the East (adverb)
    Part of Speech: see above in Definition
    A Related Word by BDB/Strong’s Number: from H6923
    Same Word by TWOT Number: 1988a
  21. The use of olam in the Old Testament:
    •  Then the LORD God said, "Behold, the man has become like one of Us, knowing good and evil; and now, he might stretch out his hand, and take also from the tree of life, and eat, and live forever [olam]"-- (Genesis 3:22)
    • Then the LORD said, "My Spirit shall not strive with man forever [olam], because he also is flesh; nevertheless his days shall be one hundred and twenty years." (Genesis 6:3)
    • The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old [olam], men of renown. (Genesis 6:4)
    • God said, "This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all [olam] successive [olam] generations; (Genesis 9:12)
    • "When the bow is in the cloud, then I will look upon it, to remember the everlasting [olam] covenant between God and every living creature of all flesh that is on the earth." (Genesis 9:16)
    • for all the land which you see, I will give it to you and to your descendants forever, [olam]. (Genesis 13:15)
    • "I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting [olam] covenant, to be God to you and to your descendants after you. (Genesis 17:7)
    • "I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting [olam] possession; and I will be their God." (Genesis 17:8)
    • "A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting [olam] covenant. (Genesis 17:13)
    • But God said, "No61, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting [olam] covenant for his descendants after him. (Genesis 17:19)
    • Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the LORD, the Everlasting [olam] God. (Genesis 21:33)
    • and He said to me, 'Behold, I will make you fruitful and numerous, and I will make you a company of peoples, and will give this land to your descendants after you for an everlasting [olam] possession.' (Genesis 48:4)
    • "The blessings of your father Have surpassed the blessings of my ancestors Up to the utmost bound of the everlasting [olam] hills; May they be on the head of Joseph, And on the crown of the head of the one distinguished among his brothers. (Genesis 49:26)
    • All 412 verses.
  22. The use of qedem in the Old Testament:
    • "And with the best things of the ancient [qedem] mountains, And with the choice things of the everlasting hills, (Deuteronomy 33:15)
    • "The eternal God is a dwelling place, And underneath are the everlasting [qedem] arms; And He drove out the enemy from before you, And said, 'Destroy!' (Deuteronomy 33:27)
    • 'Have you not heard? Long ago I did it; From ancient times [qedem] I planned it. Now I have brought it to pass, That you should turn fortified cities into ruinous heaps. (2 Kings 19:25)
    • For in the days of David and Asaph, in ancient times [qedem], there were leaders of the singers, songs of praise and hymns of thanksgiving to God. (Nehemiah 12:46)
    • "Behold, I go forward [qedem] but He is not there, And backward, but I cannot perceive Him; (Job 23:8)
    • "Oh that I were as in months gone by [qedem], As in the days when God watched over me; (Job 29:2)
    • For the choir director. A Maskil of the sons of Korah. O God, we have heard with our ears, Our fathers have told us The work that You did in their days, In the days of old [qedem]. (Psalm 44:1)
    • God will hear and answer them-- Even the one who sits enthroned from of old [qedem]-- Selah. With whom there is no change, And who do not fear God. (Psalm 55:19)
    • To Him who rides upon the highest heavens, which are from ancient [qedem] times; Behold, He speaks forth with His voice, a mighty voice. (Psalm 68:33)
    • Remember Your congregation, which You have purchased of old [qedem], Which You have redeemed to be the tribe of Your inheritance; And this Mount Zion, where You have dwelt. (Psalm 74:2)
    • Yet God is my king from of old [qedem], Who works deeds of deliverance in the midst of the earth. (Psalm 74:12)
    • I have considered the days of old [qedem], The years of long ago. (Psalm 77:5)
    • I will open my mouth in a parable; I will utter dark sayings of old [qedem], (Psalm 78:2)
    • Of old [qedem] I have known from Your testimonies That You have founded them forever. (Psalm 119:152)
    • You have enclosed me behind and before [qedem], And laid Your hand upon me. (Psalm 139:5)
    • I remember the days of old [qedem]; I meditate on all Your doings; I muse on the work of Your hands. (Psalm 143:5)
    • "The LORD possessed me at the beginning of His way, Before His works of old [qedem]. (Proverbs 8:22)
    • "From everlasting I was established, From the beginning, from the earliest [qedem] times of the earth. (Proverbs 8:23)
    • The princes of Zoan are mere fools; The advice of Pharaoh's wisest advisers has become stupid. How can you men say to Pharaoh, "I am a son of the wise, a son of ancient [qedem] kings"? (Isaiah 19:11)
    • "Have you not heard? Long ago I did it, From ancient [qedem] times I planned it. Now I have brought it to pass, That you should turn fortified cities into ruinous heaps. (Isaiah 37:26)
    • "Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old [qedem]? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. (Isaiah 45:21)
    • Declaring the end from the beginning, And from ancient [qedem] times things which have not been done, Saying, 'My purpose will be established, And I will accomplish all My good pleasure'; (Isaiah 46:10)
    • Awake, awake, put on strength, O arm of the LORD; Awake as in the days of old [qedem], the generations of long ago. Was it not You who cut Rahab in pieces, Who pierced the dragon? (Isaiah 51:9)
    • 'Their children also will be as formerly [qedem], And their congregation shall be established before Me; And I will punish all their oppressors. (Jeremiah 30:20)
    • "I shall give them over to the power of those who are seeking their lives, even into the hand of Nebuchadnezzar king of Babylon and into the hand of his officers. Afterwards, however, it will be inhabited as in the days of old [qedem]," declares the LORD. (Jeremiah 46:26)
    • In the days of her affliction and homelessness Jerusalem remembers all her precious things That were from the days of old [qedem], When her people fell into the hand of the adversary And no one helped her. The adversaries saw her, They mocked at her ruin. (Lamentations 1:7)
    • The LORD has done what He purposed; He has accomplished His word Which He commanded from days of old [qedem]. He has thrown down without sparing, And He has caused the enemy to rejoice over you; He has exalted the might of your adversaries. (Lamentations 2:17)
    • Restore us to You, O LORD, that we may be restored; Renew our days as of old [qedem], (Lamentations 5:21)
    • "But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity [qedem]." (Micah 5:2)
    • You will give truth to Jacob And unchanging love to Abraham, Which You swore to our forefathers From the days of old [qedem]. (Micah 7:20)
    • Are You not from everlasting [qedem], O LORD, my God, my Holy One? We will not die. You, O LORD, have appointed them to judge; And You, O Rock, have established them to correct. (Habakkuk 1:12)

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Last Modified September 12, 2006

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