That "day" represents a symbolic time in reference to concepts with which no Bronze age citizen would be familiar, namely the idea of hundreds of millions of years of past time.
I understand the sarcasm, but lose how you answer my question, again: "What do you mean [by allegory] and what would the allegory represent?" Or if your answer is sincere, its tone is incongruous so far as I can tell. What are you saying?
The Bible is full of allegory, wouldn't you agree?
Again, I suspect your definition of "allegory" needs to be made clear. The Bible is peppered with a variety of ancient "literary devices" such as parallelism (in poetry) and therefore synonyms, etc., puns (a number in Genesis), metaphors, synecdoche, chiasm, object lessons (if I can include that in the list), typology, symbolism, allusion, hyperbole, repetition, parable (parable requires its own expansion elsewhere), foreshadowing, and whatever is tied to interpreting varied genre such as wisdom literature, narrative, song (e.g., laments), and multi-symbolic apocalyptic.
But allegory? In some cases, yes (e.g., how about Judges 9:7-15?) and depending (in apocalyptic lit.?). Then there's the whole rabbinic interpretation tradition (midrash, pesher, ...). But "the Bible is full of allegory"? The online OED says an allegory is: "A story, poem, or picture that can be interpreted to reveal a hidden meaning, typically a moral [we might add religious] or political one" (material in square brackets my addition). Unless your reading of the Bible is esoteric (like a Gnostic or "Bible numerologist," for example), I suspect your "full of allegory" characterization of the Bible is exaggerated (... unless you being satirical somehow?).
Schroeder's idea of God switching His frame of reference at the creation of Adam is an interesting thought experiment, but nothing more.
Granted as I wrote, I understand only some of Schroeder's theory. For one thing (as I wrote), it relies on the General Theory of Relativity (Einstein's one, which has received some experimental confirmation since it was published), of which my understanding is limited. Schroeder's theory so far as I know also relies on other aspects of physics and mathematics, measurements and calculations from the field of astronomy (like Doppler shifts) and chemistry, CERN measurements and calculations, not to re-mention rabbinic exegesis. For all I know, Schroeder's theory may be wrong, but your above characterization sounds like "nothing more" than cavalier dismissal rather than informed critique.
I see no reason why an allegory in Genesis 1 would not be repeated in Exodus 20, nor again in Luke 13, especially given that they all refer to the same idea; namely six days of work and one of rest.
In principle I suppose, but again, what allegory from Genesis 1? And why do you include "Luke 13" (presumably vv. 10-17)? If you mean something about the Sabbath in Genesis 2 (the Sabbath is not in Genesis 1 but it is referred to in Exodus 20), how is whatever point you want to make tied to allegory? If the Sabbath in Genesis 2:1-3 is "allegorical," how do you know (and what do you mean)? The creation Sabbath adumbrates the Mosaic weekly Sabbath and for example Joshua's rest and more (cf. Hebrews 3-4, Psalm 95, and Isa. 58:5-7--the latter where the Sabbath is a type of liberation), but are you suggesting God did not rest (i.e., He stopped creating) in some or all senses, or that His creation resting was symbolic of something other than ceasing from creating--if so, what and how do you know or how do you substantiate your claim? Or are you only saying the creation week 7th day was not a literal 24 hour day as the Mosaic weekly Sabbath was, but if so, what thematic correspondence(s) do you see with the Mosaic weekly Sabbath of Exodus 20 or how does the word "allegory" relate?
