Last updated: 2020-04-03
All verses are in the NRSV unless otherwise noted. Karel van der Toorn compares the writing of the Bible to the Bible’s description of creation:
According to the first chapter of the Bible, separation and ordering were essential to the act of creation. God did not create the world out of nothing, but he turned chaos into cosmos. As a creator, God edited the world. He followed the modus operandi of a master scribe, whose art consists in the creation of something new out of preexisting elements. God brought order to the disparate elements that he found. The outcome was the world as we know it, not just a haphazard compilation of everything that went on before, but an orderly arrangement of all the elements available. He produced a text we can read and live in.
The scribes that were responsible for the creation of the canonical works of the ancient world, the books of the Bible as much as the classics of the Mesopotamian tradition, were not really authors but editors. Most of the scribes mentioned in the Babylonian Catalogue of Texts and Authors were the editors of the compositions put to their name.Page 221 “God in Context: Selected Essays on Society and Religion in the Early Middle East” by Karel van der Toorn
Whatever you think of the documentary hypothesis there is no question that Toorn believes the Bible describes separating and organizing rather than ex-nihilo creation. Let’s keep this in mind when reading Genesis. Here I present my views on the creation story and attempt to reconcile it with a 13.772 billion-year-old universe and the 4.543 billion-year-old earth. My argument will work with or without evolution and common ancestry being correct. (that’s not my main concern here) It’s beyond the scope of this post to show why I basically accept these calculations. My argument, therefore, will be primarily theological.
For those who view the material in Genesis to be mythological, this will be a silly exercise. I find some of the details in Genesis hard to take in a mythological way, maybe I need to study ancient mythology more. However, from watching Shaye Cohen’s online class even secular Bible scholars have a problem with the non-mythological surface of Genesis 1 since it does not conform to the pattern of other creation myths where conflict results in creation. They need to read between the lines to extract the idea that it is a battle between God and Tiamat and I haven’t found this convincing.
In addition, I know ancient people believed a lot of weird things about the world and it would be pedantic if God magically changed their thinking just so they could make some theological point without misrepresenting an aspect of creation they were basing it on. However, consider the prophecy of Caiaphas:
50 You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.” 51 He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, (John 11:15-51)
The relevant point: it is possible for someone to speak in a way that is inspired even if they do not know the way God intended their words. Therefore, I’m not claiming that all the statements in the Bible were meant to support a later scientific understanding when they were written; just that they are compatible with that understanding due to the ambiguity of language. This may seem like I’m holding too high of a standard to the Bible but my experience has taught me to have respect for the Bible’s veracity when it is properly interpreted so I thought I’d at least try this interpretation.
I’m not going to spend a whole lot of time arguing against young-earth creationism. However, I do find it odd so many Christians say that belief in a literal Genesis is critical but are in conflict about the meaning of Genesis 1 and many of the scientific facts related to it. Here are some of the church fathers’ views on days being ages: https://ibbarsoum.wordpress.com/2012/01/11/early-church-fathers-on-genesis/ Modern Creationists sometimes dismiss these as non-literal interpretations so I will also quote this:
Over the last four parts of this Today’s New Reasons to Believe series, I have responded to each of Mook’s major arguments.
Part 1. The early church fathers based their understanding of Genesis on Greek and Latin translations, not the original Hebrew.
Part 2. The allegorical interpreters (e. g., Origen and Augustine) did have specific scriptural reasons for rejecting a calendar-day view of Genesis 1. In particular, the creation days could not be solar days if the Sun was not created until the fourth day. Moreover, the seventh creation day is not closed out by the “evening and morning” phrase, so it is considered longer than a 24-hour day.
Part 3. Even the so-called “literalist” fathers often relied on nonliteral modes of interpretation in dealing with the Old Testament, such as typology and numerological association.
Part 4. The cornerstone of Mook’s proof of young-earth creationism in the early church is a widespread belief among the patristics that human history would last exactly 6,000 years. Ironically, this idea was merely a popular human tradition concerned primarily with eschatology—not creation. This model artificially constrained the age of the earth even though the Bible itself does not require it to be so.https://reasons.org/explore/blogs/todays-new-reason-to-believe/read/tnrtb/2011/10/06/coming-to-grips-with-the-early-church-fathers-perspective-on-genesis-part-5-(of-5)
Because the church fathers weren’t familiar with Hebrew I don’t know what relevance some people find in this. As you’ll see later in my post there are several early Jewish interpreters that were familiar with Hebrew and agree with my basic premise of interpreting Gen 1:2 as the state of the earth at the beginning of God’s creative process. Later on, this confusion with Christians over Genesis continued. It turns out that while the young-earth movement is seemingly uncontested in conservative circles that this is a recent phenomenon:
Until well into the twentieth century critics of evolution tended to identify themselves as anti-evolutionists rather than creationists. Three factors help to explain this practice. First, the word already possessed a well-known meaning unrelated to the creation–evolution debate. Since early Christianity theologians had attached ‘creationism’ to the doctrine that God had specially created each human soul – as opposed to the traducianist teaching that God had created only Adam’s soul and that children inherited their souls from their parents. Second, even the most prominent scientific opponents of organic evolution differed widely in their views of origins. Some adopted the biblical view that all organisms had descended from the kinds divinely created in the Garden of Eden and preserved on Noah’s ark. Others, such as the British geologist Charles Lyell (1797–1875), advocated the spontaneous but non-supernatural appearance of species in regional centres or foci of creation. Still others followed the leading American anti-evolutionist, the Harvard zoologist Louis Agassiz (1807–73), in arguing for repeated plenary creations, during which ‘species did not originate in single pairs, but were created in large numbers’. Third, even Bible-believing fundamentalists could not agree on the correct interpretation of the first chapter of Genesis. A majority probably adopted the ruin-and restoration view endorsed by the immensely popular Scofield Reference Bible (1909), which identified two creations (the first ‘in the beginning’, the second associated with the Garden of Eden) and slipped the fossil record into the vast gap between the two events. Another popular reading of Genesis 1, advocated by William Jennings Bryan (1860–1925), the leading anti-evolutionist of the time, held that the days mentioned in Genesis 1 represented immense ages, each corresponding to a section of the geological column or perhaps to a period in the history of the cosmos. Only a handful of those writing against evolution insisted on what later came to be known as young-earth creationism but was then called flood geology: a recent special creation of all kinds in six twenty-four-hour periods and a geologically significant flood at the time of Noah that buried most of the fossils. . . .http://joelvelasco.net/teaching/3330/numbers_sc+id.pdf (Historian Ronald Numbers posted by the class professor) http://joelvelasco.net/teaching/3330/
In 1935 Price, Clark, Rimmer and Higley joined with a few others to create ‘a united front against the theory of evolution’. The resulting society, the Religion and Science Association, quickly dissolved, however, when the members fell to squabbling about the age of the earth, with Price and Clark supporting flood geology, Rimmer and Higley pushing for the gap theory, and still others arguing for the day–age interpretation. As one frustrated anti-evolutionist observed in the 1930s, fundamentalists were ‘all mixed up between geological ages, Flood geology and ruin, believing all at once, endorsing all at once’. How, he wondered, could evangelical Christians possibly turn the world against evolution if they themselves could not even agree on the meaning of Genesis 1?http://joelvelasco.net/teaching/3330/numbers_sc+id.pdf (Historian Ronald Numbers posted by the class professor)
The roots of modern creationism run directly back to George McCready Price (1870–1963), an amateur geologist with no formal training. In a book designed to look like a geology textbook, Price (1923) asserted that there was no order to the fossil record. Rejecting the idea of fossil succession, he argued that the succession of organisms that geologists read in the fossil record was really just a mixed-up sampling of communities that lived in different parts of the antediluvian world. He considered the fossil record too incomplete to confidently reconstruct the past, citing the occasional discovery of animals thought to be extinct and known only from fossils. . .
Despite the efforts of Price and his followers, during the first half of the twentieth century, the majority of Christians—and evangelical fundamentalists—continued to endorse attempts to reconcile geology and Genesis. Even prominent anti-evolution crusader Harry Rimmer (1890–1952) acknowledged that Earth was quite ancient and thought the biblical flood was a local affair rather than a global catastrophe. Twentieth-century fundamentalist circles split into young-Earth creationists, who defended a global flood, and old-Earth creationists, who acknowledged geological evidence that we live on an ancient planet but maintained that God fashioned it for eventual human use.https://www.geosociety.org/gsatoday/archive/22/11/article/i1052-5173-22-11-4.htm
In a presentation at the conference, Wise showed a slide of a fossil sequence that moved from reptile to mammal, with some transitional fossils in between. He veered suddenly from his usual hyperactive mode to contemplative. “It’s a pain in the neck,” he said. “It fits the evolutionary prediction quite well.” Wise and others have come up with various theories explaining how the flood could have produced such perfect order. Wise is refining a theory, for example, that the order reflects how far the animals lived from the shore, so those living farthest from the water show up last in the record. But they haven’t settled on anything yet.https://www.nytimes.com/2007/11/25/magazine/25wwln-geologists-t.html
In addition, if you find your beliefs challenged or feel offended that is intentional. I started this site to filter out people who would be too easily offended to live in a community of diverse views and attract those that could. I don’t believe that different views about creation should cause divisions (see the “about” section of this site for my views about heresy) You should divide over sufficiently bad behavior, not beliefs. I have a friend who actually believes Noah is an alien and has more conservative beliefs about how to act than most other people I know. However, maybe you disagree with this and I’m just being a jerk and trying to destroy good conservative theology. That’s fine, you don’t have to read any of this.
Short Summary of Genesis 1
My interpretation is that the events in Genesis don’t make any sense unless viewed from the perspective of the Earth. Just like the Sun setting in the sky is a description that is accurate from the standpoint of the Earth but not from outside–so the creation story in Genesis doesn’t make sense if you view it from a cosmic perspective. Even the word for “earth” in Hebrew can also be translated as “land” or “ground” so it could be an entirely local creation event as well. Perhaps it’s repairing the garden of Eden or the land of Canaan.
Creation starts with a state of volcanic winter (also known as nuclear winter) and God starts recreating/repairing the Earth from there. https://www.latimes.com/archives/la-xpm-1986-01-05-mn-24574-story.html This is a situation that is cold, dark, and has accumulated snow on the ground caused by ash in the atmosphere blocking sunlight. The first day (Sunday) God lets the sunshine through the dark clouds enough so that the day-night cycle is apparent. The second day (Monday) God causes the thick fog to clear away between the clouds and the earth but leaves some of the cloud cover. The third day (Tuesday) God causes the snow to melt that has accumulated on the land and it runs into rivers and oceans and God now can cause plants to grow back. The fourth day (Wednesday) the Sun and the Moon are recreated by God in the sky by clearing away the rest of the cloud cover. Just like the “setting” sun appears to “set” from our perspective: God created the light in the sky from Earth’s perspective but not its literal source. The fifth day God recreates the water creatures and birds. The sixth day God recreates land animals and man. In general, God seems to be creating ecosystems from the ground up.
1 In the beginning when God created the heavens and the earth, 2 the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. (Gen 1 NRSV)
The standard evangelical Christian view is that God first created the heavens and the earth as a formless void (chaos) and improved upon that. However, you’ll notice that from the NRSV chaos could have been the previous state when God’s creating started. Some have tried allowing a gap between the first two verses. This is known as “the gap theory.” It was a long-held view before the advent of modern geological science and is a convenient way to try and reconcile vast amounts of geological age with the Bible. However, in addition to the NRSV, Young’s Literal Translation reads like so:
1 In the beginning of God’s preparing the heavens and the earth —
2 the earth hath existed waste and void, and darkness [is] on the face of the deep, and the Spirit of God fluttering on the face of the waters, (Gen 1:1-2 YLT)
The NRSV and Young’s are widely considered good translations and here we have the possibility of a time period before the first verse. That is, before God was preparing the heaven and the earth. This makes a bit more sense than the gap theory because you would think even God would want people to notice if he left a 13.772 billion year gap in between two verses. Here, the huge time period is not strangely glossed over but is simply not covered.
Also, the language does fit with a state of catastrophe (although I’m not saying this is implied positively). In the definition of the word used for “waste and void.” Gesenius has “waste” as:
for “void” he has:
Compare the following ways the words are used in Jeremiah and Isaiah:
10 Night and day it shall not be quenched;
its smoke shall go up forever.
From generation to generation it shall lie waste;
no one shall pass through it forever and ever.
11 But the hawk and the hedgehog shall possess it;
the owl and the raven shall live in it.
He shall stretch the line of confusion (G8414) over it,
and the plummet of chaos (G0922) over its nobles.
12 They shall name it No Kingdom There,
and all its princes shall be nothing. (Isaiah 34 NRSV emphasis mine)
20 Disaster overtakes disaster,
the whole land is laid waste.
Suddenly my tents are destroyed,
my curtains in a moment.
21 How long must I see the standard,
and hear the sound of the trumpet?
22 “For my people are foolish,
they do not know me;
they are stupid children,
they have no understanding.
They are skilled in doing evil,
but do not know how to do good.”
23 I looked on the earth, and lo, it was waste (G8414) and void; (G0922)
and to the heavens, and they had no light. (Jeremiah 4:20-23 NRSV emphasis mine)
We can see from these contexts that the only time (elsewhere) these Hebrew words are used–they describe destruction and desolation. We might infer that there is a similar state at the beginning of Genesis that is being repaired. I mentioned that the Church fathers did not know Hebrew but the translators of the Septuagint did and I found something in the Greek that I want to share. The Apostolic Bible Polyglot translates Gen 1:2 as:
1 In the beginning God made the heaven and the earth. 2 But the earth was unseen and unready, and darkness was upon the abyss, and spirit of God bore upon the water. (Gen 1:1-2 ABP emphasis mine)
However, “A Greek-English Lexicon of the Septuagint” states that the “but” should be “and” at the beginning of Genesis 1:2:
δέ+ X 1554-155-259-1620-1298=4887
Gn 1,2; 2,188.8.131.52
connecting part., often it cannot be translated Gn 2,12; and Gn 1,2; but Gn 2,6; rather (after neg.) Wis2,11; introducing an apodosis after hypothetical or temporal protasis 2 Mc 1,34
… μὲν … δὲ … on the one hand … on the other hand … Gn 38,23; δὲ καί but also, but even 2 Mc 12,13;ἔτι δὲ καί and (even) LtJ 40; καὶ … δέ and also, but also Wis 7,3
Cf. AEJMELAEUS 1982 34-47.139.151-152http://www.glasovipisma.pbf.rs/phocadownload/knjige/greek%20lexicon%20for%20the%20septuagint.pdf
The word for “was” in “the earth was unseen . . .” in Gen 1:2 is “to be,” or “to exist” and it is in this form:
+ V 1730-1486-1362-1167-1202=6947
to be, to exist Gn 1,7; to be [+pred.] Gn 1,2; to be [+adv.] Jb 9,2; to be occupied with [τινος] 2 Chr 30,17;to have [τινι] Jb 1,12; ἔστι (impers.) it is possible Wis 5,10
Ἐγώ εἰμι ὁ ὤν I am the one who is, I am the being Ex 3,14; πρὸς ἐμοῦ ἔσται ὁ ἀνήρ μου my husband will be with me or will become attached to me Gn 29,34; ἐσόμεθα τοῦ σῶσαί σε we shall be there to save you2 Sm 10,11; ἐγώ εἰμι see ἐγώ
*Is 4,5 καὶ ἔσται and it shall be-והיה for MT יהוהyhwh, see also Jl 4,11; *Is 16,4 ἔσονται they shall beיהיוfor MT הוי⋄ הוה be
Cf. AERTS 1965, 52-209; HORSLEY 1989, 56; LE BOULLUEC 1989, 92; KILPATRICK 1963=1990 27;→NIDNTT; TWNT(→ἀπ-, ἐν-, ἐξ-, ἐπ-, παρ-, περι-, συμπαρ-, συμπρος-, συν-)http://www.glasovipisma.pbf.rs/phocadownload/knjige/greek%20lexicon%20for%20the%20septuagint.pdf
The imperfect is different from the Aorist in “made the heaven and the earth” in Gen 1:1 Which is:
While both the IMPERFECT and AORIST tenses refer to past actions, and so are past tenses, they differ in ASPECT. The AORIST tense always conveys a single, discreet action (i.e. simple aspect). This is the most common tense for referring to action in the past. The IMPERFECT tense always conveys past activity that was more than a single action in some way (i.e. ongoing aspect).
Aorist: I walked
snapshot of a past action (simple aspect)
Imperfect: I was walking/ used to walk
video of past action (ongoing aspect)
And according to ntgreek.net: http://www.ntgreek.net/lesson21.htm#imperfect with the verb “loosing” in the imperfect it gives the examples of “he, she, it was loosing” This leads me to believe Genesis 1:2 might be translated more literally: “And the earth was becoming unseen and unready, and darkness was coming upon the abyss, and the spirit of God was bearing upon the water.” which would describe the state of the earth when God started his creating. I think the difference implied by the Septuagint is that while God created the heaven and the Earth in a week the past activity of “waste and void” was a different type of activity not associated with what is being currently described as God’s creation.
As for the difference between “and” and “but” in Gen 1:2 I have trusted the Lexicon rather than the ABP but the change to “but” in the ABP may be comparing the creation of God to the original state of the earth. I don’t think it is implying there is a gap of time just a gap of difference between states.
These ideas would place my way of thinking under interpretation options two or three that Barry L. Bandstra describes here. However, he notes that even with option one where Genesis 1:1 is an independent statement it could be a title or topic statement that would make my interpretation fit with all three possible translations. This fit is: “a feat so impressive I am forced to mention it myself” (as the late great Ricky Jay would have put it)
One of the reasons I am sharing my interpretation is because I find it useful for reconciling geological age with the Bible. However, I also think this interpretation makes much more sense simply given the text. That should become clear to you as we move along.
3 Then God said, “Let there be light”; and there was light. 4 And God saw that the light was good; and God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. (Gen 1:3-5 NRSV)
To quote myself:
“God said let there be light and there was light” is written as “וַיֹּאמֶר אֱלֹהִים יְהִי אֹור וַֽיְהִי־אֹֽור” you’ll notice that “and there was light” and “let there be light” are written in the same way ” וַֽיְהִי־אֹֽור” and ” יְהִי אֹור” except for the vav (meaning “and”) and the nikkud (nikkud weren’t added till later). How can this be? Because of the vav conversive which changes the tense of the statement, so they can be written the same way even though the tenses are different. However, the vav does not force this to be the case all the time. Therefore, this may be conveying “it happened exactly as God said it would” through the syntax.https://kingdomofgodcommunes.org/2020/02/29/passover-the-positive-command/
This is the first day and the astute reader will note that the sun is not created till later. Some say that “light” itself as in photons did not exist up till this point. There have been many attempts to connect this verse with The Big Bang. This is from a Wall Street Journal article:
“The press has dubbed the Higgs boson the “God particle,” a nickname that makes many physicists cringe. But there is some logic to it. According to the Bible, God set the universe into motion as he proclaimed “Let there be light!” In physics, the universe started off with a cosmic explosion, the Big Bang, 13.7 billion years ago, which sent the stars and galaxies hurtling in all directions.”https://www.wsj.com/articles/SB10001424052702304141204577508622617259052
However, this does violence to the context. If you read the text you are observing the events in Genesis from the Earth’s perspective rather than from some cosmic perspective: obviously all the light in the universe isn’t separated from all the dark in the universe, neither are day and night cycles established on every planet. It’s just that the day is separated from the night on Earth. This implies that there was a preexisting day-night cycle that had been scrambled and is now set right: “the first day” is described as being the evening and morning that this separation resulted from. The Hebrew word used for “light” here Gesenius says is specifically used for diffuse light as in the daytime and not for light coming from a discrete luminary object. Obviously daytime diffuse light is from the sun which is a luminary (as Gesenius notes) but there’s quite a difference between looking at the day and looking directly into the Sun:
6 And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” 7 So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. 8 God called the dome Sky. And there was evening and there was morning, the second day. (Gen 1:6-8 NRSV)
Here the NRSV is translating “rakiya” in Hebrew as “dome.” Other translations have “firmament. If this refers to the whole sky then there’s not much water above the sky (as we would think of it) and this is a problem. However, did the Hebrews know this? Gesenius says they didn’t and that they believed there was a “heavenly ocean” over the firmament:
I have my doubts that the Bible is expressing this idea of the heavenly ocean. God just calls the firmament “sky” in Gen 1:8. “God called the dome Sky. And there was evening and there was morning, the second day.” The word sky certainly has a large range of meanings: https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H8064&t=KJV However, what I want to point out is that an Earthly perspective makes more sense here as well. For both the word “dome” or “firmament”
And God said, “Let there be lights in the dome H7549 of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, (Gen 1:14)
And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome H7549 of the sky.” (Gen 1:20)
and the word “sky” or “heavens:”
And God said, “Let there be lights in the dome of the sky H8064 to separate the day from the night; and let them be for signs and for seasons and for days and years, (Gen 1:14)
And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky. H8064 ” (Gen 1:20)
Thus the heavens H8064 and the earth were finished, and all their multitude. (Gen 2:1)
He blessed him and said, “Blessed be Abram by God Most High, maker of heaven H8064 and earth; (Gen 14:19)
The dome or firmament holds both fowls and stars and is also called by the same Hebrew word as the word for “sky.” While the word for “sky” or “heavens” also has the sun, stars, and birds in them and regular “rain” (which is what that Hebrew word means in Gen 8:2) “Heavens” is also paired with “earth” to just mean “everything.” This only makes sense if you look at “heavens” and “firmament” from an earthly perspective: anything high above you, hence “sky.” Clouds, rain, birds, and stars are all in the nebulous term “sky” and all are above the observer here in Genesis. If that’s not the perspective of the observer nothing makes sense: you have birds flying around the sun and the moon and stars hanging out in the clouds.
We don’t see the same syntax that God uses in Gen 1:3-5 to say that everything happened exactly as God said but this might still be implied with “and it was so.” However, I think not. Clouds don’t follow orders too well, there’s still going to be fog in the future, just not consistently. Notice that on Monday, God calls nothing good (unlike the rest of the days), this is why you never tell someone at work how awesome your day is on Monday–they will hate you. On a more serious note, I think some Rabbis say he doesn’t call it good because he isn’t finished with the clouds yet and this makes sense. Here God is getting rid of or moving a lot of water vapor in between the earth and the clouds. If you look for a historical analogy you can find them. Such as this article:
In the summer of A.D. 536, a mysterious cloud appeared over the Mediterranean basin. “The sun gave forth its light without brightness,” wrote the Byzantine historian Procopius, “and it seemed exceedingly like the sun in eclipse, for the beams it shed were not clear.” In the wake of the cloud’s appearance, local climate cooled for more than a decade. Crops failed, and there was widespread famine. From 541 to 542, a pandemic known as the Plague of Justinian swept through the Eastern Roman Empire.
When a volcano erupts, it spews sulfur particles called aerosols into the air, where they can persist for two to three years. These aerosols block out some of the sun’s incoming radiation, causing cooling. How much light gets blocked and how long the effect lasts depends on the location of the volcano and the magnitude of the eruption, as well as other variables in Earth’s natural climate-control system.
. . .https://www.smithsonianmag.com/science-nature/sixth-century-misery-tied-not-one-two-volcanic-eruptions-180955858/
Scientists had long suspected that the cause of all this misery might be a volcanic eruption, probably from Ilopango in El Salvador, which filled Earth’s atmosphere with ash. But now researchers say there were two eruptions—one in 535 or 536 in the northern hemisphere and another in 539 or 540 in the tropics—that kept temperatures in the north cool until 550.
The first eruption was not discovered until around 2008 as far as I have searched. The fall of Constantinople was also preceded by a volcanic eruption (Kuwae erupted from 1452–1453), and then a great deal of fog:
On May 22, 1453, the moon, symbol of Constantinople, rose in dark eclipse, fulfilling a prophecy on the city’s demise. Four days later, the whole city was blotted out by a thick fog, a condition unknown in that part of the world in May. When the fog lifted that evening, “flames engulfed the dome of the Hagia Sophia, and lights, too, could be seen from the walls, glimmering in the distant countryside far behind the Turkish camp (to the west),”. This was interpreted by some as the Holy Spirit departing from the Cathedral.https://www.istanbul-city-guide.com/Fall-of-Constantinople
Also, the effects of the eruption of Laki (a volcanic fissure) was recorded by Gilbert White:
The summer of the year 1783 was an amazing and portentous one, and full of horrible phenomena; for besides the alarming meteors and tremendous thunder‐storms that affrighted and distressed the different counties of this kingdom, the peculiar haze, or smokey fog, that prevailed for many weeks in this island, and in every part of Europe, and even beyond its limits, was a most extraordinary appearance, unlike anything known within the memory of man. By my journal I find that I has notice this strange occurrence from June 23 to July 20 inclusive, during which period the wind varied to every quarter without making any alteration in the air.https://agupubs.onlinelibrary.wiley.com/doi/abs/10.1029/EO065i026p00410-01
Another relevant point is that eruptions can cause rain via low-level clouds:
Volcanoes typically create two types of particles, big primary particles that quickly fall to the troposphere, the lowest portion of Earth’s atmosphere, and smaller secondary particles, mostly composed of sulfuric acid, that react chemically with other molecules in the atmosphere and which are responsible for both local and global precipitation changes.
These secondary particles can in turn both help form and seed clouds, changing precipitation levels over large areas.
The underestimation of the “formation rate of new secondary particles in volcanic plumes by seven to eight orders of magnitude” might lead to an underestimation of the ability of formations to contribute to the creation of low-level clouds, they write in their paper in this week’s edition of the journal Proceedings of the National Academy of Sciences.
It is possible that volcanic eruptions and other volcanic activities that release sulfur dioxide into the atmosphere may have a larger effect on climate than previously understood, they write.http://content.usatoday.com/communities/sciencefair/post/2011/07/volcanoes-may-cause-more-rain-than-realized/1
Here is the quoted paper:
The underestimation of the formation rate of new secondary particles in volcanic plumes by seven to eight orders of magnitude when performed from calculations based on this nucleation scheme could lead to an underestimation of the CCN and the subsequent potential formation of low-level clouds. As a consequence, such results may help to revisit nucleation schemes implemented in all past simulations of the impact of volcanic eruptions on climate.https://www.pnas.org/content/108/30/12223
There are similar things that happened much further back. For example, some scientists say that the climate effects of a volcanic eruption reduced the global human population to one group of 10,000 individuals 74,000 years ago. (see Journey of mankind here)
Anyways, we see that events like volcanic eruptions can cause low clouds, fog, and rain, and that their particles can seed clouds (presumably by causing water to form on them). The high cloud cover and low fog is a good match for the scrambled day-night cycle in Gen 1:3-5. Here on Monday he partially fixes that by removing most of the low fog.
9 And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. 10 God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. 11 Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. 12 The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. 13 And there was evening and there was morning, the third day. (Gen 1:9-13)
So far everything has happened exactly as God said or maybe is implied by “and it was so.” Here, we see “and it was so” followed by the description of what happened which is a bit of a break in the pattern so far. Here are the relevant parts where you can see the Hebrew that describes what happened is a bit different than what God commanded:
`Let the earth yield tender grass, herb sowing seed, fruit-tree (whose seed [is] in itself) making fruit after its kind, on the earth:’ ( Gen 1:11 YLT)
הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינֹו אֲשֶׁר זַרְעֹו־בֹו
the earth bringeth forth tender grass, herb sowing seed after its kind, and tree making fruit (whose seed [is] in itself) after its kind; ( Gen 1:12YLT)
הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹֽשֶׂה־פְּרִי אֲשֶׁר זַרְעֹו־בֹו לְמִינֵהוּ
So does this imply living things behave randomly in certain ways like clouds? Maybe, possibly adaption is implied. One day is certainly too quick for adaption to happen so this is a bit of reading into things. I’ve even heard this used to argue that evolution is implied in the Bible.
14 And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, 15 and let them be lights in the dome of the sky to give light upon the earth.” And it was so. 16 God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17 God set them in the dome of the sky to give light upon the earth, 18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19 And there was evening and there was morning, the fourth day. (Gen 1:14-19)
We’ve already discussed the issue with the day-night cycle coming before the Sun. Here again, we need to look at this from the perspective of Earth and things start making sense. Obviously, the same part of the sky isn’t used to hold the clouds that is used to hold the Sun and there is no water above the Sun like you might literally read previously: “So God made the dome and separated the waters that were under the dome from the waters that were above the dome . . . God called the dome Sky. And there was evening and there was morning, the second day.” (Gen 1:7-8)
Here God is creating the luminaries from the perspective of the observer. The stars, Moon, and Sun were already there they were just revealed: hence he created the lights in the sky not the literal sources of those lights. Another interesting thing to note is that “asah” https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H6213&t=KJV is used for the “creation” of the lights rather than “bara” https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H1254&t=KJV Some say “Bara” implies ex-nihilo creation while “asah” has a wider range of meaning. A different view is that these words are used interchangeably, compare:
For in six days the Lord made H6213 heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it. (Ex 20:11)
In the beginning when God created H1254 the heavens and the earth, (Gen 1:1)
However, it possibly is talking about separate aspects of creation that are both present in Genesis 1. That is, God shaped old things to create new things.
20 And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” 21 So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. 22 God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” 23 And there was evening and there was morning, the fifth day. (Gen 1:20-23)
Maybe now since there is enough light, algae and plankton can start growing again and the ecosystems in the water can be revived. I’m not a biologist and I don’t know for sure if this works, but the pattern is that God seems to build up things lower down on the food chain first.
24 And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so. 25 God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.
26 Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”
27 So God created humankind in his image,
in the image of God he created them;
male and female he created them.
28 God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” 29 God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30 And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. 31 God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day. (Gen 1:24-31)
Man is at the top of the food chain so creating/recreating him last makes sense after recreating other large animals. What it means for man to be in the “image” of God is an interesting topic and I found this enlightening: https://biologos.org/common-questions/how-could-humans-have-evolved-and-still-be-in-the-image-of-god/
1 Thus the heavens and the earth were finished, and all their multitude. 2 And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. 3 So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation. (Gen 2:1-3)
And now we have the sabbath established. That’s the end of the first creation story but certainly not the end of the issues here. There’s a lot of other issues with this interpretation from other parts of the Bible and I’ll have to answer those next.
1. From the Beginning of Creation, God Made them Male and Female
Here I’ll respond to some possible issues with this interpretation.
In Mark 10:6 we have the clearest (but not the only) statement showing that Jesus was a young-earth creationist. He states that Adam and Eve were at the beginning of creation, not billions of years after the beginning, as would be the case if the universe was really billions of years old. So, if Jesus was a young-earth creationist, then how can His faithful followers have any other view?https://answersingenesis.org/theory-of-evolution/millions-of-years/seven-reasons-why-we-should-not-accept-millions-of-years/?utm_source=articlesmedia&utm_medium=email&utm_content=featurebutton&utm_campaign=20160402
It actually uses the same word in Mark 10:6 for beginning as it does in Genesis:
So the trick is to ask the question: the beginning of what? If Genesis is a recreation then he’s referring to Genesis as the beginning of God’s recorded creation but he may have thought there was at least a state of chaos before that if not more.
2. Adam The First Man
Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. (1 Corinthians 15:45)
So this on the surface doesn’t pose a problem for the theory but it does raise another question: were Adam and Eve the first people? In modern times there is an issue with https://en.wikipedia.org/wiki/Founder_effect but did genetics operate the same way at that time? It’s possible it didn’t or that God sustained the population through miraculous means but I have another issue here.
7 He is the Lord our God;
his judgments are in all the earth.
8 He is mindful of his covenant forever,
of the word that he commanded, for a thousand generations,
9 the covenant that he made with Abraham,
his sworn promise to Isaac,
10 which he confirmed to Jacob as a statute,
to Israel as an everlasting covenant,
11 saying, “To you I will give the land of Canaan
as your portion for an inheritance.” (Psalm 105:7-11)
God seems to say that the rules in his covenant are forever and we see a lot of evidence that the laws of the Torah were indeed observed before Sinai. Indeed the promises given to Abraham are really the continuation of messianic promises given to Eve and passed down through Noah. Hence, the laws against incest may apply:
Leviticus 18:6–11 and Leviticus 20:11–21, Deuteronomy 27:20–23, Deuteronomy 22:30
I’m not saying they were always obeyed, I just don’t think God would have put mankind in a position where they would have no choice but to break his rules. Especially with the strong language Leviticus uses it is hard for me to believe that incest would have been ok at a different time if indeed God does not change:
26 But you shall keep my statutes and my ordinances and commit none of these abominations, either the citizen or the alien who resides among you 27 (for the inhabitants of the land, who were before you, committed all of these abominations, and the land became defiled); 28 otherwise the land will vomit you out for defiling it, as it vomited out the nation that was before you. 29 For whoever commits any of these abominations shall be cut off from their people. 30 So keep my charge not to commit any of these abominations that were done before you, and not to defile yourselves by them: I am the Lord your God. (Lev 18:26-30)
Here’s what I propose then. Adam was, in fact, a representative of humankind and played the role of an early high priest whose job was to be a go-between for God and man. Here’s an argument for this very idea: “Adam as the First Priest in
Eden as the Garden Temple” by G. K. Beale https://sbts-wordpress-uploads.s3.amazonaws.com/equip/uploads/2018/10/SBJT-22.2-Adam-as-Priest-Beale.pdf Also see the related idea of the temple rituals being symbolic of reestablishing the original state of man in the garden: ATONEMENT: THE RITE OF HEALING © Margaret Barker, 1994 http://www.margaretbarker.com/Papers/Atonement.pdf
So 1 Corinthians 15:45 isn’t saying Adam was the first man the same way Jesus wasn’t the last man (Adam just means “man” in Hebrew) to live on earth in a literal sense but Adam was the first man in the context of the priesthood of man. The fact that Adam is being used as a representative or priest for mankind is more evident when you look at the context:
42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45 Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first, but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49 Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.
50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. (1 Corinthians 15:42-52)
It is contrasting the physical with the spiritual and compares the “first man” (those who are physical and don’t walk in Christ) to the “second man” (those that aren’t just physical and do). “First” here is being used as the first “type of man” not the first man to physically exist just as Jesus was not the second or last man to physically exist. Indeed the quote “The first man Adam became a living being” is not to be found exactly in Genesis 2:7 because Paul has added “first” and “man.” His meaning is rather “the physical man Adam became a living being” which then he uses in contrast with the Christ who makes us the spiritual man. Adam was not the first person due to the incompatibility incest has with God’s laws. Indeed something may be posed to fill in these cryptic passages:
3. Cain The Marked Wanderer
10 And the Lord said, “What have you done? Listen; your brother’s blood is crying out to me from the ground! 11 And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth.” 13 Cain said to the Lord, “My punishment is greater than I can bear! 14 Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me.” 15 Then the Lord said to him, “Not so! Whoever kills Cain will suffer a sevenfold vengeance.” And the Lord put a mark on Cain, so that no one who came upon him would kill him. 16 Then Cain went away from the presence of the Lord, and settled in the land of Nod, east of Eden. 17 Cain knew his wife, and she conceived and bore Enoch; and he built a city, and named it Enoch after his son Enoch. (Gen 4:10-17)
Cain is said to become a wanderer and fugitive but he settles down and founds a city? Who’s his wife? One of the sisters of the brother he just murdered? It seems strange that if he married his sister there is no explanation of how he accomplished this given the strain this would put on the family. Cain says “I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me” he doesn’t say his family may kill him. If it’s just his family then why couldn’t God just tell them or even Adam (who he has talked to before) to tell his family not to kill Cain. God marks Cain and this assumes there are a whole bunch of people already who don’t know who Cain is or that Cain will be avenged. No one knows what the mark of Cain is or why he was a wanderer that built cities. So I guess I’ll throw in my opinion and quote Josephus: it’s the mark of the state and the wandering is Cain’s constant need to exploit new people with violence (imperialism) since he can no longer provide for himself through farming and does not want to be a nomad. Josephus seems to hint at something like this:
AND WHEN Cain had travelled over many countries, he, with his wife, built a city named Nod, which is a place so called, and there he settled his abode; where also he had children. However, he did not accept of his punishment in order to amendment, but to increase his wickedness; for he only aimed to procure everything that was for his own bodily pleasure, though it obliged him to be injurious to his neighbours. He augmented his household substance with much wealth by rapine and violence; he excited his acquaintance to procure pleasures and spoils of robbery, and became a great leader of men into wicked courses. He also introduced a change in that way of simplicity wherein men lived before, and was the author of measures and weights. And whereas they lived innocently and generously while they knew nothing of such arts, he changed the world into cunning craftiness. He first of all set boundaries about lands; he built a city, and fortified it with walls, and he compelled his family to come together to it; and called that city Enoch, after the name of his eldest son Enoch (CHAPTER II. Book 1)https://en.wikisource.org/wiki/The_Antiquities_of_the_Jews/Book_I
4. One Blood For All Nations
From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, (Acts 17:26)
“ancestor” is literally “blood”
He made also of one blood every nation of men, to dwell upon all the face of the earth — having ordained times before appointed, and the bounds of their dwellings — (Acts 17:26 YLT)
So if my theory is that there were other people does this disprove it? Actually, this verse–read literally–doesn’t contradict the fact of a common ancestor for all humans which is theorized also by science: https://www.nature.com/news/genetic-adam-and-eve-did-not-live-too-far-apart-in-time-1.13478 However, if this is true you can’t just keep pushing back the incest problem forever. God has to create a population of people before (or soon after) the catastrophe in Gen 1 or mankind would have to not be mankind at some point in the past (which is what modern evolutionary theory says). However, what if it is referring to Adamic ancestry of all nations? That would put a dent in the idea that there were other people around at the time although not necessarily disprove it (since there could still be one common ancestor before that) Interestingly enough since God created two separate people: Adam and Eve, they wouldn’t have literally had “one blood” which is why I think it is interesting that “blood” is never used elsewhere in the ABP as a mark of ancestry. “A Greek-English Lexicon of the Septuagint” does mention Numbers 35:11:
αἷμα,-ατος+ N3N 156-69-91-36-49=401A Greek-English Lexicon of the Septuagint
Gn 4,10.11; 9,4.5.6(bis)
blood Ex 12,7; anything like blood, wine Gn 49,11; blood relationship, kin Nm 35,11; blood, life Ez
16,36; αἵματα bloodshed, murder 1 Sm 25,33
κρίνω αὐτὸν θανάτῳ και αἵματι I punish him with death and bloodshed Ez 38,22; ἀνὴρ αἱμάτων cruel
man 2 Sm 16,7; τὸ αἷμά σου ἐπὶ τὴν κεφαλήν σου you are guilty for the death of sb 2 Sm 1,16; αἷμα
ἀναίτιον innocent blood Sus 62; ὁ ἐκχέων αἷμα ἀνθρώπου ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται he that
sheds human blood, instead of that blood shall his own be shed Gn 9,6; πηγὴ αἵματος fountain of blood,
menstrual flow Lv 12,7; ῥύσις αἵματος menstrual flow Lv 15,25
*Ez 24,17 αἵματος blood?-דם for MT דם◊ דמם silence?; *Ez 32,5 ἀπὸ τοῦ αἵματός σου with your bloodדמך/מ for MT רמותיך) with) your rubble?
Cf. ENGEL 1985, 131; HARL 1986a, 61; HARLÉ 1988, 34; LE BOULLUEC 1989, 45; →NIDNTT; TWNT
However, if you go and look at the verse Num 35:12 (which is the verse they mean in the standard numbering) you’ll see no hint of this idea in the ABP: https://studybible.info/interlinear/Numbers%2035:12 “A Greek-English Lexicon of the Septuagint” seems to get this from an older version of the Septuagint like this one here: http://ccat.sas.upenn.edu/nets/edition/04-num-nets.pdf which reads:
And the cities shall be for you places of refuge from one doing the relative’s blood duty, and the one that commits murder will not die until he stands before the congregation for judgment (Num 35:11)
This is used in a totally different context (I would read “blood” as “revenge” here not as “family”) and seems to be a variant or translation issue which leaves some uncertainty. Neither is “blood” used in the new testament as a mark of ancestry. It is only used in the classics and in Acts 17:26 according to Thayer’s (John 1:13 uses it as a mark of human rather than divine origin “flesh and blood”)
c. Since the first germs of animal life are thought to be in the blood (Wis. 7:2; Eustathius ad Iliad 6, 211 (ii. 104, 2) τὸ δὲ αἵματος ἀντὶ τοῦ σπέρματός φασιν οἱ σοφοὶ, ὡς τοῦ σπέρματος ὕλην τὸ αἷμα ἔχοντος), the word serves to denote generation and origin (in the classics also): John 1:13 (on the plural cf. Winer’s Grammar, 177 (166)); Acts 17:26 [R G].
Blood is symbolic of life, so maybe it is saying we all have the same kind of life from God, maybe even it is talking about the blood of God’s life-giving covenant with us through Christ:
b. As it was anciently believed that the blood is the seat of the life (Leviticus 17:11; [cf. Delitzsch, Biblical Psychol. pp. 238-247 (English translation, p. 281ff)]), the phrase σὰρξ κ. αἷμα (וְדָם בָּשָׂר, a common phrase in rabbinical writers), or in inverse order αἷμα κ. σάρξ, denotes man’s living body compounded of flesh and blood, 1 Corinthians 15:50; Hebrews 2:14, and so hints at the contrast between man and God (or even the more exalted creatures, Ephesians 6:12) as to suggest his feebleness, Ephesians 6:12 (Sir. 14:18), which is conspicuous as respects the knowledge of divine things, Galatians 1:16; Matthew 16:17.
b. It is used specially of the blood of sacrificial victims having a purifying or expiating power (Leviticus 17:11): Hebrews 9:7, 12f, 18-22, 25; Hebrews 10:4; Hebrews 11:28; Hebrews 13:11.
c. Frequent mention is made in the N. T. of the blood of Christ (αἷμα τοῦ Χριστοῦ, 1 Corinthians 10:16; τοῦ κυρίου, 1 Corinthians 11:27; τοῦ ἀρνίου, Revelation 7:14; Revelation 12:11, cf. Revelation 19:13) shed on the cross (αἷ. τοῦ σταυροῦ, Colossians 1:20) for the salvation of many, Matthew 26:28; Mark 14:24, cf. Luke 22:20; the pledge of redemption, Ephesians 1:7 (ἀπολύτρωσις διὰ τοῦ αἵ. αὐτοῦ; so too in Colossians 1:14 Rec.); 1 Peter 1:19 (see ἀγοράζω, 2 b.); having expiatory efficacy, Romans 3:25; Hebrews 9:12; by which believers are purified and are cleansed from the guilt of sin, Hebrews 9:14; Hebrews 12:24; [Hebrews 13:12]; 1 John 1:7 (cf. 1 John 5:6, 8); Revelation 1:5; Revelation 7:14; 1 Peter 1:2; are rendered acceptable to God, Romans 5:9, and find access into the heavenly sanctuary, Hebrews 10:19; by which the Gentiles are brought to God and the blessings of his kingdom, Ephesians 2:13, and in general all rational beings on earth and in heaven are reconciled to God, Colossians 1:20; with which Christ purchased for himself the church, Acts 20:28, and gathered it for God, Revelation 5:9. Moreover, since Christ’s dying blood served to establish new religious institutions and a new relationship between men and God, it is likened also to a federative or covenant sacrifice: τό αἷμα τῆς διαθήκης, the blood by the shedding of which the covenant should be ratified, Matthew 26:28; Mark 14:24, or has been ratified, Hebrews 10:29; Hebrews 13:20 (cf. Hebrews 9:20); add, 1 Corinthians 11:25; Luke 22:20 [WH reject this passage] (in both which the meaning is, ‘this cup containing wine, an emblem of blood, is rendered by the shedding of my blood an emblem of the new covenant’), 1 Corinthians 11:27; (cf. Cicero, pro Sestio 10, 24 foedus sanguine meo ictum sanciri, Livy 23, 8 sanguine Hannibalis sanciam Romanum foedus). πίνειν τὸ αἷμα αὐτοῦ (i. e. of Christ), to appropriate the saving results of Christ’s death, John 6:53f, 56. [Westcott, Epistles of John, p. 34f.]https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G129&t=KJV
Indeed the next verse speaks of God’s covenant being open to all nations. It then speaks of God being the source of life:
26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us.
28 For ‘In him we live and move and have our being’; as even some of your own poets have said,
‘For we too are his offspring.’
29 Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. (Acts 17:26-27)
The Bible verse that Paul might allude to is actually talking about Israel not all of mankind which seems to imply a chosen relationship but not a literal birthing:
Hear, O heavens, and listen, O earth;
for the Lord has spoken:
I reared children and brought them up,
but they have rebelled against me.
Paul’s quotation of Greek literature is probably from here which seems to imply not a literal son-ship but a dependency or a close relationship. (I’ve never heard of Zeus birthing all mortals, only of his occasional flings with them)
(1)“From Zeus begin; never let us leavehttps://biblehub.com/commentaries/ellicott/acts/17.htm
His name unloved. With Him, with Zeus, are filled
All paths we tread, and all the marts of men;
Filled, too, the sea, and every creek and bay;
And all in all things need we help of Zeus,
For we too are his offspring.”
—Aratus, Phænom. 1–5.
(2)“Most glorious of immortals, many-named,https://biblehub.com/commentaries/ellicott/acts/17.htm
Almighty and for ever, thee, O Zeus,
Sovran o’er Nature, guiding with thy hand
All things that are, we greet with praises. Thee
’Tis meet that mortals call with one accord,
For we thine offspring are, and we alone
Of all that live and move upon this earth,
Receive the gift of imitative speech.”
—Cleanthes, Hymn to Zeus.
Nevertheless, even if we look at Luke 3:38 which says in the genealogy “son of Adam, son of God” we must remember that God did not literally give birth to Adam but formed him out of the dust. An apt way of translating “son” would be “came from.” All this is to say even if “blood” does mean “ancestor” and the implied ancestry is God through Adam, there are several other ways this can be taken besides a literal descendancy from Adam by all mankind.
5. The Flood
If there’s a problem with incest before the flood then what about after the flood? I won’t go into detail why the flood was local I will instead refer you to this: https://www.godandscience.org/apologetics/localflood.html
Josephus says that some people survived the flood:
Now all the writers of Barbarian Histories make mention of this flood, and of this Ark: among whom is Berosus the Chaldean. For when he is describing the circumstances of the flood, he goes on thus: “It is said there is still some part of this ship in Armenia, at the mountain of the Cordyæans; and that some people carry off pieces of the bitumen: which they take away, and use chiefly as amulets, for the averting of mischiefs.” Hieronymus the Egyptian also, who wrote the Phenician Antiquities; and Mnaseas, and a great many more make mention of the same. Nay Nicolaus of Damascus, in his ninety sixth Book, hath a particular relation about them: where he speaks thus: “There is a great mountain in Armenia, over Minyas, called Baris: upon which it is reported that many who fled at the time of the deluge were saved: and that one who was carried in an Ark, came on shore upon the top of it; and that the remains of the timber were a great while preserved: this might be the man about whom Moses, the Legislator of the Jews, wrote.”https://penelope.uchicago.edu/josephus/ant-1.html
The following verses may imply the flood was at least universal in its destruction of mankind:
who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. (1 Peter 3:20)
and if he did not spare the ancient world, even though he saved Noah, a herald of righteousness, with seven others, when he brought a flood on a world of the ungodly; (2 Peter 2:5)
However, this may have been localized to the land the flood was concerned about. There are other examples of universal language used locally: https://www.christiancourier.com/articles/929-was-the-gospel-preached-throughout-the-whole-world-in-the-first-century In addition, the word for “world” here is used in the Septuagint for a “host”
κόσμος,-ου+ N2M 5-2-17-5-43=72
Gn 2,1; Ex 33,5.6; Dt 4,19; 17,3
world, universe Prv 17,6a; world, earth 2 Mc 3,12; world, mankind Wis 2,24; ornament, decoration Ex
33,5; honour, delight Prv 28,17a
*Gn 2,1 ὁ κόσμος ornamentation-◊צבה or-צבי for MT ◊צבא host, army, see also Dt 4,19, 17,3, Is 24,21,
40,26, Sir 50,19; *2 Sm 1,24 μετὰ κόσμου ὑμῶν with your ornaments-עם־עדיכן for MT עם־עדנים with
luxury, with ornaments
Cf. DOGNIEZ 1992, 138; HARL 1986a, 98; SCHMITT 1974, 152; →MM; NIDNTT; TWNT
6. Eve Mother of All Living
The man named his wife Eve, because she was the mother of all living. (Gen 3:20)
This is really interesting actually. Gesenius interprets “living” as “every living thing” implying a messianic meaning of being the mother of the Messiah who brings life to all. See Gesenius:
Eve is like a grain of sand in this poem:
To see a World in a Grain of Sandhttps://www.poetryfoundation.org/poems/43650/auguries-of-innocence
And a Heaven in a Wild Flower
Hold Infinity in the palm of your hand
And Eternity in an hour . . .
I have presented a theory which attempts to reconcile the Bible with modern science on the question of creation and the flood. All the main arguments I have made here have been from scripture or related context such as Josephus. I’ve presented a theory of Genesis that explains the awkward timeline of the sun being “created” after the day-night cycle starts in terms of an earthly viewpoint combined with a volcanic winter. I’ve also dealt with major challenges to the Bible from genetics but argued for them totally based on the laws against incest. The thing left to explore in this reconciliation is whether the Bible can be reconciled with science based on the timeline presented. There are some challenges already from Egyptian chronology but I am curious if this chronology is revised would we still see issues with the timeline in Genesis compared to other records?
Addendum: The Problem of Miracles and Evil
One thing that appeals to me about the theory of evolution is that it shows God as I recognize him: an economist with miracles. Many very Christian (or otherwise religious) parts of the world are well acquainted with early death and suffering. Even in the western world, many people suffer from depression and commit suicide. However, God does not help many of these people and they often die young and in pain. Why? Even without youth, dying can be quite painful, is the fear of the unknown that lies beyond not enough God? There must be some economy of intervention that even God must follow since the Bible says he cares about humanity.
It is rather obscene for God to help me fix my car but neglect a starving child and this is why I don’t pray like that anymore. However, what if he can’t help the child but can help me with my car and one has no effect on the other? I have no logical objection because I don’t understand his constraints, nevertheless, I still don’t pray for such things against a backdrop of titanic suffering.
Miracles also frustratingly break the laws of nature and if practiced on a regular basis would make it impossible to do science. How statistically bad is the new Coronavirus if everyone is praying not to get it while forgetting to pray against more mundane diseases like the flu? Yet God also cannot just answer all our prayers because part of life is conflict: for one person to get their dream job a bunch of people have to be interviewed and fail. Everyone winning the lottery at once would be upsetting to everyone and worse than no one winning the lottery at all (as the movie Bruce Almighty proved)
When we examine this conflict it seems it is in-fact a conflict with chaos–at least on a personal level. You get a good job so you can have an ordered calm life where you aren’t homeless and so that you can have control over your environment; essentially your will to power. This is similar to what God did when he created the world, he separated and ordered things enough that life (also a form of order) could have enough control over its environment to thrive.
Which brings me to the related problem of evil and how it is like the problem I just described with miracles. My best answer for the problem of evil is: for us to be able to appreciate and have a relationship with God we need to appreciate the lack of God. Hence, the world was let to evolve without him and we need to experience chaos and evil to truly appreciate order and good. This answer seems to work in a more fair way with some eastern ideas of the soul since not everyone experiences the same thing on an individual basis but that is for a later discussion. Instead of positing evolution to explain evil the creationists posit that when Adam fell death entered the world and it was only then that all the nasty parasites, bad viruses and meat-eaters came to be.
“Only after the Fall did some roundworms take on a parasitic role, as part of the Curse on creation.”
“viruses were created “good” (as in Genesis 1), with a support role much like bacteria are known to have” https://answersingenesis.org/biology/microbiology/why-did-god-make-viruses/
“animals and man were not originally meat eaters”
According to this, plants did indeed die before the fall: https://answersingenesis.org/biology/plants/do-leaves-die/ They say meat-eaters didn’t exist but what of the concern for plants? They have similar nervous-system-like signaling that occurs when they are attacked. https://science.sciencemag.org/content/361/6407/1068 Can you know that a plant doesn’t experience pain? Nevertheless, the fall of man becomes complex with these ideas. You have to assume that parasites and meat-eaters follow naturally from evil when there is no such connection demonstratable. Evolution is a natural process that is demonstratable to not care about suffering, hence it should not avoid meat-eaters, parasites and bad viruses. It operates via free will and provides a separation between God and his groaning creation that naturally makes things not directly his fault. If God repaired an existing world it may not have been his fault at all. This is a theodicy and Darwin observed similar:
“There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the [parasitic wasp] with the express intention of their feeding within the living bodies of caterpillars, or that the cat should play with mice.”http://inters.org/Hunter-Evolution-Theodicy
There may be a problem with this reasoning. Is it an overly idealized perception of God? Does it weaken the argument we could make for God from our deep moral sense? I’ll let the reader decide these questions. You may ponder this historical summary:
An important similarity between Darwin and Milton should not be missed. The two are sometimes contrasted, since Darwin was rapidly moving toward a naturalistic explanation of the world, whereas Milton saw God as the creative force of the world. But both men were dealing with the problem of evil- Milton with moral evil and Darwin with natural evil- and both found solutions by distancing God from the evil. And most important, the two held similar conceptions of God.
Medieval theologians had attempted to prove the existence of God using logical arguments and the evidence of the created order. In the seventeenth century and after, modern theologians and philosophers internalized and amplified this tradition. Science’s new discoverers about nature were fitted into proofs of God. But a God whose existence could be proved was a God who was subject to human reasoning. Increasingly theologians and philosophers felt free to place bounds on what God could do.
This was the dominant view of God amongst modern intellectuals, and it was shared by Darwin and Milton. This link between the two thinkers is more important than their differences. It would be more accurate to view Darwin not as opposing Milton but as extrapolating from Milton. Milton may have justified God, but he did so by distancing God from the moral evils of the world. Darwin, dealing with natural evils, simply distanced God even further. And though Darwin made repeated references to the Creator, he never needed to define his terms, for the modern view of God was widely accepted. . .
The problem was aggravated by the rather two-dimensional God the Victorians had in view. It was a tradition that had been building for centuries, and by Darwin’s day the popular conception of God was a very pleasant one. Positive divine attributes such as wisdom and benevolence were emphasized to the point that God’s wrath and use of evil were rarely considered. . . .
According to Sedgwick, nature was never anomalous or fortuitous. Sedgwick’s idealism was as apparent in what he did write as in what he did not write. When he quoted Scripture he consistently avoided the passages that link God and evil. Sedgwick quoted the passage in Job where God reveals his power but not the passage where God reveals that the ostrich treats her young harshly because he has deprived her of wisdom. He quoted the Romans passage where Paul revels in God’s eternal power and how it is reflected in creation but not the passage where creation groans because God has subjected it to futility. He quoted the psalmist’s proclamation that creation declares God’s glory but not Isaiah’s prophecy of how God creates calamity.
. . .
The difference between Sedgwick and Darwin, then, lay not in their conception of God but in the metaphysical problem that colored their study of nature. Sedgwick was concerned with morality, and Darwin was concerned with evil. Darwin, it seemed to Sedgwick, had removed the moral authority— but did this mean Darwin was blind to nature’s moral implications, as Sedgwick charged? Not at all; in fact, it was nature’s cruel and wasteful aspects that especially concerned him. Darwin was having difficulty reconciling the modern God with what he saw in nature. If a benevolent God manifested himself in an idyllic world, then why was Darwin seeing so much imperfection? Darwin’s gritty and chaotic world —the real world seen up close by naturalists— implied no such Creator. Creation was irrational, and therefore there was no such benevolent Creator, or at least not one who attended to details. Darwin summarized this metaphysical argument that underlies evolution in his autobiography:
Suffering is quite compatible with the belief in Natural Selection, which is not perfect in its action, but tends only to render each species as successful as possible in the battle for life with other species, in wonderfully complex and changing circumstances.
That there is much suffering in the world no one disputes. Some have attempted to explain it in reference to human beings, imagining that it serves their moral improvement. But the number of people in the world is nothing compared with the numbers of all other sentient beings, and these often suffer greatly without any moral improvement. A being so powerful and so full of knowledge as a God who could create the universe is to our finite minds omnipotent and omniscient. It revolts our understanding to suppose that his benevolence is not unbounded, for what advantage can there be in the sufferings of millions of lower animals throughout almost endless time? This very old argument from the existence of suffering against the existence of an intelligent First Cause seems to me a strong one; and the abundant presence of suffering agrees well with the view that all organic beings have been developed through variation and natural selection.
Darwin’s reconciliation resolved the metaphysical dilemma that bothered him but not Sedgwick— the problem of evil. But now, with one metaphysical dilemma gone, another stepped in to take its place— the one that bothered Sedgwick: the problem of morality. What is the source of our moral law?
Sedgwick and Darwin were opposed over a deep theological question that cannot be resolved with a scientific theory. The question had already been debated many times. The terminology changes over time, but the core issue remains the same. The existence of evil seems to contradict God, but the existence of our deep moral sense seems to confirm God.