BonoVoxSupastar said:
Semantics.
Yes, I guess I should have said "no one really likes to see, hear, or do research on the original source".
I'm sorry you have to take everything so literal.
Now, back to the subject. If you want to Google something, look up the word "asah" and it's use in Genesis and you'll find several commentaries, translations, and discussions about this subject.
When you're going to make a comment intended to make others look stupid, make sure you say what you really mean, to lessen the possibility of that comment backfiring on you.
I did look up asah, and you're right, asah is used along with bara. Asah means "to make or form". Some people think that "asah/to make or form" cannot mean to make or form out of nothing. But you also know that that assumption is not agreed upon. Here are a couple of nice little passages I found on this subject:
Some who read Genesis 1-2 have suggested, for example, that the Hebrew words translated “create” (bara) and “make” (asah) always mean entirely different things. They believe that bara means “to create,” while asah means “to re-create” or “to make over.” Thus, we are told, “the heavens and earth” were created in the beginning (vs. 1-2; supposedly a time that could have been billions of years ago), and then there was a six-day “make over” (vv. 3-31). The problem with this theory (commonly known as the Gap Theory) is that the “explanatory notes” God has given us throughout the Old Testament concerning the events recorded in Genesis 1 reveal that the words “create” (bara) and “make/made” (asah) are used interchangeably in reference to the creation of the Universe and everything in it.
Consider Exodus 20:11: “For in six days the Lord made [asah] heaven and earth, the sea and all that in them is, and rested the seventh day,” Gap theorists contend that this verse speaks only of God’s “re-forming” from something already in existence. Yet notice that the verse specifically speaks of the heaven and the earth—the very same things mentioned in Genesis 1:1. Notice also the psalmist’s commentary on Genesis 1:
Praise the Lord! Praise the Lord from the heavens; praise Him in the heights! Praise Him, all His angels; praise Him, all His hosts! Praise Him, sun and moon; praise Him, all you stars of light! Praise Him, you heavens of heavens, and you waters above the heavens! Let them praise the name of the Lord, for He commanded and they were created (Psalm 148:1-5, emp. added).
The psalmist indicated that the Sun, Moon, and stars (among other things) were created (bara). However, Genesis 1:16 states: “God made (asah) two great lights: the greater light to rule the day, and the lesser light to rule the night. He made (asah) the stars also.” When we “couple” Genesis 1:16 with Psalm 148:1-5, the only logical conclusion that we can draw is that “to create” and “to make” are used to refer to the same event—the making of heavenly bodies on the fourth day of creation.
Finally, consider what Nehemiah wrote concerning God’s creation:
You alone are the Lord; You have made [asah] heaven, the heaven of heavens, with all their host, the earth and everything on it, the seas and all that is in them, and You preserve them all. The host of heaven worships You (9:6, emp. added).
When Nehemiah wrote about some of the same events recorded in Psalm 148:1-5 and Genesis 1:1 [in which the word “created” (bara) was used], he employed the word “made” (asah).
****
and this...
The first “proof” offered is usually an effort at creating an impassable distinction between the words “create” and “made” as found in the first chapter of Genesis. The contention being that only the word “create” (bara in Hebrew) can mean to call forth out of nothing and subsequently the words “make” or “form” (asah in Hebrew) must be interpreted to mean a re-fashioning or making from pre-existing material. It is presumed, by the gap theory, that this pre-existent material is the substance, or debris remaining after the earth underwent the judgmental action we have describe earlier. While it is true that the two words in question are different and can have distinct, separate meanings, they also are used synonymously throughout the Scriptures. In fact “bara” is not always used to describe a calling forth out of nothing. The word is used in Isaiah 65:18 in reference to a restored Jerusalem and not the original creation of that city. The distinction made, in support of the gap, is artificial and strained to say the least. That the two words are used to express the same concept in regard to God’s creative abilities can be seen by comparing Genesis 1:1, which uses “bara” with the following verses (all KJV) which use “asah.”
Genesis 1:31; 2:2-4
Exodus 20:11
II Kings 19:15
II Chronicles 2:12
Nehemiah 9:6
Psalms 33:6; 96:5; 115:15; 121:2; 124:8; 134:3; 136:5; 146:6
Proverbs 8:26
Ecclesiastes 3:11
Isaiah 37:16; 44:24; 45:12, 18
Jeremiah 10:12; 27:5; 32:17; 51:15
The twenty six verses listed above all use the word “asah” (make) not “bara” (create) to describe the same actions of God that are declared in Genesis 1:1, where “bara” is used. As you read these verses you will note that the majority of the cited passages refer explicitly and pointedly to the “making” of the heavens as declared in the Genesis 1:1 account. Clearly the two words are synonymous when used to describe God’s creative acts. The two words in question, “create” and “make,” are also used with the same intent and meaning when animals and man are formed. Compare Genesis 1:21 with 1:25, and then 1:26 with 1:27. One cannot argue that the 1:21 verse only pertains to “conscious life,” inasmuch as the physical bodies of the animals are also included in the stated act. Thus it is impossible to conclude that there is sufficient distinction between “bara” and “asah” so as to interpret the latter in a sense that restricts it to only meaning a “re-forming” in the Genesis narrative. Either word can, and is used to describe God’s creative acts “ex nihilo.”
) to Christians who believe that Adam is a myth. If there was no Adam, then there is no original sin that is passed down from the beginning. Also, if there was no Adam, then Christ was a liar because he spoke of Adam and Eve as if they were actually living human beings. Paul was also a liar. In fact, if Adam did not exist, then the Old Testament and New Testament are both unreliable. If it's unreliable in any point, how do we know which parts are reliable, if any? At that point, it shifts in our minds from being "Truth" to "Pick and choose whatever you want".
Give me a break. 
