1
How could the days of Genesis 1 be literal if the Sun wasn’t created until the fourth day? on Tue Jul 27, 2010 11:36 am
How could the days of Genesis 1 be literal if the Sun wasn’t created until the fourth day?
http://discussions.godandscience.org/viewtopic.php?f=6&t=34543&p=85118#p85118
I tried to explain it best here.. Basically the atmosphere was cleared to reveal the sun and stars on day 4. In the fourth day it doesn't say that God created the sun, moon and the stars. It states that he "made" them, which is the Hebrew word "asa" translated as the verb "made". When the Hebrew word "asa" is used it is usually used to denote an action already completed.
Genesis 1:16 And God made the two great lights, the greater light to govern the day, and the lesser light to govern the night; He made the stars also.
Genesis 1:16 simply does not specify when in the past the sun, moon, and stars were made. However in Genesis 1:1, it does says that it was created using the Hebrew word "erets" or "hashamayim we ha' erets," heavens (plural) and the earth (singular). "Hashamayim we ha' erets" consistently refers to the totality of the physical universe. All matter and energy and whatever else it contains....
http://creation.com/how-could-the-days-of-genesis-1-be-literal-if-the-sun-wasnt-created-until-the-fourth-day
http://discussions.godandscience.org/viewtopic.php?f=6&t=34543&p=85118#p85118
I tried to explain it best here.. Basically the atmosphere was cleared to reveal the sun and stars on day 4. In the fourth day it doesn't say that God created the sun, moon and the stars. It states that he "made" them, which is the Hebrew word "asa" translated as the verb "made". When the Hebrew word "asa" is used it is usually used to denote an action already completed.
Genesis 1:16 And God made the two great lights, the greater light to govern the day, and the lesser light to govern the night; He made the stars also.
Genesis 1:16 simply does not specify when in the past the sun, moon, and stars were made. However in Genesis 1:1, it does says that it was created using the Hebrew word "erets" or "hashamayim we ha' erets," heavens (plural) and the earth (singular). "Hashamayim we ha' erets" consistently refers to the totality of the physical universe. All matter and energy and whatever else it contains....
http://creation.com/how-could-the-days-of-genesis-1-be-literal-if-the-sun-wasnt-created-until-the-fourth-day
We know today that all it takes to have a day-night cycle is a rotating Earth and light coming from one direction. The Bible tells us clearly that God created light on the first day, as well as the Earth. Thus we can deduce that the Earth was already rotating in space relative to this created light.
God can, of course, create light without a secondary source. We are told that in the new heavens and Earth there will be no need for sun or moon (Rev 21:23). In Genesis, God even defines a day and a night in terms of light or its absence.
‘Progressive creationists’ sometimes use the argument that the days are really long periods, although God could have used words for that if He had really meant that (see How long were the days of Genesis 1?). The creation of the sun after the Earth undermines progressive creationists’ attempts to harmonise the Bible with billions of years. So they must explain this teaching away. Some assert that what really happened on this fourth ‘day’ was that the sun and other heavenly bodies ‘appeared’ when a dense cloud layer dissipated after millions of years. This is not only fanciful science, but bad exegesis of Hebrew. The word ‘asah means ‘make’ throughout Genesis 1, and is sometimes used interchangeably with ‘create’ (bara’), e.g. in Genesis 1:26–27. It is pure desperation to apply a different meaning to the same word in the same grammatical construction in the same passage, just to fit in with atheistic evolutionary ideas like the ‘big bang’. If God had meant ‘appeared’, then He presumably would have used the Hebrew word for appear (ra’ah), as when the dry land ‘appeared’ as the waters gathered in one place on Day 3 (Genesis 1:9). We have checked over 20 major translations, and all clearly teach that the sun, moon and stars were made on the fourth day.
The evidence that ordinary days are being referred to is so overwhelming that even liberal Hebrew scholars admit that the author can have had no other intent — particularly when the words ‘evening’ and ‘morning’ are used from the first day. (See The Creation Answers Book Chapter 2, and Six Days? Honestly!)
On the fourth day the present system was instituted as the Earth’s temporary light-bearers were made, so the diffused light from the first day was no longer needed. [Interestingly, after writing this article, I found that Calvin had made the same point (see Calvin says: Genesis means what it says). This shows that once again, skeptics just repeat arguments long ago refuted by Bible believing scholars.]
God can, of course, create light without a secondary source. We are told that in the new heavens and Earth there will be no need for sun or moon (Rev 21:23). In Genesis, God even defines a day and a night in terms of light or its absence.
‘Progressive creationists’ sometimes use the argument that the days are really long periods, although God could have used words for that if He had really meant that (see How long were the days of Genesis 1?). The creation of the sun after the Earth undermines progressive creationists’ attempts to harmonise the Bible with billions of years. So they must explain this teaching away. Some assert that what really happened on this fourth ‘day’ was that the sun and other heavenly bodies ‘appeared’ when a dense cloud layer dissipated after millions of years. This is not only fanciful science, but bad exegesis of Hebrew. The word ‘asah means ‘make’ throughout Genesis 1, and is sometimes used interchangeably with ‘create’ (bara’), e.g. in Genesis 1:26–27. It is pure desperation to apply a different meaning to the same word in the same grammatical construction in the same passage, just to fit in with atheistic evolutionary ideas like the ‘big bang’. If God had meant ‘appeared’, then He presumably would have used the Hebrew word for appear (ra’ah), as when the dry land ‘appeared’ as the waters gathered in one place on Day 3 (Genesis 1:9). We have checked over 20 major translations, and all clearly teach that the sun, moon and stars were made on the fourth day.
The evidence that ordinary days are being referred to is so overwhelming that even liberal Hebrew scholars admit that the author can have had no other intent — particularly when the words ‘evening’ and ‘morning’ are used from the first day. (See The Creation Answers Book Chapter 2, and Six Days? Honestly!)
On the fourth day the present system was instituted as the Earth’s temporary light-bearers were made, so the diffused light from the first day was no longer needed. [Interestingly, after writing this article, I found that Calvin had made the same point (see Calvin says: Genesis means what it says). This shows that once again, skeptics just repeat arguments long ago refuted by Bible believing scholars.]
Last edited by elshamah888 on Sat Jul 31, 2010 3:46 am; edited 1 time in total