Another evidence in the account is of still greater importance for our conception of days. These days of creation in the Biblical record _have no night_. The account closes the work of each day with the words: "_And the evening and the morning were the first day_," "_the second day_," etc. Now, if we have to suppose that the author took these days as common earthly days, it would be quite impossible to understand why, after having mentioned at the close of the day's work that it now became evening, he omits the long night of twelve hours, and, although not having said anything of the night, makes the morning which follows the latter, the end of the preceding day; and why he does not say, "and it became evening" and "it became _night_, the first day," etc. We then could not avoid the question: what, according to the conception of the author, did God do in these six nights of his week of creation? But if we suppose that the author took the days as days of God, and therefore, in his conception of the days of creation, elevated the same above the common earthly days of the creature, and so represented them to himself as he alone, through his idea of God, thought he might {301} venture to do, then that mode of expression, so exceedingly strange under all other suppositions, appears very simple and natural to us. For the author did not mention a night, because these days simply had no night; and they had none, because as days of God they _could_ have none--because with God there is no night; because the rest of God, as the seventh day shows, is only a day of rest and not a night of rest. And the author saw the morning immediately following the evening of his divine day of creation, and recognized in this morning together with the evening immediately preceding it, the close of the day, because the accomplishment of the day's work (evening) already contained in itself the preparation of the following day's work, or at least pointed to the coming of the latter.