1) The NASB translates Genesis 1:5b: “And there was evening and there
     was morning, one day.”

2) I propose that the following is a better translation of the Hebrew and
    the context: “And there was disorder and there was order, time one.”

3) The first word that is different in my translation is “disorder.”  The
    Hebrew word here is `erev, from the root word `arav.  It is with `arav
    that many translation options occur.  One reason for many
    translation options, is that the word is found from Genesis to
    Zechariah, a period of almost 1000 years.  Words tend to change
    meaning over time.  Another, and the main reason for many
    translation options, is its use in many different types of contexts.  For
    example, Moses himself used `arav  in the following  six contexts,
    each with a different English translation: Genesis 43:9 (surety), Exodus
    8:21 (swarms), Exodus 12:38 (mixed), Genesis 8:7 (raven), Genesis
    8:11 (evening) and Numbers 22:1 (plains).  At first, to the English
    reader, it may not seem like there is any root connection between
    these six contexts, but there is.  One of the root, or most basic
    definitions for `arav  is “mixed, disorderly.”  When each of these six
    passages is read in context, Moses meant “mixed, disorderly” in each
    of them.  For example, in Genesis 43:9, the “surety” between Judah
    and Israel ‘intermixed’ the situation between the two men to include a
    life-long pledge (43:9b).  The “evening” of Genesis 8:11 is based on
    the “mixed, disorderly” diffusion of light, after the setting of the sun
    but before darkness is complete.  The “raven” could have become
    represented by `arav because of its “mixed, disorderly” attributes or its
    black (“evening”) color.  Compare Song of Solomon 5:11.  The
    “plains” of Numbers 22:1 are “disorderly,” because of they are open,
    flat, featureless.
        A translation of “disorder” for `arav  in Genesis 1:5b also matches
    the context of Genesis 1:2--the transformation of the earth from a
    “formless void” to a site fit for a multitude of life forms.  “Disorder”
    to “order.”
        It is important to remember that vowels were not written during
    Moses’ day.  In Genesis 1:5b, and the other references cited above,
    the words would have looked the same, using just the three
    consonants:`rv.  The context determines the meaning.

4) The second word that is different in my translation is “order.”  This is
    the Hebrew word boker  and comes from the root word bakar
    meaning: “to break forth, to search, consider, to take care of.”  I have
    chosen the translation “order,” to reflect the root meaning and the
    context of Genesis 1:2.  “The Spirit was moving over the surface of the
    waters” to transform the “formless and void” earth into a place of
    habitation.  “Disorder” to “order.”  A “breaking forth.” Moses himself
    used bakar  in the following passages: Leviticus 13:36 (“seek”),
    Leviticus 19:20 (“punishment,” better translated “inquiry”) and
    Leviticus 27:33 (“concerned,” better translated “inquire”).  It is
    important to remember that vowels were not written during Moses’
    day.  In Genesis 1:5b and the three Leviticus references cited above,
    the words would have looked the same, using just the three
    consonants: bkr.  The context determines the meaning.  The Hebrews
    used bkr as the root from which they derived “morning,” because
    morning is characterized by the “breaking forth” of the rays of light on
    the darkness.

5) “Time one” are the next and final words of my translation.  The two
    words need to be considered together, because this is the exact word
    order of the Hebrew text.  It is not “one day,” but “time one.”  My
    translation “time” comes from the Hebrew word yom.  The following
    are examples of yom from Genesis 1-2:

    1:5a, day = part of time. Not a 24 hour day.
    1:5b, day = part of counting time.  Day = a breaking forth of
            orderliness.  Different than the day of 5a.  Not necessarily a
            24 hour day.  Cf. 1:8, 13, 19, 23, 31 and 2:2.
    1:14a, day = part of time. Not a 24 hour day.
    1:14b, day = part of counting time.  Different than the day of
              1:14a. Probably a 24 hour day.
    2:2-3, the seventh creative day does not have an evening and
              morning connected with it because there is no longer
              “disorder” in creation that needs God’s creative activity.
              Not a 24 hour day, because God is still resting from His
              creative activity.
    2:4, day = parts of days 1, 3, 5, & 6. Not a 24 hour day.
    2:17, day = day of spiritual death.  Not a 24 hour day.  "Time" is a
            possible translation.

    Though “day” is not directly mentioned in Genesis 2:7-25, these
    verses describe day six details.  Note the trees of fruit, ready to eat in
    2:8-9 and 2:16-17.  Not a 24 hour day.  Or, a 24 hour day with funny
    time like no other day.  The same holds true for 1:9-12.  During this
    day three period, trees are bearing fruit out of ground covered by the
    salt waters at the beginning of that very day.  A 24 hour day?

        Conclusion: There are many examples of yom in Genesis 1-2 that do
    not mean a 24 hour day.  The context must be used to decide if yom
    means a 24 hour day or a time.  There are items in the contexts of
    days 3, 6 & 7 that make a 24 hour day extremely dubious, if not
    impossible.  If these “days” cannot be 24 hour days, why should
    “days” 1, 2, 4 & 5 be translated as anything other than “times?”  The
    creation account of Genesis 1-2 was not written to prove that God
    restricted Himself to 24 hours for each creative period.  It was written
    to demonstrate that the God of the Bible was and is the magnificent
    creator of the universe.

6) Final Conclusion: “And there was disorder and there was order time
    one,” is a legitimate translation of the words of Genesis 1:5b and best
    matches the previous and post contexts of Genesis 1-2.