On the biblical covenants:The Watchtower Society's commentary.

COVENANT:

An agreement between two or more persons to do or refrain from doing some act; a compact; a contract. The Hebrew word berithʹ, whose etymology is uncertain, appears over 280 times in the Hebrew Scriptures; more than 80 of these occurrences are in the five books of Moses. That its basic meaning is “covenant,” comparable to our modern legal word “contract,” is seen from cuneiform tablets found in 1927 at Qatna, an ancient non-Israelite city SE of Hamath. “The contents of the two tablets [of 15 found] are simple. Tablet A contains a list of names . . . Tablet B is a ration list . . . List A is thus a compact in which the men in question . . . agree to enter someone’s service or to carry out certain obligations. List B, written by the same scribe, then illustrates the nature of the compact; the men were to receive specified rations in return for their services. . . . the Israelite concept of berit, ‘covenant,’ was a central theme in Yahwist theology. Here we have the first published extra-biblical occurrence of the word from early times—not later than the first third of the fourteenth century B.C.”—Bulletin of the American Schools of Oriental Research, February 1951, p. 22.

In some translations of the Christian Greek Scriptures the word di·a·theʹke is variously rendered “covenant,” “will,” “testament” (testamentum, Vg). However, M’Clintock and Strong’s Cyclopædia (1891) says, under “Covenant”: “There seems, however, to be no necessity for the introduction of a new word [other than “covenant”] conveying a new idea. The Sept[uagint] having rendered [berithʹ] (which never means will or testament, but always covenant or agreement) by [di·a·theʹke] consistently throughout the O.T., the N.T. writers, in adopting that word, may naturally be supposed to intend to convey to their readers, most of them familiar with the Greek O.T., the same idea. Moreover, in the majority of cases, the same thing which has been called a ‘covenant’ (berithʹ) in the O.T. is referred to in the N.T. (e.g. 2Cor. iii, 14; Heb. vii, ix; Rev. xi, 19); while in the same context the same word and thing in the Greek are in the English [in KJ] sometimes represented by ‘covenant,’ and sometimes by ‘testament’ (Heb. vii, 22; viii, 8-13; ix, 15).”—See also NW appendix, pp. 1584, 1585.

Repeatedly in the book of Hebrews (Heb 7:22; 8:6, 8, 9, 10; 9:4, 15, 16, 17, 20) the writer uses the word di·a·theʹke with undeniable reference to a covenant in the old Hebrew sense, even quoting from Jeremiah 31:31-34 and referring to “the ark of the covenant.” In translating these verses of Jeremiah, the Greek Septuagint uses di·a·theʹke for the ancient Hebrew berithʹ, meaning “covenant.” Also, Hebrews 9:20 quotes from Exodus 24:6-8, where a covenant is unmistakably spoken of.

Application of the Word. Covenants always involved two or more parties. They could be unilateral (where the party on one side was solely responsible to carry out the terms) or bilateral (where parties on both sides had terms to carry out). Besides the covenants in which God is a party, the Bible records the making of covenants between men, and between tribes, nations, or groups of persons. To break a covenant was a grievous sin.—Eze 17:11-20; Ro 1:31, 32.

The term “covenant” is applied to a sure ordinance, such as that concerning the showbread (Le 24:8), or to God’s creation governed by his laws, as the unchangeable succession of day and night (Jer 33:20); it is also used figuratively, as in the expression “covenant with Death.” (Isa 28:18) Jehovah also speaks of a covenant in connection with the wild beasts. (Ho 2:18) The marriage compact is called a covenant. (Mal 2:14) The expression “owners (masters) of a covenant” has the sense of “confederates,” as at Genesis 14:13.

In effect, any promise made by Jehovah is a covenant; it is certain to be carried out; it can be relied on with confidence for its fulfillment. (Heb 6:18) A covenant is in force as long as the terms of it are operative and the obligation to perform rests on one or both parties. The results or the blessings brought about by the covenant may continue, even forever.

Methods of Ratifying a Covenant. God was often invoked as a witness. (Ge 31:50; 1Sa 20:8; Eze 17:13, 19) An oath was sworn. (Ge 31:53; 2Ki 11:4; Ps 110:4; Heb 7:21) Men at times arranged a sign or witness, such as a gift (Ge 21:30), a pillar or heap of stones (Ge 31:44-54), or the naming of a place (Ge 21:31). Jehovah used a rainbow in one instance. (Ge 9:12-16) One method was to kill and divide animals, the covenanting parties passing between the pieces; from this custom came the standard Hebrew idiom ‘cut a covenant.’ (Ge 15:9-11, 17, 18, ftn; Jer 34:18, ftn, 19) At times festivities accompanied the making of alliances. (Ge 26:28, 30) A communion meal might be participated in, as in conjunction with the making of the Law covenant. (Ob 7; Ex 24:5, 11) The superior party might present to the other some article of his dress or arms. (1Sa 18:3, 4) Some pagan nations followed the custom of drinking one another’s blood or blood mixed with wine (in violation of God’s prohibition to all persons, at Genesis 9:4, and to Israel under the Law), and the covenanters uttered the strongest curses on the party who should later violate the covenant.

The Bible uses the expression “covenant of salt” to denote the permanence and immutability of a covenant. (Nu 18:19; 2Ch 13:5; Le 2:13) Among ancient peoples it was a sign of friendship to eat salt together and denoted enduring fidelity and loyalty; the eating of salt with communion sacrifices symbolized perpetual loyalty.

Written Instruments. The Ten Commandments were written on stone by “God’s finger” (Ex 31:18; 32:16); Jeremiah wrote a deed, affixed a seal, and took witnesses (Jer 32:9-15); clay tablets of ancient peoples have been found, setting forth the terms of contracts. Often these were sealed within clay envelopes.

The Edenic Promise. Jehovah God, at Genesis 3:15, stated his purpose prophetically in the garden of Eden in the presence of Adam, Eve, and the “serpent.”

As to the identity of those involved in this promise and prophecy: The vision given to the apostle John, at Revelation 12:9, informs us that the “serpent” is Satan the Devil. Evidence indicates that the “seed” of the “woman,” long looked for by righteous men, is to be identified with the “seed” of Abraham, Jesus Christ. (Ga 3:16; Mt 1:1) The “seed” was to be bruised in the heel by the serpent. Jesus Christ was put to death, a wound that proved not to be permanent, however, for God raised Jesus out of death. But the “seed” is, in turn, to bruise the serpent’s head, defeating him permanently.

Who is the “woman” involved in the covenant? Certainly not Eve, who had become God’s enemy. In order to defeat, “bring to nothing,” the spirit creature Satan the Devil, the “seed” would have to be, not human, but spirit. (Heb 2:14) Jesus at birth was a human Son of God, but at the time of Jesus’ baptism God acknowledged him as His Son, sending holy spirit down upon him. Jesus here became the spirit-begotten Son of God. (Mt 3:13-17; Joh 3:3-5) Later, at his resurrection, he was “made alive in the spirit.” (1Pe 3:18) Who, then, was the “mother,” not of the human babe Jesus but of the spirit-begotten Son of God? The apostle Paul says that Abraham, Sarah, Isaac, Hagar, and Ishmael figured in a symbolic drama, in which Isaac represented those who had heavenly hopes, including Paul himself. Paul then states that their “mother” is “the Jerusalem above.” Jesus Christ calls these his “brothers,” indicating they have the same mother. (Heb 2:11) This provides a basis for identifying the “woman” of Genesis 3:15 with “the Jerusalem above.”—Ga 4:21-29.

The terms of the promise imply a lapse of time during which the “serpent” would bring forth a “seed” and enmity would develop between the two ‘seeds.’ Some 6,000 years have passed since the statement of the promise. Just prior to Christ’s Thousand Year Reign the “serpent” will be hurled into the abyss of inactivity, and following the end of the thousand years he will be annihilated forever.—Re 20:1-3, 7-10; Ro 16:20.

Covenant With Noah. Jehovah God made a covenant with Noah, who represented his family, with regard to His purpose to preserve human and animal life while destroying the wicked world of that day. (Ge 6:17-21; 2Pe 3:6) Noah had begun to have sons after he was 500 years old. (Ge 5:32) At the time God revealed this purpose to Noah, his sons were grown and married. Noah, on his part, was to build the ark and take in his wife, his sons, and his sons’ wives, as well as animals and food; Jehovah was to preserve flesh on earth, both of man and animals. Noah’s obediently keeping the terms of the covenant resulted in Jehovah’s preservation of human and animal life. The covenant was completely fulfilled in 2369 B.C.E., after the Flood, when men and animals were again able to live on the ground and to reproduce their kind.—Ge 8:15-17.

Rainbow Covenant. The rainbow covenant was made between Jehovah God and all flesh (human and animal), as represented by Noah and his family, in 2369 B.C.E., in the mountains of Ararat. Jehovah stated that he would never again destroy all flesh by means of a flood. The rainbow was then given as a sign of the covenant, which endures as long as mankind lives on earth, that is, forever.—Ge 9:8-17; Ps 37:29.

Covenant With Abraham. The covenant with Abraham apparently went into effect when Abram (Abraham) crossed the Euphrates on his way to Canaan. The Law covenant was made 430 years later. (Ga 3:17) Jehovah had spoken to Abraham when he was living in Mesopotamia, in Ur of the Chaldeans, telling him to travel to the country that God would show him. (Ac 7:2, 3; Ge 11:31; 12:1-3) Exodus 12:40, 41 (LXX) tells us that at the end of 430 years of dwelling in Egypt and in the land of Canaan, “on this very day” Israel, who had been in slavery in Egypt, went out. The day they were delivered from Egypt was Nisan 14, 1513 B.C.E., the date of the Passover. (Ex 12:2, 6, 7) This would seem to indicate that Abraham crossed the Euphrates River on his way to Canaan on Nisan 14, 1943 B.C.E., and evidently that is when the Abrahamic covenant took effect. God appeared to Abraham again after he had traveled into Canaan as far as Shechem and enlarged on the promise, saying, “To your seed I am going to give this land,” thereby giving an indication of the connection of this covenant with the promise in Eden, and revealing that the “seed” would take a human course, that is, would run through a human line of descent. (Ge 12:4-7) Other enlargements by Jehovah were later expressed, as recorded at Genesis 13:14-17; 15:18; 17:2-8, 19; 22:15-18.

The covenant promises were passed on to Abraham’s posterity through Isaac (Ge 26:2-4) and Jacob. (Ge 28:13-15; 35:11, 12) The apostle Paul says that Christ (as primary one) and those in union with Christ are the real “seed.”—Ga 3:16, 28, 29.

God revealed the purpose and accomplishments of the Abrahamic covenant, saying that through Abraham the seed of promise would come; this seed would possess the gate of his enemies; Abraham’s seed through Isaac would number many, uncountable to man at that time; Abraham’s name would be made great; the seed would possess the Promised Land; all families of the earth would bless themselves by means of the seed. (See above texts from Genesis.) There was a literal fulfillment of these things, which was typical of the greater fulfillment through Christ. Paul gives additional information as to the symbolic and prophetic nature of the terms of this covenant when he says that Abraham, Sarah, Isaac, Hagar, and Ishmael enacted a symbolic drama.—Ga 4:21-31.

The Abrahamic covenant is “a covenant to time indefinite.” Its terms require that it extend on until the destruction of all God’s enemies and the blessing of the families of the earth have been accomplished.—Ge 17:7; 1Co 15:23-26.

In discussing the Abrahamic and the Law covenants, Paul stated the principle that “there is no mediator where only one person is concerned,” and then he added that “God is only one.” (Ga 3:20; see MEDIATOR.) Jehovah made the covenant with Abraham unilaterally. It was in reality a promise, and Jehovah set forth no conditions that Abraham must meet in order for the promise to be fulfilled. (Ga 3:18) Thus, no mediator was needed. On the other hand, the Law covenant was bilateral. It was made between Jehovah and the nation of Israel, with Moses as mediator. The Israelites agreed to the terms of the covenant, making a sacred promise to obey the Law. (Ex 24:3-8) This latter covenant did not invalidate the Abrahamic covenant.—Ga 3:17, 19.

Covenant of Circumcision. The covenant of circumcision was made in 1919 B.C.E., when Abraham was 99 years old. Jehovah made the covenant with Abraham and his natural seed; all males of the household, including slaves, were to be circumcised; anyone refusing was to be cut off from his people. (Ge 17:9-14) Later, God stated that the alien resident who desired to eat the passover (one who wished to become a worshiper of Jehovah with Israel) would have to circumcise the males of his household. (Ex 12:48, 49) Circumcision served as a seal of the righteousness Abraham had by faith while in the uncircumcised state, and it was a physical sign of the covenant relationship of Abraham’s descendants through Jacob, with Jehovah. (Ro 4:11, 12) God recognized circumcision until the ending of the Law covenant, in 33 C.E. (Ro 2:25-28; 1Co 7:19; Ac 15) Even though physical circumcision was carried on under the Law, Jehovah repeatedly showed that he was more concerned with its symbolic significance, counseling Israel to ‘circumcise the foreskin of their hearts.’—De 10:16; Le 26:41; Jer 9:26; Ac 7:51.

Law Covenant. The Law covenant between Jehovah and the nation of natural Israel was made in the third month after their leaving Egypt, in 1513 B.C.E. (Ex 19:1) It was a national covenant. One born a natural Israelite was, by birth, in the Law covenant and was thus in this special relationship with Jehovah. The Law was in the form of a code, arranged in an orderly way, its statutes grouped together. The Law, transmitted through angels by the hand of a mediator, Moses, was made operative by a sacrifice of animals (in the place of Moses, the mediator, or “covenanter”) at Mount Sinai. (Ga 3:19; Heb 2:2; 9:16-20) At that time Moses sprinkled half the blood of the sacrificed animals on the altar, then he read the book of the covenant to the people, who agreed to be obedient. Afterward he sprinkled the blood upon the book and upon the people. (Ex 24:3-8) Under the Law, a priesthood was established in the house of Aaron, of the family of Kohath of the tribe of Levi. (Nu 3:1-3, 10) The high priesthood passed by descent from Aaron to his sons, Eleazar succeeding Aaron, Phinehas succeeding Eleazar, and so forth.—Nu 20:25-28; Jos 24:33; Jg 20:27, 28.

The terms of the Law covenant were that if the Israelites kept the covenant they would be a people for the name of Jehovah, a kingdom of priests and a holy nation, with His blessing (Ex 19:5, 6; De 28:1-14); if they violated the covenant, they would be cursed. (De 28:15-68) Its purposes were: to make transgressions manifest (Ga 3:19); to lead the Jews to Christ (Ga 3:24); to serve for a shadow of the good things to come (Heb 10:1; Col 2:17); to protect the Jews from false, pagan religion and preserve the true worship of Jehovah; to protect the line of the seed of promise. Added to the covenant with Abraham (Ga 3:17-19), it organized the natural seed-nation of Abraham through Isaac and Jacob.

The Law covenant extended benefits to others not of natural Israel, for they could become proselytes, getting circumcised, and could receive many of the Law’s benefits.—Ex 12:48, 49.

How did the Law covenant become “obsolete”?

However, the Law covenant became in a sense “obsolete” when God announced by means of the prophet Jeremiah that there would be a new covenant. (Jer 31:31-34; Heb 8:13) In 33 C.E. the Law covenant was canceled on the basis of Christ’s death on the torture stake (Col 2:14), the new covenant replacing it.—Heb 7:12; 9:15; Ac 2:1-4.

Covenant With the Tribe of Levi. Jehovah made a covenant with the tribe of Levi, that the entire tribe should be set aside to constitute the tabernacle service organization, including the priesthood. This occurred in the wilderness of Sinai, in 1512 B.C.E. (Ex 40:2, 12-16; Mal 2:4) Aaron and his sons, of the family of Kohath, were to be priests, the remaining families of Levi taking care of other duties, such as setting up the tabernacle, moving it, and other matters. (Nu 3:6-13; chap 4) Later, they served likewise at the temple. (1Ch 23) The installation services for the priesthood were carried out Nisan 1-7, 1512 B.C.E., and they began serving on Nisan 8. (Le chaps 8, 9) The Levites had no inheritance in the land, but received tithes from the other tribes, and had enclave cities in which to dwell. (Nu 18:23, 24; Jos 21:41) On account of Phinehas’ zeal for exclusive devotion to Jehovah, God made a covenant of peace with him, a covenant for the priesthood to time indefinite for him and his offspring. (Nu 25:10-13) The covenant with Levi continued in operation until the ending of the Law covenant.—Heb 7:12.

Covenant With Israel at Moab. Just before Israel entered the Promised Land, in 1473 B.C.E., Jehovah made a covenant with natural Israel at Moab. (De 29:1; 1:3) Much of the Law was here restated and explained by Moses. The purpose of the covenant was to encourage faithfulness to Jehovah and to make adjustments and set forth certain laws necessary for the Israelites as they changed from a life of wandering to a settled life in the land. (De 5:1, 2, 32, 33; 6:1; compare Le 17:3-5 with De 12:15, 21.) This covenant ended with the abolition of the Law covenant, for it was an integral part of the Law.

Covenant With King David. The covenant with David was made at some time during David’s reign in Jerusalem (1070-1038 B.C.E.), the parties being Jehovah and David as representative of his family. (2Sa 7:11-16) The terms of this covenant were that a son from David’s line would possess the throne forever, and that this son would build a house for Jehovah’s name. God’s purpose in this covenant was to provide a kingly dynasty for the Jews; to give Jesus, as David’s heir, the legal right to the throne of David, “Jehovah’s throne” (1Ch 29:23; Lu 1:32); and to provide identification for Jesus as the Messiah. (Eze 21:25-27; Mt 1:6-16; Lu 3:23-31) This covenant included no priesthood; the Levitical priesthood served in conjunction with kings of David’s line; priesthood and kingship were strictly separate under the Law. Since Jehovah acknowledges this kingship and works through it forever, the covenant has everlasting duration.—Isa 9:7; 2Pe 1:11.

Covenant to Be a Priest Like Melchizedek. This covenant is expressed at Psalm 110:4, and the writer of the Bible book of Hebrews applies it to Christ at Hebrews 7:1-3, 15-17. It is a covenant made by Jehovah with Jesus Christ alone. Jesus apparently referred to it when making a covenant for a kingdom with his followers. (Lu 22:29) By Jehovah’s oath Jesus Christ, the heavenly Son of God, would be a priest according to the manner of Melchizedek. Melchizedek was king and priest of God on earth. Jesus Christ would hold both offices of King and High Priest, not on earth, but in heaven. He was installed permanently into office after his ascension to heaven. (Heb 6:20; 7:26, 28; 8:1) The covenant is forever in operation, since Jesus will act under Jehovah’s direction as King and High Priest forever.—Heb 7:3.

New Covenant. Jehovah foretold the new covenant by the prophet Jeremiah in the seventh century B.C.E., stating that it would not be like the Law covenant, which Israel broke. (Jer 31:31-34) On the night before his death, Nisan 14, 33 C.E., when he established the celebration of the Lord’s Evening Meal, Jesus Christ announced the new covenant, to be validated by his sacrifice. (Lu 22:20) On the 50th day from his resurrection and 10 days after he had ascended to his Father, he poured out the holy spirit, which he had received from Jehovah, on his disciples gathered in an upper room in Jerusalem.—Ac 2:1-4, 17, 33; 2Co 3:6, 8, 9; Heb 2:3, 4.

The parties to the new covenant are Jehovah, on one side, and “the Israel of God,” the spirit-begotten ones in union with Christ, making up his congregation or body, on the other side. (Heb 8:10; 12:22-24; Ga 6:15, 16; 3:26-28; Ro 2:28, 29) The new covenant is made operative by the shed blood (the sacrifice of the human life) of Jesus Christ, the value of which was presented to Jehovah after Jesus’ ascension to heaven. (Mt 26:28) When one is selected by God for the heavenly calling (Heb 3:1), God brings that one into His covenant over Christ’s sacrifice. (Ps 50:5; Heb 9:14, 15, 26) Jesus Christ is the Mediator of the new covenant (Heb 8:6; 9:15) and is the primary Seed of Abraham. (Ga 3:16) By means of Jesus’ mediatorship of the new covenant, he assists those in the covenant to become part of the real seed of Abraham (Heb 2:16; Ga 3:29) through forgiveness of their sins. Jehovah declares them righteous.—Ro 5:1, 2; 8:33; Heb 10:16, 17.

These spirit-begotten, anointed brothers of Christ become underpriests of the High Priest, “a royal priesthood.” (1Pe 2:9; Re 5:9, 10; 20:6) These do a priestly work, a “public service” (Php 2:17), and are called “ministers of a new covenant.” (2Co 3:6) These called ones must follow Christ’s steps closely, faithfully, until laying down their lives in death; Jehovah will then make them a kingdom of priests, making them sharers in divine nature, and will reward them with immortality and incorruption as joint heirs in the heavens with Christ. (1Pe 2:21; Ro 6:3, 4; 1Co 15:53; 1Pe 1:4; 2Pe 1:4) The purpose of the covenant is to take out a people for Jehovah’s name as a part of Abraham’s “seed.” (Ac 15:14) They become the “bride” of Christ, and are the body of persons whom Christ takes into a covenant for the Kingdom, to rule with Him. (Joh 3:29; 2Co 11:2; Re 21:9; Lu 22:29; Re 1:4-6; 5:9, 10; 20:6) The purpose of the new covenant requires that it continue in operation until all of the “Israel of God” are resurrected to immortality in the heavens.

The benefits from that accomplished purpose will be everlasting, and for this reason it can be called “an everlasting covenant.”—Heb 13:20.

Jesus’ Covenant With His Followers. On the night of Nisan 14, 33 C.E., after celebrating the Lord’s Evening Meal Jesus made this covenant with his faithful apostles. To the 11 faithful apostles he promised that they would sit on thrones. (Lu 22:28-30; compare 2Ti 2:12.) Later, he showed that this promise extended to all spirit-begotten ‘conquerors.’ (Re 3:21; see also Re 1:4-6; 5:9, 10; 20:6.) On the day of Pentecost he inaugurated this covenant toward them by the anointing with holy spirit of those disciples present in the upper room in Jerusalem. (Ac 2:1-4, 33) Those who would stick with him through trials, dying his kind of death (Php 3:10; Col 1:24), would reign with him, sharing his Kingdom rule. The covenant remains operative between Jesus Christ and these associate kings forever.—Re 22:5.


Various Other Covenants. (a) Joshua and the chieftains of Israel with the inhabitants of the city of Gibeon to let them live. Though they were cursed Canaanites, whom the Israelites were to destroy, yet a covenant was considered so binding that the Gibeonites were allowed to live, but the curse was carried out by making them gatherers of wood and drawers of water for the assembly of Israel. (Jos 9:15, 16, 23-27) (b) Joshua with Israel to serve Jehovah. (Jos 24:25, 26) (c) The older men of Gilead with Jephthah at Mizpah to make him head over the inhabitants of Gilead if Jehovah gave him victory over the Ammonites. (Jg 11:8-11) (d) Between Jonathan and David. (1Sa 18:3; 23:18) (e) Jehoiada the priest with the chiefs of the Carian bodyguard and of the runners. (2Ki 11:4; 2Ch 23:1-3) (f) Israel with Jehovah to put away foreign wives. (Ezr 10:3) (g) Jehovah to give his servant as a covenant of (for) the people. (Isa 42:6; 49:8) (h) David with all the older men of Israel, at Hebron. (1Ch 11:3) (i) A covenant of the people, during Asa’s reign, to search for Jehovah with all their heart and soul. (2Ch 15:12) (j) Josiah with Jehovah to keep Jehovah’s commandments, according to the Law. (2Ch 34:31) (k) The “braggarts” who ruled Jerusalem were erroneously thinking they were safe in “a covenant with Death.”—Isa 28:14, 15, 18.

Just so/Just in time

Whiffs from cyanobacteria likely responsible for Earth's oxygen
Date:
November 20, 2015
Source:
University of Waterloo
Summary:
Earth's oxygen-rich atmosphere emerged in whiffs from a kind of cyanobacteria in shallow oceans around 2.5 billion years ago, according to new research.

Earth's oxygen-rich atmosphere emerged in whiffs from a kind of cyanobacteria in shallow oceans around 2.5 billion years ago, according to new research from Canadian and US scientists.

These whiffs of oxygen likely happened in the following 100 million years, changing the levels of oxygen in Earth's atmosphere until enough accumulated to create a permanently oxygenated atmosphere around 2.4 billion years ago -- a transition widely known as the Great Oxidation Event.

"The onset of Earth's surface oxygenation was likely a complex process characterized by multiple whiffs of oxygen until a tipping point was crossed," said Brian Kendall, a professor of Earth and Environmental Sciences at the University of Waterloo. "Until now, we haven't been able to tell whether oxygen concentrations 2.5 billion years ago were stable or not. These new data provide a much more conclusive answer to that question."

The findings are presented in a paper published this month in Science Advances from researchers at Waterloo, University of Alberta, Arizona State University, University of California Riverside, and Georgia Institute of Technology. The team presents new isotopic data showing that a burst of oxygen production by photosynthetic cyanobacteria temporarily increased oxygen concentrations in Earth's atmosphere.

"One of the questions we ask is: 'did the evolution of photosynthesis lead directly to an oxygen-rich atmosphere? Or did the transition to today's world happen in fits and starts?" said Professor Ariel Anbar of Arizona State University. "How and why Earth developed an oxygenated atmosphere is one of the most profound puzzles in understanding the history of our planet."

The new data supports a hypothesis proposed by Anbar and his team in 2007. In Western Australia, they found preliminary evidence of these oxygen whiffs in black shales deposited on the seafloor of an ancient ocean.

The black shales contained high concentrations of the elements molybdenum and rhenium, long before the Great Oxidation Event.

These elements are found in land-based sulphide minerals, which are particularly sensitive to the presence of atmospheric oxygen. Once these minerals react with oxygen, the molybdenum and rhenium are released into rivers and eventually end up deposited on the sea floor.

In the new paper, researchers analyzed the same black shales for the relative abundance of an additional element: osmium. Like molybdenum and rhenium, osmium is also present in continental sulfide minerals. The ratio of two osmium isotopes -- 187Os to 188Os -- can tell us if the source of osmium was continental sulfide minerals or underwater volcanoes in the deep ocean.

The osmium isotope evidence found in black shales correlates with higher continental weathering as a result of oxygen in the atmosphere. By comparison, slightly younger deposits with lower molybdenum and rhenium concentrations had osmium isotope evidence for less continental input, indicating the oxygen in the atmosphere had disappeared.

The paper's authors also include Professor Robert Creaser of the University of Alberta, Professor Timothy Lyons from the University of California Riverside and Professor Chris Reinhard from the Georgia Institute of Technology.

Story Source:

The above post is reprinted from materials provided by University of Waterloo. Note: Materials may be edited for content and length.

Darwinism Vs. the real world XXI

Clotting: Controlling the System
Howard Glicksman November 28, 2015 2:28 AM

Editor's note: Physicians have a special place among the thinkers who have elaborated the argument for intelligent design. Perhaps that's because, more than evolutionary biologists, they are familiar with the challenges of maintaining a functioning complex system, the human body. With that in mind, Evolution News & Views is delighted to present this series, "The Designed Body."Dr. Glicksman practices palliative medicine for a hospice organization.

The human body is made up of matter and must follow the laws of nature. Since blood is under pressure as it circulates throughout the body, these laws cause bleeding when blood vessel damage takes place. It's just like what happens when a water pipe bursts in the home. To prevent serious injury or death, the body had to come up with a mechanism that could apply a substance strong enough to stop the blood loss.

This innovation is called hemostasis and involves three actions; vasoconstriction, platelet aggregation, and activation of the clotting factors. Hemostasis ultimately forms a fibrin clot, stops the bleeding, and allows healing to take place. However, since heart attacks and strokes occur due to clotting, the body must be able to control hemostasis so that it only turns on when it's needed and turns off and stays off when it's not. In other words, controlled hemostasis is a delicate balance between the forces that promote and prevent clotting.

It is the endothelium, lining the inner surface of the blood vessel, that provides a chemical environment to prevent vasoconstriction and platelet aggregation. When blood vessel and endothelial damage takes place, this changes the milieu and allows these first two components of hemostasis to swing into action. My last article in this series explained how activation of the clotting factors to form a fibrin clot takes place. We will now look at the anti-clotting mechanisms the body uses to control hemostasis.

To understand how the anti-clotting mechanisms work, it's important to review how activating the clotting factors, most of which are produced in the liver and are dissolved in the blood, produces a fibrin clot. Fibrinogen, which attaches to binding sites on the platelet plug, must be activated by an enzyme called thrombin to become fibrin. Thrombin also activates Factor XIII which helps to strengthen and stabilize the fibrin clot. Thrombin comes about from the activation of prothrombin by prothrombinase which is an enzyme made up of activated Factors V and X. Prothrombinase, which converts prothrombin into thrombin, which then converts fibrinogen into fibrin, is the key to fibrin clot formation.

Medical science has determined that there are two chemical pathways for the production of prothrombinase. One is called the Tissue Factor Pathway. This pathway involves activation of Factor VII which, with blood vessel injury, comes in contact with Tissue Factor, a protein on the surface of the tissue that supports the blood vessel. Activated Factor VII activates Factor X, which joins activated Factor V to form prothrombinase.

The other pathway is called the Contact Activation Pathway. This takes place due to direct contact of blood with the damaged tissue and involves other clotting factors. The contact first activates Factor XII, which activates Factor XI, which activates Factor IX, which with the help of Factor VIII, activates Factor X. Activated Factor X then joins activated Factor V to form prothrombinase.

The combination of events involving the clotting factors when blood vessel injury takes place that results in the formation of a fibrin clot is called the coagulation cascade. Now that you understand how clotting takes place we can look at the anti-clotting mechanisms that the body uses to control hemostasis.

In the same way it provides a chemical environment to prevent vasoconstriction and platelet aggregation, normal endothelium sends out anti-clotting factors that deactivate and neutralize some of the clotting factors to prevent fibrin clot formation. So, when the endothelium is disrupted by injury, the loss of these anti-clotting factors removes the inhibition of the powerful coagulation cascade and clot formation is allowed to take place. Also, since the vessel walls on either side of the injury still have an intact endothelium, this usually prevents activation of the clotting factor in either direction from the injury site. In this way, fibrin clot formation is usually limited to mainly the site of blood vessel injury.

The liver produces a protein called antithrombin,which is the body's main inhibitor of thrombin. Antithrombin works by chemically entrapping thrombin, like a fly in a spider web. This makes thrombin unavailable to convert fibrinogen into fibrin and prevents clotting. However, normal endothelium produces a chemical called heparan sulfate which, when it attaches to antithrombin, makes it change its shape in a way that enhances its ability (by more than a thousand fold) to bind thrombin. Antithrombin also blocks activated Factor X and to a lesser degree activated Factors IX and VII. Since all of these clotting factors are needed in the chain reaction that produces thrombin, one can see that the combination of antithrombin (made in the liver) and heparan sulfate (made in the endothelium) work well together to prevent clot formation.

Another chemical produced by intact endothelium is thrombomodulin. Thrombomodulin attaches to thrombin and together they activate protein C,which is also produced in the liver. Activated protein C (APC) is a protease which breaks specific chemical bonds and neutralizes activated Factors V and VIII. Since both of these clotting factors are needed for the coagulation cascade to work properly, it's apparent that the combination of protein C(made in the liver) and thrombomodulin (made in the endothelium) also work well together to prevent clotting.

Recall from above, that the Tissue Factor pathwayworks because Factor VII is activated when it comes in contact with Tissue Factor after blood vessel damage occurs. Another anti-clotting factor produced in normal endothelium is Tissue Factor Pathway Inhibitor (TFPI), which works to prevent clotting by attaching to activated Factor X and deactivating it. This complex is then able to attach to activated Factor VII and deactivate it as well.

So, in summary, the clottingfactors in the blood remain inactive until blood vessel injury takes place to turn on the coagulation cascade. Meanwhile, the liver and the endothelium combine to produce anti-clotting factors that together work to turn off hemostasis and allow it to stay off when it's not needed. It is this delicate balance of clotting and anti-clotting factors that allows the body to normally be able to stop bleeding when injured, while at the same time allowing blood to flow freely to the tissues. Moreover, the total absence of fibrinogen, or prothrombin, or Tissue Factor, or Factor V, or Factor VII, or Factor VIII, or Factor IX, or Factor X, or Factor XI, or Factor XIII, or antithrombin, or protein C or TFPI would have made it impossible for our earliest ancestors to live long enough to reproduce.

Michael Behe has described a system where the absence of any one part renders it non-functional as being irreducibly complex. It certainly looks like hemostasis is irreducibly complex, because if any one of the many clotting or anti-clotting factors were absent life would be impossible.


However, as I have stated before, having an irreducibly complex system does not automatically allow for survival. The body must follow the laws of nature, and when it comes to hemostasis, these laws demand that there be enough platelets and clotting and anti-clotting factors present and that they work fast and well. Evolutionary biologists may imagine how each of these factors came into being but clinical experience shows that when it comes to hemostasis and survival, real numbers have real consequences. That's what we'll look at next time.

Islamic moderates struggle with their extremist counterparts for the soul of the 'umma'

Rumors of Wars IV

On the Origin of Israel's sabbath law

In the course of advocating the retention of the weekly O.T Sabbath in Christian worship some of our Adventists friends/neighbours suggests that the the requirement to observe a weekly Sabbath preceded the mosaic law.While recognising the right of all such to to their opinion I hope to illustrate why many sincere bible students would have difficulty accepting such a view.
Let's begin by taking note of Jehovah's Word penned through Moses at Deuteronomy5:3,4ASV "Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. Jehovah spake with you face to face in the mount out of the midst of the fire(emphasis mine)"
These are the words of the prophet Moses,Jehovah's servant,prior to restating the decalogue( which included the weekly Sabbath law) as the basis for the nation's covenant with God almighty.Note please that this covenant and hence its legal basis was not laid upon the nation's ancestral patriarchs.In fact Moses goes on to specifically state that the Covenant and its accompanying legislature was only binding on those gathered in the flesh on that day and by implication any subsequent offspring.
The view of our lord is also of interest observe for instance his words at John7:19ASV" Did not Moses give you the law, and yet none of you doeth the law? Why seek ye to kill me?"
To reinforce the point note verse 22,23ASV"Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man.If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath?(emphasis mine)" Please note that our Lord takes utmost care to delineate between that which originated through Moses and that which originated through the Patriarchs prior to Moses,circumcision is of the "Fathers"the covenanted law including the weekly Sabbath is of Moses.Given the above mentioned facts the claim that the weekly O.T Sabbath is some kind of continuation of patriarchal law seems week to many.

Jehovah God sends Darwinists back to school re:optimisation.

Backwards eye wiring? Lee Spetner comments
November 26, 2015 Posted by News under Design inference, Evolution

A friend must have been a really jumpin’ social event recently. Was buttonholed by a Darwin follower, just up from the crypt, who launched into the hoary old claim that the backwards eye wiring of vertebrates shows that the vertebrate eye is poorly designed—therefore not designed at all.

Now, of course, it is a non-sequitur to say that something that is poorly designed is not designed at all. Which is the followers’ point. Thus, it is unclear why they find eye wiring even an interesting argument, let alone a compelling one. No matter.


In any actual (rather than imaginary) situation, one can hope only for optimal, not “perfect” design. Perfection does not exist in time and space as Lee Spetner, author of The Evolution Revolution, kindly writes to say,

The retina of the eye is the screen on which the eye’s optical image is focused. Nerves (bundled in the optic nerve) convey the image information to the brain. One would think the nerves (neurons) should come off the back of the retina, the side opposite the one having the image. But in vertebrates they, surprisingly, come off the front where the image is formed. A naive observer would think this to be a poor arrangement because the neurons might interfere with the light falling on the retina. The Darwinists say, with their usual theological argument, that if it were designed by an omniscient Creator, it would surely have the nerve connections coming out of the back side of the retina. Since they come off the front side, against one’s expectation, Darwinists conclude there is no omniscient Creator and therefore evolution must be true. [11] …

With regard to the inverted retina, it has recently been discovered that, rather than being a dumb design, it is actually remarkably clever. The cleverness is not in the neurons on the image side of the retina, but in the glial cells, which always accompany neurons. The neurons are transparent and do not interfere with the passage of light, but the glial cells aid the process of vision by channeling the light. The glial cells of the retina are long and thin and propagate light as in an optical fiber (Franze et al. 2007), and have been called “ingeniously designed light collectors.” Amichai Labin and Ezra Ribak of the physics department of the Technion (Israel Institute of Technology) have shown by simulation and calculation that the glial cells improve the optical resolution of the retina and compensate for chromatic aberration (Labin and Ribak 2010). Had the optic neurons come off the back side of the retina, these advantages would not have accrued.

[11] Of course, they have no precise idea of how evolution could have led to the development of the retina. Typical of their vague arguments, they don’t know what mutations would be necessary to generate the nerve network, or if it could be done at all through a sequence of adaptive mutations.

More on “backwards” eye wiring, if of interest:

2011: A New Article in Salvo Magazine Rebuts Objections that the Vertebrate Eye is Poorly Designed

Dawkins concedes that the optic nerve’s impact on vision is “probably not much,” but the negative effect is even less than he admits. Only if you cover one eye and stare directly at a fixed point does a tiny “blind spot” appear in your peripheral vision as a result of the optic nerve covering the retina. When both eyes are functional, the brain compensates for the blind spot by meshing the visual fields of both eyes. Under normal circumstances, the nerves’ wiring does nothing to hinder vision.

Nonetheless, Dawkins argues that even if the design works, it would “offend any tidy-minded engineer.” But the overall design of the eye actually optimizes visual acuity.

To achieve the high-quality vision that vertebrates need, retinal cells require a large blood supply. By facing the photoreceptor cells toward the back of the retina, and extending the optic nerve out over them, the cells are able to plug directly into the blood vessels that feed the eye, maximizing access to blood.

Yes, there’s that concept of optimization…

2014: Phys.org: Specialized Retinal Cells Are a “Design Feature,” Showing that the Argument for Suboptimal Design of the Eye “Is Folly”

Now a new paper in Nature Communications, “Müller cells separate between wavelengths to improve day vision with minimal effect upon night vision,” has expanded upon this research, further showing the eye’s optimal design. According to the paper, Müller cells not only act as optical fibers to direct incoming light through the optic nerve, but are fine-tuned to specific wavelengths to ensure that light reaches the proper retinal cells.we know it.

File under 'Well said' XV

"People never lie so much as after a hunt, during a war, or before an election." Otto von Bismarck

The Watchtower Society's commentary on the Books of Kings

KINGS, BOOKS OF

Books of the Holy Scriptures relating the history of Israel from the last days of King David until the release of King Jehoiachin from prison in Babylon.

Originally the two books of Kings comprised one roll called Kings (Heb., Mela·khimʹ), and in the Hebrew Bible today they are still counted as one book, the fourth in the section known as the Former Prophets. In the Greek Septuagint the Books of the Kings were called Third and Fourth Kingdoms, the Books of Samuel having been designated First and Second Kingdoms. In the Latin Vulgate these books were together known as the four books of Kings because Jerome preferred the name Regum (Kings), in harmony with the Hebrew title, to the literal translation of the Septuagint title Regnorum (Kingdoms). Division into two books in the Septuagint became expedient because the Greek translation with vowels required almost twice as much space as did Hebrew, in which no vowels were used until the second half of the first millennium of the Common Era. The division between Second Samuel and First Kings has not always been at the same place in the Greek versions. Lucian, for one, in his recension of the Septuagint, made the division so that First Kings commenced with what is 1 Kings 2:12 in our present-day Bibles.

Writing of the Books. Although the name of the writer of the books of Kings is not given in the two accounts, Scriptural indications and Jewish tradition point to Jeremiah. Many Hebrew words and expressions found in these two books appear elsewhere in the Bible only in Jeremiah’s prophecy. The books of Kings and the book of Jeremiah complement each other; events, as a rule, are briefly covered in one if they are fully described in the other. Absence of any mention of Jeremiah in the books of Kings, although he was a very prominent prophet, could be expected if Jeremiah was the writer, because his activities were detailed in the book bearing his name. The books of Kings tell of conditions in Jerusalem after the exile had begun, indicating that the writer had not been taken to Babylon, even as Jeremiah was not.—Jer 40:5, 6.

Some scholars see in the books of Kings what they consider to be evidence of the work of more than one writer or compiler. However, except for variation because of the sources used, it must be observed that the language, style, vocabulary, and grammar are uniform throughout.

First Kings covers a period of about 129 years, commencing with the final days of King David, about 1040 B.C.E., and running through to the death of Judean King Jehoshaphat in about 911 B.C.E. (1Ki 22:50) Second Kings begins with Ahaziah’s reign (c. 920 B.C.E.) and carries through to the end of the 37th year of Jehoiachin’s exile, 580 B.C.E., a period of about 340 years. (2Ki 1:1, 2; 25:27-30) Hence the combined accounts of the books of Kings cover about four and a half centuries of Hebrew history. As the events recorded therein include those up to 580 B.C.E., these books could not have been completed before this date, and because there is no mention of the termination of the Babylonian exile, they, as one roll, were undoubtedly finished before that time.

The place of writing for both books appears to have been, for the most part, Judah, because most of the source material would be available there. However, Second Kings was logically completed in Egypt, where Jeremiah was taken after the assassination of Gedaliah at Mizpah.—Jer 41:1-3; 43:5-8.

The books of Kings have always had a place in the Jewish canon and are accepted as canonical. There is good reason for this, because these books carry forward the development of the foremost Bible theme, the vindication of Jehovah’s sovereignty and the ultimate fulfillment of his purpose for the earth, by means of his Kingdom under Christ, the promised Seed. Moreover, three leading prophets, Elijah, Elisha, and Isaiah, are given prominence, and their prophecies are shown to have had unerring fulfillments. Events recorded in the books of Kings are referred to and elucidated elsewhere in the Scriptures. Jesus refers to what is written in these books three times—regarding Solomon (Mt 6:29), the queen of the south (Mt 12:42; compare 1Ki 10:1-9), and the widow of Zarephath and Naaman (Lu 4:25-27; compare 1Ki 17:8-10; 2Ki 5:8-14). Paul mentions the account concerning Elijah and the 7,000 men who did not bend the knee to Baal. (Ro 11:2-4; compare 1Ki 19:14, 18.) James speaks of Elijah’s prayers for drought and rain. (Jas 5:17, 18; compare 1Ki 17:1; 18:45.) These references to the actions of individuals described in the books of Kings vouch for the canonicity of these writings.

The books of Kings were largely compiled from written sources, and the writer shows clearly that he referred to these outside sources for some of his information. He refers to “the book of the affairs of Solomon” (1Ki 11:41), “the book of the affairs of the days of the kings of Judah” (1Ki 15:7, 23), and “the book of the affairs of the days of the kings of Israel” (1Ki 14:19; 16:14).

One of the oldest extant Hebrew manuscripts containing the books of Kings in full is dated 1008 C.E. The Vatican No. 1209 and the Alexandrine Manuscript contain the books of Kings (in Greek), but the Sinaitic Manuscript does not. Fragments of the books of Kings evidently dating from the B.C.E. period have been found in the Qumran caves.

The framework of these books shows that the writer or compiler gave pertinent facts about each king for the purpose of chronology and to reveal God’s estimate, favorable or unfavorable, of each king. The relationship of their reigns to the worship of Jehovah stands out as the most important factor. After considering the reign of Solomon, there is, with some exceptions, a general set pattern for describing each reign, as two parallel lines of history are interwoven. For the kings of Judah there is usually given first an introductory synchronism with the contemporaneous king of Israel, then the age of the king, the length of his reign, the place of rule, and the name and home of his mother, the latter being an item of interest and importance because at least some of the kings of Judah were polygamous. In concluding the account for each king, the source of the information, the burial of the king, and the name of his successor are given. Some of the same details are provided for each king of Israel, but the king’s age at the time of his accession and the name and home of his mother are not given. Information supplied in First and Second Kings has been very useful in the study of Bible chronology.—See CHRONOLOGY.

The books of Kings are more than just annals or a recital of events as in a chronicle. They report the facts of history with an explanation of their significance. Eliminated from the account, it seems, is anything that does not have direct bearing on the developing purpose of God and that does not illustrate the principles by which Jehovah deals with his people. The faults of Solomon and the other kings of Judah and Israel are not disguised but are related with the utmost candor.

Archaeological Evidence. The discovery of numerous artifacts has furnished certain confirmation that the books of Kings are historically and geographically accurate. Archaeology, as well as living proof today, confirms the existence of the cedar forests of Lebanon, from which Solomon obtained timbers for his building projects in Jerusalem. (1Ki 5:6; 7:2) Evidence of industrial activity has been found in the basin of the Jordan, where Succoth and Zarethan once stood.—1Ki 7:45, 46.

Shishak’s invasion of Judah in Rehoboam’s time (1Ki 14:25, 26) is confirmed by the Pharaoh’s own record on the walls of the temple of Karnak in Egypt. A black limestone obelisk of Assyrian King Shalmaneser III found at Nimrud in 1846 depicts perhaps an emissary of Jehu bowing before Shalmaneser, an incident that, though not mentioned in the books of Kings, adds testimony to the historicity of Israel’s King Jehu. The extensive building works of Ahab, including “the house of ivory that he built” (1Ki 22:39), are well attested by the ruins found at Samaria.

The Moabite Stone relates some of the events involved in King Mesha’s revolt against Israel, giving the Moabite monarch’s version of what took place. (2Ki 3:4, 5) This alphabetic inscription also contains the Tetragrammaton.

The name Pekah is found in an annalistic text credited to Tiglath-pileser III. (2Ki 15:27) The campaign of Tiglath-pileser III against Israel is mentioned in his royal annals and in an Assyrian building inscription. (2Ki 15:29) The name Hoshea has also been deciphered from inscriptions of Tiglath-pileser’s campaign.—2Ki 15:30; Ancient Near Eastern Texts, edited by J. Pritchard, 1974, pp. 282-284.

While some of Assyrian King Sennacherib’s engagements are mentioned in his annals, the angelic destruction of his army of 185,000 when it threatened Jerusalem is not mentioned (2Ki 19:35), and we would not expect to find in his boastful records an account of this overwhelming setback. Notable archaeological confirmation of the last statement in the books of Kings has been found in cuneiform tablets excavated at Babylon. These indicate that Jaʼukinu (Jehoiachin) was imprisoned in Babylon and mention that he was provided with rations from the royal treasury.—2Ki 25:30; Ancient Near Eastern Texts, p. 308.

Fulfillments of Prophecy. The books of Kings contain various prophecies and point to striking fulfillments. For example, 1 Kings 2:27 shows the fulfillment of Jehovah’s word against the house of Eli. (1Sa 2:31-36; 3:11-14) Prophecies regarding Ahab and his house were fulfilled. (Compare 1Ki 21:19-21 with 1Ki 22:38 and 2Ki 10:17.) What was foretold concerning Jezebel and her remains came true. (Compare 1Ki 21:23 with 2Ki 9:30-36.) And the facts of history confirm the veracity of the prophesied destruction of Jerusalem.—2Ki 21:13.

Among the many points highlighted in the books of Kings is the importance of adherence to Jehovah’s requirements and the dire consequences of ignoring his just laws. The two books of Kings forcefully verify the predicted consequences of both obedience and disobedience to Jehovah God.

[Box on page 171]

HIGHLIGHTS OF FIRST KINGS

A concise summary of the history of both the kingdom of Judah and the kingdom of Israel from the last days of David until the death of Jehoshaphat

Originally the first book of Kings was part of one scroll with Second Kings

Solomon is known for outstanding wisdom at the start of his rule, but he ends up in apostasy

Nathan, by decisive action, blocks Adonijah’s attempt to be king in Israel; Solomon is enthroned (1:5–2:12)

Asked by Jehovah what he desires, Solomon requests wisdom; he is additionally granted riches and glory (3:5-15)

Divinely given wisdom is evident in Solomon’s handling of the case of two prostitutes, each claiming to be the mother of the same baby boy (3:16-28)

King Solomon and Israel under his rule prosper; the king’s unparalleled wisdom is world famous (4:1-34; 10:14-29)

Solomon builds Jehovah’s temple and later a palace complex; then all the older men of Israel gather for the inauguration (5:1–8:66)

Jehovah sanctifies the temple, assures Solomon of permanence of the royal line, but warns against unfaithfulness (9:1-9)

The queen of Sheba comes to see Solomon’s wisdom and prosperity for herself (10:1-13)

In old age, Solomon is influenced by his many foreign wives and goes after foreign gods (11:1-8)

The nation is split in two; calf worship is instituted to prevent those in the northern kingdom from going up to Jerusalem

Because of Solomon’s apostasy, Jehovah foretells division of the nation (11:11-13)

After Solomon’s death, his son Rehoboam threatens to impose a heavier yoke on the people; ten tribes revolt and make Jeroboam king (12:1-20)

Jeroboam establishes worship of golden calves in the northern kingdom to prevent his subjects from going to Jerusalem for worship and possibly wanting to reunite the kingdom (12:26-33)

The southern kingdom, Judah, has both good kings and bad ones

Rehoboam and Abijam after him allow detestable false worship (14:21-24; 15:1-3)

Abijam’s son Asa and his son Jehoshaphat actively promote true worship (15:9-15; 22:41-43)

The northern kingdom, Israel, is marred by power struggles, assassinations, and idolatry

Jeroboam’s son Nadab becomes king; Baasha assassinates him and seizes the throne (15:25-30)

Baasha’s son Elah succeeds to the throne and is assassinated by Zimri; Zimri commits suicide when facing defeat by Omri (16:6-20)

Omri’s victory leads to civil war; Omri finally triumphs, becomes king, and later builds Samaria; his sins are even worse than those of earlier kings (16:21-28)

Ahab becomes king and marries the daughter of Ethbaal, king of the Sidonians; he introduces Baal worship into Israel (16:29-33)

Wars between Judah and Israel end with an alliance

Wars take place between Jeroboam and both Rehoboam and Abijam; Baasha fights against Asa (15:6, 7, 16-22)

Jehoshaphat makes an alliance with Ahab (22:1-4, 44)

Jehoshaphat and Ahab battle together against Ramoth-gilead; Ahab is killed (22:29-40)

Prophetic activity in Israel and Judah

Ahijah foretells ripping of ten tribes away from David’s house; later he proclaims Jehovah’s judgment against Jeroboam (11:29-39; 14:7-16)

Shemaiah conveys Jehovah’s word that Rehoboam and his subjects should not fight against the rebellious ten tribes (12:22-24)

A man of God announces Jehovah’s judgment against the altar for calf worship at Bethel (13:1-3)

Jehu the son of Hanani pronounces Jehovah’s judgment against Baasha (16:1-4)

Elijah foretells a prolonged drought in Israel; during the drought, he miraculously extends the food supply of a widow and resurrects her son (17:1-24)

Elijah proposes a test on Mount Carmel to determine who is the true God; when Jehovah is proved true, the Baal prophets are killed; Elijah flees for his life from Ahab’s wife Jezebel, but Jehovah sends Elijah to anoint Hazael, Jehu, and Elisha (18:17–19:21)

Micaiah foretells Ahab’s defeat in battle (22:13-28)

[Box on page 172]

HIGHLIGHTS OF SECOND KINGS

Continuation of the history of Judah and of Israel begun in First Kings; it reaches to the destruction of Samaria and then of Jerusalem, due to unfaithfulness

The writing of it was likely completed in Egypt about 27 years after Jerusalem’s destruction by Babylon

After Elijah, Elisha serves as Jehovah’s prophet

Elijah predicts Ahaziah’s death; he also calls down fire upon two disrespectful military chiefs and their companies of 50 sent to get the prophet (1:2-17)

Elijah is taken away in a windstorm; Elisha receives his official garment (2:1-13)

Elisha divides the Jordan and heals water in Jericho; his inspired advice saves the allied armies of Israel, Judah, and Edom from perishing for lack of water and results in defeat of Moabites; he increases a widow’s oil supply, resurrects a Shunammite woman’s son, renders poisonous stew harmless, multiplies a gift of bread and grain, heals Naaman of leprosy, announces that Naaman’s leprosy would come upon greedy Gehazi and his offspring, and causes a borrowed axhead to float (2:14–6:7)

Elisha warns the king of Israel in advance of surprise attacks by the Syrians; a Syrian force comes to seize him but is stricken with temporary mental blindness; the Syrians besiege Samaria, and Elisha is blamed for the resulting famine; he foretells the end of the famine (6:8–7:2)

The commission given to Elijah is completed when Elisha tells Hazael that he will become king of Syria and sends a messenger to anoint Jehu as king over Israel (8:7-13; 9:1-13)

Jehu acts against Ahab’s house, eradicating Baal worship from Israel (9:14–10:28)

Elisha, on his deathbed, is visited by Jehu’s grandson King Jehoash; he foretells three victories over Syria (13:14-19)

Israel’s disrespect for Jehovah leads to exile in Assyria

The calf worship started by Jeroboam continues during the reigns of Jehu and his offspring—Jehoahaz, Jehoash, Jeroboam II, and Zechariah (10:29, 31; 13:6, 10, 11; 14:23, 24; 15:8, 9)

During Israel’s final days, King Zechariah is assassinated by Shallum, Shallum by Menahem, Menahem’s son Pekahiah by Pekah, and Pekah by Hoshea (15:8-30)

During Pekah’s reign, Tiglath-pileser III, king of Assyria, exiles many Israelites; in the ninth year of Hoshea, Samaria is destroyed and Israel is taken into exile because of disrespecting Jehovah; Israel’s territory is populated by other peoples (15:29; 17:1-41)

Religious reforms in Judah bring no lasting change; Babylon destroys Jerusalem and takes God’s people into exile

Jehoram of Judah marries Athaliah, daughter of Ahab and Jezebel; Jehoram apostatizes, as does his son Ahaziah after him (8:16-27)

When Ahaziah dies, Athaliah tries to kill off the seed of David so that she herself can rule; Jehoash, son of Ahaziah, is rescued by his aunt and eventually made king; Athaliah is killed (11:1-16)

As long as High Priest Jehoiada lives and advises him, Jehoash restores true worship, but ‘sacrificing on the high places’ persists during his reign and that of his successors—Amaziah, Azariah (Uzziah), and Jotham (12:1-16; 14:1-4; 15:1-4, 32-35)

Jotham’s son Ahaz practices idolatry; Ahaz’ son Hezekiah makes good reforms, but these are undone by the subsequent bad reigns of Manasseh and Amon (16:1-4; 18:1-6; 21:1-22)

Amon’s son Josiah undertakes firm measures to rid the land of idolatry; he is killed in a battle with Pharaoh Nechoh (22:1–23:30)


Judah’s last four kings are unfaithful: Josiah’s son Jehoahaz dies in captivity in Egypt; Jehoahaz’ brother Jehoiakim reigns after him; Jehoiakim’s son and successor Jehoiachin is carried into Babylonian exile; Jehoiakim’s brother Zedekiah reigns until Jerusalem is conquered by the Babylonians and most survivors of the conquest are taken into exile (23:31–25:21)

On categorizing information.

A Taxonomy of Information
Casey Luskin November 24, 2015 12:02 PM

Note: I've gotten a few requests for notes or a handout from my recent talk at the Christian Scientific Society meeting, "A Taxonomy of Information and the Design Inference." The talk should be available online eventually, but for the time being below is a condensed and reader-friendly reformatted version of my notes from the talk.

The question I want to address is this: What are some common definitions of information, and which definition is most useful for making the design inference? To answer this question, let's review several different definitions of information.

What Is Information?

Information is not always easy to define, but it often involves a measure of degree of randomness. The fundamental intuition behind information is a reduction in possibilities. The more possibilities you rule out, the more information you've conveyed.

Nature can produce "information" under certain definitions. Intelligent agents also produce information (certain types, at least). As Henry Quastler observed, "The creation of new information is habitually associated with conscious activity."

To put it another way: The reduction in uncertainty could occur by an intelligent agent, or through a physical occurrence. For example:

Nature: Blue sky reduces uncertainty about whether it is raining.
Intelligent agents: 18 people playing baseball outdoors reduces uncertainty about whether it is raining.
Syntactic Information
Syntactic information is information that often (though not always) involves a sequence of symbols. Syntactic information uses a set of characters or symbols, or some other set of items. Symbols put into a sequence, where symbols are drawn from a fixed symbol set, with one symbol at each position.


Examples include: written language, binary code, computer language. But must syntactic information be an alphabet? Would a color count? How about a nucleotide base, like TGA?
Shannon Information:
Shannon information always pertains to syntactic information, using a fixed character set, with characters in a sequence. It's based upon the probability of a sequence occurring. Once you have that fixed character set, you can start asking about probabilities. For example, in calculating probabilities, some letters appear more than others -- i.e., "e" appears 13 percent of the time, or "q" is followed by "u" nearly 100 percent of the time.

Shannon information is measured in bits. Bits = I = - Log2 (p) (where p = probability). How do you calculate in Log2? It's easy!

Loga (x) = Logb (x) / Logb (a)
Loga (p) = Logb (p) / Logb (a)
So we can calculate bits as follows: - Log2 (p) = - Log10 (p) / Log10 (2)
Here's a little tutorial on Shannon information, using binary code as an example:

In binary code, each character has 2 possibilities: 0 or 1. Thus, the probability of any character = 0.5. So how much information does each binary digit convey? Here's the equation:

- Log2 (0.5) = - Log10 (0.5) / Log10 (2) = 1

In binary code, each binary digit conveys 1 bit of information. Thus, a string like "00110" contains 5 bits. But here's a key point: "5 bits" doesn't tell you anything about the content or meaning of the string!

Shannon information is thus only concerned with reduction in uncertainty. It is not concerned with the content or "meaning" of the string. A random string might have the same Shannon information as a meaningful string. Thus, the purpose of Shannon information is to help measure fidelity of transmission of information. What the transmission says doesn't matter.

For example, consider this 22-character string (generated by Random.org/strings):

IOAPWYDJNDGAJFLEBRSNYN
The string has 103 bits of Shannon information (using only capital letters; assuming equal probability of all letters).
Now consider this 22-character string (only upper case letters):

THISISANONRANDOMSTRING
This string likewise has 103 bits of Shannon information.
The random and non-random strings have the same amount of Shannon information! Shannon information does not help you distinguish between functional and non-functional information. Thus Shannon information doesn't quite capture the special nature of living organisms and other designed structures:

[C]lassical information theory [i.e., Shannon information] ... does not consider the meaning of a message, defining the information content of a string of symbols as simply that required to specify, store or transmit the string. ... A new measure of information -- functional information -- is required to account for all possible sequences that could potentially carry out an equivalent biochemical function, independent of the structure or mechanism used."
(Nobel Prize winner Jack W. Szostak, "Molecular messages," Nature, 423: 689 (June 12, 2003).)

Kolmogorov Information
Kolmogorov complexity is a form of algorithmic information theory. Andrey Kolmogorov sought to understand randomness. His definition of information pertained to compressibility of a string, and compressibility assumes a computer environment. We can thus express Kolmogorov complexity in terms of computer programming commands. Winston Ewert's definitions are very good: "Length of the smallest program that produces a given output" or "The number of symbols required to describe the object."

Under Kolmogorov complexity, compressibility ~ 1/randomness. If it's compressible, it's NOT random (and it's not complex). If it's not compressible it's random (and it's very complex).

For example, assume we have the string 000,111,000. We could compress it to "0,1,0." It's highly compressible with, therefore, low Kolmogorov complexity.

How many 1-bit programs are possible? Two: 0 and 1. How many programs with 100 bits? 2100. Very few 100-bit sequences would be compressible.

As another example, consider this string:

111111111111111111111111111111111111111111111111111111111
It's very compressible: "Repeat '1' 57 times." It has low Kolmogorov complexity.
Now consider this string (From Random.org):

4858686631031287008016234687093634769523
This one is much harder to describe, and it's not compressible. It has much higher Kolmogorov complexity.
How about this example:

KOMOLGOROVINFORMATIONISAPOORMEASUREOFBIOLOGICALCOMPLEXITY
How might we compress it? By removing its vowels?
How about this one:

JLNNUKFPDARKSWUVWEYTYKARRBVCLTLOPDOUUMUEVCRLQTSFFWKJDXS
It's a random string -- not compressible.
Here's the point: Kolmogorov information is not necessarily tied to likelihood. In fact, higher Kolmogorov bits could mean more randomness. In that regard, it's not useful for distinguishing functional information from non-functional.

Semantic Information

The definition of semantic information is information that has meaning. As Dr. Randy Isaac explains, semantic information indicates "the significance of a message, whether or not an intelligent agent was involved." ("Information, Intelligence and the Origins of Life," PSCF 63(4):219-230 (Dec. 2011).) Is this the best way to detect design?

Well, where does meaning come from? We assign it. This is not what Shannon had in mind, and it's really not what's at stake with complex and specified information (CSI), as I'll explain below.

CSI identifies some subset within a reference class of possibilities. Semantic information looks at subjective meaning. But CSI isn't about subjective meaning. It's objective.

Dr. Isaac writes: "In abstract symbolism, the symbol has a meaning assigned to it which does not necessarily derive from its physical properties." I agree. Semantic information could occur by a natural cause, or by intelligence. For example:

Human intelligence creates stop signs to tell car drivers to stop.
Nature uses TGA in the genetic code to tell translation to stop.
In the genetic code, any other codon would serve to signify "stop." Does TGA then possess abstract meaning assigned to it that doesn't derive from its physical properties? Yes, it does. Why, then, should the genetic code be considered anything but intelligently designed, semantic information?
Randy Isaac further writes: "Coding in and of itself does not necessitate intelligence unless the coding represents abstract symbolic meaning," and "Abstract symbolism is a hallmark of intelligence, especially as manifest in language and communication techniques." Yes -- I agree! So again, why should the genetic code be excluded from examples of abstract symbolism? It too carries semantic information that, presumably, we can use to detect design.

Complex and Specified Information (CSI) and the Design Inference

Complex and specified information can be understood as follows:

Complexity is related to unlikelihood. Information is "complex" if it is unlikely.
Specification is present if an event or string or scenario or object matches an independent pattern.
Stephen Meyer gives these examples of CSI:
Our experience-based knowledge of information-flow confirms that systems with large amounts of specified complexity (especially codes and languages) invariably originate from an intelligent source -- from a mind or personal agent.
(Stephen C. Meyer, "The origin of biological information and the higher taxonomic categories," Proceedings of the Biological Society of Washington, 117(2):213-239 (2004).)

It's important to understand that the idea of complex and specified information is NOT an invention of ID proponents. The first use I'm aware of comes from origin-of-life theorist Leslie Orgel in the 1970s:
[L]iving organisms are distinguished by their specified complexity. Crystals are usually taken as the prototypes of simple, well-specified structures, because they consist of a very large number of identical molecules packed together in a uniform way. Lumps of granite or random mixtures of polymers are examples of structures which are complex but not specified. The crystals fail to qualify as living because they lack complexity; the mixtures of polymers fail to qualify because they lack specificity.
(Leslie E. Orgel, The Origins of Life: Molecules and Natural Selection, p. 189 (Chapman & Hall: London, 1973).)

Between CSI and Semantic Information, Which Is the Better Indicator of Design?
There are many examples where CSI helps us detect design in objects that clearly carry no semantic information. This shows that CSI is a superior method of detecting design, and we don't need to necessarily find semantic information to detect design.

First, consider Mount Rushmore: This mountain has an unlikely shape that matches an independent pattern. We find high CSI, and detect design, without finding semantic information!

Or consider the life-friendly fine-tuning of the physical laws and constants of the universe. Here, we have very unlikely values of laws and constants that match a narrow pattern of settings that is required for life. This is high CSI, but not semantic information.

Or consider a car engine: There's no abstract "message" here, but there certainly is high CSI, and a designed system.

The same goes for the bacterial flagellum. It has a complex pattern that existed before we observed it, and it matches many aspects of designed systems. It has high CSI, but carries no semantic information.


I would describe the relationship between CSI and semantic information as follows:Again, semantic information is useful for detecting design -- but it's not the only way to detect design. Semantic information is a subset of CSI, which is a more generally useful definition of information for detecting design. The genetic code is a form of semantic information and is high in CSI.

Conclusion

To summarize, Information can be understood and defined in different ways. Some are useful for detecting design and/or measuring bioinformation. Some are not. Semantic information is useful for detecting design, but it's not the only way to detect design. It's a special case of design, not the general case. Semantic information as a class falls within complex and specified information, which is a more general mode of design detection. The genetic code is a form of syntactic, semantic, and complex specified information.
Acknowledgments:
I would like to thank William Dembski and Stephen Meyer for their insights and thoughts in preparation of this talk and material.

Ever a cause for gratitude

What to Feel Thankful for on Thanksgiving? How About a Universe Minutely Tailored for You
David Klinghoffer November 25, 2015 12:40 PM

It's a Thanksgiving custom with many families to go around the table and everyone has to say what he or she is especially thankful for. This puts everyone on the spot -- perhaps that's the point -- and can be an occasion for awkwardness since some may feel more or less "blessed" than their dining companions.

But how about this? A reason to be thankful that equally encompasses every human being that has ever existed and will ever exist.

That's the thesis advanced by biologist Michael Denton in the 33-mintue Discovery Institute documentary Privileged Species: The extraordinary fine-tuning of biology, chemistry, and physics powerfully testifies that the cosmos saw us coming from the beginning. Somehow, everything was set in place for creatures very much like ourselves.


Rather than argue about politics or sports -- two other Thanksgiving staples -- why not share Privileged Species with your friends and loved ones this holiday? There couldn't be a more a persuasive case than the one Dr. Denton makes that human life is special and meaningful, and that its remarkable status in the universe is not just a matter of assertion but compelled by objective scientific evidence.