---
title: "Six Days of History"
category: "prophecy"
description: "The creation week read as a framework for the millennia of history: light and darkness, the Flood, the seed and the land, the appointed times, the swarming sea, and the image and its counterfeit, with Jesus as the true image of God."
tags: ["genesis", "creation", "chronology", "revelation", "last-days", "dispensationalism", "method/typology", "method/word-study", "lang/hebrew", "lang/greek"]
draft: false
primary_passage: "Genesis 1:1-31"
bible_references: ["Genesis 1:1-31", "Genesis 2:1-3", "Genesis 2:7", "Genesis 2:17", "Genesis 4:26", "Genesis 5:5", "Genesis 5:23-24", "Genesis 7:11", "Genesis 7:13", "Genesis 8:2", "Genesis 12:7", "Genesis 15:5", "Genesis 22:17-18", "Exodus 12:1-28", "Exodus 14:22", "Exodus 20:11", "Leviticus 23:2-44", "Numbers 9:5", "1 Kings 6:38", "2 Chronicles 8:13", "Psalm 89:36-51", "Isaiah 46:10", "Malachi 4:2", "Matthew 4:19", "Matthew 13:47", "Acts 1:7", "Acts 6:7", "Acts 12:24", "Romans 8:29", "2 Corinthians 3:18", "Galatians 4:4", "Colossians 1:15", "Hebrews 4:9", "Revelation 13:14-18", "Revelation 17:15", "Revelation 20:4"]
date_created: 2026-09-26
date_modified: 2026-10-31
ai_provider_models:
- anthropic/claude-opus-5.5
---
# Six days of history
Israel learned its week from Genesis 1. "For in six days the LORD made heaven and earth, the sea,
and all that is in them, and rested on the seventh day" (Exodus 20:11, ESV). Every Israelite worked
six days and rested on the seventh because God had. Within a century of the apostles, Christians
were reading the same week as a map of history: six thousand years of work, then a thousand years
of rest. This study walks the six working days one at a time and asks what each of them looks like
laid over the millennium it names.
> ✝️ Genesis 1:31 (ESV)
>
> 31 And God saw everything that he had made, and behold, it was very good. And there was evening
> and there was morning, the sixth day.
**In one sentence:** Read as a framework, the six working days of Genesis 1 match the shape of the
six thousand years that follow them, from light divided from darkness to man's counterfeit image,
and the pattern shows a God who orders history as He ordered creation, sends His Son Jesus at the
appointed time as the true image of God, and brings the week to His rest.
## Key Takeaways
*(This section follows the [Key Takeaways](https://the-way.lewy.au/about/key-takeaways/) format — see that page for what each part is for.)*
### Types & Prophecy
- **Six days, then rest, is Scripture's own pattern.** Genesis 2:1-3 blesses the seventh day,
Hebrews 4:9 says a Sabbath rest "remains," and Revelation 20 numbers the coming reign at a thousand
years. Barnabas and Irenaeus read the six days as six thousand years.
- **The day-by-day match is a framework.** Matching each creation day to a particular millennium is
this site's construction, built on those witnesses. It shows the shape of history and gives no
date (Acts 1:7).
- **Day six ends in a counterfeit.** Man was made in God's image on the sixth day. Revelation 13
ends man's dominion with an image of the beast given breath and a number made of sixes.
### Lessons about Jesus
- **Jesus is the image of God that Adam bore and the beast counterfeits.** "He is the image of the
invisible God" (Colossians 1:15, ESV), and God is conforming His people "to the image of his Son"
(Romans 8:29, ESV).
- **Jesus came "when the fullness of time had come"** (Galatians 4:4, ESV). On this framework that
fullness falls at the end of the fourth day, when the sun of righteousness rises (Malachi 4:2).
- **The last Adam died on the day the first Adam was made.** Irenaeus saw Christ's death on the
sixth day of the week as "a second creation" (*Against Heresies* 5.23.2).
### Memory verses
> ✝️ Genesis 1:27 (ESV)
>
> 27 So God created man in his own image, in the image of God he created him; male and female he
> created them.
> ✝️ Colossians 1:15 (ESV)
>
> 15 He is the image of the invisible God, the firstborn of all creation.
### Be Transformed
- **Think.** History has a shape because God gave it one. He declares "the end from the beginning"
(Isaiah 46:10), and the week you live in is His pattern for the whole.
- **Attitude.** Hold the framework loosely and the Lord tightly. The shape is His gift to you; the
date He keeps (Acts 1:7).
- **Do.** Set aside one day this week to stop your work, as God rested on the seventh day (Genesis
2:2-3). Spend part of it reading Genesis 1 aloud, thanking God for each day's work and for the
rest that remains for His people (Hebrews 4:9).
### Prayer
Father, You made the heavens and the earth in six days and called it very good. You divided the
light from the darkness, You kept Your promise to Abraham's offspring, and You sent Your Son Jesus
when the fullness of time had come. He is Your true image. Conform us to Him. Keep us from every
counterfeit, and bring us into the rest that remains for Your people.
In Jesus' name. Amen.
## Study outline
- [Genesis 1 in its setting](#genesis-1-in-its-setting). What the creation week meant to the
Israel that first heard it.
- [Reading the week as history](#reading-the-week-as-history). Barnabas and Irenaeus, the status
of the framework, and the table of days and millennia.
- [The first three days](#the-first-three-days). Light and the two lines; the waters divided at the
Flood; dry land and the seed of Abraham.
- [The last three days](#the-last-three-days). The appointed times and the throne; the gospel over
the sea of nations; the image and its counterfeit.
- [The true image](#the-true-image). Jesus, and the rest the week moves toward.
- [Reading Genesis 1 in English](#reading-genesis-1-in-english). Which translations keep the two
days the Hebrew marks.
## Genesis 1 in its setting
Genesis stands at the head of the five books of Moses, and Jews and Christians alike received it as
his until the nineteenth century (*ESV Study Bible*, introduction to Genesis). Its first hearers
were Israel, the people God brought out of Egypt and gave a Sabbath. They heard Genesis 1 as the
account of the God who had just delivered them.
The unit is Genesis 1:1-2:3. The *ESV Study Bible* describes it as seven sections marked by set
phrases (note on 1:1-2:3). Each working day opens "And God said" and closes "And there was evening
and there was morning," followed by the day's number. Then comes the seventh day, which has no
evening at all. The sixth day is the longest section by far, which the *ESV Study Bible* reads as
marking it the peak of the passage (note on 1:24-31).
The chapter's own point is God. He speaks and the world comes into being. He separates and names
and fills. He sees that it is good, six times, and at the end "very good" (1:31). **This shows that
God is the sovereign Creator who orders everything by His word, and that the world He made answers
to His purpose.** Israel's week preached that every seventh day (Exodus 20:11).
Everything that follows in this study stands on that ground. The creation week is first of all an
account of creation. Reading it as a pattern for history is a second step, and it has to be marked
as one.
## Reading the week as history
### The ancient witnesses
The church read the six days as six thousand years almost at once. The *Epistle of Barnabas*,
early in the second century, is the first: "in six days, that is, in six thousand years, all
things will be finished" (*Barnabas* 15). Irenaeus, late in the second century, made it a rule:
"in as many days as this world was made, in so many thousand years shall it be concluded"
(*Against Heresies* 5.28.3). Both lean on the ratio of Psalm 90:4 and 2 Peter 3:8, and Jewish
readers had used the same ratio before them. [A Day Is a Thousand Years](https://the-way.lewy.au/last-things/day-is-a-thousand-years/)
traces that history and the text's own reasons for the reading. Psalm 90 itself is studied in
[A Thousand Years in Your Sight](https://the-way.lewy.au/last-things/a-thousand-years-in-your-sight/).
### What kind of claim this is
The witnesses establish the frame: six days of work, then rest. Matching each creation day to the
content of a particular millennium is a further step, and it is this site's construction. It has
precedent. The Temple's daily psalms were tied each to a day of creation (b. *Rosh HaShanah* 31a,
discussed in the [parent study](https://the-way.lewy.au/last-things/day-is-a-thousand-years/#the-temple-the-creation-week-sung-every-week)).
But no ancient writer walks the six days through history the way the sections below do. **Treat
what follows as typology: a pattern observed in the text, offered for reflection, and answerable to
Scripture at every point.**
### The Father keeps the date
It is also no calendar. The anchors below use the site's working epoch, creation at 3959 BC,
which [Chronology Anchors](https://the-way.lewy.au/chronology/chronology-anchors/) derives from the Masoretic numbers and a 1446 BC
Exodus. On that epoch the six thousand years run out in AD 2042, and the parent study sets out
[why nobody has got the date right](https://the-way.lewy.au/last-things/day-is-a-thousand-years/#why-nobody-has-got-the-date-right).
Jesus said, "It is not for you to know times or seasons that the Father has fixed by his own
authority" (Acts 1:7, ESV). The framework gives the shape of history. The Father keeps the date.
### The days and the millennia
The anchors use the site's working convention — creation at 3959 BC, Adam at year 0 of the world
(AM), consistent with [Bible Chronology & Genealogical Time](https://the-way.lewy.au/chronology/genealogy-times/) — and the dates
inside the first two millennia come straight from the age-data in Genesis 5 and 11.
| Day | Genesis | Millennium | What runs in it |
|---|---|---|---|
| 1 | Light divided from darkness (1:3-5) | AM 0-1000 | Adam; the fall; the two lines; Adam dies AM 930, Enoch taken AM 987 |
| 2 | Waters divided above and below (1:6-8) | AM 1000-2000 | The Flood at AM 1656 — that division undone and remade; Babel |
| 3 | Dry land; seed and fruit (1:9-13) | AM 2000-3000 | Abraham, the land, the *seed*; Israel through the sea onto dry ground |
| 4 | Sun, moon, stars for appointed times (1:14-19) | AM 3000-4000 | Temple, throne, feasts, prophets; closes with the Sun of Righteousness |
| 5 | Waters swarm; birds fly (1:20-23) | AM 4000-5000 | The gospel over the sea of the nations; the church multiplying |
| 6 | Beasts; man in God's image, given dominion (1:24-31) | AM 5000-6000 | Man's dominion at full stretch — and its counterfeit image |
| 7 | God rests, blesses, sanctifies (2:1-3) | AM 6000-7000 | Revelation 20's thousand years |
## The first three days
### Day one — light out of darkness
The first day divides light from darkness, and the first millennium divides the human race the
same way: Cain's line and Seth's, running in parallel through Genesis 4-5. Genesis 4:26 marks the
turn — "at that time people began to call upon the name of the LORD" (ESV) — and places it at the birth
of Seth's son Enosh. The verse does not say that *only* Seth's line called on the LORD, and the
*NKJV Cultural Backgrounds Study Bible* is right to warn against reading it that way. What Genesis
gives is two genealogies on two trajectories.
The day closes with two different ends. Adam dies at AM 930 (Genesis 5:5), inside the thousand-year
day. The book of Jubilees read that as the fulfilment of "in the day that you eat of it you shall
surely die" (Genesis 2:17, ESV): Adam died within the "day" of a thousand years (*Jubilees* 4:29-30,
set out in the [parent study](https://the-way.lewy.au/last-things/day-is-a-thousand-years/#jubilees-adam-died-inside-the-day)). Enoch,
seventh from Adam, is taken at AM 987 without dying at all (Genesis 5:23-24). The first day of
history ends with the first man under the sentence and one man exempted from it, both inside the
same thousand years.
### Day two — the waters divided
Day two is the only working day God does not call good. The Hebrew of Genesis 1:8 has no
כִּי־טוֹב (*ki tov*, "that it was good"); day three has it twice (1:10,
1:12). The Septuagint supplies it at 1:8 (εἶδεν ὁ Θεὸς ὅτι καλόν), and this study follows the
Hebrew. What day two makes is a separation — an expanse holding waters above apart from waters
below.
That separation is undone in the second millennium. "On that day all the fountains of the great
deep burst forth, and the windows of the heavens were opened" (Genesis 7:11, ESV) — the waters
below and the waters above rejoin, and the world of day two is uncreated. Then it is remade:
"the fountains of the deep and the windows of the heavens were closed" (Genesis 8:2, ESV). The Flood
falls at AM 1656 on the Masoretic figures. The millennium ends with a second division, of tongues
and nations, at Babel.
### Day three — dry land and seed
Two words from day three carry the third millennium. The land appears —
יַבָּשָׁה (*yabbashah*, H3004, "dry land," Genesis 1:9-10) — and the earth
brings forth vegetation "yielding seed," זֶרַע (*zera*, H2233, Genesis
1:11-12).
Both reappear as the substance of the promise to Abraham. "To your **offspring** I will give this
land" (Genesis 12:7, ESV) is *zera*; "I will surely multiply your **offspring**… and in your
**offspring** shall all the nations of the earth be blessed" (Genesis 22:17-18) is *zera* twice
more. And when God brings that seed out of Egypt, "the people of Israel went into the midst of the
sea on **dry ground**" (Exodus 14:22) — *yabbashah*, the same word as Genesis 1:9, land emerging
from divided waters so that life can stand on it.
**These three days show that God keeps His word through judgment.** He called light out of
darkness, He brought eight people through the waters (Genesis 7:13), and He promised a land and a seed and then
walked His people onto dry ground to receive them.
## The last three days
### Day four — lights for the appointed times
> ✝️ Genesis 1:14 (ESV)
>
> 14 And God said, "Let there be lights in the expanse of the heavens to separate the day from the
> night. And let them be for signs and for seasons, and for days and years,
"Seasons" is מוֹעֲדִים (*mo'adim*, H4150), *appointed times*, the word
Leviticus 23 uses six times across four verses for the feasts of the LORD (23:2, 4, 37, 44). Day
four is when God installs the machinery the festival calendar runs on. The
[Appointed Times](https://the-way.lewy.au/feasts/feasts/) study follows that calendar through the year.
Israel kept that calendar from the Exodus on: Passover in Egypt (Exodus 12) and again at Sinai
(Numbers 9:5), where Leviticus 23 was given, all in the third millennium. The fourth millennium
gives the calendar its house. The Temple stands at its threshold: begun in Solomon's fourth year
(966 BC, AM 2993) and finished seven years later (1 Kings 6:38), in AM 3000 on this site's epoch.
That fit carries the five years of uncertainty in Solomon's dates, so it is noted here and not
leaned on. At the Temple Solomon offered "according to the commandment of Moses for the Sabbaths,
the new moons, and the three annual feasts" (2 Chronicles 8:13, ESV).
God promised David his throne just before AM 3000, and Psalm 89 sings that promise in day four's
terms, sun, moon and stars together, from a later day when the throne had been humbled (Psalm
89:38-51): "His offspring shall endure forever, his throne as long as the sun before me… Like the
moon it shall be established forever, a faithful witness in the skies" (Psalm 89:36-37, ESV).
Abraham's offspring had already been numbered against the stars: "Look toward heaven, and number
the stars… So shall your offspring be" (Genesis 15:5, ESV). And the millennium closes with the
greater light: "the sun of righteousness shall rise with healing in its wings" (Malachi 4:2, ESV)
— in the closing chapter of Malachi, the last book of the Christian Old Testament, at the end of
the fourth day.
On the working epoch Christ is born about AM 3954 and crucified in AM 3991, in the closing decades
of the fourth day; AM 4000 itself falls in AD 42. Ussher's epoch put AM 4000 at 4 BC, the
traditional date of Jesus' birth, and the parent study explains why that fit was never independent
confirmation. Scripture's own statement is the firmer one: "when the fullness of time had come,
God sent forth his Son" (Galatians 4:4, ESV). God appointed the time as He appointed the lights.
### Day five — the swarming sea
Day five fills the waters and the sky, and it is the first day God blesses anything: "And God
blessed them, saying, 'Be fruitful and multiply and fill the waters in the seas…'" (Genesis
1:22, ESV).
In Revelation's own vocabulary, "the waters that you saw… are peoples and multitudes and nations
and languages" (Revelation 17:15, ESV). The fifth millennium is the gospel going out over that sea
— men called to be "fishers of men" (Matthew 4:19, ESV), a kingdom "like a net that was thrown into
the sea and gathered fish of every kind" (Matthew 13:47, ESV).
Day five's own verbs come back in Acts. The Septuagint renders "be fruitful and multiply" at Genesis
1:22 as αὐξάνεσθε καὶ πληθύνεσθε (*auxanesthe kai plēthynesthe*), and Luke uses the same pair of
the gospel: "the word of God increased and multiplied" (Acts 12:24, ESV; ηὔξανεν καὶ ἐπληθύνετο;
compare Acts 6:7). The Septuagint gives man the same pair at Genesis 1:28, so the echo belongs to
days five and six together. In Acts the thing multiplying is the word of God itself.
The calendar fits more loosely here, and the fit is offered as typology. On the working epoch
Pentecost (AD 33) falls in AM 3991, at the close of day four, and AM 5000 is AD 1042, so the
Reformation and the modern missionary age fall in day six. The match lies in the first centuries,
as the word went out from Jerusalem across the sea of the nations.
### Day six — the image, and the counterfeit
Day six makes man in God's image and gives him dominion over everything already made.
> ✝️ Genesis 1:26-27 (ESV)
>
> 26 Then God said, "Let us make man in our image, after our likeness. And let them have dominion
> over the fish of the sea and over the birds of the heavens and over the livestock and over all
> the earth and over every creeping thing that creeps on the earth." 27 So God created man in his
> own image, in the image of God he created him; male and female he created them.
The sixth millennium is man's dominion pressed to its limit, and Revelation's account of the end
of that dominion reads like day six run backwards. The second beast tells the earth "to make an
**image** for the beast" and is "allowed to give breath to the image of the beast, so that the
image of the beast might even speak" (Revelation 13:14-15, ESV). The word is **εἰκών** (*eikōn*,
G1504) — the same word the Septuagint uses at Genesis 1:26-27,
κατ' εἰκόνα. On the day whose own act was
God making man in His image and breathing life into him, man makes an image, gives it breath, and
demands worship for it. The breath words differ — Genesis 2:7 LXX has πνοή (*pnoē*, G4157), Revelation 13:15 has
πνεῦμα (*pneuma*, G4151) — so the parallel rests on the act and on *eikōn*.
Then the number: "let the one who has understanding calculate the number of the beast, for it is
the number of a man, and his number is 666" (Revelation 13:18, ESV). Irenaeus already read this as
belonging to the sixth day — "six times a hundred, six times ten, and six units… as a summing up
of the whole of that apostasy which has taken place during six thousand years" (*Against Heresies*
5.28.2). A number of a man, made of sixes, on the day man was made.
Day six also holds the counter-move. Irenaeus notes that Christ "underwent His sufferings upon the
day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created;
thus granting him a second creation by means of His passion" (*Against Heresies* 5.23.2). The
last Adam dies on the day the first Adam was made.
## The true image
### Two images on the sixth day
Day six is the peak of Genesis 1, and it turns on one word. The man and woman are made in the image
of God. The beast's image is the same word used against God. And the New Testament gives the word
its fullest sense in a person: "He is the image of the invisible God, the firstborn of all
creation" (Colossians 1:15, ESV). Paul's word is **εἰκών** again (ὅς ἐστιν εἰκὼν τοῦ θεοῦ).
So the week's sixth day ends with two images standing against each other. One is made by man,
given a borrowed breath, and worshipped under compulsion (Revelation 13:15). The other is the eternal
Son, who took flesh and died on the sixth day of the week. Among those who reign with Christ for the
thousand years are "those who had not worshiped the beast or its image" (Revelation 20:4, ESV). **This shows that God restores His
image in fallen people through His Son Jesus.** He "predestined" His people "to be conformed to the
image of his Son" (Romans 8:29, ESV), and that work is under way now: "we all… are being transformed
into the same image from one degree of glory to another" (2 Corinthians 3:18, ESV; *eikona* again).
That is sanctification, and its end is glorification.
### The seventh day's rest
The week does not end on the sixth day. God rested on the seventh, blessed it and made it holy
(Genesis 2:3), and "there remains a Sabbath rest for the people of God" (Hebrews 4:9, ESV). The
parent study follows that rest into
[Revelation 20's thousand years](https://the-way.lewy.au/last-things/day-is-a-thousand-years/#day-seven-the-rest-that-is-numbered).
**This shows that God works history toward His own rest.** He is "declaring the end from the
beginning… saying, 'My counsel shall stand, and I will accomplish all my purpose'" (Isaiah 46:10,
ESV). You live somewhere in His week. Bear His image, refuse the counterfeit, and wait for His rest.
## Reading Genesis 1 in English
Genesis marks two of its days in a way English Bibles often erase. Day one is a cardinal —
יוֹם אֶחָד (*yom echad*), "day one" — the day the others are counted from.
Days two to five carry bare ordinals with no article. The definite article first appears at day
six, יוֹם הַשִּׁשִּׁי (*yom hashishi*), "**the** sixth day," and stays for
the seventh. The parent study sets out the full pattern in
[The week's own grammar](https://the-way.lewy.au/last-things/day-is-a-thousand-years/#the-weeks-own-grammar).
Checked directly against the Hebrew:
| Version | Genesis 1:5 | Genesis 1:23 | Genesis 1:31 |
|---|---|---|---|
| Hebrew (WLC) | day one | a fifth day | **the** sixth day |
| ESV | the first day | the fifth day | the sixth day |
| BSB | the first day | the fifth day | the sixth day |
| WEB | the first day | a fifth day | a sixth day |
| ASV | one day | a fifth day | **the** sixth day |
| NASB 2020 | one day | a fifth day | **the** sixth day |
| Rotherham | one day | a fifth day | **the** sixth day |
ESV and BSB supply "the" throughout and erase the distinction entirely. WEB keeps the indefinite
ordinals but loses the article at day six. ASV, NASB and Rotherham preserve both. If you read
Genesis 1 with this framework in view, keep a second, more literal version open at this chapter.
The article at day six is the Hebrew's own mark on the day of the image, and the most widely read
translations do not show it.
## Discussion Questions
1. **The language.** Genesis 1:31 has "**the** sixth day" where days two to five have no article.
What does the Hebrew draw attention to by marking the day man was made?
2. **The text in its context.** Israel first heard Genesis 1 as a people given a Sabbath (Exodus
20:11). What would the six days of work and the seventh of rest have told them about the God who
brought them out of Egypt?
3. **Christ.** Revelation 13:14-15 has an image made, given breath and worshipped; Colossians 1:15
calls Jesus "the image of the invisible God." What does it mean for you that the true image is a
person?
4. **The hard part.** Barnabas and Irenaeus read the six days as six thousand years, and Jesus said
the times are the Father's to fix (Acts 1:7). How do you hold a pattern for history and a hidden
date together?
5. **Be transformed.** Paul says believers "are being transformed into the same image" (2 Corinthians 3:18). Where in
your week is that transformation meeting resistance?
## References & Recommended Reading
- **ESV Bible** (Crossway) — primary translation quoted throughout.
- **ESV Study Bible** (Crossway) — introduction to Genesis (authorship) and notes on Genesis 1:1-2:3
(the seven-section structure) and 1:24-31 (day six as the peak). Cited briefly with attribution.
- **NKJV Cultural Backgrounds Study Bible** (Zondervan, ed. Walton & Keener) — note on Genesis 4:26,
the caution against restricting the calling on the LORD's name to Seth's line.
- Westminster Leningrad Codex and MACULA Hebrew (WLC), via this project's `bible-text.db` — the day
formulas, *ki tov*, *yabbashah*, *zera* and *mo'adim*.
- SBLGNT and MACULA Greek — *eikōn* at Revelation 13:14-15, Colossians 1:15 and 2 Corinthians 3:18,
and the verb pair at Acts 6:7 and 12:24; Brenton's Septuagint for Genesis 1:8, 1:22, 1:26-28 and
2:7.
- Translation comparison for Genesis 1:5, 1:23 and 1:31: ESV, BSB, WEB, ASV, NASB 2020 and
Rotherham's Emphasized Bible. Young's Literal Translation was consulted as a cross-check only.
- *Epistle of Barnabas* 15 and Irenaeus, *Against Heresies* 5.23.2, 5.28.2 and 5.28.3 —
*Ante-Nicene Fathers* vol. 1 (Roberts & Donaldson), public domain.
- *The Book of Jubilees* 4:29-30, trans. R. H. Charles (1913), public domain.
- Babylonian Talmud, *Rosh HaShanah* 31a — cited by folio for the Temple's daily psalms; not quoted.
### On this site
- [A Day Is a Thousand Years](https://the-way.lewy.au/last-things/day-is-a-thousand-years/) — the ratio of 2 Peter 3:8, its Jewish
and early-church witnesses, and the seventh day.
- [A Thousand Years in Your Sight](https://the-way.lewy.au/last-things/a-thousand-years-in-your-sight/) — Psalm 90, the source of the
thousand-year day.
- [The Appointed Times](https://the-way.lewy.au/feasts/feasts/) — the *mo'adim* of Genesis 1:14 and Leviticus 23
through the year.
- [The Day Is Near](https://the-way.lewy.au/last-things/day-is-near/) — why the timing is hidden and what to do while it is.
- [Bible Chronology & Genealogical Time](https://the-way.lewy.au/chronology/genealogy-times/) — the manuscript variants behind the
creation epoch.