Archives April 2013

The Language of Creation, Confronting the God-Plus-Evolution Myth (Part 1)

The vocabulary and grammar of the biblical creation describe a period of seven-literal 24-hour days – unanimously affirmed by ancient Jewish and Ante-Nicene Christian commentators. Nevertheless, a God-plus-evolution myth has arisen offering an alternative interpretation of the biblical creation. The ideas range from each day being a long indefinite era of time to the Genesis account merely being a literary framework with no bearing to reality. This study seeks to prove that the seven days of creation were literal-24 days by considering: The delimiting use of a number in front of the Hebrew word “yom” (day); the literal use of numbers in the Bible, the language and the grammar of Genesis one and two, and the value of literary genre.

The importance of the literal-six day creation is underscored ironically by atheist and evolutionist R. Bozarth in the American Atheist Magazine: “The Meaning of Evolution:”

…evolution destroys utterly and finally the very reason Jesus’ earthly life was supposedly made necessary. Destroy Adam and Eve and the original sin, and in the rubble you will find the sorry remains of the Son of God. If Jesus was not the redeemer who died for our sins, and this is what evolution means, then Christianity is nothing. (R. Bozarth 1979: 30)

While the atheists are forthright in their attack on the creation, the proponents of Theistic Evolution and Progressive Creationism, who profess a belief in God as creator and evolution as his mode of creation, are forced to somehow reconcile Scripture with evolution.

The Meaning of “Day”

The keystone of whether the earth is relatively young or extremely old rests heavily on the understanding of the Hebrew word יום yom, (day). Progressive Creation theorists contend that the days in Gen 1:1-2:3 are to be understood as long, indefinite periods of time. The young earth view, however, claims that God created the heavens and the earth and all therein in six, literal 24‑hour days roughly 6000 years ago. Does day only and always refer to a period of 24‑hours or does

Get all facts in the book.

Get all facts in the book.

it also refer to an indefinite period of time in which millions and billions of years could have passed allowing for the Progressive Creation and theistic-evolution theories?


The word day is used in several different ways in the Bible; sometimes referring to a time in the past. Judges 18:1, for example, states “In those days…” בימים ההם bayamim hahem. This exact phrase appears 31 times in the Hebrew Scriptures. It is a very common expression and is really no different than how we in English say “back in my day” or “back in those days” referring to a period of years in our lives but stating it in days. Hence, in this context, days are understood to be referring to time in the past that probably lasted several years (there are many days in a year) though definitely not thousands or millions – something that is obvious because it talks about human history of which the Bible gives definite times.


Sometimes the biblical writers used the word day to refer to a specific time of eschatological significance such as “the day of the LORD” יום הוה yom YHWH, found 13 times in the Hebrew Scriptures (mostly in the book of Isaiah), refers to a time in the future when God will judge the world and usher in a new age. This expression seems to speak more of an event of unknown duration rather than a specific amount of time, though a period of 24 hours cannot be ruled out.


At other times, days in the plural can refer to the span of someone’s life. In Gen 5:4 we read concerning the days of Adam, “So all the days that Adam (ימי־אדם yamei-adam) lived were nine hundred and thirty years; and he died.” Here day is used in reference to Adam’s lifetime, which is described as days, but then the text very clearly goes on to clarify what is meant by days – that is the years of his life or the summation of the days of his life. This is wonderfully illustrated by the Hebrew title of the book of I and II Chronicles למלכי ישׂראל דברי הימים divre ha-yamim lemalche Israel, literally transliterated as affairs or matters of the days of the kings of Israel.


An objection raised by Progressive Creation advocate Hugh Ross states that the “day” in Gen 2:4 “refers to all six-creation days (and the creation events prior to the first creative day)… it refers to a period longer than 24 hours” (Ross 1991: 52) and therefore would support the theory that the days of the Genesis creation account long vast ages. He suggests the word for generation (toledah) underscores a long period of time. “In Gen 2:4 the plural form, generations, is used, indicating that multiple generations have passed.” (Ross 1991: 52)


Nevertheless, the Hebrew expression in the day (that the LORD God) made עשׂות ביום (b’yom asot) actually carries the force of when. The letter ב (beth) in Hebrew often designates a temporal aspect. Joüon &. Muraoka note in A Grammar of Biblical Hebrew “With the infinitive ב is used in the temporal sense”. This explains why the letter beth in בהבראם (b’hibaram) is translated when they were created, a fact also supported by both the Brown Driver Briggs Lexicon, and Gesenius’ Hebrew Grammar (Kautzsch, E. and A. E., Cowley, eds 1910). B’yom is part of a three-word construct chain and it is used in relation to the infinitive asot (making) which again carries the force of when. What is important not to overlook here, however, is that when yom is used in conjunction with the preposition beth it may be understood as a less precise expression than the 24-hour day. When yom is used with a number, it always refers to a literal, 24-hour day. Furthermore, the full range of meaning of the word תולדות (toledoth), which often means generations, is in many places better translated as account or history. (See: BDB)

To Be Continued…

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Bible Study with Douglas Revelation 14 & 15 Armageddon March 28

In this teaching, Douglas explains how the battle Armageddon takes place in the Kidron valley / valley of Jehoshaphat just outside of Jerusalem and not up on the Jezreel valley, as is commonly taught. He gives the linguistic explanation showing how instead of Har Megiddon, the word could be understood as Arema (heap, pile, sheaf), Gei (valley), Don (judgment).

Satan’s Plot to Kill the Sons of Jacob (Antisemitism): Lessons from the Edge of Eternity

Antisemitism has always been a problem but it is on the rise again after a slight remission after WWII. Why has Satan been so keen on trying to destroy the Jewish people. The following is from my new book, Edge of Eternity, Book One. The book reads like fantasy but is chocked full of theology. In this scene, Rakhil (the slanderer, i.e. Satan) plots how to still be victorious against Elyon (God) after Aryeh (Jesus) rescues Enosh (Adam) from the Bor/Sheol (Pit/Grave). Your feedback is most welcome.


Rakhíl’s New Plan

Rakhíl glared furiously yet helplessly at the rescue of those once trapped by his plan. He needed a dry and deserted place where the sons of Enosh could not be for he could not stand to look upon the vermin in his rage. (Mat 12:43) In a flash he

The Desert of Danakil

was gone and his commanders followed suit and in just moments they touched down on the harsh, bleak and deadly environment of the desert of Danakíl. It was a brutal wasteland of volcanoes, lava lakes and scorching hot air filled with deadly gases, bubbling sulfur pits emitting a foul stench, and multicolored acid salt ponds leaving colored salt deposits. They landed on the wasteland like falling stars and then quickly regrouped to consider their course of action.

“What are we going to do?” asked the Prince of Parás, one of Rakhíl’s top commanders. “You have been the de-facto ruler over this world (John 12:31; 14:30; 16:11) since the time of the Downfall with us each holding a region as our domain. (Dan 10:13, 20; Job 1:6, 7) We have held legal and lawful rights over the planet because of the breach of contract on Enosh’s part.” He said disgruntled walking a semi-circle around a small bubbling lava-pit looking menacingly at Rakhíl. “So long as the debt, the lien, if you will, remained then Elyón could never come back and take possession of the planet. The lien which guaranteed Rakhíl the ability to claim adverse possession over the planet was broken when Aryeh relinquished his life. (Heb 9:16, 17)  Now we are undone because you failed to kill Aryeh, son of Elyón while he was still a young child and (Mat 2:16) you failed to dissuade him (Mat 4:1-11) when he began speaking publicly of his assignment Elyón had given him. He simply ignored your attempts and fulfilled his objective which was to free Enosh and his kin! Did you not see that he could satisfy the legal demands of the contract which neither Enosh nor any of his descendants were worthy to pay because they were in breach of it? Aryeh fulfilled it in literally every way. He was the rightful and legal kinsman to sons of Ya’akov, and Benyishai. He was one of Enosh’s descendants and yet without wickedness or genetic defect.

He merely brushed you off,” he said flicking his hand to the ground, “when you offered to give him all of the kingdoms of the world and their glory if he would just fall down and worship you.” (Mat 4:8, 9) He again said gesturing like someone prostrating. “You assured us that there would no way to overturn the treachery of Enosh. Yet the lien which guaranteed you the ability to claim adverse possession over the planet was broken when Aryeh relinquished his life. (Heb 9:16, 17) Your plan seemed flawless until this moment because now your rule and our rule is broken.” The commander said disdainfully. “It is done. He has accomplished his assignment to break the debt which Enosh’s actions had brought upon Elyón’s creation, which he had benefited to Enosh. His forfeiture of all authority and rights which Elyón had given over the Earth to Enosh in perpetuity was our stronghold. (John 12:31; 14:30; 16:11) Without it Elyón can now take possession of that which is rightfully his! We are finished!” He said spitefully.

“Silence,” barked the Prince of Yaván another top commander who was standing close to the Dark Lord. “Rakhíl was right to rise up to liberate us from the oppression of Elyón. Imagine if you were still under his rule – you would be groveling at the feet of the sons of Enosh right now like our spineless brothers Mikha-El, Gavri-El and the rest are doing. They have no freedom to do as they please. They must serve the vermin.”

“You understand nothing,” Rakhíl sneered stepping forward to answer his accuser. Even in his disfigured form, his presence was still imposing. “This is indeed a victory for Elyón, but it is not the end of the road by any means. We still have some vital moves to play in this ancient struggle. Elyón’s desire has been to be with the sons of Enosh face to face.” (Exod 33:11; Lev 26:12; Num 12:8; Matt 5:8; Matt 18:10; Rom 8:18; 1Cor 13:12; 1John 3:2; Rev 7:14, 21:3, 22:4) He knows that once the veil comes down then the Earth will undergo radical changes. (Rom 8:19-22; 2 Pet 3:10, Rev 6:14; Isa 34:4) Therefore we still have an opportunity to yet overturn Elyón’s work before he reasserts his presence on the earth. Elyón has promised to deliver to the sons of Ya’akov, the ones he has set apart, the kingdom forever, and ever.’ (Dan 7:18; Isa 60:14)

What do you imagine would happen if they were not around to receive it?” He asked rhetorically gazing scornfully at them. “The key is the utter destruction of the sons of Ya’akov. Once we destroy them completely then we will demonstrate Elyón to be a liar and his entire right to rule can be legally challenged. Elyón promised there would be physical, non-resurrected sons of Ya’akov to inhabit the kingdom who would live in the land (Isa 65:9) and that their days would be like the days of a tree, and his elect, the sons of Ya’akov, would long enjoy the work of their hands. (Isa 65:22) If there were no physical descendants left, then the promise could never be fulfilled and Elyón and he would be at an impasse.”

“However,” the Prince of Paras interrupted inquisitive, though still with contempt toward the Dark Lord, “Elyón will never permit a direct attack on Yisra-El in the same way that it was not possible to attack Yov (Job 1:12, 2:6) until the impenetrable barrier was removed. (Job 1:10) Furthermore, Elyón has stationed Mikha-El as their chief prince to stand watch over them (Dan 12:1) and a formidable foe he is; something you learned at the death of Moshe when the two of you fought over Moshe’s body. You slandered your nemesis, yet he dared not bring a slanderous accusation against you and instead used a greater weapon and by invoking Elyón to rebuke you and you were forced to retreat. (Jude 1:9) We cannot attack Yisra-El and hope to be victorious.

As if that were not enough,” he continued, “Elyón has acted craftily through Aryeh and his selfless and humble act,” he grimaced showing how he despised him to the core. “He integrated the nations (Rom 11:19) into the commonwealth of Yisra-El. (Eph 2:19) This was something that had not formerly been revealed to us! It was obvious that Elyón has played favorites by electing the sons of Ya’akov to be his people, (1Chr 16:13; Ps 33:12, 105:6, 43, 135:4; Isa 45:4, 65:9, 22) his special treasure, (Deut 14:2) and his inheritance (Exod 15:15, 19:5, 34:9; Deut 4:20 7:6, 9:26) before the foundation of the world”[i] (Eph 1:4) he said sarcastically. “We know how his Archives is literally filled with passage after passage of such declarations. Yet again, you did not anticipate how Elyón planned to not only give the sons of Ya’akov a part in the age to come, but to all of the sons of Enosh.” He said disapprovingly.

“The mystery that the nations should be fellow heirs, should be of the same body, partakers of his promise (Eph 3:6) was hidden in Elyón. (Eph 3:9) Only now has it been disclosed to us (Eph 3:10) through this new commonwealth of Yisra-El (Eph 2:19; Eph 3:11) where the nations who were once far off – outsiders of the commonwealth and strangers from the covenants of promise, having no hope and without Elyón, have now been brought in by the life-force of Aryeh,” (Eph 2:12, 13) he said contemptuously.

“Your lack of imagination is the source of your insolence.” Rakhíl countered unnerved by their insubordination. “Elyón’s perennial affection for the sons of Enosh and his favoritism toward the sons of Ya’akov will be his downfall. Do you not see the glaring weakness which we will exploit to the fullest?” He said staring venomously at the Prince of Parás who dared challenge his wisdom. “Your silence is welcomed and now I see you need a little refresher in history,” he mocked, “You recall Bilam, the seer, son of Beor of the land of Pethor the prophet who was prevented from cursing the sons of Ya’akov when brought to the land of Moav because Elyón had placed a blessing on them which was impossible to breach. (Gen 12:1-2) Thus, Bilam was not able to curse them regardless how much gold and treasures he was offered. Elyón has made an irrevocable promise to Avram and his sons (Rom 11:29; Gen 15) and nothing we can do will ever overturn that promise. (Num 22:12, 18, 35, 24:10-13; Deut 23:5)

I hope, students,” he continued his jeering, “that you now recall the answer; Bilam informed Balak that if their young women went in and seduced the sons of Yisra-El to perform rites in their temples, then Elyón himself would remove the hedge of protection then they would easily fall before their enemies.” (Num 24:14, 31:16; Mic 6:5; Rev 2:14)  You see, Bilam was prevented from cursing them…but he was able to get them to curse themselves.

Therefore, you mindless fools, this unexpected new paradigm of Yisra-El and the nations as equals in terms of their restoration in the age to come regardless of their distinct roles (Rom 2, Eph 2:12) is in fact the key to us victoriously overthrowing Yisra-El. All we need to do is to convince the nations and peoples that they are not merely integrated into the commonwealth of Yisra-El, but actually a replacement of it.” (Rom 11:1-2, 16-24) He chuckled. “Once that seed of discord is planted” he snickered again at his own imagination, “it will germinate into hatred and eventually persecution of the people Elyón had chosen to be at the center of his kingdom. (Dan 7:18; Duet 28:13; Isa 62:7) You see, while we cannot not actually touch the apple of Elyón’s eye, the nations who have come in to the commonwealth, who have been integrated with Yisra-El, can in fact gouge his eye when they destroy Yisra-El and even be convinced that in so doing they are doing Elyón’s bidding,”[ii] He stated confidently. “Not only will such actions serve to weaken and destroy Yisra-El, but over time the sons and daughters of Yisra-El (John 1:11) will be repelled by the very name of Aryeh, because it will in his name that great atrocities will occur, thanks to the seeds of discord that we shall sow. Our powerful countermeasure is turning the world against the sons of Ya’akov when they are eliminated then there would be no beneficiary to receive the benefits of the will. (Heb 9:16, 17)

You must go like in previous times and flatter the people brought into the commonwealth so that they boast and imagine that they support the root, when in fact the root supports them. (Rom 11:18) Our first step will be to encourage them to believe that Elyón is finished with Yisra-El whom he elected years before, despite his clear statements otherwise. (1Sam 12:22; Ps 94:14; Jer 31:35-37; Rom 11:1-2)  We will then persuade them that they, the nations, have replaced Yisra-El (Rom 11:13-18) and once they are convinced of that, then they will view themselves as the ones Elyón has elected. With that as their premise, then they will logically conclude that Elyón’s election is not simply an invitation to be front and center in his kingdom (Mat 22:1-14) but rather is a matter of life eternal. Following their logic, they will be convinced that their election means that Elyón has chosen some to receive eternal life and others, automatically, through no decision or action of their own, to be destroyed in the fiery stream of Elyón. Once these beliefs have taken root then it will be simply a matter of time until the nations will be in complete agreement that the sons of Ya’akov are a cancer, a blight, which needs to be eradicated and wiped off the map of the world. (Ps 83:1-4) When that day comes, we will answer the call,” Rakhíl said relishing the cunning of his plan. “I can savor the vitality of the sons of Ya’akov’s life-force that will be spilled in the name of Aryeh, but actually in our honor before our final victory. That is imagination!” He said looking sternly at the Prince of Paras.

All the fallen malakhim laughed greedily and in agreement at the insidious plan of their leader. “You are worthy, Lord Rakhíl,” the Prince of Paras said falling at his feet while others shouted along with all of the others.

Rakhíl looked at the others disdainfully. When this new truth, he thought to himself,  that Elyón is finished with Yisra-El and has replaced them with the “nations” is firmly rooted and when Yisra-El is back in the land, then I will implement the next phase of my plan; posing as the Promised One himself.

[i] See my latest paper Why God Did Not Elect Calvinists Part Two

[ii]  He was proven accurate through the doctrine of Chrysostom Augustine and others who taught that Yisra-El had forfeited Elyón’s election and the nations, which had been brought into the commonwealth of Isra-El, had replaced Yisra-El! In time the nations persecuted Elyón’s people in the name of the very one who had come to restore them. The manuscripts are replete with passages where Elyón said that he would never abandon his people Yisra-El, (1Sam 12:22; Ps 94:14; Jer 31:35-37) whom he had elected and foreknown. (Rom 11:1-2; 1Pet 1:2) There is also a plethora of evidence outside of the ancient manuscripts we are examining which demonstrate how Rakhíl was able to subtly convince the nations which professed a relationship to Arye that they had replaced Yisra-El, though, for the sake of brevity, we must limit our survey of the manuscripts to how Elyón would restore the whole world, in which Yisra-El played a central role.

Luther, Calvin Charles D. Provan. The Church Is Israel Now: The Transfer Of Conditional Privilege. ISBN 978-1-879998-39-1 (supports supersessionism)