The beginning re:John1:1

Was" and "Beginning" in John 1:1


"in beginning was the word, and the word was with the god, and godwas the word."

ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 


In an on-line discussion I discussed "was" and "beginning" as used in John 1:1 with a young trinitarian scholar (YTS). She claimed that the author of 'The Johannine Prologue' speaks of the ETERNALWord, but the only relevant evidence she showed for this that I found was in her interpretation of the words "in the beginning" and "was." ('Poetic structure' and the alleged significant contrast between "was" and "became" are extremely weak arguments indeed and far from being anything more than wishful thinking.)

"Beginning" (arkhe or arche) means a certain point in time, and despite all the terminology, verbose speculation, and wishful thinking, it still remains a set point in time. It does not indicate eternal (for which the scripture writers had adequate terms when they wished to use them). "In the beginning" can refer to numerous things, but it never means that thing existed before. 

For example:

"In the beginning, John was afraid to jump out the airplane door." This has nothing to do with eternity. It is a single point in time when John first attempted to jump from an airplane.

"In the beginning" at John 1:1 may refer to the point in time, before the angels were created. Or more likely, it refers to the point in time when the universe (or the earth) was created. In any case, the Word could have existed for some time prior to that time, but would not necessarily have existed eternally!

Yes, if John had wished to mean 'eternal' he would have said "frometernity the Word was" or its equivalent.

The young trinitarian student (YTS) showed the connection between Proverbs 8 and Wisdom/Word. Proverbs 8:22 is quoted by her as: 

"Proverbs 8:22-23 says of Wisdom, 'The Lord created me at thebeginning . . . from of old I was poured forth, at first, before the earth was created.' Thus, while, unlike the Word, Wisdom was created, it existed at the beginning before the creation of the world."

But Wisdom here (according to even many trinitarian scholars and most - if not all - early Christian writers of the first 3 centuries) is supposed to be an important element for John's understanding of the Word! So to deny the creation of the Word and accept thecreation of the Wisdom of God at the 'beginning' is not reasonable. - See "Wisdom" and Christ in the BWF study.

Jesus was called the Wisdom of God (1 Cor. 1:24), which we see being created at the beginning in Prov. 8.


Jesus is called the "beginning of God's creation" (Rev. 3:14).

Jesus is called "the Firstborn of Creation" (Col. 1:15). "Firstborn" means that there are others "born" or created after him. The firstborn of (not 'over') creation means he was the first to be created by God (the beginning) and then through him came the rest of creation. - See Firstborn (Prototokos) in the BWF study.


"The BAGD, A Greek-English Lexicon of the New Testament and Other Early Christian Literature by Walter Bauer, William F. Arndt (Translator), F. Wilbur Gingrich, and Frederick W. Danker (Editor), has been revised as the BDAG. On page 138, the interpretation of Rev 3:14 that '[arche] of creation' means that Christ was createdhas been upgraded from poss. [possible] to prob. [probable]


"BDAG states that the meaning 'beginning = first created' for ARXH [arkhe]  in Rev 3:14 'is linguistically probable.'  The sense 'origin'  or 'source' hardly seems to fit the context of Rev 3:14. This meaning of the word does not seem to figure in biblical usages here or elsewhere. See Job 40:19." - quoted from a NT Greek theology group on Yahoo. http://groups.yahoo.com/group/greektheology/message/11097 


So, at some point in all eternity, there was a beginning ofsomething (probably the creation of our universe) and at thatpoint the Word existed. He could have come into existence at that point, but since he created all other created things, he probably was begotten/created some time before so that he could be the master workman through whom God created the universe.
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As for the word "was" (considered to be in the imperfect tense), it can be seen simply by examining the many other uses of "was" (ἦν   - looks like nv in Greek characters and when using the Symbol font is represented with the 'hn' keystrokes.) in the writings of John that it doesn't necessarily have anything to do with eternity. This examination YTS refused to do.

She was presented with evidence from grammar texts that certain forms of the imperfect have a starting point, a beginning:

- See Dana and Mantey, pp. 190-191 ("Inceptive Imperfect") andMoule, p. 9 (Inceptive Imperfect is "frequent in the N.T.").

In the introduction of the NASB it says: “Greek Tenses: 1. A careful distinction has been made in the treatment of the Greek aorist tense (usually translated as the English past. “He did”) and the Greek imperfect tense (rendered either as English past progressive, “He was doing”; or if inceptive, as “He began to do” or “He started to do”); …. “Began” is italicized [in the NASB] if it renders an imperfect tense, in order to distinguish it from the Greek verb for “begin.” - The Lockman Foundation, 1971.

We also can find this readily-found concept in Greek Grammar Beyond the Basics by Daniel B. Wallace (1996) which also says of the "Ingresssive (Inchoative, Inceptive) Imperfect": 

"1. Definition - The imperfect is often used to stress thebeginning of an action, with the implication that it continued for some time. 2. Clarification and Amplification - The difference between the ingressive imperfect and the ingressive aorist is that the imperfect stresses beginning, but implies that the action continues, while the aorist stresses beginning, but does not imply that action continues." - p. 544. Wallace, by the way, certainly doesn't mind frequently quoting from and referring to A.T. Robertson's classic Grammar (in spite of YTS' firm rejection of it).


http://www.wmcarey.edu/crockett/greek-syntax-summary.pdf 

"GREEK SYNTAX SUMMARY
"James A. Brooks and Carlton L. Winbery, Syntax of New Testament Greek.
Lanham: University Press of America, 1979.


"Imperfect Tense - Linear, progressive action (in past time)
"1. descriptive imperfect (progressive, most common)
2. durative imperfect (continual action that is completed)
3. iterative imperfect (repetition of action, custom)
4. tendential imperfect (attempted but not completed)
5. voluntative imperfect (expression of desire)
6. inceptive [aoristic] imperfect (emphasis on the beginning of the action)"

A Greek Grammar for Colleges, Smyth, p.426, #1900:

“Inchoative Imperfect - The imperfect may denote the beginning of an action or of a series of actions ….” http://books.google.com/books?id=TK9MAAAAMAAJ&pg=PA723&dq=smyth,+greek+grammar&as_brr=1&source=gbs_toc_r&cad=4#v=onepage&q&f=false 


Here's what YTS was presented with in my previous posts (which she refused to address):


Let's look at a few examples in the writings of John (since we are investigating John's intended meaning here):

John 9:8 - "they that saw him aforetime, that he was [ἦν] a beggar" - ASV.

These people knew that the blind man had continued to be a beggar for a long time. .... And yet we certainly shouldn't try to put an "eternal" (or even a future 'continuing') meaning on it. The blind man certainly was not a beggar for all eternity. He was not a beggar before he was born on earth. He probably was not a beggar as a newborn infant. He probably became a beggar as a young man or youth. So en ("was") here still indicates something that had abeginning and then continued [up until the time the Jews said or thought it and probably did not continue after that]. 


John 9:16 - "there was [ἦν] a division among them" - ASV.

The division was over whether the one who had just cured the blind man was from God or not. Since the blind man had JUST been healed, it is obvious that this particular "division" actually BEGAN("was") at this time. It obviously means, "At this time there began to be [or 'came to be'] a division among them." 

John 10:22 (or 23) - "it was [ἦν] winter" - ASV.

Whether it is called an imperfect tense or not, it is still very clear that it hadn't been winter for all eternity. It either means "winter had just begun at this time" or "winter had begun a short time [months at most] ago." But there can be absolutely no doubt that it had recently come into existence. 

John 12:6 - "he was [ἦν] a thief" - ASV.

I hope no one insists that Judas was really a thief from all eternity! However, if they do, it is no more unreasonable to insist that Jesus was "with God" from all eternity in the same sense that Judas "existed as a thief from all eternity."

John 8:44 tells us of Satan: "that (one) man-killer [or 'manslayer,' Strong's Concordance; NAS Concordance; Thayer; etc.] was [ἦν] from the beginning." 

According to the same reasoning of some concerning the "eternal" [ἦν] ("was") "in the beginning" of Jesus at Jn 1:1, Satan himself must be "eternal," and by this specious reasoning must, therefore, be God Himself! Either was" [ἦν] in this scripture doesnot mean an eternal existence, or, if it does, then Jesus can certainly be just as "eternal" as Satan himself and still not be God! (Of course, Satan had a beginning and will have an end!)
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Added later:

The word [ἦν], like the other "be" verbs, simply shows existence. It obviously does not indicate the length of that existence. Even the very early Christian scholar, Tertullian [ca. 200 A.D.], who many trinitarians claim was one of the founders of the Trinity Doctrine, said the same!

Tertullian wrote concerning the word 'was' [en, Septuagint] at Gen. 1:1, 2: "But you [the heretic Hermogenes] ... say: 'There is the 'was,' looking as if it pointed to an eternal existence, - making its subject, of course, unbegotten and unmade....' Well now, for my own part, I [Tertullian] shall resort to no affected protestation, but simply reply that 'was' [ἦν] may be predicated of everything - even a thing which has been created, which was born, which once was not .... For of everything which has being, from whatever source it has it, whether it has it by a beginning or without a beginning, the word 'was' will be predicated from the very fact that it exists." - 'Against Hermogenes,' Ch. xxvii, as translated on p. 492, The Ante-Nicene Fathers, Vol. III, Eerdmans Publishing Co., 1993 printing.

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Also examine the following uses of the imperfect 'was' (ἦν) and the equally imperfect 'were': John 1:10; Jn 1:39; Jn 2:1; Jn 2:23; Jn 3:26; Jn 4:6 (hour); Jn 5:1; Jn 5:9 (sabbath); 5:35; Jn 6:4; Jn7:42; Jn 18:1 (garden); Jn 18:13 (2); Jn 19:14 (2); Jn 19:31(preparation); plural form: John 20:26; Rev. 4:11 "theywere"; Rev. 17:8: "the beast you saw was (ἦν), but is not," 2 Peter 3:5 there were heavens long ago [which God had created "in the beginning" according to Genesis 1:1].

For example: John 1:10 - "He was [ἦν] in the world that had come into being [egeneto] through him, and the world did not recognise him." - NJB. 

YTS:  "However, the writer of the Johannine Prologue by design deliberately contrasts the imperfect ἦν (was) with the aoristegeneto (he/it came to be) in this context to contrast the logosWord/word) to be seen as extant in linear aspect, having no beginning nor ending, with the 'all things' that egeneto ("came to be") at a definitive point in time (John 1:3) and, especially, again with the use of the self-same egeneto ("came to be"), over against John the Baptist who 'came to be' at a point in time (John 1:6)."

So, to paraphrase YTS above: 

"However, the writer of the Johannine Prologue by design deliberately contrasts the imperfect  hn [ἦν] ("was") of John 1:10with the aorist egeneto (he/it came to be) in this context to contrast the logos (Word/word) to be seen as extant in linear aspect, having no beginning nor ending 'in the world,' with the world that egeneto ('came to be') at a definitive point in time". 

Or, in other words, The writer of this verse is 'deliberately contrasting' the Word's eternal time existing in the world with the point in time when the world began!

This is clearly nonsense! Obviously the verb 'was' (ἦν) here in the Prologue itself cannot mean eternal or "having no beginning nor ending"! The Word could not have been eternally "in the world"before the world even began!!


John 7:42 - "... Bethlehem, the village where David was [ἦν]." -NJB.

Bethlehem was the city of David's ancestors. Most of his life was not spent there. Therefore, in spite of the imperfect 'was' [hn, ἦν], David was certainly not eternally there (before, during, or after his life). Instead he had his beginning ("in the beginning") there!!


Rev. 4:11 - "Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou [the one seated on the throne, the Father - see Rev. 5:6, 7] didst create all things, and because of thy will they were [hsan - inceptive imperfect], and were created." - ASV. 

You will find that many Bibles even translate the imperfect "were" [hsan], here as "they came into existence," e.g., NAB; ISV NT; GodsWord; Weymouth NT; C.B. Williams. 


Rev. 17:8 - "The beast that you saw was [ἦν], and is not, and is about to come up out of the abyss" - NASB. 

Surely no one would say that the beast had existed for all eternity making it equal to God!

There are many more such uses of "was" which clearly show that the word seldom - if ever - denotes eternal existence, but are clearly shown to be describing a point in time or a period of time which had a beginning.

Therefore, the appeal to the meanings of "in the beginning" and "was" in John 1:1 as somehow showing that the Word had an eternal existence is totally specious.

File under "well said" LIX

“You must not mistreat a foreigner. You know how it feels to be a foreigner. You were foreigners in Egypt." :Exodus:23:9International children's bible.

King of the planets?

 

Now why didn't I think of that?

An Open Letter to the Amazing Randi

David Berlinski
Discovery Institute

Dear Amazing Randi:

I just read your widely publicized letter to the Smithsonian about its decision to air The Privileged Planet, Discovery Institute's film on intelligent design. You find it "impossible to comprehend" why the Smithsonian has chosen to screen such a film. And, I see that you are willing to pay the Smithsonian Institute $20,000 so that they don't do it. 

I want you to know, you're doing the right thing. I figure the American people are dumb as posts. Who knows what ideas a film like that could put into their heads? You haven't seen the film either, am I right? See no evil, see no evil is what I always say.

But here's the thing, Randi. I was sort of planning to screen the film right here in my apartment in Paris. I've got a little screening room I call The Smithsonian right between the bathroom and the kitchen, I sort of figured I'd invite some friends over, open a couple cans of suds, sort of kick back and enjoy. Now you fork over $20,000 to the Smithsonian not to show the film and right away I'm showing the film here in Paris — that's just not going to work for you, if you catch my drift.

But hey, what are friends for? I mean for $20,000, I can make my screening of the The Privileged Planet go away too. An extra $10,000 and we spend the evening reading aloud from Daniel Dennett's autobiography. I hear it's a real snoozer, no chance at all that anyone's going to walk away from an evening like that with poor thoughts about the cosmos or anything like that. You handle the refreshments — nothing much, some cocktail franks maybe, a few kegs of French beer — and I knock ten percent off the price. What do you say?

Now I know what you're thinking, Randi, because to tell you the truth, I've been thinking the same thing. You;re thinking, hey, I'm out forty thousand seminolas to can this film in Washington DC and Paris, and right away, some yutz is going to figure it's show time in Oklahoma or Nebraska or even in New York, and what do I do then? I'm way ahead of you on this one. I've talked with my buddies at the Discovery Institute and for the right kind of donation, we poleax the film completely. That's right. It disappears itself, if you catch my drift. You get to keep the negatives, we keep the director's cut in our safe for insurance. Is this some sort of deal, or what? Now I know what you're thinking because I've been there myself. I know what you're thinking, the Discovery Institute? Bunch of right-wing weirdoes, am I right? Hey, it's not like that at all, Randi, I got to tell you. We here at the Discovery Institute, we're businessmen, if you catch my drift. We want to do the right thing and we want to do it at the right price. Look at it this way. The right kind of donation gets you total peace of mind. You really can't buy that kind of protection, only in this case you can. 

So give me a ring, or send me a note. I'd like to tell you we take checks, but you're a businessmen, too, am I right? It's got to be cash. More than you've got lying around? Not a problem. Just give George Soros a call. Tell him it's for a friend. Do it now. 

You'll sleep better at night.

Your admirer,

David Berlinski

PS: I write a lot of stuff for Commentary, too. For the right price, I don't have to write anything at all. Think it over. Let me know.

David Berlinski received his Ph.D. in philosophy from Princeton University and was later a postdoctoral fellow in mathematics and molecular biology at Columbia University.

Darwinists v. The real world?

Here Is How Evolutionists Respond to the Evidence
Cornelius Hunter

Mutations are rare and good ones are even more rare. One reason mutations are rare is because there are sophisticated error correction mechanisms in cells. So according to evolution, random mutations created correction mechanisms to suppress random mutations. And that paradox is only the beginning. That is because error correction mechanisms, as with pretty much everything else in biology, require many, many mutations to be created.

If one mutation is rare, a lot of mutations are astronomically rare. For instance, if a particular mutation has a one-in-a-million (one in 10^6) chance of occurring in a new individual, then a hundred such particular mutations have a one in 10^600 chance of occurring. It’s not going to happen. How do evolutionists reckon with this scientific problem?

First, one common response is to dismiss the question altogether. Evolution is a fact, don’t worry about the details. Obviously this is not very compelling.

Second, another common answer is to cast the problem as a straw man argument against evolution, and appeal to gradualism. Evolutionists going back to Darwin have never described the process as “poof.” They do not, and never have, understood the process as the simultaneous origin of tens or hundreds, or more mutations. Instead, it is a long, slow, gradual process, as Darwin explained:

If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down. But I can find out no such case […] Although the belief that an organ so perfect as the eye could have been formed by natural selection, is enough to stagger any one; yet in the case of any organ, if we know of a long series of gradations in complexity, each good for its possessor, then, under changing conditions of life, there is no logical impossibility in the acquirement of any conceivable degree of perfection through natural selection

The Sage of Kent could find “no such case”? That’s strange, because they are ubiquitous. And with the inexorable march of science, it is just getting worse. Error correcting mechanisms are just one example of many. Gradualism is not indicated.

What if computer manufacturers were required to have a useful, functional electronic device at each step in the manufacturing process? With each new wire or solder, what must emerge is a “long series of gradations in complexity, each good for its possessor.”

That, of course, is absurd (as Darwin freely confessed). From clothing to jet aircraft, the manufacturing process is one of parts, tools, and raw materials strewn about in a useless array, until everything comes together at the end.

The idea that every single biological structure and design can be constructed by one or two mutations at a time, not only has not been demonstrated, it has no correspondence to the real world. It is just silly.

What evolution requires is that biology is different, but there is no reason to believe such a heroic claim. The response that multiple mutations is a “straw man” argument does not reckon with the reality of the science.

Third, some evolutionists recognize this undeniable evidence and how impossible evolution is. Their solution is to call upon a multiverse to overcome the evidence. If an event is so unlikely it would never occur in our universe, just create a multitude of universes. And how many universes are there? The answer is, as many as are needed. In other words, when confronted with an impossibility, evolutionist simply contrive a mythical solution.

Fourth, another common response from evolutionists is to appeal to the fitness of the structure in question. Biological designs, after all, generally work pretty well, and therefore have high fitness. Is this not enough to prove that it evolved? For evolutionists, if something helps, then it evolves. Presto.

To summarize, evolutionists have four different types of responses to the evidence, and none of the responses do the job.

Sons of Adam and Eve?

Adam and the Genome and Neanderthal Cave Art
Evolution News | @DiscoveryCSC

As if on cue, science news today reports a remarkable discovery: cave art in Spain from upwards of 64,000 years ago, apparently by Neanderthals. The  Wall Street Journal  aptly summarizes the takeaway:

Neanderthals, once considered the low-brows of human evolution, may have been among the world’s first artists, creating cave paintings long before modern humanity arrived on the scene…

“Once considered”? This is timely because in the book  Adam and the Genome, which we’ve been reviewing here, theistic evolutionist and biologist Dennis Venema discusses DNA that has been extracted from fossils of extinct members of the genus Homo, including Neanderthals and the recently discovered Denisovans. He claims these groups were “not members of our own species” (p. 62). Yet apparently, they were so genetically similar to humans that we could interbreed with them.

And Neanderthals, as the journal Science now reports, had the capacity to create art. In the photo above, that is what looks like a ladder, suggesting that the artist was capable of “a much richer symbolic behavior than previously assumed.” The paintings, in three separate caves, are evidently not by “modern humans” since the latter would not reach Europe for another 20,000 years.

Very interesting. We have virtually no fossil evidence for Denisovans, so it cannot be said that they represent a non-human-like form. As for Neanderthals, here we have plenty of fossil evidence, and what we know shows that they were virtually indistinguishable from modern humans. Dennis Venema notwithstanding, some would consider Neanderthals to be members of our own species.

Casey Luskin explains in “The Genus Homo: All in the Family”:

Though Neanderthals have been stereotyped as bungling, primitive precursors to modern humans, in reality they were so similar to us that if a Neanderthal walked past you on the street, you probably wouldn’t notice many differences. Wood and Collard make this same point in drier, more technical language: “The numerous associated skeletons of H. neanderthalensis indicate that their body shape was within the range of variation seen in modern humans.”

He concludes:

We saw earlier that Leslie Aiello said “Australopithecines are like apes, and the Homo group are like humans.” This is consistent with what we see in the major groups of Homo like H. erectus and Neanderthals. According to Siegrid Hartwig-Scherer, the differences between these humanlike members of the genus Homo can be explained as microevolutionary effects of “size variation, climatic stress, genetic drift and differential expression of [common] genes.” These small differences do not supply evidence of the evolution of humans from earlier ape-like creatures.

Now exactly what the DNA evidence of Neanderthals and Denisovans means for Adam and Eve is still not completely clear. Here’s how Ann Gauger, Ola Hössjer, and Colin Reeves interpret Denisovan and Neanderthal DNA in their chapter “An Alternative Population Genetics Model” in the book Theistic Evolution: A Scientific, Philosophical, and Theological Critique:

Archaic Populations, Humans or Not? As mentioned in Section 4, significant fragments of Neanderthal and Denisovan DNA have been found among present day humans, so researchers suggested that some interbreeding took place between archaic populations and the ancient humans that supposedly emigrated out of Africa. This admixture is believed to have happened at least 50 000 years ago, and probably later on as well. It is in fact well known that gene flow between closely related populations is helpful in order to increase genetic variability and to avoid inbreeding, and indeed, the archaic introgression is believed to have had positive effects, like helping the Tibetans to adapt to high altitudes, and the non-Africans in general to adapt to colder temperature and to ward off infections. But the common descent model predicts a split between humans and archaic hominins more than 500 000 years ago. It would therefore be remarkable if two populations, after such a long time of separation, were still able to have fertile offspring.  But even if this were possible, because of the long separation, it is reasonable to believe that the offspring had low fitness, since our archaic ancestors had, most likely, accumulated many alleles which were deleterious for humans, before the admixture took place.

In view of this, it seems that the large fraction of archaic DNA among present-day humans is more reconcilable with a unique origin model, in which Neanderthals and Denisovans are descendants of Adam and Eve and hence our fully human relatives.

Even if they did exist as groups that were distinct from our own species, Homo sapiens, that in no way precludes the possibility that Adam and Eve were real people who were the progenitors of all modern humans.

Baby boomers v.millenials?:Pros and Cons.

We live in a theistic universe?:Pros and cons.

Earth in the scriptures:The Watchtower society's commentary.

EARTH

The fifth-largest planet of the solar system and the third in order of position from the sun. It is an oblate spheroid, being slightly flattened at the poles. Satellite observations have indicated other slight irregularities in the shape of the earth. Its mass is approximately 5.98 × 1024 kg (13.18 × 1024 lb). Its area is about 510,000,000 sq km (197,000,000 sq mi). Earth’s measurements are (approximately): circumference at the equator, just over 40,000 km (24,900 mi); diameter at the equator, 12,750 km (7,920 mi). Oceans and seas cover approximately 71 percent of its surface, leaving about 149,000,000 sq km (57,500,000 sq mi) of land surface.

The earth rotates on its axis, bringing about day and night. (Ge 1:4, 5) A solar day or an apparent day is a period of 24 hours, the time taken for an observer at any one point on the earth to be again in the same position relative to the sun. The tropical year, which concerns the return of the seasons, the interval between two consecutive returns of the sun to the vernal equinox, is 365 days, 5 hours, 48 minutes, and 46 seconds, on the average. This figure is the one used in solar-year calendar reckoning, and its fractional nature has caused much difficulty in accurate calendar making.

The axis of the earth tilts 23° 27ʹ away from a perpendicular to the earth’s orbit. The gyroscopic effect of rotation holds the earth’s axis in basically the same direction relative to the stars regardless of its location in its orbit around the sun. This tilt of the axis brings about the seasons.

The earth’s atmosphere, composed principally of nitrogen, oxygen, water vapor, and other gases, extends over 960 km (600 mi) above the earth’s surface. Beyond this is what is termed “outer space.”

Bible Terms and Significance. In the Hebrew Scriptures, the word used for earth as a planet is ʼeʹrets. ʼEʹrets refers to (1) earth, as opposed to heaven, or sky (Ge 1:2); (2) land, country, territory (Ge 10:10); (3) ground, surface of the ground (Ge 1:26); (4) people of all the globe (Ge 18:25).

The word ʼadha·mahʹ is translated “ground,” “soil,” or “land.” ʼAdha·mahʹ refers to (1) ground as tilled, yielding sustenance (Ge 3:23); (2) piece of ground, landed property (Ge 47:18); (3) earth as material substance, soil, dirt (Jer 14:4; 1Sa 4:12); (4) ground as earth’s visible surface (Ge 1:25); (5) land, territory, country (Le 20:24); (6) whole earth, inhabited earth (Ge 12:3). ʼAdha·mahʹ seems to be related etymologically to the word ʼa·dhamʹ, the first man Adam having been made from the dust of the ground.​—Ge 2:7.

In the Greek Scriptures, ge denotes earth as arable land or soil. (Mt 13:5, 8) It is used to designate the material from which Adam was made, the earth (1Co 15:47); the earthly globe (Mt 5:18, 35; 6:19); earth as a habitation for human creatures and animals (Lu 21:35; Ac 1:8; 8:33; 10:12; 11:6; 17:26); land, country, territory (Lu 4:25; Joh 3:22); ground (Mt 10:29; Mr 4:26); land, shore, as contrasted with seas or waters. (Joh 21:8, 9, 11; Mr 4:1).

Oi·kou·meʹne, translated “world” in the King James Version, denotes “inhabited earth.”​—Mt 24:14; Lu 2:1; Ac 17:6; Re 12:9.

In each case of all the above senses in which these words are used, the form of the word in the original language, and more particularly the setting or context, determine which sense is meant.

The Hebrews divided the earth into four quarters or regions corresponding to the four points of the compass. In the Hebrew Scriptures the words “before” and “in front of” designate and are translated “east” (Ge 12:8); “behind” may mean “west” (Isa 9:12); “the right side” may denote “south” (1Sa 23:24); and “the left” may be translated “north” (Job 23:8, 9; compare Ro). East was also (in Heb.) sometimes called the sunrising, as for example, at Joshua 4:19. West (in Heb.) was the setting of the sun. (2Ch 32:30) Also, physical characteristics were used. Being almost the total western boundary of Palestine, the “Sea” (the Mediterranean) was sometimes used for west.​—Nu 34:6.

Creation. The planet’s coming into existence is recounted in the Bible with the simple statement: “In the beginning God created the heavens and the earth.” (Ge 1:1) Just how long ago the starry heavens and the earth were created is not stated in the Bible. Therefore, there is no basis for Bible scholars to take issue with scientific calculations of the age of the planet. Scientists estimate the age of some rocks as being three and a half billion years, and the earth itself as being about four to four and a half billion or more years.

As to time, the Scriptures are more definite about the six creative days of the Genesis account. These days have to do, not with the creation of earth’s matter or material, but with the arranging and preparing of it for man’s habitation.

The Bible does not reveal whether God created life on any of the other planets in the universe. However, astronomers today have not found proof that life exists on any of these planets and, in fact, know of no planet besides the earth that is at present capable of supporting the life of fleshly creatures.

Purpose. Like all other created things, the earth was brought into existence because of Jehovah’s will (“pleasure,” KJ). (Re 4:11) It was created to remain forever. (Ps 78:69; 104:5; 119:90; Ec 1:4) God speaks of himself as a God of purpose and declares that his purposes are certain to come to fruition. (Isa 46:10; 55:11) He made his purpose for the earth very clear when he said to the first human pair: “Be fruitful and become many and fill the earth and subdue it, and have in subjection the fish of the sea and the flying creatures of the heavens and every living creature that is moving upon the earth.” (Ge 1:28) There were no flaws in earth or the things on it. Having created all necessary things, Jehovah saw that they were “very good” and “proceeded to rest” or desist from other earthly creative works.​—Ge 1:31–2:2.

Man’s habitation on earth is also permanent. When God gave man the law regarding the tree of the knowledge of good and bad, he implied that man could live on earth forever. (Ge 2:17) We are assured by Jehovah’s own words that “all the days the earth continues, seed sowing and harvest, and cold and heat, and summer and winter, and day and night, will never cease” (Ge 8:22) and that he will never destroy all flesh again by a flood. (Ge 9:12-16) Jehovah says that he did not make the earth for nothing but, rather, that he has given it to men as a home and that death will eventually be done away with. God’s purpose, therefore, is for the earth to be the habitation of man in perfection and happiness with eternal life.​—Ps 37:11; 115:16; Isa 45:18; Re 21:3, 4.

That this is the purpose of Jehovah God, sacred to him and not to be thwarted, is indicated when the Bible says: “And by the seventh day God came to the completion of his work that he had made . . . And God proceeded to bless the seventh day and make it sacred, because on it he has been resting from all his work that God has created for the purpose of making.” (Ge 2:2, 3) The seventh, or rest, day is not shown in the Genesis account as ending, as in the case of the other six days. The apostle Paul explained that the rest day of God had been continuous right through Israelite history down to his own time and had not yet ended. (Heb 3:7-11; 4:3-9) God says the seventh day was set aside as sacred to him. He would carry out his purpose toward the earth; it would be fully accomplished during that day, with no necessity of further creative works toward the earth during that time.

The Bible’s Harmony With Scientific Facts. The Bible, at Job 26:7, speaks of God as “hanging the earth upon nothing.” Science says that the earth remains in its orbit in space primarily because of the interaction of gravity and centrifugal force. These forces, of course, are invisible. Therefore the earth, like other heavenly bodies, is suspended in space as if hanging on nothing. Speaking from Jehovah’s viewpoint, the prophet Isaiah wrote under inspiration: “There is One who is dwelling above the circle of the earth, the dwellers in which are as grasshoppers.” (Isa 40:22) The Bible says: “He [God] has described a circle upon the face of the waters.” (Job 26:10) The waters are limited by his decree to their proper place. They do not come up and inundate the land; neither do they fly off into space. (Job 38:8-11) From the viewpoint of Jehovah, the earth’s face, or the surface of the waters, would, of course, have a circular form, just as the edge of the moon presents a circular appearance to us. Before land surfaces appeared, the surface of the entire globe was one circular (spherical) mass of surging waters.​—Ge 1:2.

Bible writers often speak from the standpoint of the observer on the earth, or from his particular position geographically, as we often naturally do today. For example, the Bible mentions “the sunrising.” (Nu 2:3; 34:15) Some have seized upon this as an opportunity to discredit the Bible as scientifically inaccurate, claiming that the Hebrews viewed earth as the center of things, with the sun revolving around it. But the Bible writers nowhere expressed such a belief. These same critics overlook the fact that they themselves use the identical expression and that it is in all of their almanacs. It is common to hear someone say, ‘it is sunrise,’ or ‘the sun has set,’ or ‘the sun traveled across the sky.’ The Bible also speaks of “the extremity of the earth” (Ps 46:9), “the ends of the earth” (Ps 22:27), “the four extremities of the earth” (Isa 11:12), “the four corners of the earth,” and “the four winds of the earth” (Re 7:1). These expressions cannot be taken to prove that the Hebrews understood the earth to be square. The number four is often used to denote that which is fully rounded out, as it were, just as we have four directions and sometimes employ the expressions “to the ends of the earth,” “to the four corners of the earth,” in the sense of embracing all the earth.​—Compare Eze 1:15-17; Lu 13:29.

Figurative and Symbolic Expressions. The earth is spoken of figuratively in several instances. It is likened to a building, at Job 38:4-6, when Jehovah asks Job questions concerning earth’s creation and Jehovah’s management of it that Job obviously cannot answer. Jehovah also uses a figurative expression describing the result of earth’s rotation. He says: “[The earth] transforms itself like clay under a seal.” (Job 38:14) In Bible times some seals for “signing” documents were in the form of a roller engraved with the writer’s emblem. It was rolled over the soft clay document or clay envelope, leaving behind it an impression in the clay. In similar manner, at the arrival of dawn, the portion of the earth coming from the blackness of night begins to show itself to have form and color as the sunlight moves progressively across its face. The heavens, the location of Jehovah’s throne, being higher than the earth, the earth is, figuratively, his footstool. (Ps 103:11; Isa 55:9; 66:1; Mt 5:35; Ac 7:49) Those who are in Sheol, or Hades, the common grave of mankind, are regarded as being under the earth.​—Re 5:3.

The apostle Peter compares the literal heavens and earth (2Pe 3:5) with the symbolic heavens and earth (2Pe 3:7). “The heavens” of verse 7 do not mean Jehovah’s own dwelling place, the place of his throne in the heavens. Jehovah’s heavens cannot be shaken. Neither is “the earth” in the same verse the literal planet earth, for Jehovah says that he has established the earth firmly. (Ps 78:69; 119:90) Yet, God says that he will shake both the heavens and the earth (Hag 2:21; Heb 12:26), that the heavens and earth will flee away before him, and that new heavens and a new earth will be established. (2Pe 3:13; Re 20:11; 21:1) It is evident that “heavens” is symbolic and that “earth” here has symbolic reference to a society of people living on the earth, just as at Psalm 96:1.​—See HEAVEN (New heavens and new earth).

Earth is also symbolically used to denote the firmer, more stable elements of mankind. The restless, unstable elements of mankind are illustrated by the characteristic restlessness of the sea.​—Isa 57:20; Jas 1:6; Jude 13; compare Re 12:16; 20:11; 21:1.

John 3:31 contrasts one that comes from above as being higher than one who comes from the earth (ge). The Greek word e·piʹgei·os, “earthly,” is used to denote earthly, physical things, especially as contrasted with heavenly things, and as being lower and of coarser material. Man is made of earth’s material. (2Co 5:1; compare 1Co 15:46-49.) Nevertheless, he can please God by living a “spiritual” life, a life directed by God’s Word and spirit. (1Co 2:12, 15, 16; Heb 12:9) Because of mankind’s fall into sin and their tendency toward material things to the neglect or exclusion of spiritual things (Ge 8:21; 1Co 2:14), “earthly” can have an undesirable connotation, meaning “corrupt,” or “in opposition to the spirit.”​—Php 3:19; Jas 3:15.

Yet more Darwinian storytelling.

Did Fish as Flotsam Conquer Land?
Günter Bechly


In evolutionary biology, the great transitions from one habitat to a totally different way of life have long proved to be the stuff of good storytelling. Based on an old idea from the eminent vertebrate paleontologist Alfred Romer (1933), Balbus (2014) suggested that tidal modulation influenced the evolution from “fish” to tetrapods in the Devonian period. This was supposed to be thanks to a much smaller distance from the Moon to the Earth, causing greater tidal ranges. Balbus (2014) speculated:

The two earliest known tetrapods with more than fragmentary remains, Acanthostega and Ichthyostega, are thought to have been fully (perhaps only predominantly in the case of Ichthyostega) aquatic creatures. The coastal and estuarial waters such organisms and their immediate ancestors are believed to have inhabited would have been subject to sizeable and irregular tides, leaving an inland network of pools. The farthest inland of these pools would on occasion have been left exposed weeks at time, ultimately evaporating. A creature caught in one of these isolated inland pools would consequently have faced dehydration or suffocation.

Now, Witze (2018) reports in Nature News on new results from simulations of the tides in the Devonian by two researchers from Bangor University.

They studied two time periods: 430 million years ago, around the time the first animal lungs evolved, and 400 million years ago, roughly the time of the first known land tetrapods.

What they found were tidal cycles that would have left fish stranded in tidal pools for two weeks.

The team speculates that fish that could have made their way out of the tide pool, and back to the water, would have been more likely to survive. Fossils of some of the earliest known terrestrial tetrapods, such as the Tiktaalik lobe-finned fish from Canada’s Ellesmere Island and trackways in Poland’s Holy Cross mountains, have been found in places that had these high tidal variations.

Well, that sounds interesting, but there are some tiny problems that might spoil this cute hypothesis: Acanthostega and Ichthyostega were actually not marine creatures at all, but strictly confined to freshwater habitats far from the coastline. Balbus (2014) recognized this problem but trivialized it by calling their association with a non-marine inland basin “a more ambiguous tidal zone.” You can’t make such stuff up. What about the famous “missing link,” Tiktaalik? The name Tiktaalik means “big river fish” in the Inuit language and indeed indicates its true provenance. Here is what its discoverer, Neil Shubin, wrote on the official Tiktaalik website:

We know that lobe-finned fish and the first tetrapods lived in freshwater streams because of the sediments we find them in. So we look for freshwater deposits, not marine.

Hmm, but fortunately there are still the Zachelmie trackways discovered a few years ago (Niedźwiedzki et al. 2010) in Poland and dated as not only older than Tiktaalik, but actually older than all other lobe-finned ancestors of tetrapods (the so-called elpistostegids).

These Zachelmie tracks were originally attributed to a marine intertidal depositional environment. So apparently, we have a perfect match of the oldest evidence with the new (old) theory. Indeed, the describers of these tracks also speculated “that the origin of tetrapods occurred, not in the vegetated margins or surrounding seasonal ‘flooded forest’ environments of rivers, as has frequently been argued, but in the marine intertidal and/or lagoonal zone.”

But again, we must spoil the fun: A brand new study by Qvarnström et al. (2018) demonstrates that the Zachelmie locality was misinterpreted in the original description of the tracks and indeed “represents a succession of ephemeral lakes with a restricted and non-marine biota, rather than a marginal marine environment as originally thought.” These tidal pools evaporate in totally unexpected ways, don’t they?

It is true that some elpistostegid lobe-finned fish, which are supposed to belong to the stem of tetrapods and were originally all interpreted as freshwater dwellers, have meanwhile been attributed to brackish estuarine habitats that may have been exposed to tidal influences (Clack 2012). However, the Zachelmie tetrapod tracks are distinctly older than all known elpistostegid fossils and thus cast considerable doubt on the hypothesis that tetrapods really evolved from this group of lobe-finned fish. It’s an inconvenient temporal paradox that is frequently encountered in the fossil record (compare the alleged origin of birds and feathers).

No wonder that Jennifer Clack, a renowned specialist on early tetrapodomorph fossils, remains skeptical about the tidal pool idea: “It’s only one of a plethora of ideas for the origin of land-dwelling tetrapods, any or all of which may have been a part of the answer.” You will not be too far off if you interpret this as meaning: We have no clue!


Literature:

• Balbus SA 2014. “Dynamical, biological, and anthropic consequences of equal lunar and solar angular radii.” Proceedings of the Royal Society A 470: 20140263.
• Clack JA 2012. Gaining Ground: The Origin and Evolution of Tetrapods. Indiana University Press, 523 pp.
• Niedźwiedzki G, Szrek P, Narkiewicz K, Narkiewicz M, Ahlberg PE 2010. “Tetrapod trackways from the early Middle Devonian period of Poland.” Nature 463: 43-48.
• Qvarnström M, Szrek P, Ahlberg PE, Niedźwiedzki G 2018. “Non-marine palaeoenvironment associated to the earliest tetrapod tracks.” Scientific Reports 8: 1074.
• Romer AS 1933. Man and the Vertebrates. University of Chicago Press: Chicago.
• Shubin N 2009. The Search for Tiktaalik. Website by the University of Chicago.
• Witze A 2018. “Ocean tides could have driven ancient fish to walk.” Nature News 15 February 2018.

The state religion?

American Lysenkoism, and the Darwinists Who Embrace It
Evolution News | @DiscoveryCSC

On a new episode of ID the Future, Tod Butterfield interviews Michael Egnor, pediatric neurosurgeon at Stony Brook University, about the science-destroying practice of Lysenkoism. Dr. Egnor discusses Trofim Lysenko, a Soviet agronomist who for several decades in the 20th century was allowed to use the power of the state to enforce belief in Lamarckism in the Soviet Union.

The government punished people who questioned the reigning view, and the results were catastrophic. Today the term Lysenkoism applies to any use of government power to enforce scientific orthodoxy. It need not mean the Gulag; it could involve, for instance, the denial of federal grants to quietly enforce Darwinian orthodoxy. Lysenkoism punishes dissenters from politically favored ideas, and holds science back. How?  Download the podcast or listen to it here, and find out.

On Materialism of the gaps.

Mind the Gaps – Before Progressing Toward ID, Leisola Recounts Clearing Away Materialist Myths
David Klinghoffer | @d_klinghoffer

In the new book Heretic: One Scientist’s Journey from Darwin to Design , co-written with Jonathan Witt, bioengineer Matti Leisola tells the story of his intellectual and scientific journey from Darwinist to Darwin critic and proponent of intelligent design. On a new episode of ID the Future, Todd Butterfield reads the opening pages of the book.

Dr. Leisola explains how before he was able to look at the question of biological origins objectively, he first had to overcome biases and assumptions, built into his previous considerations, that guaranteed conclusions in line with materialism. One bias dictated that design thinking alone could be guilty of “gaps” (as in “God of the gaps”) thinking. Leisola found that, looked at with open eyes, science in fact discovers more and more anomalies, more mysteries, as it progresses. He realized that materialism at every stage inserts its own “gaps” explanations into growing fissures in what we thought we understood.

The Finnish scientist, as we’ve noted before, is not supposed to exist. His book itself, simply by existing, refutes a Darwinist myth. As you’ll hear from the excerpts, he also writes like a dream, which is a plus. Download the podcast or listen to it here.

A pair of twentieth century oracles examined.

Conservation of information v. Materialism.

The echo chamber fights back?

Education or Obfuscation? Avida in Science Class
Sarah Chaffee

What is a mark of a great teacher? One is the ability to take complex subject matter and explain it in a way that your audience can relate to. The opposite would be confusing students with high-tech equipment — for example, a computer program that supposedly demonstrates evolution.

A  paper in The American Biology Teacher this month recommends a student version of the program Avida for classrooms, Avida-ED. The authors note:

[I]t can be difficult to engage students in authentic scientific practice around the topic of evolution, mainly because biological evolution can be difficult to observe. An option that overcomes limitations posed by biological model organisms is digital evolution. Populations of digital organisms — mini-programs similar to computer viruses capable of self-replication — evolve in minutes and can produce large quantities of data in a short time. An example of digital evolution software is Avida, a research platform that was developed to model and test hypotheses about evolutionary mechanisms in a highly controlled and fast system. Avida allows biologists to investigate evolutionary questions that are difficult or impossible to test in organic systems (Adami, 2006), and has been used as a model system in well over a hundred experimental evolution studies for many kinds of evolutionary hypotheses (e.g., Clune et al., 2010; Grabowski etal., 2013).

So the idea is that Avida speeds up speciation. The paper goes on:

Software that simulates evolution is available for educators (e.g., SimBio’s EvoBeaker), but Avida goes further in allowing teachers to incorporate authentic research experiences on evolution in the classroom. Chief among the many advantages of using Avida to study evolutionary processes is that it constitutes a true instance of evolution rather than a simulation of it (Pennock, 2007b). We will not repeat the argument here, but the key point is that Avida implements the causal mechanisms of evolution, producing outcomes that are not predetermined but can be studied experimentally. Digital organisms in Avida (aka “Avidians”) replicate, mutate, and compete with other organisms for resources in their computational environment (Fig. 1). The system possesses all of the requirements necessary for evolution by natural selection to occur (Dennett, 1995). This is why it is especially useful to evolutionary biologists for basic research, but it is also compelling to teachers who want their students to actually observe evolutionary change in the classroom in real time. 

Let’s see here. A “true instance of evolution,” without true organisms. A computer simulation is not a “simulation.” Students can “actually observe evolutionary change in the classroom.”

Strong statements! But perhaps inaccurate? Yes, way off the mark.

Is it true that the program “implements the causal mechanisms of evolution, producing outcomes that are not predetermined but can be studied experimentally”? Of course not. In their recent book Introduction to Evolutionary Informatics, Robert Marks, William Dembski, and Winston Ewert, of the Evolutionary Informatics Lab, offer a more sober perspective.

On evolutionary simulations (Avida and others):

When software engineers perform a computer search, they are always looking for ways to improve the results of the search and how to better incorporate knowledge about the program being solved into the search algorithm. Evolution computer programs written by Darwinists, on the other hand, are aimed at demonstrating the Darwinian evolutionary process. The efficiency of the search is of secondary importance.

Despite these differences, the fundamentals of evolutionary models offered by Darwinists and those used by engineers and computer scientists are the same. There is always a teleological goal imposed by an omnipotent programmer, a fitness associated with the goal, a source of active information (e.g. an oracle), and stochastic updates.

On Avida in particular:

Avida is a computer program which, its creators say, “show[s] how complex functions can originate by random mutation and natural selection.” …[C]ontrary to the claims of the authors, the source of the success of Avida is not due to the evolutionary algorithm, but to sources of information embedded in the computer program. A strong contribution to the success of Avida is [a] stairstep information source embedded in the computer program….[T]he sources of information can be mined more efficiently using other search algorithms.

At the Evolutionary Informatics Lab website, you can try out an Avida-like program, Minivida, and test for yourself how preprogramed information affects outcomes.

It’s time for a bit of honesty in evolution education! Avida shows that evolutionary processes require intelligent design to hit predetermined targets. That’s the candid takeaway from a lesson about this software. Since we don’t recommend trying to bring ID into public school classrooms, there are undoubtedly more effective uses of class time than playing with Avida-ED.

Breaking out of the echo chamber.

Toward Self-Scrutiny in Science
Sarah Chaffee

An article at Phys.org recognizes a problem in science that we know a bit about. It shows up often in the evolution controversy: lack of self-scrutiny. In his article, “On unconscious bias in science,” Dr. Jaboury Ghazoul of the Swiss Federal Institute of Technology in Zurich, describes issues in his own field, environmental science.

He notes the tendency of science towards “‘shoehorning’ observations to fit the theory.” This, he states, is a weakness of the system and not due to fraudulent behavior. Then, he writes:

None of this matters much in my field of plant ecology, beyond taxing the pride of the researchers concerned. It is more serious when derived conclusions have applied relevance, by influencing resource management or environmental policies. In applied fields of research, there is more pressure to deliver evidence, and more to be gained in doing so — which can increase the likelihood of unconscious bias. This might explain contrasting conclusions on, for example, toxicity of pesticides on bees from studies funded by corporations or environmental organisations.

This brings us to value-laden sciences such as conservation. Conservation scientists have an agenda. Our science provides an evidence base for conservation action, set within the value that global biodiversity ought to be protected. Conservation science aims to justify this value by demonstrating the benefits of biodiversity to local and global communities. But how credible can these claims be if research serves a normative conservation agenda? We are not dispassionate observers. If we question the veracity of studies funded by agrichemical industries, then shouldn’t the objectivity of research by avowed conservationists be subject to similar scrutiny?

Think about how this kind of reasoning relates to the intelligent design and evolution debate. If scientists come with the presupposition that there will be a naturalistic explanation for the origins of the universe and life, can they be “dispassionate observers”?

Some scientists have decided to speak out against those presuppositions. Those who are willing to buck the trend are a small but growing minority. Take a look at this list of 950+ scientists who dissent from Darwinian evolution.

One of them is James Tour of Rice University, who was ranked by Thomson Reuter as one of the top 10 chemists in the world, looking at citations per publication, in 2009. Tour has noted:

Those who think scientists understand the issues of prebiotic chemistry are wholly misinformed. Nobody understands them. Maybe one day we will. But that day is far from today. It would be far more helpful (and hopeful) to expose students to the massive gaps in our understanding. They may find a firmer — and possibly a radically different — scientific theory. The basis upon which we as scientists are relying is so shaky that we must openly state the situation for what it is: it is a mystery.

Let us hope that unassuming attitudes — like those of Ghazoul and Tour — will continue to impact science.