Henry M. Morris, a foundational figure in the modern creationist movement, critiques the translation of the Hebrew word male as “replenish” in the King James Version of the Bible. In The New Defender’s Study Bible (1995, p. 13), Morris describes this rendering as “a misleading translation,” clarifying that the Hebrew term male primarily means “to fill” rather than “to refill.” The English word “replenish” historically carried the sense of “to fill” when the King James Version was translated in 1611. However, its modern connotation implies a process of refilling something previously emptied, which introduces theological confusion. Morris highlights that this mistranslation has fueled misinterpretations, particularly in support of the gap theory.
The gap theory proposes a temporal and creative hiatus between Genesis 1:1 and 1:2, often to harmonize the biblical creation account with the concept of geological ages and an old earth. Proponents argue that Genesis 1:28, where humanity is instructed to “replenish the earth,” implies a restoration following a cataclysmic event that destroyed an earlier creation. Morris vehemently opposes this interpretation. In The Genesis Record (1976, p. 76), he argues that using Genesis 1:28 as a “proof text” for the gap theory imposes speculative assumptions onto the Scripture, rather than drawing meaning directly from the original Hebrew. Morris rightfully notes that the text of Genesis provides no indication of a previous world or a judgment that necessitated such a restoration.
Instead, Morris emphasizes the plain and natural reading of Genesis 1:28, which conveys God’s original mandate to humanity: to “fill the earth” and exercise stewardship over it. The command reflects God’s design for humanity as part of His newly created world, freshly made and declared “very good” (Genesis 1:31). Morris underscores that the context of Genesis 1 is one of divine creation, not restoration. To introduce concepts such as a pre-Adamic race or a prior judgment requires importing ideas not present in the biblical text.
Morris further argues that interpreting male as “refill” undermines the consistency and authority of Scripture. The creation account in Genesis 1:1-2:3 portrays a seamless narrative of God’s creative work over six days, culminating in the creation of humanity as His image-bearers. Morris asserts that any attempt to insert a gap or prior creation between verses 1 and 2 disrupts this flow and detracts from the theological significance of the creation week.
By drawing attention to the Hebrew language and the plain meaning of the text, Morris seeks to protect the integrity of Scripture against interpretations driven by external pressures, such as the desire to reconcile the Bible with secular scientific theories. He calls for a faithful reading of Genesis that affirms the sovereignty, wisdom, and creative power of God. Through this lens, Genesis 1:28 is not about restoring what was lost but about humanity’s divine purpose to populate and steward a newly created, pristine world in obedience to God’s commands.