(addressing the OP) As I'm sure you know, there are differing approaches to the Bible. It's quite possible for someone to believe in its literal accuracy and still accept TE. While TE seems to be a minority view among BIblical literalists, it has had distinguished defenders all the way back to Darwin's time.
However that's not my view. I believe that God revealed himself, and the Bible records those revelations. Thus I think the Bible is a human document, but one that is a witness to divine revelation. As such, while the authors were competent and honest, they aren't perfect. In particular, they were limited by the historical material they had available. I don't think the Biblical authors had available any sources that would have given them accurate historical/scientific accounts of the creation, and in fact I think their sources are imperfect up to about the time of David. During the time of the kings they start citing historical records. (I'm not saying that everything before David is a myth, by the way. I don't think there's a bright line with everything legend before and everything history afterwards, but that sources and memories got better for later sections. But I think it would have given us a *very* incomplete pictures of Israel's experience with God to have started the OT at the point where everything was perfectly documented.)
They could have remained silent about creation, but they had some well-known traditions about creation, which showed key beliefs about God, so I think they quite reasonably decided to include them. By including two different traditions in Gen 1 and Gen 2 I think they provided a good enough hint that they were not dealing with literal history that they could reasonably believe no readers would be misled. If you believe, as I do, that the editors didn't intend the stories to be taken as history, then this isn't even a challenge to inerrancy. Inerrancy acknowledges that there are sections of the Bible which are not literal history, although no one that I know who holds inerrancy considers the creation stories one of those sections. (It's harder to make this argument about some later parts of the prehistory, e.g. Noah. For those it's less clear that the editors knew they were dealing with non-historical legends, although it's certainly possible that they did.)
However that's not my view. I believe that God revealed himself, and the Bible records those revelations. Thus I think the Bible is a human document, but one that is a witness to divine revelation. As such, while the authors were competent and honest, they aren't perfect. In particular, they were limited by the historical material they had available. I don't think the Biblical authors had available any sources that would have given them accurate historical/scientific accounts of the creation, and in fact I think their sources are imperfect up to about the time of David. During the time of the kings they start citing historical records. (I'm not saying that everything before David is a myth, by the way. I don't think there's a bright line with everything legend before and everything history afterwards, but that sources and memories got better for later sections. But I think it would have given us a *very* incomplete pictures of Israel's experience with God to have started the OT at the point where everything was perfectly documented.)
They could have remained silent about creation, but they had some well-known traditions about creation, which showed key beliefs about God, so I think they quite reasonably decided to include them. By including two different traditions in Gen 1 and Gen 2 I think they provided a good enough hint that they were not dealing with literal history that they could reasonably believe no readers would be misled. If you believe, as I do, that the editors didn't intend the stories to be taken as history, then this isn't even a challenge to inerrancy. Inerrancy acknowledges that there are sections of the Bible which are not literal history, although no one that I know who holds inerrancy considers the creation stories one of those sections. (It's harder to make this argument about some later parts of the prehistory, e.g. Noah. For those it's less clear that the editors knew they were dealing with non-historical legends, although it's certainly possible that they did.)
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