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I have recently adopted TE as my view on creation. I have yet to sort out the problems posed to this view by, the Garden of eden, the concept of original sin, and of course Adam and Eve, to my satisfaction. How do you guys understand these people, events and places in the context of both evolution, and Scripture. My main question is how and when did sin enter the world?
The way I see it, and I may be wrong, is that the creation story is metaphorical and represents everyone at all times.
So Eden is the state of not rebelling against God, then we all get to an age when we are tempted and do what we know is wrong and we fall from grace. So in this way both Adam and Eve represent everyone.
Original sin (not that I was ever taught that when I was a YEC anyway) can be seen as natural desires in our biology to want things we shouldn't or a corrupt society which helps us to sin.
So sin entered the world when the human who was capable of knowing good from evil decided to do evil.
Well, the first sinful act, even though there was no law against it, was the lie the devil told Eve, which she believed and became deceived by. But, the first sinful act that GOD could respond to (judge) was when Adam and Eve ate the 'forbidden fruit'. So, sin was already in the Garden before Adam sinned, but the LORD could not judge against it. But the truth is that Adam is the devil, and the first lie he told was the perverted commandment he told Eve was the truth, which commandment she regurgitated back to the serpent (who again is Adam, not a snake as myth would have it. Compare GEN 2:16-17 with GEN 3:2-3)
<<I believe Adam is a personification of humanity, when they evolved from animals into beings who became self-aware. When 'Adam' became self-aware they would develop the knowledge of good and evil, and sin is born. Such an evolution wouldn't occure in a nighttime, but rather in thousands of years.<<
Where is your evidence that man evolved from an animal. Do you not knowthat is biologially impossible?
>>I don't think Adam was a real person, because recently, scientists discovered a Y chromosome in a man called Perry. His Y chromosome was so distinct from the "Adam Y chromosome" that his male lineage probably separated from all others about 338,000 years ago.<<
That is absurd and has no scientific validity. How did they check Adam's Y chromosome??? Evolutionts like to throw our numbers but never offer any evidsence the number is correct. At leat you used "probably." Where is your evidence that it probably happend 338,000 years ago.
>>The first anatomically modern human fossils date back only 195,000 years, so Perry's Y chromosome lineage split from the rest of humanity long before our species appeared.
Dear Bibleblevr, Uh oh. Now, you will have to change your Screen Name. Bible believers can easily see that Adam was made long BEFORE any other living creature. Genesis 2:4-7
It's YOUR time to show us WHY you reject God's Truth in order to believe in TE.
In Love,
Aman
You need to go back to Gen 1:24-31. There you will findthat the animals and man were created on the same day, the 6th day.
kermit
If what you say is true, we cannot have a Christianity. The Christian religion becomes meaningless, because there was no Fall, therefore Jesus was just another prophet. He did not take our sin upon the Cross, because there was no Fall, and therefore no sin.
The Fall represents a change from man being sinlessly perfect, to a fallen creature with a sinful nature.
To have that happen, we have to believe that Genesis is an accurate historical records of events. Adam and Eve had to be real people who disobeyed God and through their disobedience, sin and evil entered the world.
Contrary to what many "scholars" have reported, Genesis two is not a retelling of Genesis one. How can we determine this to be true? First, we should examine the overall context. Genesis two is considerably different in regard to the emphasis of the content. Genesis one dedicates 4 verses (13%) to the creation of humans, beginning with verse 26. However, Genesis two dedicates 19 verses (76%) to the creation of humans, beginning with verse 7. Actually, since there are no real chapter breaks in the original Hebrew manuscripts, the story of the creation of humans continues throughout chapter 3 (another 24 verses). Obviously, the emphasis of the two "versions" is quite different. Part of the problem understanding this passage is because of the poor choice of English words in the common translations. The Hebrew word erets can be translated as "earth" (meaning global) or "land" (referring to a local geographical area). In the Old Testament, erets almost always refers to local geography and not the planet as a whole. We need to examine the context to determine whether erets refers to the entire earth or only a portion of it.
In contrast to Genesis one, there are no indications that the text is referring to global creation. In fact, Genesis 2 begins with God planting a garden8 in a place called Eden, whose location is described in the text that follows. In all, there are three other place names mentioned along with four rivers (verses 10-14). The second place name is Havilah, which is thought to be near the Caspian Sea.9 The third is Cush, which is thought to be a location in Southern Egypt or Ethiopia.10 The fourth is Assyria, which constitutes modern Iraq and Iran.11 Of the four rivers described in the text, only two are definitively identifiable. The Tigris12 and Euphrates13 Rivers run though Iraq and Iran. All the events of Genesis 2 occur in Eden, which is bounded by the three other locations, putting it within the Mesopotamian flood plain.
The narrative continues with descriptions of creation events. Adam was placed in the garden to cultivate it. God brought to Adam the animals He had already created for him to name.14 Since a suitable companion was not found for Adam, God created Eve.15 The narrative concludes with the initiation of the first marriage.16 All the creation descriptions in Genesis two can be attributed to the preparation of a place in which the first humans would live. Therefore, Genesis two further develops the account of mankind's creation at the end of the sixth day.
he Hebrew word yom occurs over 2000 times in the Old Testament. In Genesis 1, the word yom is used in combination with Hebrew words ereb3 (the word for "evening") and boquer4 (the word for "morning"). The claim has been made that when yom is used with the words "evening" or "morning," it always refers to a 24-hour day:
"Outside Genesis 1, yom is used with the word ‘evening’ or ‘morning’ 23 times. ‘Evening’ and ‘morning’ appear in association, but without yom, 38 times. All 61 times the text refers to an ordinary day—why would Genesis 1 be the exception?"1
Actually, they don't even get their facts correct. There are 42 verses (not 23) outside Genesis 1 in which yom is used in combination with either "evening" or "morning" (or both).5 The Hebrew words for "evening" and "morning" are juxtaposed only 12 times outside Genesis 1.6 In seven of those verses, the word order is reversed from that found in Genesis 1.6 Most of these verses do refer to 24 hour days, since they discuss the sacrificial system. However, a verse from the Psalms does not refer to a 24-hour day:
They who dwell in the ends of the earth stand in awe of Your signs; You make the dawn [boqer] and the sunset [ereb] shout for joy. (Psalm 65:8)
Moses, the author of Genesis 1, also wrote Psalm 90.7 In this Psalm, Moses compares 1000 years to a single day or a watch in the night.8 In the next verse, he compares human lives to grass. He says that the grass sprouts in the morning and withers in the evening. Realistically, grasses live at least several days or weeks before dying. Evening and morning in this example do not refer to a 24-hour period of time:
You have swept them away like a flood, they fall asleep; In the morning [boqer] they are like grass which sprouts anew. In the morning [boqer] it flourishes and sprouts anew; Toward evening [ereb] it fades and withers away. (Psalm 90:5-6)
Later, in the same Psalm, Moses includes a plea that God satisfy us with His love in the morning (boqer) that we may sing all our days (a lifetime of days, again, is usually longer than 24 hours):
O satisfy us in the morning [boqer] with Your lovingkindness, That we may sing for joy and be glad all our days [yom]. (Psalm 90:14)
Another verse, from Daniel, refers to a period of prophecy:
He said to me, "For 2,300 evenings [ereb] and mornings [boqer]; then the holy place will be properly restored." (Daniel 8:14)
Some interpret the period of 2,300 evenings and mornings as 2,300 days, while other calculate it as 1,150 days (2,300 divided by 2).9 Still others interpret the 2,300 evenings and mornings as 2,300 years.10 It is not absolutely clear that the reference is to 24-hour days.
Outside Genesis 1, yom occurs only 4 times in combination with both Hebrew words for "evening" and "morning." The actual word order of "evening" followed by "morning" in combination with yom (as seen in Genesis 1) occurs only once outside Genesis 1. It is ironic that this one verse comes from Daniel 8:26, which defines yom as a period of time at least 3000 years long:
"The vision of the evenings [ereb] and mornings [boqer] Which has been told is true; But keep the vision secret, For it pertains to many days [yom] in the future." (Daniel 8:26)
Obviously, the claim that "All 61 times the text refers to an ordinary day-why would Genesis 1 be the exception" is false, just from this verse - the only verse that perfectly matches the usage found in Genesis 1.
"Evening" has the additional meaning of "ending" and "morning" has the meaning of "dawning" or "beginning".11 The order of "evening morning" is not insignificant. Each day described in Genesis 1 is completed by "evening" (ending) juxtaposed with "morning" (beginning). So, the usage fits the interpretation of the ending of one day and the beginning of the next.
Thanks SayreI thought I would throw into the mix a link to Assyrian's blog, since his recent blog post on Adam actually addresses these issues.
Simian in the Temple | If we are evolved apes, what are apes doing in the temple of God? What does a simian in the temple think when presented with the son of the Son of God? Christianity Science and the bible, and trying to make sense of it all in t
Happy reading folks.
Since a biblical generation is usually listed at 40 years, this would suggest that modern humans have existed for at least 40,000 years.
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