11977Creation and time (part 2)
- Aug 18, 2014Biblical Hebrew did not use verb tenses so Moses referenced the creation narrative to evenings and mornings, rather than to time. In Hebrew, the day four text says that God continued to command the Sun, Moon and stars to continue to form into spreading things (raqiya). If the luminaries are spreading things, how do we compare an ancient day to a modern day?How would biological clocks, nature's circadian rhythms, be affected by ponderously slow days and years? Our metabolism and biological rythms are synched daily to the light of the Sun produced by in the eyes. If days were long, people would mature slowly, just as we read of in the Bible and in early king lists. A fern tree forest (which does not have tree rings) could grow in a single year and turn to coal in a single winter.
The ancients did not imagine that the early days and years were similar to latter days and years. Jacob stated, what all early people evidently believed, that his days and years were shorter and worse than the days and years of his fathers (Hebrew Genesis 47:9). His father lived more years than his grandfather, so he means that the days and years both deteriorate. Hesiod, who lived a 1,000 years after Jacob, claimed the children of the first generations played at their mother's knee for a hundred years. He moaned that he was part of the iron generation when men never stop laboring by day and dying by night. He thought that the duration of life would continue to deteriorate until children were born with grey temples.
Without an arbitrary concept of time, how did the ancients refer to the era of the first people? (1) The Bible refers to the patriarchal age as the eon generations, who lived in the era when a nearby planet was crushed in a collision (Isaiah 51:9-10). (2) The Bible repeatedly refers to the Old Testament era as the eons (Greek aionas) e.g. Jesus came at the consummation of the plural eons. Hebrew 11:3: God commanded the plural eons to passively form as things became visible from things not seen. (3) Job listed various geological events that marked the few days of life (Job 14) during the dinosaur age. One of his markers was that the sea (Hebrew word west) dried. Drill cores show that the Mediterranean dried eight times, leaving thick layers of plankton sandwiched between layers of salt and gypsum. Another of Job's markers was that water wears away rocks. The Nile, at the location of modern Cairo, was once deeper than the Grand Canyon, cut down more than a mile through granite as it rushed down into the largely empty sea. The modern Nile has filled its delta with sediments, just like Job described: water washes away the dust of the earth. We find pebble-strewn, drowned river canyons thousands of meters below the modern sea level connecting to the mounts of ancient rivers around the Mediterranean. Job ended his poem on the brevity of life by claiming their faces changed (shanah paniym) before they died. Indeed, the skull is the only part of our skeleton that continues to grow as we age. If we lived long enough to watch the ocean dry, we would grow Neanderthal brows from long life. Neanderthal children had modern shaped skulls, yet their baby teeth were worn showing they were eons old, yet still infants. Job's descriptions clearly fit the notion that days and years continue to accelerate (relative to former days and years - not to an arbitrary concept of time).
The world view of the biblical prophets involved change. They believed that everything changes and nothing stays the same, just like the Apostle Paul states, that the creation is enslaved to change. Ancient people had no notion of measuring time. Their calendars and clepsydra were for adjusting life to the continually varying cycles of nature. They saw never ending changes in the very places westerners speculate about linear time.
How could our clocks and orbital calculations be speculative? They were contrived with a speculative assumption. What assumption? The one the Bible predicted for the last days, the notion that all things that exist (panta without the definite article) remain the same. Where did the notion that matter is not changing itself come from? Seven hundred years ago, Dominican friars invented the fundamentalist assumption upon which western science was contrived, the notion that the essence of substance is changeless.
How can we test this assumption? We can see the past at many ranges back to the creation era in billions of galaxies. The earliest atomic clocks ticked at less than 10% of the frequencies of modern atoms and the fastest atomic clocks are local. Even local hydrogen maser atomic clocks, when compared to their reflections from hours ago (Pioneer Anomaly) were observed to accelerate (relative to distance - the past) like the atomic clocks in countless galaxies. The frequency of an atomic clock often correlates with the inverse of the distance.
How can we be sure this is not the vacuum of space time stretching the light? The star stream orbits accelerate along with the clocks as billions of galaxies grew out from the unformed matter God created first. Countless galaxies grew into huge growth spirals as the volume of matter, its clock frequencies and evidently its inertial properties all changed together.
What could cause days and years to steadily accelerate, as every old person has experienced in life? Gravity has an aberration which pulls more on Earth's sunrise hemisphere than its sunset side. The aberration of gravity does not acclerate synthetic notions of time. It accelerates our orbit and rotation together. It is important, when considering questions about the age of the universe, to first examine science's dogmatic creed, the notion that atoms are perpetual motion engines with which they allegedly measure "time" and most other scientific empirical units.
You can read about the effects of gravity aberration on the Changing Earth Creation web site.
Victor, Changing Earth Creationist