https://apologeticspress.org/APContent.aspx?category=9&article=5000
Creation and the Age of the Earth
For
thousands of years Genesis chapter one has been understood as the
original creation of the Universe that took place in six normal, but
majestic, days. Within the last two centuries, many have been conned
into believing that the billions of years required for evolution must
fit somewhere within the first chapter of the Bible. For numerous “Bible
believers,” flawed evolutionary dating methods have become the tyrant
of biblical interpretation. Therefore, we are told that God spent, not
six literal days, but billions of years creating the Universe and
everything in it. We frequently hear such statements as: “God is not
bound by time;” “God could have taken as much time as He wanted while
creating the Universe and everything in it;” and “Billions of years
could have elapsed within Genesis 1.” To say that Creation did
not last billions of years, supposedly, is to limit Almighty God.
Every Christian readily admits that God is not bound by time. He is the
infinite, eternal, all-powerful, all-knowing Creator. He is “from
everlasting to everlasting” (Psalm 90:2). The point, however, is not
whether God is outside of time; the crux of the matter is: what has the
all-authoritative, eternal Creator
revealed to us about His Creation in His all-authoritative Word? God could have created the Universe in
any way He so desired, in
whatever order He wanted, and in
whatever time frame
He chose. He could have created the world and everything in it in six
hours, six seconds, or in one millisecond—He is, after all, God Almighty
(Genesis 17:1). But the pertinent question is not what God
could have done;
it is what He said He did.
And He said that He created everything in six days (Genesis 1).
Furthermore, when God gave the Israelites the Ten Commandments, He
stated:
Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work,
but the seventh day is the Sabbath of the Lord your God. In it you
shall do no work: you, nor your son, nor your daughter, nor your male
servant, nor your female servant, nor your cattle, nor your stranger who
is within your gates. For in six days the Lord made
the heavens and the earth, the sea, and all that is in them, and rested
the seventh day. Therefore the Lord blessed the Sabbath day and hallowed
it (Exodus 20:8-11, emp. added).
This Sabbath command can be understood properly only when the days of the week are interpreted as normal days.
The Creation of Man and the Age of the Earth
According to the theory of evolution, man is a newcomer to planet
Earth, far removed from the origin of the Universe. If the Universe was
born 14 billion years ago, as many evolutionists, theistic
evolutionists, and progressive creationists believe, man did not “come
along” until about 13.996 billion years later. If such time were
represented by one 24-hour day, and the alleged Big Bang occurred at
12:00 a.m., then man did not arrive on the scene until 23:59:58 p.m.
Man’s allotted time during one 24-hour day would represent a measly two
seconds.
If the Bible taught, either explicitly or implicitly, that man was so
far removed from the origin of the Universe, Bible-believing Christians
would have no reservations accepting the above-mentioned timeline. Just
as a Christian believes that God parted the Red Sea (Exodus 14), made an
iron ax head float on water (2 Kings 6:5), and raised Jesus from the
dead (Matthew 28:1-8), he would accept that humans appeared on Earth
billions of years after the beginning of Creation—
if
that was what the Bible taught. The problem for theistic evolutionists
and progressive creationists is that God’s Word never hints at such a
timeline. In fact, it does the very opposite.
The Bible makes a clear distinction between things that took place
before “the foundation of the world” and events that occurred
after the “foundation of the world.” Jesus prayed to the Father on the night of His arrest and betrayal, saying: “You loved Me
before the foundation of the world” (John 17:24, emp. added). Peter revealed in his first epistle how Jesus “was foreknown
before the
foundation of the world, but was manifest in these last times for you”
(1 Peter 1:20, emp. added). Paul informed the Christians in Ephesus how
God “chose us in Him
before the foundation of the world, that we should be holy and without blame before Him in love” (Ephesians 1:4, emp. added).
Before “God created the heavens and the earth” (Genesis 1:1), He was alive and well.
If theistic evolutionists and progressive creationists are correct, then man arrived on the scene, not
before the foundation of the world (obviously), nor
soon after the foundation of the world, but
eons later—13.996 billion years later to be “precise.” This theory, however, blatantly contradicts Scripture.
Jesus taught that “the blood of all the prophets…was shed
from (“since”—NASB) the foundation of the world…,
from the blood of Abel
to the blood of Zechariah who perished between the altar and the
temple” (Luke 11:50-51, emp. added; cf. Luke 1:70). Not only did Jesus’
first-century enemies murder the prophets, but their forefathers had
slain them as well, ever since the days of Abel. Observe that Jesus
connected the time of one of the sons of Adam and Eve to the “foundation
of the world.” This time is contrasted with the time of a prophet named
Zechariah, whom, Jesus told His enemies, “you murdered between the
temple and the altar” (Matthew 23:35). Zechariah was separated from the
days of Abel by thousands of years. His blood was not shed near the
foundation of the world; Abel’s was. Certain early martyrs, including
Abel, lived close enough to Creation for Jesus to say that their blood
had been shed “from the foundation of the world.” If man arrived on the
scene billions of years after the Earth was formed, and hundreds of
millions of years after various living organisms such as fish,
amphibians, and reptiles came into existence (as the evolutionary
timeline affirms), how could Jesus’ statement make sense? Truly, man was
not created eons
after the beginning of the world. Rather, he has been here “from the foundation” of it.
On another occasion when Jesus’ antagonists approached Him, they
questioned Him about the lawfulness of divorce. Jesus responded by
saying, “But
from the beginning of the creation, God
made them male and female” (Mark 10:6, emp. added). According to Genesis
1 and 2, God made Adam and Eve on the sixth day of Creation (1:26-31;
2:7,21-25). Jesus referred to this very occasion and indicated that God
made them “from the beginning of the creation.” Similar to the
association of Abel’s day with “the foundation of the world,” the
forming of Adam and Eve on day six of the Creation can be considered
“from the beginning of the creation.”
[NOTE: Jesus is
not suggesting that Adam and Eve were created at the beginning
of day one of the creation week. The word “creation” (
ktiseos) in Mark 10:6 is not used in the specific sense of the
week of
creation. (If that were the case, then Jesus would have said that the
original couple were made “at the end of the creation” week.) Respected
Greek lexicographers Danker, Arndt, and Gingrich noted that Jesus is
referring to “the sum total of everything created;” the “world” (2000,
p. 573). In other words, Adam and Eve were so far removed from the first
century A.D. and the time that Jesus made this statement, that one
could truly say that the first human beings were made “from the
beginning of the creation/world/universe” (cf. 2 Peter 3:4).]
If the 14-billion-year timeline of evolution were true, Jesus’
statement in Mark 10:6 would be erroneous; Adam and Eve would have been
nowhere close to the beginning of the Universe, but would have arrived
“at the end”—13.996 billion years
after it began. Simply put, the theory of evolution and Jesus’ statement in Mark 10:6 cannot both be true.
In the epistle to the Christians in Rome, the apostle Paul also alluded to how long man has been on the Earth. He wrote: “For
since the creation of the world
His invisible attributes are clearly seen, being understood by the
things that are made, even His eternal power and Godhead…” (Romans 1:20,
emp. added).
Who on Earth can recognize the eternal
power and divine nature of God? Man. [NOTE: Although some might suggest
that angels can understand God’s invisible attributes, the context of
Romans 1:18-32 clearly refers to humans, not angels.] How long has man
been aware of God and His invisible attributes? “Since the creation of
the world.” How, then, could man logically have been “perceiving” or
“understanding” God “
since the creation of the world,”
if he is separated from the creation of “the heavens and the earth, the
sea,” and so many of the animals (like trilobites, dinosaurs, and “early
mammals”) by millions or billions of years? Such a scenario completely
contradicts Scripture. Yet, as David Riegle once observed, people (even
“Christians”) will “accept long, complicated, imaginative theories and
reject the truth given to Moses by the Creator Himself” (1962, p. 24).
The simple fact is, one cannot logically believe in both evolution and
the Bible. A choice must be made between the two. One can choose the
ever-changing, man-made, unscientific theory of evolution (cf. Miller,
2013), or he can decide to believe the “the word of the Lord” that
neither withers nor falls away, but “endures forever” (1 Peter 1:24-25).
God’s Chronology of Creation vs. Evolutionary Theory
In addition to the theory of evolution contradicting the timeline of
Creation, it further contradicts the precise chronology of Creation as
revealed in Genesis 1. The omnipotent Creator could have created
everything at the same moment. He could have created everything in the
precise order that evolutionists theorize the Universe developed—over 14
billion years of time. There are an infinite number of ways that God
could have brought everything into existence. However, there is only
one way
that God’s authoritative Word said He brought the Universe into
existence, and that one way contradicts evolutionary theory. Consider
some of the discrepancies between the chronology of evolution and
Genesis 1.
Which Came First—the Earth or Sun?
Evolution alleges that the Sun and other heavenly bodies evolved
millions of years before the Earth. However, according to Genesis 1, God
created the water-covered Earth on day one (Genesis 1:1-5), while He
brought the Sun, Moon, and stars into existence on day four (Genesis
1:14-19). So which is it? Was the Earth created three days before the
Sun, or did it evolve millions of years after the Sun? One cannot
logically embrace both accounts.
[NOTE: Some Christians contend that God must have created the Sun,
Moon, and stars in Genesis 1:1 and then “set” them (Genesis 1:16; Hebrew
nathan) in their precise locations in the heavens on the
fourth day of Creation (see Thurman, 2006, p. 3). However, it was on day
four of Creation that God not only “set” the heavenly bodies in place,
but He literally “made” (Hebrew
asah) them (1:16). Similar to
how God initially made the land and seas void of animal life (which
later was created on days five and six of Creation), the “heavens” were
made “in the beginning,” but the hosts of heaven (which now inhabit
them) were created “in the firmament of the heavens” on day four. What’s
more, similar to how God spoke light into existence on day one of
Creation, saying, “
Let there be light” (1:3), on the fourth day God declared, “
Let there be lights in the firmament of the heavens…and it was so” (1:14-15). As Gary Workman noted:
“Let there be lights” (v. 14) is identical in grammatical construction
with other statements of “let there be…” in the chapter. Therefore the
command can only mean that God spoke the luminaries into existence on
the fourth day just as he had created the initial light on day one and
the firmament on day two” (1989, p. 3).
Keep in mind that “the Father of lights” (James 1:17), Who
is
“light” (1 John 1:5; John 14:6), could create light easily without
first having to create the Sun, Moon, and stars. Just as God could
produce a fruit-bearing tree on day three without a seed, He could
produce light supernaturally on day one without the “usual” light
bearers, which subsequently were created on day four (see Miller, 2014
for more information on this subject).]
Early Earth—Dry or Water-Covered?
Evolution alleges that billions of years following the Big Bang, Earth
evolved out of a massive cloud of dust that was billions of miles wide.
What’s more, there was no water on the surface of the early Earth, as
bodies of water did not form (allegedly) for millions of years.
Does this scenario sound anything like the Creation account? Certainly not. God spoke a
water-covered
Earth into existence on the first day of Creation (Genesis 1:1-5). On
day two He divided the waters (1:6-8). It was not until the third day
that God made the dry land to appear (1:9-13). Once again, God’s
chronology of Creation and evolutionary theory stand at odds with one
another.
Fruit-Bearing Trees—Before or After Fish and Fleas?
Consider another frequently disregarded discrepancy between
evolutionary theory and the Bible. Allegedly, “[p]lants first colonised
land in the Ordovician period, around 465 million years ago”
(O’Donoghue, 2007, 196[2631]:38). “It wasn’t until the evolution of
trees
80 million years later that vegetation could
spread around the globe” (p. 40, emp. added). What’s more, trees with
roots, seeds, and leaves supposedly evolved nearly
100 million years after the first land plants (p. 40). There were fish in the seas (see
Evolution…,
1994, p. 30) and “tiny creatures such as insects” on land (O’Donoghue,
p. 38), but according to evolution, seed-producing, fruit-bearing trees
bloomed millions of years later.
According to Scripture, the omnipotent God Who created everything with
“the breath of His mouth” (Psalm 33:6), said: “Let the earth bring forth
grass, the herb that yields seed, and the fruit tree that yields fruit
according to its kind, whose seed is in itself, on the earth” (Genesis
1:11). The Bible then reveals, “and it was so. And the earth brought
forth grass, the herb that yields seed according to its kind, and the
tree that yields fruit, whose seed is in itself according to its kind.
And God saw that it was good. So the evening and the morning were the
third day” (Genesis 1:11-13).
It is really very simple. God made grass, herb, and tree, seed, spore,
and fruit on the same day of Creation. There were no epoch-long,
time-laden processes that turned plants into shrubs and shrubs into
trees over many millions of years. God
said He did it in one day, “and it was so.” Furthermore, He did it
prior
to His creation of any animal life. Although evolution says that fish
and insects were around before fruit bearing trees, the Bible teaches
otherwise (Genesis 1:20-25).
In truth, the chronology of Creation as revealed in Genesis 1
completely contradicts evolutionary theory. A true Bible believer cannot
reasonably hold to a theory that claims certain animals were around
millions of years
before trees, or that the early Earth had no water on its surface. The sooner evolutionary-sympathizing Christians acknowledge the
clear contradictions
between evolution and God’s Creation account, the better. If
evolutionary theory is true, the Bible is wrong. If the Bible is true,
evolutionary theory is a lie. “How long will you falter between two
opinions?” (1 Kings 18:21).
The Day-Age Theory
Christians who embrace the long ages of evolutionary geology must find
some way to fit billions of years into the biblical record. One of the
most popular theories concocted to add eons of time to the age of the
Earth is known as the Day-Age Theory. This theory suggests that the days
of Genesis 1 were not literal, 24-hour days, but lengthy periods of
time (millions or billions of years). Is such a theory to be welcomed
with open arms, or is there good reason to reject it? In truth, the
available evidence reveals several reasons why we can know that the days
mentioned in Genesis 1 were the same kind of days we experience in the
present age, and were not eons of time.
Interpreting the Word “Day” is Not Rocket Science
The singular and plural forms of the Hebrew word for day (
yom and
yamim)
appear in the Old Testament over 2,300 times, making it the fifth most
common noun in the Old Testament (Saebo, 1990, 6:13-14). The term is
used in three basic ways. The first two ways are defined and limited:
“Day” (
yom) can refer to a 24-hour period (e.g., Genesis 50:3),
and it can refer to the part of the 24-hour period that is “light” (in
contrast to the darkness/night; Genesis 1:3-5). Day is also used in an
extended way to refer to longer, less-defined periods of time in the
past, present, or future (e.g., “the day of the Lord,” Zechariah 14:1).
Even today, we use the term “day” in different ways, but
rarely
do people have a difficult time understanding each others’ use of the
term, since the context and the way in which the word is used virtually
always defines the word rather easily. Think about it: How often do you
have to interrupt and question someone because you misunderstand how
they are using the word “day”? Such questions are seldom, if ever,
asked. Consider the following paragraph:
In Abraham’s day, God made a covenant with the
righteous patriarch and his descendants, saying, “Every male child among
you shall be circumcised…. He who is eight days old among you shall be circumcised” (Genesis 17:10,12). As long as it was day eight, it may not have mattered if Abraham and his descendants circumcised their young males during the day or night. In Moses’ day, even if day eight fell on the seventh day (the Sabbath day), the Israelites were expected to circumcise their male children on this day, “so that the law of Moses should not be broken” (John 7:23).
How is the word “day” used in the above paragraph? It is used twice in
reference to the two different general periods of time in which Abraham
and Moses lived. It is used once to refer to the opposite of night. It
is used six times to refer to literal, 24-hour days.
Most Bible readers can easily and quickly understand how the inspired writers used
yom
(day) throughout the Bible. Most people clearly comprehend if the word
“day” is used in a defined manner (as a part of or an entire 24 hours)
or in an undefined manner (e.g., “in the day of the Lord”). After the
Flood, the Lord said, “While the earth remains…, winter and summer, day
and night shall not cease” (Genesis 8:22). “Day” is obviously used here
in reference to a defined time period—the part of a 24-hour period that
is light (cf. Genesis 7:4; 29:7; Exodus 24:18). During the Flood, “the
waters prevailed on the earth one hundred and fifty days” (Genesis
7:24). Once again, “days” (
yamim) is used in a defined sense,
though instead of referring to the light period of the day(s), the
emphasis is on the total 24-hour period(s)—specifically, 150 24-hour
periods. In Deuteronomy 31:17, the Lord foretold how the Israelites
would break His covenant, and “in that day” many troubles would come
upon them. The emphasis here is on a less defined period of time—in the
future, when the Israelites would begin worshiping the idols of the
pagan nations around them.
Days and Numbers
One of the easiest ways (though not the only way) to detect when the
Bible is using the term “day” in a literal, 24-hour sense is if the term
is modified by a number. Obviously, day
eight (in the aforementioned sample paragraph) refers to the eighth literal
day (not week, month, year, decade, etc.) of a child’s life. Day
seven
refers to the seventh literal day of the week—the Sabbath day. Who
would mistake these “days” for anything other than regular days?
Interestingly, as Henry Morris once noted, “[W]henever a limiting
numeral or ordinal is attached to ‘day’ in the Old Testament (and there
are over 200 such instances),
the meaning is always that of a literal day” (1974, p. 224, emp. added, parenthetical item in orig.). Indeed, just as Jonah was in the belly of the great fish for
three days (and not 3,000 years), and just as the Israelites marched around Jericho once a day for
six days
(and not six long, vast periods of time), we can know that God created
everything in “six days” (Exodus 20:11; 31:17), not six billion years.
About each day of Creation, Moses wrote: “So the evening and the morning
were the first day…second day…third day…fourth day…fifth day…sixth day”
(Genesis 1:5,8,13,19,23,31).
Days with Evenings and Mornings
Another indicator throughout the literal, non-prophetic language of Scripture that
yom
refers to a limited, defined time of 24 hours or less [i.e., whether it
is used to refer to (a) daylight hours of a 24-hour period or (b) the
24-hour period itself], is if the words “morning” and/or “evening” are
used to describe the particular day. The words “morning” (
boqer) and “evening” (
‘ereb) appear 348 times in the Old Testament. (
Boqer appears 214 times and
‘ereb
134 times; Konkel, 1997, 1:711,716.) Again and again throughout the Old
Testament these words are used in reference to specific, defined
portions of regular 24-hour days.
-
Noah “waited yet another seven days, and again he sent the dove out from the ark. Then the dove came to him in the evening” (Genesis 8:10-11).
-
Moses judged Israel “on the next day…and the people stood before Moses from morning until evening” (Exodus 18:13).
-
The Lord instructed Aaron and his sons in the book of Leviticus about
the various offerings, including the laws concerning peace offerings.
According to Leviticus 7:15, “The flesh of the sacrifice of his peace
offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning.”
-
During the Israelites’ wandering in the wilderness, God caused a cloud to remain over the tabernacle “from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night” (Numbers 9:21).
The only instances where evening and morning
may not
refer to defined portions of a 24-hour day are the relatively few times
they are used in prophetic or figurative language (e.g., Genesis 49:27;
Habakkuk 1:8). Otherwise, the evidence is overwhelming: when “morning”
and/or “evening” are used in reference to a period of time (in literal,
non-prophetic language) they always refer to regular, 24-hour days (or
parts thereof). [NOTE: For a clear distinction between the literal,
narrative, non-prophetic language of Scripture and the figurative,
prophetic language of the Bible, compare the narrative of Joseph in
Genesis 37-48 with what Jacob prophesies will happen to Joseph, his
brothers, and their descendents in Genesis 49:1-27. For more information
on the literal, historical nature of Genesis 1-2, see Thompson, 2000,
pp. 133-161 and DeYoung, 2005, pp. 157-170.]
So what does this have to do with Creation? Only that each day of the Creation was said to have one evening and one morning.
“So the evening and the morning were the first day” (Genesis 1:5).
“So the evening and the morning were the second day” (Genesis 1:8).
“So the evening and the morning were the third day” (Genesis 1:13).
“So the evening and the morning were the fourth day” (Genesis 1:19).
“So the evening and the morning were the fifth day” (Genesis 1:23).
“So the evening and the morning were the sixth day” (Genesis 1:31).
Just as God spoke of limited, defined periods of days using the terms “evening” and “morning”
hundreds of times
throughout the Old Testament, He did so six times in the Creation
account. If everywhere else in the literal, non-prophetic language of
the Old Testament these words are used to refer to regular 24-hour days,
why is it that some contend the days of the literal, non-prophetic
Genesis account of Creation were undefined, vast periods of evolutionary
time? It would seem because their loyalty to the assumption-based,
unproven theory of evolution means more to them than a serious,
consistent, logical interpretation of the Bible.
Other Questions Day-Agers Should Consider
In addition to the powerful testimony against the Day-Age Theory provided by the Bible writers’ use of
yom
in conjunction with numerical adjectives and the words “evening” and
“morning,” other appropriate questions linger for Day-Age theorists.
-
If the “days” of Genesis 1:14, were “eons of time,” then what were the
“years” mentioned? The word “years” can be understood correctly in this
context only if the word “days” refers to normal days.
-
If the “days” of Genesis were not days at all, but long evolutionary
periods of time, then a problem arises in the field of botany.
Vegetation came into existence on the third day (Genesis 1:9-13). If
each day of Genesis 1 was a long geological age composed of one period
of daylight and one period of darkness (Genesis 1:4-5), how did plant
life survive millions of years of total darkness?
-
How would the plants that depend on insects for pollination have
survived the supposed millions or billions of years between “day” three
and “days” five and six (when insects were created)?
-
If the Holy Spirit can easily communicate the difference between a
regular day and a much longer period of time (e.g., “a thousand years,” 2
Peter 3:8), what logical, biblically sound reason can one give for
assuming that the days of Genesis must have been thousands, millions, or billions of years?
The fact is, the Day-Age Theory collapses under a reasonable reading of Genesis 1 and the rest of the Scriptures.
Conclusion
Those who propose that billions of years of evolutionary time preceded
the creation of Adam and Eve need to give serious thought to the many
Bible passages that teach otherwise. The Bible is not silent regarding
our origins. God Almighty created the Universe (and everything in it)
simply by speaking it into existence.
By the word of the Lord the heavens were made, and all the host of
them by the breath of His mouth… Let all the earth fear the Lord; let
all the inhabitants of the world stand in awe of Him. For He spoke, and
it was done; He commanded, and it stood fast (Psalm 33:6,8-9).
The same God Who turned water into grape juice (
oinos) in a
moment of time (without dependence on time-laden naturalistic processes
like photosynthesis; John 2:1-11), “the God Who does wonders” (Psalm
77:14), spoke the Universe into existence in six days.
Had God chosen to do so, He could have spent six billion years, six
million years, or six thousand years creating the world. Had He given
any indication in His Word that He used lengthy amounts of time in order
for naturalistic processes to take over during Creation, we could
understand why Christians would embrace such a belief. However, God has
done the very opposite. First, He revealed that the heavens and the
Earth are the effects of supernatural causes (thus contradicting the
General Theory of Evolution). Second, He gave us the sequence of events
that took place, which contradicts evolutionary theory. What’s more, He
told us
exactly how long He spent creating. The first
chapter of Genesis reveals that from the creation of the heavens and the
Earth to the creation of man, He spent six days. On two occasions in
the very next book of the Bible, He reminds us that the Creation took
place not over six eons of time, but over six days (Exodus 20:11;
31:17). He then further impressed on Bible readers that man is not 14
billion years younger than the origin of the Universe by referring to
him as being on the Earth (1) “from the
beginning of the creation” (Mark 10:6), (2) “
since the creation of the world” (Romans 1:20), and (3) “
from the foundation of the world” (Luke 11:50).
IfGod
did create everything in six literal days, and
expected us to believe such, what else would He have needed to say than
what He said? How much clearer would He have needed to make it? And, if
it does not matter what we think about the subject, why did He reveal to
us the sequence of events to begin with?
Truly, just as God has spoken clearly on a number of subjects that
various “believers” have distorted (e.g., the worldwide Noahic Flood,
the necessity of immersion in water for the remission of sins, the
return of Christ, etc.), the Bible plainly teaches that God, by the word
of His mouth, spoke the Universe and everything in it into existence in
six days. No “rightly divided” Bible passage will lead a person to any
other conclusion (2 Timothy 2:15).
REFERENCES
Danker, Frederick William, William Arndt, and F.W. Gingrich, (2000),
Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press).
DeYoung, Donald (2005),
Thousands…Not Billions (Green Forest, AR: Master Books).
Evolution: Change Over Time (1994), (Englewood Cliffs, NJ: Prentice Hall).
Konkel, A.H. (1997),
boqer,
New International Dictionary of Old Testament Theology & Exegesis, ed. Willem A. VanGemeren (Grand Rapids, MI: Zondervan).
Miller, Jeff (2013),
Science vs. Evolution (Montgomery, AL: Apologetics Press).
Miller, Jeff (2014), “How Could There Be Light Before the Sun?”
Reason &Revelation, 34[7]:94-95, June.
Morris, Henry M. (1974),
Scientific Creationism (San Diego, CA: Creation-Life Publishers).
O’Donoghue, James (2007), “A Forest is Born,”
New Scientist, 196[2631]:38-41, November 24.
Riegle, David (1962),
Creation or Evolution? (Grand Rapids, MI: Zondervan).
Saebo, M. (1990),
yom,
Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren (Grand Rapids, MI: Eerdmans).
Thompson, Bert (2000),
Creation Compromises (Montgomery, AL: Apologetics Press).
Thurman, Clem (2006), “How Was Light Before the Sun?”
Gospel Minutes, September 8:3.
Workman, Gary (1989), “Questions from Genesis One,”
The Restorer, May/June, pp. 3-5.
