@Religious People

http://www.landoverbaptist.org/news0505/biblepoopquiz.html

 

Just give me the basics of it. I ain't going to read stuff like that in links provided. I could argue until the cows come home with just providing links but that would not help any discussions.

Col

 

what about this.
all cars are fully inspected, certified for safety and nothing is fault.
cars are given to many people, some of people willing to learn how to drive with safety, but some are not, they just drive recklessly.
sure those people who did not want to learn how to drive with safety will cause problems for them, and for others.
don't blame the cars, all cars created equals, the drivers create the different.

*it's the men, not the machine* chuck yeager

 

me too.
but bible is not he only holly books around.

 

Accuracy matters, especially when it comes to God's Word. If you think it does not matter, then what about your case below about "a day is a thousand years"? Does this matter? According to you, it matters a great deal. Then why not apply that reasoning to the "fruit"?

But wait! I almost forgot. You said you don't believe in the Bible. For someone who doesn't believe in the Bible, you sure know how to pick out some scriptures, and trying your best to convince others about what it says and means!!

hehehehe. Nice context there. However, read this ( I have posted this before. It's long but sound reasoning):

The Days of Creation from God’s Viewpoint

GOD’S viewpoint! How far that towers above man’s viewpoint! God is infinite, without limitations. We are finite, very much limited. Well does Jehovah God say: “As the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts.”—Isa. 55:9.

No wonder the psalmist David asked: “When I see your heavens, the works of your fingers, the moon and the stars that you have prepared, what is mortal man that you keep him in mind?” Fittingly the prophet Isaiah exclaimed: “Look! The nations are as a drop from a bucket; and as the film of dust on the scales they have been accounted. Look! He lifts the islands themselves as mere fine dust.”—Ps. 8:3, 4; Isa. 40:15.

Unfathomable as is the greatness of Jehovah God, so also is his existence unfathomable. He has always existed. As “the King of eternity” he is God “from time indefinite to time indefinite.” Not without good reason does the prophet Daniel describe Jehovah God as “the Ancient of Days.”—1 Tim. 1:17; Ps. 90:2; Dan. 7:9.

“DAY” IN THE SCRIPTURES

Clearly this ever-living Creator, Jehovah God, would view time differently from the way we mere mortals do, with our lifespan of seventy or eighty years. Does not a young child view time differently from the way a person well along in years views it? To a child twelve months might seem to be a very long time, but to an elderly person the years just seem to fly by. How much differently, then, must the “Ancient of Days” view time from the way we mortals do! Obviously, when Jehovah in his Word speaks of a “day” or “days,” we should not conclude that he always means days of twenty-four hours. He may be referring to such and he may not.

Thus we find that the Hebrew word for “day,” yohm, is used in a variety of ways in the Bible. In the very account of creation we have “day” used to refer to three different periods of time. “Day” is used to refer to the daylight hours, as when we read: “God began calling the light Day, but the darkness he called Night.” It is used to refer to both day and night, as when we read: “There came to be evening and there came to be morning, a first day.” And “day” is also used to refer to the entire time period involved in creation of the heavens and the earth: “This is a history of the heavens and the earth in the time of their being created, in the day that Jehovah God made earth and heaven.”—Gen. 1:5; 2:4.

Then again, on more than one occasion Jehovah God used a day to represent a year. This he did in connection with the Israelites in the wilderness and with his prophet Ezekiel. His Word says: “A day for a year, a day for a year, you will answer for your errors.” “A day for a year, a day for a year, is what I have given you.” (Num. 14:34; Ezek. 4:6) Likewise in regard to Daniel’s prophecy that foretold the coming of the Messiah at the end of sixty-nine “weeks.” The Messiah came, not at the end of sixty-nine literal weeks, or 483 days, but at the end of 483 years. (See The Watchtower, 1966, p. 379.)

Not only one year, but even a thousand years are at times represented as one day in God’s Word. As the prophet Moses mused: “For a thousand years are in your eyes but as yesterday when it is past, and as a watch during the night.” The apostle Peter expresses it even stronger: “Let this one fact not be escaping your notice, beloved ones, that one day [Greek, he·me′ra] is with Jehovah as a thousand years and a thousand years as one day.”—Ps. 90:4; 2 Pet. 3:8.

Yes, in the Christian Greek Scriptures “day” is also used to refer to other periods of time, not just to twenty-four hours. For example, Jesus on one occasion said: “Abraham your father rejoiced greatly in the prospect of seeing my day, and he saw it and rejoiced.” Likewise we read of such expressions by his followers as “Christ’s day,” “Jehovah’s day,” and “the great day of God the Almighty.” Surely none of these are meant to be limited to just twenty-four hours. (John 8:56; Phil. 2:16; 1 Thess. 5:2; Rev. 16:14) The foregoing makes it clear that a “day” from God’s viewpoint is not necessarily limited to twenty-four hours.

TWENTY-FOUR HOURS IN LENGTH?

However, many in Christendom, in particular the so-called Fundamentalists, insist that the days of creation mentioned in Genesis, chapter one, were just twenty-four hours long. Of course, since Jehovah God, the Creator, is all-wise as well as all-powerful, he could well have created all things mentioned in the account of creation in six twenty-four-hour days. But from such evidence as that found in the rocks of the earth and by astronomers’ telescopes, it does not seem that he did so.

Concerning these days of creation A Religious Encyclopædia by Schaff says: “The days of creation were creative days, stages in the process, but not days of twenty-four hours.” Similarly Delitzsch says in his New Commentary on Genesis: “Days of God are intended, with Him a thousand years are but as a day when that is past, Ps. 90:4 . . . The days of creation are, according to the meaning of Holy Scripture itself, not days of four and twenty hours, but aeons . . . For this earthly and human measurement of time cannot apply to the first three days.”

Some do not even care to consider seriously the length of the days of creation. Typical of such are the editors of Harper’s Bible Dictionary, who state: “It is futile and unnecessary to try to reconcile the Genesis Creation account with modern science.” And The Interpreter’s Dictionary of the Bible (1962) speaks of the creation account as mythological.

Jesus Christ, however, credited the Genesis account with being factual, for he quoted that Genesis account as authoritative, saying: “Did you not read that he who created them from the beginning made them male and female and said, ‘For this reason a man will leave his father and his mother and will stick to his wife, and the two will be one flesh’?” The apostle Paul was of the same mind, for he said that God “made out of one man every nation of men” and that “Adam was formed first, then Eve.” So it is to our interest, and not at all futile, to concern ourselves with just how long the days of creation were.—Matt. 19:4, 5; Acts 17:26; 1 Tim. 2:13.

But before considering the length of these days of creation it seems well to clear up a common misunderstanding. That misunderstanding is that the earth itself was created during the six “days” of creation. The Bible record indicates that the universe, the starry heavens, as well as this planet earth, were created before the first of earth’s creative days began.

Thus Genesis 1:1 tells of the creation of the starry heavens as well as this planet earth, and says: “In the beginning God created the heavens and the earth.” When this “beginning” took place, the Bible does not say. It is not until later in the Bible that we read of what God created on the first “day.” The six creative “days,” therefore, involve the creative acts of God in preparing the already-existing earth for human habitation, and not the creation of the earth itself. There is nothing in the Genesis account, then, to contradict the scientific conclusions of modern scientists that the material universe, including the earth, may be many thousands of millions of years old.

Then, how are we to understand the words of the Fourth Commandment, about God making the heavens and the earth during six days? (Ex. 20:11) It helps us when we understand that, just as Bible writers used the term “day” in more than one sense, so they also used the terms “heavens” and “earth” in more than one sense. Thus at times the atmosphere in which the birds fly is referred to as “the heavens.” (Jer. 4:25) This atmospheric expanse or “heavens” was made on the second “day” of the creative week. Also, it was not until the third “day” that dry land appeared. So it can be said that the earth, meaning the dry land, also was made during the creative week, but this not meaning that the earth, the globe or planet itself, was created then.—Gen. 1:6-10, 13.

LENGTH OF THE CREATIVE DAYS

Just how long, then, were these “days” of creation? The Bible gives us a clue as to the length of the seventh day. Since these “days” were all part of one ‘week,’ it would be reasonable to conclude that all these “days” were of the same length.

As regards the length of the seventh day it is indeed of interest that the Bible says nothing about ‘an evening and a morning,’ a beginning and an end to the seventh day as in the case of the other six days. This is a meaningful omission. The record simply states: “God proceeded to bless the seventh day and make it sacred, because on it he has been resting from all his work.”—Gen. 2:3.

The only logical conclusion that we can reach is that the seventh day has continued right on. Does the Bible support this conclusion? Yes, it most certainly does, for it speaks of Jehovah God as still resting thousands of years after creation. Thus at Psalm 95:8-11, we read that Jehovah said to the Israelites in the wilderness that they would not enter into his rest because of the hardness of their hearts. This shows that God had been resting from works of the sort described in Genesis chapters one and two from the creation of Eve to that time, more than 2,500 years.

The psalmist David, some 400 years later, at Psalm 95:8-11 speaks of entering into God’s rest in his day. And then more than a thousand years after David’s time the writer of Hebrews speaks of Jehovah God as still resting in his day. He counsels Christians not to be like the Israelites in the wilderness who failed to enter into God’s rest, but that they should do their “utmost to enter into that rest,” Jehovah’s rest. In this connection he says that “there remains a sabbath resting for the people of God.” And as the words of the apostle Paul are applicable to Christians today, it follows that Jehovah has been enjoying his sabbath or rest from physical creation almost six thousand years now.—Heb. 4:9, 11.

This accounts for 6,000 years. Is that the length of the seventh day? No, because we read that “God proceeded to bless the seventh day and make it sacred.” Its outcome must be “very good,” and that is not true of present world conditions; so the “day” must still be continuing. Actually these six thousand years have been, as it were, man’s workweek, in which he labored by the sweat of his face. But he will get rest during the coming thousand-year reign of Christ, which Bible chronology and fulfillment of Bible prophecy show is to begin very soon.—Gen. 2:3.

The seventh one thousand years of the seventh “day” will thus in itself be a sabbath. During it Satan and his demons will be bound. Christ and his anointed followers will rule with him as kings and priests. With what result? That all God’s enemies will be put beneath Christ’s feet. By means of this sabbath the seventh day will truly be sacred, for it will cause righteousness to flourish.—1 Cor. 15:24-28; Rev. 20:1-6; Psalm 72.

Thus we find the seventh “day” of the creative week to be seven thousand years long. On the basis of the length of the seventh “day” it is therefore reasonable to conclude that each of the other six “days” also was a period of 7,000 years. This length of time would be ample for all that the Bible tells us took place on each of the six days of creation.

AN EVENTFUL ‘WEEK’

Thus gradually on the first “day” light appeared on the “watery deep” that enveloped the earth. During the second 7,000-year “day” the atmosphere was formed between two layers of water. On the third “day” the dry land gradually appeared, and Jehovah God created all manner of vegetation, grasses, shrubs and trees.

On the fourth “day” the luminaries, the sun and moon and stars, for the first time became visible from the earth’s surface, preparing the earth for the appearance, on the fifth “day,” of marine life and flying creatures. On the sixth “day” God created land animals and, toward its end, man.

There is, as we have seen, good reason to believe that the days of creation were each 7,000 years long. Now the fact that we are living at the end of six thousand years of the seventh “day” is of the greatest interest and importance to us. When Jesus Christ was on earth, he performed many of his miraculous cures on the sabbath. To those who were offended by this he pointed out that he was “Lord of the sabbath.” By this he was pointing forward to the sabbath of a thousand years during which he will bring back mankind to perfection of body and mind. He will do for all mankind what he did for his people Israel back there. This will include even the raising of the dead, for “all those in the memorial tombs will hear his voice and come out.”—Matt. 12:8; John 5:28, 29.

Thus, our appreciating the days of creation from God’s viewpoint is not only seen to be Scriptural, reasonable and harmonious with such facts as men of science have been able to produce, but also inspires in us the hope of soon enjoying the Lord’s sabbath of God’s rest day, a day when health, life and happiness will be restored to humankind. Truly God’s ways and thoughts are infinitely superior to man’s thoughts and ways.—Rev. 21:3, 4.

If you still think it is 6 literal days, then the rest of the Bible would be a complete mess. The word "days" is mentioned 1099 times. You want to look into the context of each one of them? I think you will find THAT very interesting.

Col

 

The mistake that SEO and other "I want to believe in evolution and the Bible" (for whatever reason) Christians make is that they focus on the word "day."

"day" can mean any length of time. However Genesis explicitly states "and the evening and the morning where the Xth day"

The context is used to define day being from "evening to morning."

No amount of babbling is going to change the fact that that is precisly the Jewish definition of a 24 hour day. Are we now going to quibble over the length of an hour? The length of a minute? The length of a second?

All that BS that SEO posted is like me saying "there are seven days in a week" and then SEO trying to convince people that "week" can be any number of days. No. In this context it is defined to mean 7 days. Out of context "week" could mean any number of days. Maybe on some planet there are 1000 days in a week. But I said there were 7. So there is no dispute about the interpretation of what I mean by week because I defined it in context.

Genesis is not being figurative.

You either believe the world was created in 7 "evenings to mornings" or you reject the Bible.

If Adam and Eve was purely a figurative story then the whole plan of salvation makes no sense. It came about because of Adam's fall as the NT explains (by one man we die by one man we are saved). If the fall didn't really happen then there's no purpose to Christ. If the fall didn't happen as the NT requires in the symbolism then the NT makes no sense either. The whole Bible falls to pieces if the fall didn't happen exactly as Genesis says it did.

Evolution removes the fall as just a story. So again, you accept evolution or you accept the Bible.

And of course some tool is going to go on about "adaptation." Go for it. Again, adaptation has nothing to do with the Bible or Evolution. This whole thread has been based on arguing that grapes don't exist because apples and oranges don't go together.

 

You're going straight to Hell
Because you don't believe
In my imaginary friend
Who lives in the sky
And truly loves you so!
Well, even though
He is gonna have you tortured when you die
Christian music

 

That's an amusing twisting of Christianity.

 

Adaptation is a process of Evolution. That's how it works. The strongest have adapted better, the weakest have not. The weak die, and the strong live to pass on that adaptation. Evolution is biological adaptation - such as flippers, fingers, hooves, and webbed wings. All those are the same thing - just modified and adapted to suit the needs of the species it serves. Whales still have remnants of a hip bone from when they used to be land animals - whereas fish do not (because they aren't mammals and they aren't from the land). The mammal that became the whale adapted to being in the water, and thus evolved away its hip bone, since it no longer had use for it - but the remnants are still there. It adapted through evolution and survival. Mutations are adaptations, some good - and some bad. the bad ones die and never mate.

Evolution is a double edged sword because we adapt to survive... if adapting means we have to lose something it is Devolution. Devolution and negative adaptations also occur when the population undergoes no stress, where the weak can live. Where those with inferior mutations are allowed to survive and pass on those mutations. Where humanity is today.

 

how about a sky wizard and a zombie son who you are supposed to canibalize?

 

Trying to decieve people again, I see.

 

How is this deceiving people? It's what the Bible says. OK, so there are a FEW scriptures that might MISLEAD people into thinking that Jesus is God. But, there are a HEAP of scriptures that SHOW Jesus is not God.

Who's trying to deceive who here??

and here's me thinking you putting some thought into your reasoning before going off half-cocked.

You basically put me in my box like I know nothing at all and what I say is nothing but BS. Where do you get off matey?

Sounds like you are also saying "you either believe science, or you believe the Bible". If you are saying this, then I clap my hands at you being crowned "fool for the day". Why? Because you join the millions who think science contradicts the Bible.

But. Read below. Can you reason on this or say it is BS?

Science and the Bible—Do They Really Contradict Each Other?

THE seeds of the clash between Galileo and the Catholic Church were sown centuries before Copernicus and Galileo were born. The earth-centered, or geocentric, view of the universe was adopted by the ancient Greeks and made famous by the philosopher Aristotle (384-322 B.C.E.) and the astronomer-astrologer Ptolemy (second century C.E.).

Aristotle’s concept of the universe was influenced by the thinking of Greek mathematician and philosopher Pythagoras (sixth century B.C.E.). Adopting Pythagoras’ view that the circle and sphere were perfect shapes, Aristotle believed that the heavens were a series of spheres within spheres, like layers of an onion. Each layer was made of crystal, with the earth at the center. Stars moved in circles, deriving their motion from the outermost sphere, the seat of divine power. Aristotle also held that the sun and other celestial objects were perfect, free of any marks or blemishes and not subject to change.

Aristotle’s great scheme was a child of philosophy, not science. A moving earth, he felt, would violate common sense. He also rejected the idea of a void, or space, believing that a moving earth would be subject to friction and would grind to a halt without the application of constant force. Because Aristotle’s concept seemed logical within the framework of existing knowledge, it endured in its basic form for almost 2,000 years. Even as late as the 16th century, French philosopher Jean Bodin expressed that popular view, stating: “No one in his senses, or imbued with the slightest knowledge of physics, will ever think that the earth, heavy and unwieldy . . . , staggers . . . around its own center and that of the sun; for at the slightest jar of the earth, we would see cities and fortresses, towns and mountains thrown down.”

Aristotle Adopted by the Church

A further step leading to the confrontation between Galileo and the church occurred in the 13th century and involved Catholic authority Thomas Aquinas (1225-74). Aquinas had a profound respect for Aristotle, whom he referred to as The Philosopher. Aquinas struggled for five years to fuse Aristotle’s philosophy with church teaching. By the time of Galileo, says Wade Rowland in his book Galileo’s Mistake, “the hybridized Aristotle in the theology of Aquinas had become bedrock dogma of the Church of Rome.” Keep in mind, too, that in those days there was no scientific community as such. Education was largely in the hands of the church. The authority on religion and science was often one and the same.

The stage was now set for the confrontation between the church and Galileo. Even before his involvement with astronomy, Galileo had written a treatise on motion. It challenged many assumptions made by the revered Aristotle. However, it was Galileo’s steadfast promotion of the heliocentric concept and his assertion that it harmonizes with Scripture that led to his trial by the Inquisition in 1633.

In his defense, Galileo affirmed his strong faith in the Bible as the inspired Word of God. He also argued that the Scriptures were written for ordinary people and that Biblical references to the apparent movement of the sun were not to be interpreted literally. His arguments were futile. Because Galileo rejected an interpretation of Scripture based on Greek philosophy, he stood condemned! Not until 1992 did the Catholic Church officially admit to error in its judgment of Galileo.

Lessons to Be Learned

What can we learn from these events? For one thing, Galileo had no quarrel with the Bible. Instead, he questioned the teachings of the church. One religion writer observed: “The lesson to be learned from Galileo, it appears, is not that the Church held too tightly to biblical truths; but rather that it did not hold tightly enough.” By allowing Greek philosophy to influence its theology, the church bowed to tradition rather than follow the teachings of the Bible.

All of this calls to mind the Biblical warning: “Look out: perhaps there may be someone who will carry you off as his prey through the philosophy and empty deception according to the tradition of men, according to the elementary things of the world and not according to Christ.”—Colossians 2:8.

Even today, many in Christendom continue to embrace theories and philosophies that contradict the Bible. One example is Darwin’s theory of evolution, which they have accepted in place of the Genesis account of creation. In making this substitution, the churches have, in effect, made Darwin a modern-day Aristotle and evolution an article of faith.

True Science Harmonizes With the Bible

The foregoing should in no way discourage an interest in science. To be sure, the Bible itself invites us to learn from God’s handiwork and to discern God’s amazing qualities in what we see. (Isaiah 40:26; Romans 1:20) Of course, the Bible does not claim to teach science. Rather, it reveals God’s standards, aspects of his personality that creation alone cannot teach, and his purpose for humans. (Psalm 19:7-11; 2 Timothy 3:16) Yet, when the Bible does refer to natural phenomena, it is consistently accurate. Galileo himself said: “Both the Holy Scriptures and nature proceed from the Divine Word . . . Two truths can never contradict one another.” Consider the following examples.

Even more fundamental than the movement of stars and planets is that all matter in the universe is governed by laws, such as the law of gravity. The earliest known non-Biblical reference to physical laws was made by Pythagoras, who believed that the universe could be explained by numbers. Two thousand years later, Galileo, Kepler, and Newton finally proved that matter is governed by rational laws.

The earliest Biblical reference to natural law is contained in the book of Job. About 1600 B.C.E., God asked Job: “Have you come to know the statutes [or, laws] of the heavens?” (Job 38:33) Recorded in the seventh century B.C.E., the book of Jeremiah refers to Jehovah as the Creator of “the statutes of the moon and the stars” and “the statutes of heaven and earth.” (Jeremiah 31:35; 33:25) In view of these statements, Bible commentator G. Rawlinson observed: “The general prevalence of law in the material world is quite as strongly asserted by the sacred writers as by modern science.”

If we use Pythagoras as a point of reference, the statement in Job was about a thousand years ahead of its time. Keep in mind that the Bible’s objective is not simply to reveal physical facts but primarily to impress upon us that Jehovah is the Creator of all things—the one who can create physical laws.—Job 38:4, 12; 42:1, 2.

Another example we can consider is that the earth’s waters undergo a cyclic motion called the water cycle, or the hydrologic cycle. Put simply, water evaporates from the sea, forms clouds, precipitates onto the land, and eventually returns to the sea. The oldest surviving non-Biblical references to this cycle are from the fourth century B.C.E. However, Biblical statements predate that by hundreds of years. For example, in the 11th century B.C.E., King Solomon of Israel wrote: “All the rivers run into the sea, yet the sea is not full. To the place from which the rivers come, to there and from there they return again.”—Ecclesiastes 1:7, The Amplified Bible.

Likewise, about 800 B.C.E. the prophet Amos, a humble shepherd and farmworker, wrote that Jehovah is “the One calling for the waters of the sea, that he may pour them out upon the surface of the earth.” (Amos 5:8) Without using complex, technical language, both Solomon and Amos accurately described the water cycle, each from a slightly different perspective.

The Bible also speaks of God as “hanging the earth upon nothing,” or he “suspends earth in the void,” according to The New English Bible. (Job 26:7) In view of the knowledge available in 1600 B.C.E., roughly when those words were spoken, it would have taken a remarkable man to assert that a solid object can remain suspended in space without any physical support. As previously mentioned, Aristotle himself rejected the concept of a void, and he lived over 1,200 years later!

Does it not strike you as amazing that the Bible makes such accurate statements—even in the face of the erroneous yet seemingly commonsense perceptions of the day? To thinking people, this is one more evidence of the Bible’s divine inspiration. We are wise, therefore, not to be easily swayed by any teaching or theory that contradicts God’s Word. As history has repeatedly shown, human philosophies, even those of towering intellects, come and go, whereas “the saying of Jehovah endures forever.”—1 Peter 1:25.

Col

 

i love you so, so i have to torture you?

 

Is this the same guy who, a few posts ago told me not to use "other men's word" and be more "original?" Well! Well!

I don't think that Galileo, Aristotle and Pythagoras quite had the amount of scientific knowledge we have at our disposal today. Today, science consistently proves the bible to be wrong. You go to the bible to learn about the universe, and I'll go to a science textbook, and we'll see which is more accurate. Science is able to demonstrate how wrong many religious assertions are, ranging from simple errors of fact to flat-out impossible. For example, discoveries and analysis of polar ice core samples from the Antarctic show that there haven't been any occurrences of any global flood within the past hundred thousand years, much less within the past ten thousand years. There is much to be discovered, but science is significantly far ahead of religious theology in terms of understanding the universe.

 

Ahem. Correction. Scientists TRY to prove the Bible wrong. On that matter, MANY scientists have erred. Look at Einstein for one!! Does E!=MC2 ring a bell by any chance? That's a biggie I know. But there's many who have said "we have found the missing link between ape and man". Hmmm, after some analysis, the seem to go quiet for a long long time.

Look. To put it in a nutshell. You can believe whatever you want to believe. I am not forcing you to believe anything the Bible says or teaches. Only you can find that out for yourself.

Me? I have lived a fairly long life as an atheist and I simply had enough in believing in myself. It was the biggest waste of time when I look back. Nowadays, I live a much much happier life and with a whole lot of meaning. No scientists or professors or philoshophers can ever take this away.

The only reason I comment on these matters is when someone quotes from the Bible or says something about the Bible incorrrectly. I feel it necessary to point people in the right direction so they can understand for themselves what the Bible really teaches.

As I said before. I obey God as ruler rather than men (quoted from a scripture in Acts). I don't care to be mainstream Christian and I certainly don't care to be and agnostic or atheist. I get my information from the Bible. But not ONLY form the Bible. There's a heap of literature out there for wider reading. You might want to do some of that yourself. You never know. You might even learn some more!

Col

 

I thought you were better than that. Guess not.

I said you either accept the whole of "Evolution" or the Bible. Evolution is not science. Evolution is a religion based on science.

Christianity is also a religion based on science but allows for miracles which bend/break the laws we have to abide by.

The Bible does not disagree with science. But it certainly contradicts Evolution. Any attempt to accept Adam and Eve and "we evolved from the same ancestors as monkeys" is silly and pointless.

You cannot embrace Evolution and the Bible. They are contradictory.

As I pointed out, if the story of Adam and Eve is not literally true then all of the Bible falls apart. If 7 "morning to evening"s are not 7 24 hour days then why is the Sabbath directly tied to the creation Sabbath? Did God rest for millions of years? If so, what were Adam and Eve doing during that time? God was not resting when they ate the fruit.

 

All I am saying is "do some wider reading". There's plenty of scientific evidence that adds weight to the 7 days not being literal. I provided a small sample of material but there's heaps more available.

You asked a question about the Sabbath and the 7 days? Here's some material on just that:

The Seventh Day—A Sabbath of Rest

To whom was it given? How was it observed? Why was it significant?

FOR the people of Israel the seventh day of the week was no ordinary day. Unlike the other days, its approach was heralded by six loud trumpet blasts, and then as the sun dropped out of sight below the horizon everyone began a period of rest from secular and servile work. From sunset on the sixth day to sunset on the seventh day no work was permitted, not even the gathering of sticks or the lighting of a fire.

It was by divine law that they set aside this day for a period of rest. The law is expressed in the fourth of the famous Ten Commandments, which were given Moses at Mt. Sinai. The people were commanded to remember it throughout their generations. “Remembering the sabbath day to hold it sacred, you are to render service and you must do all your work six days. But the seventh day is a sabbath to Jehovah your God. You must not do any work, you nor your son nor your daughter, your slave man nor your slave girl nor your domestic animal nor your temporary resident who is inside your gates. For in six days Jehovah made the heavens and the earth, the sea and everything that is in them and he proceeded to rest on the seventh day. That is why Jehovah blessed the sabbath day and proceeded to make it sacred.”—Ex. 20:8-11.

Although no work was to be done on the seventh day, that does not mean it was a day of total idleness. Since religious activity was compatible with the day, the priests continued with their sacrificial work as on other days, with the exception that they offered two lambs instead of one. They replaced with fresh bread the twelve loaves of showbread in the Holy of the temple and performed circumcisions on any infants whose eighth day fell on the sabbath. This was also the day when a new division of priests took their places at the temple for a week of service. So while it was a day of rest from work for the people, it was a day of activity for the priests. Their performance of even laborious religious services was harmonious with the sabbath arrangement.

Instead of being totally idle, the people were required to have a holy convention or assembly by coming together for public worship and instruction. In fact, the day was not properly kept unless it was devoted to the duties of private and public worship. When synagogues were established these assemblies were held there. Each sabbath when the people assembled together, they were edified by the public reading of God’s written Word. Referring to this practice, the apostle Paul said: “From ancient times Moses has had in city after city those who preach him, because he is read aloud in the synagogues on every sabbath.” (Acts 15:21) By ceasing from their secular work on the seventh day the people of Israel were free, not only to rest, but to pray, be instructed in the Scriptures and to meditate on the Creator and his magnificent works.

MORE THAN ONE SABBATH

Consideration of the sabbath would be incomplete without mentioning the sabbaths in addition to the seventh-day sabbath that God commanded his chosen people to observe. To keep the weekly sabbath and not keep the others would be a violating or ignoring of God’s law. In addition to the weekly sabbath the Israelites were required to observe the Passover once a year, on Nisan 14. The day after the Passover was a sabbath day that began the week-long festival of unleavened bread. The last day of that festival was also a sabbath. Fifty days from the day of offering the first fruits (Nisan 16) another sabbath rest day was to be observed, the feast of weeks or Pentecost.

The seventh month was an outstanding month in Israel. Its first day was a sabbath, and then on the tenth day, the day of atonement, there was another sabbath. This was followed by still another rest day on the fifteenth day of the month, when the festival of booths began. The day following this week-long festival was another sabbath when no work was done. But that was not all. Every seventh year and every fiftieth year were year-long sabbaths for the land, when it was allowed to rest. These many sabbaths were all part of the sabbath observance that God’s law required of the nation of Israel. “Especially my sabbaths you are to keep.”—Ex. 31:13.

WHEN GIVEN

Instructions on sabbath observance were given to the Israelites in Egypt just before they were freed from Egyptian bondage. When God gave them instructions regarding the first Passover he said: “On the first day [fifteenth of Nisan] there is to take place for you a holy convention and on the seventh day [Nisan 21] a holy convention. No work is to be done on them. Only what every soul needs to eat, that alone may be done for you.”—Ex. 12:16.

Not until the Israelites were outside of Egypt and on their way to Mount Sinai did God indicate that they were to observe one day a week as a sabbath rest. This occurred when he began providing daily food for them in the form of miraculous manna. “Jehovah said to Moses: ‘Here I am raining down bread for you from the heavens, and the people must go out and pick up each his amount day for day . . . And it must occur on the sixth day that they must prepare what they will bring in and it must prove double what they keep picking up day by day.’” To the people, Moses said at that time: “Mark the fact that Jehovah has given you the sabbath. That is why he is giving you on the sixth day the bread of two days.”—Ex. 16:4, 5, 29.

God’s instructions here about sabbath observance and what he said in Egypt in connection with the Passover served to introduce sabbathkeeping to the nation of Israel. Later when the sabbath law was given at Mount Sinai, they received more detailed instructions about the observance of these rest days.

GOD’S REST DAY

Because the fourth of the Ten Commandments, which speaks about the seventh-day sabbath, mentions how God rested on the seventh creative day, some persons conclude that weekly sabbath observance existed from the time of the first man. They base their argument on the fact that God rested, blessed and made sacred the seventh creative day, which they believe was a literal twenty-four-hour day. The scripture they lean heavily upon to support their contention is Genesis 2:3, which says: “God proceeded to bless the seventh day and make it sacred, because on it he has been resting from all his work that God has created for the purpose of making.” Regarding this scripture, Robert Jamieson, in his Critical and Experimental Commentary, said: “This passage we regard as the magna charta of the Sabbath and as clearly establishing the fact that its institution was coeval with the creation of man.”

But where in this scripture is there any command to mankind to observe the seventh day of the week as a sabbath? Where is there even a suggestion that man is involved with what is said here? What we find is a statement of what God did when he came to the seventh creative day, not a statement of any law to man. Neither this scripture nor any other Bible text says, or even suggests, that sabbath observance was enjoined upon Adam or that he ever kept the seventh day of the week as a sabbath.

There can be no doubt that God established a pattern for the weekly sabbath law that was given to Moses, but how could anyone be expected to obey such a law before it was given? It is not surprising, therefore, to find no record of anyone’s keeping a sabbath before the days of Moses.

It is a mistake to assume that God blessed and made sacred a literal twenty-four-hour day at the time he rested. By speaking about entering into God’s rest thousands of years after it had begun, the apostle Paul indicated that God’s rest day was still continuing in his day and so is a great period of time. “For in one place he has said of the seventh day as follows: ‘And God rested on the seventh day from all his works,’ and again in this place: ‘They shall not enter into my rest.’ Let us therefore do our utmost to enter into that rest.”—Heb. 4:4, 5, 11.

The number seven is used frequently in the Bible and carries with it the thought of completeness. The Popular and Critical Bible Encyclopedia points out that the root for the Hebrew word for seven suggests “the idea of sufficiency, satisfaction, fullness, completeness, perfection, abundance.” Thus there being seven days of the creative week indicated completeness or perfection. Since the seventh creative day has proved to be thousands of years in length, nearly 6,000 years having elapsed since Adam’s creation, and since Bible prophecy proves that we are living in the time of the end of this wicked system of things immediately preceding the restful 1,000-year Kingdom reign of Christ, it is reasonable to conclude that this great rest day would be complete with 7,000 years. The 1,000-year reign of Christ would logically be included in this 7,000-year rest day of God. This means the seventh creative day is in itself a week of 1,000-year days. Because Jehovah’s name will be vindicated during this time and his purposes for the earth and for man completely fulfilled, the day is sacred. His blessing of it will be manifested in the 1,000-year reign of the Messiah.

That God’s rest day consists of seven 1,000-year days was also observed by some Jewish rabbis several hundred years ago. In 1626 Henry Ainsworth quoted one of them in his Annotations upon the First Booke of Moses Called Genesis as saying: “If we expound the seventh day, of the seventh thousand of years, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, all souls shall be bound in the bundell of life . . . so our Rabbins of blessed memory, have sayd in their commentarie; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of years).” The world to come is the 1,000-year reign of the Messiah, a fitting climax to the symbolic week of 7,000 years that make up man’s existence on earth during God’s rest day. It will bring to mankind rest from slaving toil and from the bondage of sin.

Thus we see God’s use of the perfect number seven. The creative week consisted of seven days that were made up, not merely of hours, but of 7,000 years each. This means that each creative day was, within itself, a week of 1,000-year days. Following this master pattern, the nation of Israel was given a symbolic week of one-year days, with every seventh year being a sabbath rest for the land. This brings us down to the literal week of seven days, the seventh day of which was a sabbath in the nation of Israel. It was logical, therefore, that the fourth commandment should make reference to the great creative week of which the literal week is a small replica.

Since God’s rest day was, as it should be, much greater than the twenty-four-hour rest day for which it is the pattern, it is a mistake to conclude that his blessing of his great rest day meant that all mankind was obligated to observe a sabbath rest every seventh day.

FOR WHOM

There is complete silence in the Scriptures about sabbath observance by any of the patriarchs before the days of Moses. The fact that they used weeks of seven days may be pointed to by some persons as evidence that they kept a sabbath, but how can that be accepted as a sound argument when there is not the slightest indication that the patriarchs considered the seventh day different from the other six? On this point consider what is said in The Popular and Critical Bible Encyclopedia: “On the other side it is again denied that the reckoning of time by weeks implies any reference to a sabbath. The division of time by weeks, as it is one of the most ancient and universal, so is it one of the most obvious inventions.”

When God gave Noah specific commands after the Flood, they involved such details as respect for life, the eating of meat and the abstaining from blood. But no mention was made of sabbath observance. The obvious conclusion that must be drawn from the complete silence on the subject during the two and a half millenniums before Moses is that God did not require sabbath observance during this time. It was not for the patriarchs.

Sabbath observance was given just to the nation of Israel as a sign between them and their heavenly Ruler, with whom they had come into covenant relationship. We have God’s own statement to this effect: “Six days may work be done, but on the seventh day is a sabbath of complete rest. . . . Between me and the sons of Israel it is a sign to time indefinite.” (Ex. 31:15, 17) No other nation of people before the days of Moses was sanctified or set apart for a holy purpose as were the Israelites. God required things of them that he required of no other people. “It was not with our forefathers that Jehovah concluded this covenant, but with us, all those of us alive here today.” (Deut. 5:3) The sabbath was a special sign of their relationship with Jehovah and a reminder of his deliverance of them from Egyptian bondage. “The Lord your God brought you out from there by a strong hand and an outstretched arm; that is why the Lord your God has commanded you to observe the sabbath day.”—Deut. 5:15, AT.

For the nation of Israel the seventh day of the week was a divinely given sabbath that was to be observed for an indefinite length of time. Each week when the trumpet blasts announced the approach of the seventh day it was a joyous occasion, because the sabbath meant refreshment for their bodies and their spirit. The wholesome instruction and encouragement they received from Scriptural readings, holy conventions and prayer on that day uplifted them spiritually. While being a continual reminder of their miraculous deliverance from Egypt and of their unusual relationship with God as his chosen people, the sabbath also drew attention to God’s great rest day, the end of which will find his original purpose for man fully accomplished. As the apostle Paul pointed out, the sabbath was a shadow of things to come. It pointed to the 1,000-year reign of Christ, which will bring to obedient mankind God’s promised blessing of eternal life and peace in a restful new world.—Col. 2:16, 17.

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