Day

How Nave’s arranged it

• A creative periodGenesis 1:5Genesis 1:8Genesis 1:13Genesis 1:19Genesis 1:23Genesis 1:31Genesis 2:2
• Divided into twelve hoursJohn 11:9
• Prophetic2 Peter 3:8Daniel 8:14Daniel 9:24–27Daniel 12:11Daniel 12:12Revelation 11:3Revelation 9:15Revelation 12:6
• Six working days ordainedExodus 20:9Ezekiel 46:1
• Th sixth day of the week called preparation dayMark 15:42John 19:14John 19:31John 19:42
• The first day of the week called the Lord's dayRevelation 1:10
• Day's journey, eighteen or twenty milesExodus 3:181 Kings 19:4Jonah 3:4
• Sabbath day's journey, about two-thousand pacesActs 1:12
• The seventh of the week ordained as a day of rest
• See Sabbath
• Times of adversity called Day of the LordIsaiah 2:12Isaiah 13:6Isaiah 13:9Isaiah 34:8Jeremiah 46:10Lamentations 2:22Ezekiel 30:3Amos 5:18Joel 2:1Obadiah 1:15Zephaniah 1:8Zephaniah 1:18Zephaniah 2:2Zephaniah 2:3Zechariah 14:1
• JUDGMENT

The passages, in Bible order (49)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 1:5

   God called the light “day,” and the darkness He called “night.” And there was evening, and there was morning—the first day.

   ›Commentary on Genesis 1:52 voices

   “THIS is, no doubt, a literal and accurate account of God's first day's work in the creation of the world, but the first creation is not the subject of this morning's discourse—we would rather direct your minds to the second creation of God. Every man who is saved by Divine Grace is a new creation. The great work which Jesus Christ is accomplishing in the world, by the Holy Spirit through the Word, is the making all things new. We believe the old creation to have been typical of the new and we shall so use it.

   “Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.

   Everything gathered on Genesis 1:5→

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2. Genesis 1:8

   God called the expanse “sky.” And there was evening, and there was morning—the second day.

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3. Genesis 1:13

   And there was evening, and there was morning—the third day.

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4. Genesis 1:19

   And there was evening, and there was morning—the fourth day.

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5. Genesis 1:23

   And there was evening, and there was morning—the fifth day.

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6. Genesis 1:31

   And God looked upon all that He had made, and indeed, it was very good. And there was evening, and there was morning—the sixth day.

   ›Commentary on Genesis 1:311 voice

   “Certainly we should not carelessly pass over the words of Scripture that say, "And God saw that all the things that he had made were very good." For when dealing with individual things, it only says, "God saw that it is good," but in speaking of all things, it was not enough to say "good" without adding "very" as well.

   Everything gathered on Genesis 1:31→

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7. Genesis 2:2

   And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.

   ›Commentary on Genesis 2:22 voices

   “And on the seventh day God ended his work, which he had made,.... Not that God wrought anything on the seventh day, or finished any part of his work on that day, because he could not then be said to rest from all his work, as be is afterwards twice said to do; and because of this seeming difficulty the Septuagint, Samaritan, and Syriac versions, read, "on the sixth day".

   “On the Seventh day God ended, etc. - It is the general voice of Scripture that God finished the whole of the creation in six days, and rested the seventh! giving us an example that we might labor six days, and rest the seventh from all manual exercises. It is worthy of notice that the Septuagint, the Syriac, and the Samaritan, read the sixth day instead of the seventh; and this should be considered the genuine reading, which appears from these versions to have been originally that of the Hebrew text.

   Everything gathered on Genesis 2:2→

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8. Exodus 3:18

   The elders of Israel will listen to what you say, and you must go with them to the king of Egypt and tell him, ‘The LORD, the God of the Hebrews, has met with us. Now please let us take a three-day journey into the wilderness, so that we may sacrifice to the LORD our God.’

   ›Commentary on Exodus 3:182 voices

   “They shall hearken to thy voice - This assurance was necessary to encourage him in an enterprise so dangerous and important. Three days’ journey into the wilderness - Evidently intending Mount Sinai, which is reputed to be about three days’ journey, the shortest way, from the land of Goshen. In ancient times, distances were computed by the time required to pass over them.

   “Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom.

   Everything gathered on Exodus 3:18→

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9. Exodus 20:9

   Six days you shall labor and do all your work,

   ›Commentary on Exodus 20:91 voice

   “Six days shalt thou labor - Therefore he who idles away time on any of the six days, is as guilty before God as he who works on the Sabbath. No work should be done on the Sabbath that can be done on the preceding days, or can be deferred to the succeeding ones. Works of absolute necessity and mercy are alone excepted. He who works by his servants or cattle is equally guilty as if he worked himself.

   Everything gathered on Exodus 20:9→

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10. 1 Kings 19:4

    while he himself traveled on a day’s journey into the wilderness. He sat down under a broom tree and prayed that he might die. “I have had enough, LORD,” he said. “Take my life, for I am no better than my fathers.”

    ›Commentary on 1 Kings 19:42 voices

    “Into the wilderness - The vast wilderness of Arabia. He durst not stay in Judah, tho' good Jehosaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah.

    “Elijah, whom John the Baptist followed in spirit and virtue and who caused fire to fall from heaven and the waters of the Jordan to part by his prayers, was afraid of Jezebel and fled, and exhausted, he sat down in the wilderness under a tree, and, wearied from walking, he prayed for death, saying, "It is enough for me, Lord, take away my soul, for I am no better than my ancestors." Who can deny that he was a just man?

    Everything gathered on 1 Kings 19:4→

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11. Proverbs 4:18

    The path of the righteous is like the first gleam of dawn, shining brighter and brighter until midday.

    ›Commentary on Proverbs 4:181 voice

    “But the path of the just - The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth.

    Everything gathered on Proverbs 4:18→

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12. Isaiah 2:12

    For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted—it will be humbled—

    ›Commentary on Isaiah 2:121 voice

    “(Verse 12) For the day of the Lord of hosts shall come upon all that is proud and lofty, and upon all that is arrogant; and they shall be brought low. These things are connected to the preceding ones. On that day, he says, the Lord alone shall be exalted, that is, on the day of the Lord's vengeance, the lofty and arrogant, and the high and mighty, shall be subjected to captivity and the sword. However, metaphorically speaking, the discourse pertains to the great and the princes: the more they exalt themselves, the more they shall be humbled.

    Everything gathered on Isaiah 2:12→

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13. Isaiah 13:6

    Wail, for the Day of the LORD is near; it will come as destruction from the Almighty.

    ›Commentary on Isaiah 13:61 voice

    “(Verse 6, 7.) Howl, for the day of the Lord is near; it will come as destruction from the Lord. Therefore all hands will be feeble, and every man's heart will melt, and be crushed. For the warriors of the Lord are coming to destroy all the earth, howl and repent, for punishment is coming. For the day of the Lord is near, the end of the world, and judgment, or the end of each person's life. For plunder comes from the Lord, which we call destruction, to keep the metaphor, because the warriors had been sent ahead.

    Everything gathered on Isaiah 13:6→

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14. Isaiah 13:9

    Behold, the Day of the LORD is coming—cruel, with fury and burning anger—to make the earth a desolation and to destroy the sinners within it.

    ›Commentary on Isaiah 13:92 voices

    “(Verse 9) Behold, the cruel day of the Lord is coming, full of indignation, wrath, and fury, to make the earth a desolation and to crush sinners out of it. For the phrase 'the earth' the Seventy interpreted it as 'the inhabited world', that is, the globe. And for 'cruel' they translated it as 'incurable'. For when the day of judgment or death comes, that will be fulfilled which is read in the sixth psalm: 'For in death, who will give you thanks?' (Ps. VI, 6). For that time is not a time of repentance, but of punishment.

    “The day of the Lord cometh - See Isa 13:6. Cruel - (אכזרי 'akezārı̂y). This does not mean that “God” is cruel, but that the ‘day of Yahweh’ that was coming should be unsparing and destructive to them. It would be the exhibition of “justice,” but not of “cruelty;” and the word stands opposed here to mercy, and means that God would not spare them. The effect would be that the inhabitants of Babylon would be destroyed.

    Everything gathered on Isaiah 13:9→

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15. Isaiah 34:8

    For the LORD has a day of vengeance, a year of recompense for the cause of Zion.

    ›Commentary on Isaiah 34:81 voice

    “The year of recompenses for the controversy of Zion “The year of recompense to the defender of the cause of Zion” - As from דון dun, דין din, a judge; so from רוב rub, ריב rib, an advocate, or defender; Judici Sionis: Syriac.

    Everything gathered on Isaiah 34:8→

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16. Jeremiah 46:10

    For that day belongs to the Lord GOD of Hosts, a day of vengeance against His foes. The sword will devour until it is satisfied, until it is quenched with their blood. For the Lord GOD of Hosts will hold a sacrifice in the land of the north by the River Euphrates.

    ›Commentary on Jeremiah 46:102 voices

    “A prophecy of the descent which Nebuchadnezzar should make upon the land of Egypt, and his success in it, which was accomplished some years after the destruction of Jerusalem,

    “They meant one thing, but God meant another; they designed it for the advancement of their dignity and the enlargement of their dominion, but God designed it for the great abasement and weakening of their kingdom. It is a day of vengeance for Josiah's death; it is a day of sacrifice to divine justice, to which multitudes of the sinners of Egypt shall fall as victims.

    Everything gathered on Jeremiah 46:10→

    Verse page →Original language →