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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.
The word can also sometimes denote more passing or incidental descriptions or discussions on the six days of creation, [7] such as in the brief occurrences that appear in Quranic cosmology. [ 8 ] The Church Fathers wrote many Hexaemeron and a diversity of opinions existed on a broad range of subjects.
For Jacob, the first day involved the creation of the elements out of which God would go on to create with in the succeeding days, beginning with the still formless Earth and the darkness. [4] When describing God's works during the second days, Jacob distinguishes between two verbs used in the narrative: brʾ and bdʿ or: to create versus to make .
Ussher further narrowed down the date by using the Jewish calendar to establish the "first day" of creation as falling on a Sunday near the autumnal equinox. [9] The day of the week was a backward calculation from the six days of creation with God resting on the seventh, which in the Jewish calendar is Saturday—hence, Creation began on a Sunday.
In the book, Augustine took the view that everything in the universe was created simultaneously by God, and not in seven days like a plain account of Genesis would require. He argues that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way.
[3] [4] De Genesi ad litteram is divided into 12 books and discusses the seven days of creation (books 1–5), the second creation narrative and the Garden of Eden story (books 6–11), and the "Third Heaven" mentioned in 2 Corinthians 12:2-4 (book 12). [3]