how creation and evolution can work together seamlessly

drich0150 said:

Actually the Bible does not say this. Your interpretation/The Roman Catholic church's interpretation of creation fails to consider the whole text here.

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The Bible says the earth was created prior to the day 4 creation of the sun.

drich0150 said:

then why does chapter 2 describe day 2 and day 3 with the events?

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You tell me, you're the one making up meaning.

drich0150 said:

why would God need to create plants on day three and then plants again on day 6 when they where already planted day 3?

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Because the bible says God planted a garden on day 6.

drich0150 said:

Not according to gen 2.

Let's look at Gen 2:4 again:

"in the day that the Lord God made the earth and the heavens, "

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Day references a time period in this instance.

drich0150 said:

why would God need to create plants on day three and then plants again on day 6 when they where already planted day 3?

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God didn't need to create plants again. What the bible says is that God planted a a garden. Gen 2 :9 shows what God planted in the garden.
It introduces the tree of life and the tree of knowledge.
Gen 2:9 is not a representation of day 3.

drich0150 said:

The alignment of the narrative is consistent with Hebrew story telling at the time of the compilation of the book of Genesis. Where an over view or out line is given and then two book end events are given and the story teller comes back and fills in the details.

How Hebrew Constructs Narratives | Biblical Hebrew

biblicalhebrew.org

Chapter 1:1 - chapter 2:3 is that 7 day overview outline.

Chapter
2:4 to the end of the chapter is the detail.

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I don't see this source as being contradictory to my position.

Based on your source, biblical hebrew narrative typically moves from a global background setting into sequential “mainline” action, rather than presenting two unrelated accounts. The source identifies Genesis 1:1 (with the qatal form) as establishing a “global background to the narrative that follows,” and then explains that Hebrew storytelling advances through a “succession of wayyiqtol forms to describe the unfolding action,” which function as the “backbone of sequential action.”

On this reading, Genesis 1:1–2:3 provides the overarching framework of creation, and Genesis 2 continues that same narrative world by moving forward into the next stage of unfolding events within that established setting.

Within that structure, Genesis 2 can still be understood as following Genesis 1 because Hebrew discourse allows the narrative to “zoom in” and elaborate while remaining within the same temporal flow. The source further notes that Hebrew narrative can shift between background and foreground, and even “pause for description or reflection,” but still remains part of a coherent sequence driven by wayyiqtol progression.

It also highlights that repetition and expansion (such as a brief account followed by an “expanded version”) are common narrative techniques.

In which case, Genesis 2 can still be a sequential continuation of the same creation narrative, zooming in from cosmic overview to human-focused detail while still operating within the same Hebrew narrative flow established in Genesis 1.

drich0150 said:

then perhaps you need to better explain your position.


Here's the problem with that. There where no book chapter and verse denotations to imply temporal continuity in the sense that one story (Gen 1) on a time line would proceed the other Gen 2). There was only one creation account that some well meaning cardinal in the 13 century bifurcated when he decided to make gen 1 and gen 2 two different chapters implying a different creation account.

Which is different from what I've been saying how?

And if what I was saying is different they why would I be the one to provide you with a source that supported your argument and dismantled my own?

>In which case, Genesis 2 can still be a sequential continuation of the same creation narrative, zooming in from cosmic overview to human-focused detail while still operating within the same Hebrew narrative flow established in Genesis 1.

Sequential how when the only thing dividing the narrative is a arbitrary line plus there in the 1200s AD?

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I agree that the original Hebrew text did not contain modern chapter divisions, so the existence of “Genesis 1” and “Genesis 2” as separate chapters cannot by itself prove there are two separate creation accounts. In fact, the source we discussed argues that Hebrew narrative commonly moves from a global background into more focused unfolding action. Genesis 1:1 establishes the broad creation framework, and the subsequent narrative develops from that setting through sequential discourse forms.

At the same time, the absence of chapter divisions does not settle the chronological question by itself. Hebrew narrative can continue sequentially, but it can also pause, zoom in, or retell events from another perspective. Thus, Genesis 2 can reasonably be interpreted as a continuation and expansion of Genesis 1.
The sequential argument is not based on the later chapter divisions. It is based on the internal flow of the Hebrew narrative itself. The source we discussed explains that Biblical Hebrew uses discourse structures and verbal forms to move a story forward, especially the wayyiqtol sequence that functions as the “backbone of sequential action.” So the argument is not “Genesis 2 follows Genesis 1 because there is a chapter break,” but rather that the narrative can still progress coherently without modern chapter divisions because Hebrew storytelling signals continuity through grammar and discourse structure, not medieval numbering systems.

At the same time, I’m not claiming the Hebrew grammar forces a strictly linear chronological reading. The same source also notes that Hebrew narrative can pause, expand, or retell details from another perspective. My point is simply that the absence of chapter divisions does not disprove sequential continuity. If anything, removing the medieval chapter break actually strengthens the case that Genesis 1 and 2 were intended to be read together as part of a unified narrative flow.

Additionally, many scholars believe the two sections may indeed reflect different periods, communities, emphases, or compositional histories before being edited together into Genesis. But regardless, the text can still be read and understood sequentially as a unified composition, much like the rest of the Bible.

drich0150 said:

where?

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26Then God said, “Let us make man in our image, after our likeness.---->And there was evening and there was morning, the sixth day.

In Chapter 2 we see more details of what happened on day 6 when Adam was created... 8 And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed.

drich0150 said:

Explain.

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What don't you understand that needs explaining?

drich0150 said:

this is not a cohesive statement. Can you try explaining another way.

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For you it's not cohesive...you don't understand what Genesis says.

God created the plants on day 3....then on day 6 God made a garden .....9 And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

Job 33:6 said:

I don't see this source as being contradictory to my position.

Based on your source, biblical hebrew narrative typically moves from a global background setting into sequential “mainline” action, rather than presenting two unrelated accounts. The source identifies Genesis 1:1 (with the qatal form) as establishing a “global background to the narrative that follows,” and then explains that Hebrew storytelling advances through a “succession of wayyiqtol forms to describe the unfolding action,” which function as the “backbone of sequential action.”

On this reading, Genesis 1:1–2:3 provides the overarching framework of creation, and Genesis 2 continues that same narrative world by moving forward into the next stage of unfolding events within that established setting.

Within that structure, Genesis 2 can still be understood as following Genesis 1 because Hebrew discourse allows the narrative to “zoom in” and elaborate while remaining within the same temporal flow. The source further notes that Hebrew narrative can shift between background and foreground, and even “pause for description or reflection,” but still remains part of a coherent sequence driven by wayyiqtol progression.

It also highlights that repetition and expansion (such as a brief account followed by an “expanded version”) are common narrative techniques.

In which case, Genesis 2 can still be a sequential continuation of the same creation narrative, zooming in from cosmic overview to human-focused detail while still operating within the same Hebrew narrative flow established in Genesis 1.

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Exactly. Gen 2 pretty much a narrative of Gen1....day 6.

It would be like a sportscaster speaking briefly on each inning of a baseball game...the returning to inning six and giving details of that inning because that's where the runs were scored.

drich0150 said:

So in conclusion...

(How does any of this effect the OP?)

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In conclusion:
" I prefer the view that Adam and Eve are not in Genesis 1 at all. Because they aren't actually mentioned. And that the humanity on day 6 is referring to humanity more broadly. As in, all people even beyond the garden of Eden."