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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.
The horizontal axis in the temple was arranged in the same order as the vertical axis in the cosmos.On the latter view, Genesis 1 comprises a mythological allegory; Adam and Eve are reduced to mere literary devices; and the historicity of Noah’s Flood is typically abandoned altogether.There is a plethora of competing views which reside in the middle of those polar extremes: Examples include the Day-Age Theory; the Gap Theory; and various forms of progressive creationism.One possibility, which has been entertained by some, is that the writer did not intend us to take the first six days as consecutive days of a single earth week, but, instead, as a sequence of six days: That is to say, days of 24-hour duration in which God supernaturally infuses novelty at punctuated intervals.On this view, it may well be the case that the individual days were separated from one another by unspecified periods of time.
This stands in stark contrast with the seventh day, for which it is curiously missing.