Saturday, January 2, 2016

Can Order Come Out of Chaos




puzzle_order_smallThere is a new science abroad in the land-the science of chaos! It has spawned a new vocabulary—”fractals,”“bifurcation,” “the butterfly effect,” “strange attractors,” and “dissipative structures,” among others. Its advocates are even claiming it to be as important as relativity and quantum mechanics in twentieth-century physics. It is also being extended into many scientific fields and even into social studies, economics, and human behavior problems. But as a widely read popularization of chaos studies puts it:
Where chaos begins, classical science stops.1
There are many phenomena which depend on so many variables as to defy description in terms of quantitative mathematics. Yet such systems—things like the turbulent hydraulics of a waterfall—do seem to exhibit some kind of order in their apparently chaotic tumbling, and chaos theory has been developed to try to quantify the order in this chaos.
Even very regular linear relationships will eventually become irregular and disorderly, if left to themselves long enough. Thus, an apparently chaotic phenomenon may well represent a breakdown in an originally orderly system, even under the influence of very minute perturbations. This has become known as the “Butterfly Effect.” Gleick defines this term as follows:
Butterfly Effect: The notion that a butterfly stirring the air in Peking can transform storm systems next month in New York.2
butterfly affectThere is no doubt that small causes can combine with others and contribute to major effects—effects which typically seem to be chaotic. That is, order can easily degenerate into chaos. It is even conceivable that, if one could probe the chaotic milieu deeply enough, he could discern to some extent the previously ordered system from which it originated. Chaos theory is attempting to do just that, and also to find more complex patterns of order in the over-all chaos.
These complex patterns are called “fractals,” which are defined as “geometrical shapes whose structure is such that magnification by a given factor reproduces the original object.”3 If that definition doesn’t adequately clarify the term, try this one: “spatial forms of fractional dimensions.”4 Regardless of how they are defined, examples cited of fractals are said to be numerous–from snowflakes to coast lines to star clusters.
The discovery that there may still be some underlying order—instead of complete randomness—in chaotic systems is, of course, still perfectly consistent with the laws of thermodynamics. The trouble is that many wishful thinkers in this field have started assuming that chaos can also somehow generate higher order—evolution in particular. This idea is being hailed as the solution to the problem of how the increasing complexity required by evolution could overcome the disorganizing process demanded by entropy. The famous second law of thermodynamics—also called the law of increasing entropy—notes that every system—whether closed or open—at least tends to decay. The universe itself is “running down,” heading toward an ultimate “heat death,” and this has heretofore been an intractable problem for evolutionists.
The grim picture of cosmic evolution was in sharp contrast with the evolutionary thinking among nineteenth century biologists, who observed that the living universe evolves from disorder to order, toward states of ever increasing complexity.5
The author of the above quote is Fritjof Capra, a physicist at the University of California at Berkeley, one of the prominent scientists involved in the New Age Movement, which tends to associate evolutionary advance with catastrophic revolutions. He believes that, in some mysterious fashion, chaos can produce evolutionary advance.
Paul Davies, the prolific British writer on astronomy, is another. He, like Capra, is not an atheistic evolutionist, but a pantheistic evolutionist. He has faith that order can come out of chaos, that the increasing disorder specified by the entropy law (second law of thermodynamics) can somehow generate the increasing complexity implied by evolution.
We now see how it is possible for the universe to increase both organization and entropy at the same time. The optimistic and pessimistic arrows of time can co-exist: the universe can display creative unidirectional progress even in the face of the second law.6
And just how has this remarkable possibility been shown? Capra answers as follows:
It was the great achievement of Ilya Prigogine, who used a new mathematics to reevaluate the second law by radically rethinking traditional scientific views of order and disorder, which enabled him to resolve unambiguously the two contradictory nineteenth-century views of evolution.7
Prigogine is a Belgian scientist who received a Nobel Prize in 1977 for his work on the thermodynamics of systems operating dynamically under nonequilibrium conditions. He argued (mathematically, not experimentally) that systems that were far from equilibrium, with a high flow-through of energy, could produce a higher degree of order.
Many others have also hailed Prigogine as the scientific savior of evolutionism, which otherwise seemed to be precluded by the entropy law. A UNESCO scientist evaluated his work as follows:
What I see Prigogine doing is giving legitimization to the process of evolution-self-organization under conditions of change.8
The assumed importance of his “discovery” is further emphasized by Coveny:
From an epistemological viewpoint, the contributions of Prigogine’s Brussels School are unquestionably of original importance.9
Capra elaborates further:
In classical thermodynamics, the dissipation of energy in heat transfer, friction, and the like was always associated with waste. Prigogine’s concept of a dissipative structure introduced a radical change in this view by showing that in open systems dissipation becomes a source of order.10
The fact is, however, that except in the very weak sense, Prigogine has not shown that dissipation of energy in an open system produces order. In the chaotic behavior of a system in which a very large energy dissipation is taking place, certain temporary structures (he calls them “dissipative structures”) form and then soon decay. They have never been shown—even mathematically—to reproduce themselves or to generate still higher degrees of order.
He used the example of small vortices in a cup of hot coffee. A similar example would be the much larger “vortex” in a tornado or hurricane. These might be viewed as “structures” and to appear to be “ordered,” but they are soon gone. What they leave in their wake is not a higher degree of organized complexity, but a higher degree of dissipation and disorganization.
And yet evolutionists are now arguing that such chaos somehow generates a higher stage of evolution! Prigogine has even co-authored a book entitled Order Out of Chaos.
In far from equilibrium conditions, we may have transformation from disorder, from thermal chaos, into order.11
It is very significant, however, that all of his Nobel-Prize winning discussions have been philosophical and mathematical—not experimental! He himself has admitted that he has not worked in a laboratory for years. Such phenomena as he and others are trying to call evolution from chaos to order may be manipulated on paper or on a computer screen, but not in real life.
Not even the first, and absolutely critical, step in the evolutionary process—that of the self-organization of non-living molecules into self-replicating molecules—can be explained in this way. Prigogine admits:
The problem of biological order involves the transition from the molecular activity to the supermolecular order of the cell. This problem is far from being solved.12
He then makes the naive claim that, since life “appeared” on Earth very early in geologic history, it must have been (!) “the result of spontaneous self-organization.” But he acknowledges some uncertainty about this remarkable conclusion.
However, we must admit that we remain far from any quantitative theory.13
Very far, in fact—and even farther from any experimental proof!
With regard to the claim that the “order” appearing in fractals somehow contributes to evolution, a new book devoted to what the author is pleased to call “the science of self-organized criticality,” we note the following admission:
In the popular literature, one finds the subjects of chaos and fractal geometry linked together again and again, despite the fact that they have little to do with each other…. In short, chaos theory cannot explain complexity.14
The strange idea is currently being widely promoted that, in the assumed four-billion-year history of life on the earth, evolution has proceeded by means of long periods of stasis, punctuated by brief periods of massive extinctions. Then rapid evolutionary emergence of organisms of higher complexity came out of the chaotic milieu causing the extinction.
On the one hand, a catastrophic extinction of global biotas might negate the effectiveness of many survival mechanisms which evolved during background conditions. Simultaneously, such a crisis might eliminate genetically and ecologically diverse taxa worldwide. Only a few species would be expected to survive and seed subsequent evolutionary radiations. This scenario requires high levels of macroevolution and explosive radiation to account for the recovery of basic ecosystems within 1-2 my after Phanerozoic mass extinctions.15
Such notions come not from any empirical evidence but solely from philosophical speculations based on lack of evidence! “Since there is no evidence that evolution proceeded gradually, it must have occurred chaotically!” This seems to be the idea.
If one wants to believe by blind faith that order can arise spontaneously from chaos, it is still a free country. But please don’t call it science!
REFERENCES
1 James Gleick, Chaos-Making a New Science (New York: Viking, 1987), p. 3.
2 Ibid., p. 8.
3 McGraw-Hill Dictionary of Scientific and Technical Terms (4th ed., 1989), p 757.
4 Stan G. Smith, “Chaos: Making a New Heresy Creation Research Society Quarterly (Vol. 30. March 1994), p. 196.
5 Fritjof Capra, The Web of Life (New York: Anchor Books, 1996), p. 48.
6 Paul Davies, The Cosmic Blueprint (New York: Simon and Schuster, 1988), p. 85.
7 Capra, op cit., p. 49.
8 As quoted by Wil Lepkowski in “The Social Thermodynamics of Ilya Prigogine,”Chemical and Engineering News (New York, Bantam, 1979), p. 30.
9 Peter V. Coveny, “The Second Law of Thermodynamics: Entropy, Irreversibility, and Dynamics”Nature (Vol. 333. June 2, 1988), p. 414.
10 Capra, op cit., p. 89.
11 Ilya Prigogine and Isabelle Stengers, Order Out of Chaos (New York: Bantam Books, 1984), p. 12.
12 Ibid., p. 175.
13 Ibid., p. 176.
14 Per Bak, How Nature Works: The Science of Self-Organized Criticality (New York. Springer-Verlag, 1996), p. 31.
15 Erle G. Kauffman and Douglas H. Erwin, “Surviving Mass Extinctions,”Geotimes (Vol. 40. March 1995), p. 15.
* Dr. Henry Morris is Founder and President Emeritus of ICR; Dr. John Morris is President of ICR.
Institute for Creation Research  Hello Augustine,  We do invite you to use our material in your online discussions with a link back to the original articles on our website. Regards,Christine Dao Assistant Editor Institute for Creation Research Proclaiming Scientific Truth in Creation
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Friday, January 1, 2016

Creator Of Space And Time


time space
By Roseann Salanitri
As people of faith reflect on the miracle of the Christ child and His resurrection, churches can expect unusually high attendance on Christmas and Easter. However, there are an increasing number of those that believe science has disproved the existence of God, and therefore believe that those that rely on His precepts and principles are intellectually deficient. Since the increase of this atheistic belief system is directly proportional to the decrease in the quality of life we enjoy here in America, the scientific argument regarding the existence of God is as important a cultural issue as it is a faith issue.
Men of science have traditionally tried to answer the “God” question for millennia, using their understanding of current scientific phenomena as a basis for their theorems. The most recent being Dr. Stephen Hawking, one of the most acclaimed physicists in the world. Dr. Hawking prefaces his conclusions with a simple question: what was God doing before the creation? He bases his atheism on what he holds to be a profound and sincere inquiry – totally unaware of the assumptive flaws in the model that he believes is scientifically testable. Hawking has wrestled with the question of whether or not the universe required a creator to begin or is the initial state of the universe determined by a law of science. This postulation is riddled with misunderstandings of mega proportions right off the bat. What Hawking has failed to understand is that at this stage of the game the laws of science were created as God spoke things into existence. Therefore, trying to bind God into a time dimension that is ruled by the laws of science present in our creation is a flawed standard. For example, the laws of genetics came into existence when God determined that animals (including humans) would reproduce after their own kind. When God made this determination as part of His design plan, He also created the scientific laws that would support His design. This wasn’t magic. It was solid science brought into existence by a Supreme Being as part of His creative design – and it is a scientific law that directly refutes Darwinian evolution.
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Stick with me. This may sound a little technical but it’s only necessary that you understand that it makes those that believe in it wise in their own eyes – which is a wisdom limited by human understanding. In Hawking’s universe, nothing existed before time, therefore nothing (or no one) could have created time. In technical terms: this led to him and Jim Hartle reaching the conclusion that everything developed through spontaneous quantum fluctuations giving way to inflation, which in turn produced a very large and uniform universe that also accommodated the possibilities of slight non-uniformity variations. In laymen’s terms: we are the product of random bursts of energy that occurred in the early universe.
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In Hawking’s and Hartle’s defense, chances are they would have never reached this heady conclusion if they had studied the first six days of Genesis with the same vigor and intensity that they studied quantum physics and General Relativity. If they had, they would have discovered that the biblical creation account tells us that God created time and space in Genesis 1:1. Explanation: “In the beginning” is a reference to the start of time; and the “heavens and the earth” is a reference to the cosmos and matter. Interestingly, the Hebrew translation take us even further. Genesis 1:2 A states: “The earth was without form and void…” It would be easy to assume that this means that the earth itself was a lump of an ever-morphing shape-changing mass. What it actually means in Hebrew is that there was initially a primeval state of emptiness that was filled with chaos or confusion. As “confusing” as this may be (and it certainly should have been confusing to Moses who wrote it close to 4000 years ago), vacuum physics provided the understanding when it discovered that vacuums contain quantum fluctuations – or chaotic bursts of energy that are in constant movement. This actually is a reference to the laws that produce the quantum fluctuations (random bursts of energy) that Hawkings and Hartle rely on in their conclusions.Physics aside, there are many biblical references that tell us that God and His angels exist in a dimension outside of the space/time continuum that contains our universe. The assertion of this extra-dimensional existence flies in the face of Hawking’s conclusion that nothing can or did exist before time. And without realizing it, Hawking’s conclusions also discount the possibility of time travel. His conclusions are based on his experience or knowledge foundation, not on the whole of existence that lies outside the realm of his limited understanding. It follows scientifically as well as logically, that if God is the creator of time and space, then He would have to have existed outside of time and space. The Bible refers to this dimension as “eternity.” Hawking failed to understand or accept this reasoning, which made his assumptions and conclusions just plain wrong. Conversely, if we are to love the Lord our God with our mind as well as the rest of our being in this modern scientific age, we must understand that He is as much the Lord of time as He is the Lord of creation. The two cannot be separated.As stated previously, there are many verses that attest to the Lordship of God our Creator living in a dimension outside of our space/time continuum. Revelation 13:8 states that Christ is the Lamb of God who was slain before the foundation of the world. In other words, God’s plan of salvation through the crucifixion of His Son was designed before the creation of the universe.
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If we take that to the next step, it is reasonable to assume that if this plan was designed by God before the creation, then apparently God existed prior to the creation and creation’s time dimension. There are many verses that refer to the foreknowledge of God, which can only exist if God has a way of knowing the end from the beginning. This is an indication that His knowledge is not bound by the passage of time in our dimension but is available to Him outside of our time dimension. Romans 8:29; Isaiah 46:10; Jeremiah 1:5, and Ephesians 1:4 are only the tip of the iceberg in this regard. Additionally, there are the angels who often showed prophets things that were going to happen in the future, as in Revelation 4:1. This implies strongly that the angelic realm did not have to tell the prophets what was going to happen but somehow, someway were able to transcend time and space and literally show them the future.The Lordship of God over time and space may not have been important to understand in primeval times, but as men like Stephen Hawking and John Hartle make impressive and sincerely-held arguments discounting the existence of God by setting up straw men arguments, then it is imperative that the children of God understand the error of their assumptions and consequential conclusions. You see, my dear believer, our hope does not lie in this world or the space/time continuum within which it exists. Our hope lies in spending eternity with our God, who is Lord of time and all creation. So, when we celebrate the times and life of Jesus, we would do well to celebrate the existence of His Father’s house – a house where we have a mansion waiting for us in a time dimension called “eternity.”…And we would do well to celebrate that no matter what happens in the future, it is not a surprise to God. He already knows it and He has already seen it… And we would do exceedingly well to remember that science and those acclaimed to be its most ardent apologists, are not the Lord of Time or Creation. They are flawed men, making flawed conclusion, based on flawed assumptions. If you believe God is God, worship Him and Him only. Then and only then, will eternity hold your greatest hope and not condemnation.
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When is a day………….a day?

The meaning of yôm in Genesis 1:1–2:4

Some preliminary considerations

numbers
The question often arises as to the correct meaning of ‘day’ in the opening verses of Genesis. There are those who argue that the word signifies a long period of time (e.g.progressive creationists like Hugh Ross). Others contend that the passage in question (Gen. 1:1–2:4) is not meant to be an actual historical account of the creation but is rather a theological reflection on God’s creative power and His sovereignty over the created order (e.g. the ‘framework hypothesis’ of Meredith Kline, Henri Blocher et al.). In the latter case the text is seen as having no relevance in determining the sequence of events at the time of origins.
The traditional view has been that the text is meant to communicate a straightforward account of God’s creation of the universe. The account is, therefore, of six 24-hour days of creative acts followed by a seventh 24-hour day of divine rest.

Theological reflection approach

Regarding this approach it is important to note that it is not really a question of Hebrew textual exegesis but rather a hermeneutical conclusion driven by factors external to the text. Taking the ‘framework hypothesis’ as an example, at an initial glance, Days 1–3 seem to be showing the creation of three empty ‘realms’ or ‘domains’ and Days 4–6 showing the creation of their respective ‘kings’ or ‘rulers’. Even if this was true, it would simply inform us that God created the universe in a specific order of divine acts. It would not annul the historicity of the account unless the reader felt compelled for other reasons to see the pattern as purely literary.1 In fact the structure of Gen. 1:1–2:4does not really lend itself fully to the schema. For further details the reader is invited to consider the analyses of Wayne Grudem2 and Jonathan Sarfati.3

Poetry or prose?

A question arises as to the genre of the passage: is it poetry or is it prose narrative? If it is poetry, then perhaps there is greater flexibility in the meaning of the words. If it is prose narrative, then it would be appropriate to read it as intending to give a historical account of the creation.
Regarding the issue of genre, even if it is poetry, the passage would not necessarily be overly flexible in its interpretation. Ps. 78:1–72 is clearly poetic and yet gives an accurate account of Israel’s history from the Exodus to the anointing of David.
 
In passages that are universally recognized as historical narrative there is a marked preponderance of preterites over the other three [verb] forms. In poetry there is a preponderance of imperfects and perfects. … Given the ratio of verbal forms, the statistical evidence for the text [of Genesis] being prose is overwhelming.
 
Furthermore, it can be easily demonstrated that Gen. 1:1–2:4 in fact is not a poem. Hebrew poetry is characterized by certain syntactical features. A thorough grammatical/syntactical treatment of Hebrew poetry is that of M. O’Connor.4 A simple test is the use of parallelism where a second grammatical clause repeats the idea of the preceding clause either by way of rewording it, or further explicating it, or by expressing its antithesis. O’Connor’s analysis goes far beyond these simple observations but does not nullify them. Reading the Hebrew text shows that it lacks these requisite poetic markers. Therefore, the Hebrew text is most reasonably read as prose narrative.
Secondly (and more objectively), in prose narrative there is a different ratio of verbal forms than there is in poetry. This has long been recognized by Hebrew scholars and has most recently been exhaustively analyzed by Steven Boyd.5 By way of explanation there are four forms of the finite verb in biblical Hebrew: the preterite (vayyiqtol), the imperfect (yiqtol), the perfect (qatal) and the vavperfect (veqatal). To quickly summarize, in passages that are universally recognized as historical narrative there is a marked preponderance of preterites over the other three forms. In poetry there is a preponderance of imperfects (yiqtol) and perfects (qatal).
Boyd demonstrates that, given the ratio of verbal forms, the statistical evidence for the text being prose is overwhelming. Indeed it would be irresponsible to read it any other way.

The use of the word yôm in Gen. 1:1–2:4 with particular reference to the use of the cardinal number echad in 1:5b

Regarding the word ‘yôm’ in Gen. 1:1–2:4, it is apparent that there are three different uses of the term in the passage. In 1:5a it denotes ‘daylight’ as opposed to ‘night’. In 1:5b it denotes the combination of the two. The word ‘echad’ is most probably to be read as a cardinal number (‘one’) as opposed to an ordinal (’first’) in contrast to many translations. Thus it appears that the text is in fact defining what a ‘day’ is in the rest of the Creation Week. Finally inGen. 2:4yôm is part of an anarthrous6 prepositional compound beyôm meaning not ‘in the day’ but simply ’when’.
The fact that for the bulk of the passage, the word yôm is accompanied by sequential numerical denotation and the language of ‘evening and morning’ gives a prima facie case that regular 24-hour days are in view.
Concerning the use of the cardinal as opposed to the ordinal in 1:5b, it will be helpful to examine this a little further. For a more detailed examination of echad in Gen. 1:5, the definitive study is that of Andrew Steinmann.7After examining echad as an ordinal number in numbering units of time he concludes that it may be used in place of the ordinal r’ishon in only two idioms: namely to ‘designate the day of a month, the other the year of a reign of a king’.8
In addition, in a non temporal sense, the cardinal can stand for the ordinal when dealing with a small number of ‘countable’ items.9
In contrast it has sometimes (often) been claimed that when a list of ordinal numbers is given, the cardinal form ‘echad’ is to be rendered as an ordinal (‘first’).10 BDB under usage #7 states ‘as ordinal, first … ’11 and then citesGen. 1:5Gen. 2:11Exod. 39:10Ezek. 10:14Job 42:14 and then adds references to the first day of a month orfirst in a verbally compound ordinal number (thirty first … ).
This claim, as noted in the preceding comments, can be challenged. The word echad occurs 960 times in the Hebrew Old Testament.12 In the AV it is rendered by the English ‘first’ a total of 32 times. The majority of these cases are part of a formulaic expression ‘day one of the nth month’. Another cluster of ordinal renderings ofechad is found in compound numbers, e.g., ‘thirty-first year of Asa’ (1 Kings 16:23) (lit. ‘in year of thirty and one of year’). These two clusters of citations are the very exceptions noted by Steinmann.
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sunset
Another distinction that may be noted is that between simple ‘countable’13 lists and ‘temporally sequential’ events. To illustrate this distinction I will consider as examples of the former category five lists where the cardinal form (echad,‘one’) is followed by ordinals (‘second, third … ’) and can itself be considered as an ordinal.
1. Gen. 2:11: the list of the four heads of rivers flowing out of Eden follow this pattern.
2. Exod. 28:17: the same pattern is used to denote the four rows of jewels on the High Priest’s breastplate.
3. Exod. 39:10–13: the same pattern appears, again in reference to the same article of clothing.
4. Ezek. 10:14: the four heads of a cherub are enumerated in this way.
5. Job 42:14: the three daughters of Job are designated using this convention.
There are six other lists which share this same pattern.14Furthermore, in each of these cases the article is included. Steinmann concludes:
‘The description of the use of echad as an ordinal number for the first element in a small number of countable items should state: With a definite noun, echad serves (as an ordinal) to count the first of a small number of things. In this construction the noun may be elided after a recent mention,[but]the article is never omitted from the adjective or its governing noun. The following items are counted with ordinal numbers.15
In effect, this means that when echad is unaccompanied by the article and used adjectively it is reasonable that it be considered as a cardinal (‘one’). Some may challenge this conclusion claiming that it may be an example of ‘denying the antecedent’ but it does seem to have merit.16
Another observation is that in lists, which particularly stress sequential events, the ordinal r’ishon (‘first’) is used. I consider six such occasions:
1. Num. 7:12–89 gives the offerings of the twelve tribal leaders on succeeding days. The first day uses the ordinalr’ishon. This text illustrates another feature, namely that once you reach the compound Hebrew numbers (11 and up) the terms are in the cardinal form.17
2. Num. 28:16r’ishon is used to describe the first day of unleavened bread. In verse 25 the text refers to the seventh (ordinal) day of the feast. Intervening ordinals are not present in verses 17–24.
3. 1 Chron. 24:7–18: the sequence of 24 lots is cast for the divisions of the priesthood who serve in successive order. Again the ordinal r’ishon is used to begin the sequence.
4. 1 Chron. 25:9–31 gives a similar sequential ordering of the 24 families of temple singers and r’ishon is used to commence the list.
5. 1 Chron. 27:2–15 gives the monthly rotation of David’s 12 army divisions (24,000 men per division) who served in sequence throughout the year. The ordinal r’ishon is used for the first division.
6. Zech. 6:2–3 lists the four angelic chariots are listed but it appears from the text that they are coming out from between the two mountains, possibly in temporal order. This latter point depends on whether they are pictured as emerging in single file and not coming out four abreast. I would tend to opt for the former since r’ishon is used instead of echad. Nevertheless, certainty eludes us in this case.
From this survey it does appear that a list emphasizing a temporal sequence of events tends to commence with the ordinal r’ishon as opposed to the cardinal echad which we found employed in the five lists of ‘countable items’ (plus the further six cited in the endnote).
Given that Gen. 1:1–31 is describing a sequence of creative acts one would expect to find the first day designated by the ordinal r’ishon. Instead, we find the cardinal form echad. From the preceding overview of lists it would seem clear that this initial appearance of the cardinal form is in fact signifying a cardinal meaning.
Furthermore, both echad and yôm are without the article indicating that the expression denotes ‘one day’. In fact the article does not appear until the sixth day—yôm hašišiy.
Steinmann comments:
‘But even here the grammar is strange, since there is no article on yôm, as would be expected. This would indicate that the sixth day was a regular solar day, but that it was the culminating day of creation. Likewise, the seventh day is referred to as yôm hašebi‘iy (Gen. 2:3), with lack of an article on yôm. This also, the author is implying, was a regular solar day. Yet it was a special day, because God had finished his work of creation.’18
An additional comment to Steinmann’s which I believe reinforces his point is that the prefix beth attached to yôminGen. 2:2a and 2:2b is both times pointed by the Massoretes with the pathach, implying the presence of the article. He is quite correct that in the concluding use of ‘day the seventh’ in Gen. 2:3b that yôm is anarthrous. Thus the pattern is actually:
Gen. 1:31: ‘day the sixth’
Gen. 2:2a: ‘in the day the seventh’
Gen. 2:2b: ‘in the day the seventh’
Gen. 2:3: ‘day the seventh’
This pattern highlights the peculiar nature of the concluding citation. Since the two prepositional phrases employ the expected use of the article, the fact that in the final reference the article is absent from yôm we are alerted to its uniqueness
 
it is clearly preferable to read 1:5b as defining ayôm for the following sequence of ordinals-namely one cycle of evening and morning, signifying a complete 24-hour day embracing both the period of darkness and the period of light. Having used the cardinal echad to establish that definition ofyôm, the chapter then goes on in the expected ordinal sequence.
 
Further emphasizing the special nature of the seventh day is the fact that it is the only one to have the day + ordinal occurring more than once.
In light of the preceding, it is clearly preferable to read 1:5b as defining a yômfor the following sequence of ordinals-namely one cycle of evening and morning, signifying a complete 24-hour day embracing both the period of darkness and the period of light. Having used the cardinal echad to establish that definition of yôm, the chapter then goes on in the expected ordinal sequence.
The only other passage in the entire Bible that makes reference to the Creation Week as a six-day sequence followed by a seventh day of rest is Exod. 20:8–11, where a one to one correspondence is seen between the regular 168 hour week of humans and God’s work of creation and rest.
From the standpoint of Hebrew exegesis it is would be unreasonable to read another meaning into the text. The only reason for so doing would appear to be based on considerations other than a careful reading of the actual narrative.

A final observation

It has been my experience that those who question the normal historical narrative reading of Gen. 1:1–2:4 tend to be my fellow evangelicals. Theological liberals recognize the text as saying that God created the universe in six 24-hour days. They see evangelicals who adopt alternative readings of the text as engaged in a form of suspect apologetics. I believe the liberal critique to be accurate. Where I differ from them, however, is that I believe the text is correct in what it is teaching. A more effective apologetic therefore lies in simply admitting what the text proclaims and showing that it has far more explanatory power than many people think. In that light, I am excited by the kind of research being conducted by CMI and likeminded creation science organizations. God means what He says and He did it just as Genesis says he did!
 

Related Articles

Further Reading

References and notes

  1. Wenham, G.J., Genesis 1–15, Word Biblical Commentary, Word Books, Waco, TX, 1987. On p. 19 he states: ‘ … “day”. There can be little doubt that here “day” has its basic sense of a 24-hour period. The mention of morning and evening, the enumeration of the days, and the divine rest on the seventh show that a week of divine activity is being described here.’ Then on p. 39 he contends, ‘It has been unfortunate that one device which our narrative uses to express the coherence and purposiveness of the creator’s work, namely, the distribution of the various creative acts to six days, has been seized on and interpreted over-literalistically, with the result that science and Scripture have been pitted against each other instead of being seen as complementary. Properly understood, Genesis justifies the scientific experience of unity and order in nature. The six-day schema is but one of several means employed in this chapter to stress the system and order that has been built into creation. Other devices include the use of repeating formulae, the tendency to group words and phrases into tens and sevens, literary techniques such as chiasm and inclusion, the arrangement of creative acts into matching groups, and so on.’ In the main body of my text I point out that elegance of order and literary finesse do not preclude the historicity of a narrative account. Return to text.
  2. Grudem, W., Systematic Theology, Zondervan, Grand Rapids, MI, p. 302, 1994. Return to text.
  3. Sarfati, J., Refuting Compromise, pp. 94–101, Master Books, Green Forest, AR, pp. 94–101, 2004. Return to text.
  4. O’Connor, M., Hebrew Verse Structure, Eisenbrauns, Winona Lake, Indiana, 1980. Return to text.
  5. Boyd, S.W., Statistical Determination of Genre in Biblical Hebrew: evidence for an historical reading of genesis 1:1–2:3; in: Vardiman, L., Snelling, A. and Chaffin, E. (Eds.), Radioisotopes and the Age of the Earth (Vol. II), Institute for Creation Research, El Cajon, CA, and Creation Research Society, Chino Valley, AZ, pp. 631–734, 2005. Return to text.
  6. I.e. lacking the definite article. If the definite article (represented by the vowel marking pathach under thebeth) then it would signify ‘in the day’. Its lack signifies an idiomatic use meaning ‘when’ as in the NIV translation. Return to text.
  7. Steinmann, A., אֶחָד [[echad] as an Ordinal Number and the Meaning of Genesis 1:5Journal of the Evangelical Theological Society 45(4):577–584, 2002. Return to text.
  8. Steinmann, ref. 7, p.580. Return to text.
  9. Steinmann, ref. 7, pp. 581–582. Return to text.
  10. e.g. Davidson, B., The Analytical and Chaldee Lexicon, Zondervan Edition, 8th printing, Grand Rapids, MI, p. 17, 1976, ‘II first, only in the enumerating of time, where the cardinal stands for the ordinal.’ He cites the usage when dealing with the first day (day one) of the nth month. See my comments in the main text.Return to text.
  11. Brown, F., Driver, S.R. and Briggs, C.A., (Eds.), A Hebrew and English Lexicon of the Old Testament, Oxford at the Clarendon Press, UK, reprinted with corrections, p. 25, 1972. Return to text.
  12. Harris, R.L., Archer, G.L. and Waltke, B.K., Theological Word Book of the Old Testament, Volume 1: Moody Press, Chicago, IL, p.30, 1980. This also corresponds to my count in Wigram, G.V., The Englishman’s Hebrew and Chaldee Concordance, Zondervan Edition, 7th printing, Grand Rapids, MI, 1978 where I counted 966. Return to text.
  13. Steinmann, ref. 7., p. 581; Waltke, B.K. and O’Connor, M.P., An Introduction to Biblical Hebrew Syntax, Winona Lake, IN, Eisenbrauns, p. 274, § 15.2.1b, 1990.Return to text.
  14. Genesis 4:19: ‘the name of the first [of two wives] was Adah’; Exod. 26:4,536:11: ‘the first curtain’ [of two]; Exod. 29:40Num. 28:7: ‘for the first lamb’ [of two]; 1 Kings 6:24: ‘the first cherub’ In each case echadis followed by ordinal forms (secondthird … ). Return to text.
  15. Steinmann, ref. 7, p.582. This is a refinement (indeed, correction) of Waltke and O’Connor’s treatment.Return to text.
  16. ‘Denying the antecedent’, i.e.
    a) echad with the article signifies an ordinal use. 
    b) In this text echad does not have the article. 
    c) Therefore, in this text echad has a cardinal use.‘Denying the antecedent’ since the premise does not assert that an ordinal use of echad necessarily has the article. However, in this case it is still reasonable to take it as a cardinal usage since the default meaning of echad is cardinal. Its ordinal usage is apparent from the context and in these cases the article is always present. Context shows that in the vast majority of cases the default cardinal meaning is implied and in those cases the article is missing. For the few cases where the meaning may be disputed, the burden of proof lies with those who would challenge the regular pattern. I note this mild caveat since Steinmann (see above) does maintain that the ordinal use is always accompanied by the article. Therefore, he would restate the premise as: a) echad with, and only with, the article signifies an ordinal use. b) and c) would, therefore, logically follow. I believe Steinmann is correct and I simply note a mild objection that might conceivably be raised.’ Return to text.
  17. Actually ‘eleven’ is interesting in that it uses ‘ashtēy in construct with the cardinal ‘asar (‘ten’). The etymology is uncertain and is only found in the plural construct form attached to ‘ten’. Return to text.
  18. Steinmann, ref. 7, p.583–584. Return to text.
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