Gênesis 1:5

Comentário de Ellicott sobre toda a Bíblia

God called the light Day... Night. — Before this distinction of night and day was possible there must have been outside the earth, not as yet the sun, but a bright phosphorescent mass, such as now enwraps that luminary; and, secondly, the earth must have begun to revolve upon its axis. Consequent upon this would be, not merely alternate periods of light and darkness, but also of heat and cold, from which would result important effects upon the formation of the earth’s crust. Moreover, in thus giving “day” and “night” names, God ordained language, and that vocal sounds should be the symbols of things. This law already looks forward to the existence of man, the one being on earth who calls things by their names.

And the evening and the morning. — Literally, And was an evening and was a morning day one, the definite article not being used till Gênesis 1:31, when we have “day the sixth,” which was also the last of the creative days.

The word “evening” means a mixture. It is no longer the opaque darkness of a world without light, but the intermingling of light and darkness (comp. Zacarias 14:6). This is followed by a “morning,” that is, a breaking forth of light. Evening is placed first because there was a progress from a less to a greater brightness and order and beauty. The Jewish method of calculating the day from sunset to sunset was not the cause, but the result of this arrangement.

The first day. — A creative day is not a period of twenty-four hours, but an œon, or period of indefinite duration, as the Bible itself teaches us. For in Gênesis 2:4 the six days of this narrative are described as and summed up in one day, creation being there regarded, not in its successive stages, but as a whole. So by the common consent of commentators, the seventh day, or day of God’s rest, is that age in which we are now living, and which will continue until the consummation of all things. So in Zacarias 14:7 the whole Gospel dispensation is called “one day;” and constantly in Hebrew, as probably in all languages, day is used in a very indefinite manner, as, for instance, in Deuteronômio 9:1. Those, however, who adopt the very probable suggestion of Kurtz, that the revelation of the manner of creation was made in a succession of representations or pictures displayed before the mental vision of the tranced seer, have no difficulties. He saw the dark gloom of evening pierced by the bright morning light: that was day one. Again, an evening cleft by the light, and he saw an opening space expanding itself around the world: that was day two. Again darkness and light, and on the surface of the earth he saw the waters rushing down into the seas: that was day three. And so on. What else could he call these periods but days? But as St. Augustine pointed out, there was no sun then, and “it is very difficult for us to imagine what sort of days these could be” (De Civ. Dei, xi. 6, 7). It must further be observed that this knowledge of the stages of creation could only have been given by revelation, and that the agreement of the Mosaic record with geology is so striking that there is no real difficulty in believing it to be inspired. The difficulties arise almost entirely from popular fallacies or the mistaken views of commentators. Geology has done noble service for religion in sweeping away the mean views of God’s method of working which used formerly to prevail. We may add that among the Chaldeans a cosmic day was a period of 43,200 years, being the equivalent of the cycle of the procession of the equinoxes (Lenormant, Les Origines de l’Histoire, p. 233).

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