Two Adams and Eden

Yes, there were indeed two Adams on the earth - The first mankind was created by Elohim and the Second Adam was created by YHVH. The first humans were created male and female and the second as male-female within Eden a gated Park of YHVH. Translations had not done justice to the original.

Yes, there were indeed two Adams on the earth - The first mankind was created by Elohim and the Second Adam was created by YHVH. The first humans were created male and female and the second as male-female within Eden a gated Park of YHVH. Translations had not done justice to the original.


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While we claim to be interpreters of the Scripture and support a literal interpretation of the word directly

given by God to Moses, it is surprising that most scholars refuse the idea that there are two creation stories

in Genesis. Two different names of God - Elohim and YHVH of Elohim - are clearly mentioned who both

created Man. Elohim who is considered as a plurality acting one with the entire sons of God in all

dimension created mankind as many people on earth, in male and female form reflecting the image of the

plurality within the Elohim. In contrast YHVH of Elohim is a single person who formed Adam out of the

earth and gave life through breathing on the form. While the first Adam Mankind consisted of many with

male and female, the second Adam was neither male or female but one person who was later operated

upon by YHVH to separate the Female from Adam to form a pair Adam and Eve. There are numerous other

differences. Thus a simple direct textual reading give two creation events. It is difficult to identify them as

one event.

However for some reason this literal reading is heavily discouraged giving us a 6000 year old earth from

Adam and Eve. The problem is that there are real scientific evidences of fossils of humankind dating millions

of years or even trillions of years. Yet if it is taken as dual creation and taken at the simple literal meaning

as is read, everything will fit together with science and scripture in consonance. God is the author of both the

books - scripture that is directly spoken to Moses and nature as we understood when we "till and keep" into

the creation. We have developed theology and science to interpret them.

If they don’t agree something is wrong with our human interpretation of either or both. Are we misreading

any of them?

The fear seems to be that any such acceptance may mean an acceptance of evolution of man from the

bacteria and plants to monkeys and man. What I try in this study is to look into these realities and explain

the scripture as it is read and understood by anyone without any preconceived assumptions. Scripture to

me is in perfect consonance with the observed scientific evidence.

I present this study for what it is worth for the scientific community within the faith community for a renewed










Apparently the book of Genesis includes two very different creation stories with major differences. .

The first, “Genesis 1” runs from verse 1:1 to the middle of 2:4 (2:4a).

The second, “Genesis 2,” runs from verse 2:4b to 2:25.

For convenience I give below the full biblical quote from Genesis side by side.

Genesis 1:1 - 2:4a Genesis 2: 4b - 25

1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and

darkness was upon the face of the deep. And the

Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light. 4

And God saw the light, that it was good: and God divided the

light from the darkness.5 And God called the light Day, and the

darkness he called Night. And the evening and the morning were

the first day.

4 These are the generations of the heavens and of the

earth when they were created, in the day that the Lord

God made the earth and the heavens,

5 And every plant of the field before it was in the

earth, and every herb of the field before it grew: for

the Lord God had not caused it to rain upon the earth,

and there was not a man to till the ground.6 But there

went up a mist from the earth, and watered the whole face

of the ground.

6 And God said, Let there be a firmament in the midst

of the waters, and let it divide the waters from the waters.7

And God made the firmament, and divided the waters which

were under the firmament from the waters which were above the

firmament: and it was so.8 And God called the firmament

Heaven. And the evening and the morning were the second day.

9 And God said, Let the waters under the heaven be gathered

together unto one place, and let the dry land appear: and it

was so.10 And God called the dry land Earth; and the gathering


together of the waters called he Seas: and God saw that it was


11 And God said, Let the earth bring forth grass, the

herb yielding seed, and the fruit tree yielding fruit after his kind,

whose seed is in itself, upon the earth: and it was so.12 And the

earth brought forth grass, and herb yielding seed after his kind,

and the tree yielding fruit, whose seed was in itself, after his kind:

and God saw that it was good.13 And the evening and the

morning were the third day.

14 And God said, Let there be lights in the firmament

of the heaven to divide the day from the night; and let them be

for signs, and for seasons, and for days, and years:15 And let

them be for lights in the firmament of the heaven to give light

upon the earth: and it was so.16 And God made two great lights;

the greater light to rule the day, and the lesser light to rule the

night: he made the stars also.17 And God set them in the

firmament of the heaven to give light upon the earth,18 And to

rule over the day and over the night, and to divide the light from

the darkness: and God saw that it was good.19 And the evening

and the morning were the fourth day.

20 And God said, Let the waters bring forth

abundantly the moving creature that hath life, and

fowl that may fly above the earth in the open

firmament of heaven.21 And God created great whales, and

every living creature that moveth, which the waters brought forth

abundantly, after their kind, and every winged fowl after his kind:

and God saw that it was good.22 And God blessed them, saying,

Be fruitful, and multiply, and fill the waters in the seas, and let

fowl multiply in the earth.23 And the evening and the morning

were the fifth day.

24 And God said, Let the earth bring forth the living

creature after his kind, cattle, and creeping thing, and beast of

the earth after his kind: and it was so.25 And God made the

beast of the earth after his kind, and cattle after their kind, and

every thing that creepeth upon the earth after his kind: and God

saw that it was good.

26 And God said, Let us make man in our image,

after our likeness: and let them have dominion over

the fish of the sea, and over the fowl of the air,

and over the cattle, and over all the earth, and

over every creeping thing that creepeth upon the

earth.27 So God created man in his own image, in the image of

God created he him; male and female created he them.



28 And God blessed them, and God said unto them, Be

fruitful, and multiply, and replenish the earth, and

subdue it: and have dominion over the fish of the sea, and

over the fowl of the air, and over every living thing that

moveth upon the earth.

29 And God said, Behold, I have given you every herb

bearing seed, which is upon the face of all the earth, and every

tree, in the which is the fruit of a tree yielding seed; to you it shall

7 And the Lord God formed man of the dust of the

ground, and breathed into his nostrils the breath

of life; and man became a living soul.

8 And the Lord God planted a garden eastward in

Eden; and there he put the man whom he had




be for meat.30 And to every beast of the earth, and to every fowl

of the air, and to every thing that creepeth upon the earth,

wherein there is life, I have given every green herb for meat:

and it was so.31 And God saw every thing that he had made,

and, behold, it was very good. And the evening and the morning

were the sixth day.

Genesis 2King James Version (KJV)

2 Thus the heavens and the earth were finished, and all the host

of them.2 And on the seventh day God ended his work which he

had made; and he rested on the seventh day from all his work

which he had made.3 And God blessed the seventh day, and

sanctified it: because that in it he had rested from all his work

which God created and made.


9 And out of the ground made the Lord God to grow every

tree that is pleasant to the sight, and good for food;

the tree of life also in the midst of the garden, and the

tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden;

and from thence it was parted, and became into four

heads.11 The name of the first is Pison: that is it which

compasseth the whole land of Havilah, where there is

gold;12 And the gold of that land is good: there is bdellium

and the onyx stone.13 And the name of the second river is

Gihon: the same is it that compasseth the whole land of

Ethiopia.14 And the name of the third river is Hiddekel:

that is it which goeth toward the east of Assyria. And the

fourth river is Euphrates.

15 And the Lord God took the man, and put him into the

garden of Eden to dress it and to keep it.

16 And the Lord God commanded the man, saying, Of

every tree of the garden thou mayest freely eat:17 But of

the tree of the knowledge of good and evil, thou shalt not

eat of it: for in the day that thou eatest thereof thou shalt

surely die.

18 And the Lord God said, It is not good that the man

should be alone; I will make him an help meet for him.

19 And out of the ground the Lord God formed every

beast of the field, and every fowl of the air; and brought

them unto Adam to see what he would call them: and

whatsoever Adam called every living creature, that was

the name thereof.

20 And Adam gave names to all cattle, and to the fowl

of the air, and to every beast of the field; but for Adam

there was not found an help meet for him.

21 And the Lord God caused a deep sleep to fall upon

Adam, and he slept: and he took one of his ribs, and

closed up the flesh instead thereof;

22 And the rib, which the Lord God had taken from man,

made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and

flesh of my flesh: she shall be called Woman, because




she was taken out of Man.

24 Therefore shall a man leave his father and his mother,

and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and

were not ashamed.

We have two option in treating with the Genesis 1 and 2.

These are:

1. They are continuation of the creation story in a consecutive way holding the view that Moses

wrote them down in accordance with the revelation he received from God directly on the Mount of


2.They are two separate creation stories collected in accordance with the Document Hypothesis in

opposition to the authorship of Moses under the revelation of God. Or it is a continuation of the first

story giving detailed accounts simply expanding on it.

There is a third option which are not often even considered for fear that it may tread the

conventional interpretations. It is the possibility and the consequence of this third option that form

the major portion of this study.

One major contention is that both these refer to the one and the same Adam. The logic of this is

strenuous. Here is it

Multiple Versions need not be distinct events.

Genesis 1 and 2 is not the only place in the Bible where two different versions of the same story are

placed side-by-side. For example,

there are two genealogies in Genesis 4 and 5

two accounts of the spread of humanity in Genesis 10 and 11.

There are also two distinct histories of Israel, one in Samuel/Kings and the other Chronicles,


four distinct tellings of the story of Jesus - four gospels.

If this is the right interpretation

they are not separate different stories


are they the sequence continued.

They are the same story told from different view points with different focuses.

Having given an outline in the first story, the second story go on to expand, giving details of the first.

This is a common technique and need not be of concern. As such there is sufficient reason to

consider the two creation stories as one and the same story where the second takes up the details

of the first.




If we take up this logic we need to see whether it justifies the claim. Are they in consonance with

each other? Are there conflicts in the stories that render the argument invalid?




Different Literary Styles: Liturgical Petry vs Narrative

Genesis 1 and 2 are not written in the same literary style.

Some label Genesis 1 as “poetry” and Genesis 2 as “narrative.”

Gen 1 is a liturgy with intermittent repetition of

"God said…….",

"and it was so",


"there was evening and morning day x"

In typtical luturgical form.

Or it can be thought of as a poem with rhythmic repetition.:

Gen 2 : In contrast, most readers understand Genesis 2 as a different kind of text a direct narration

of a story.

Then Hebrew Bible exhibits not just two literary styles, but a spectrum of styles.

Different Views of God: Transcedent Spirit vs Present Father

A more important difference between the two creation

stories is how God is presented.

In Genesis 1,

God is transcendent:

he is hovering over the waters;

he is above it all,

declaring things to be so.

He is sovereign over creation, like a high king giving orders.

He creates, but from a distance.

This is the piicture of an Omni God and who is a spirit who has no form and whom we cannot

understand or know.




In Genesis 2

God is not aloof or distant.

He is more “down to earth,” almost human-like.

He participates in the affairs of man.

Here we see a God who has conversations with Adam, Eve,

and a serpent;

He takes a stroll in the Garden with his son and daughter;

He seeks the hiding children and interrogates Adam and

Eve to gain information about what happened;

He disciplines them.

The picture evidently is that of a Father who is in

communion with His creation. Apparently he seems to have a human form and works with his

hand to form and breaths with his mouth.

God’s Names: Elohim vs YHVH Elohim

In Genesis 1, the narrator refers to God as Elohim, translated “God” in English Bibles.

In Genesis 2, the narrator refers to him as Yahweh Elohim, translated “LORD God.” We could

probably translate it as YHVH of Elohim.


https://bible.org/question/does-ielohimi-gen-11-mean-god-or-gods gives this explanation on


The Theological Wordbook of the Old Testament, Vol. I, Moody Press, Editor, R. Laird Harris,

Associate Editor, Gleason L. Archer, Jr., Associate Editor, Bruce K. Waltke, has the following to say

about Elohim:


Does Elohim in Gen. 1:1 mean God or gods?

The Theological Wordbook of the Old Testament, Vol. I, Moody Press, Editor, R. Laird Harris,

Associate Editor, Gleason L. Archer, Jr., Associate Editor, Bruce K. Waltke, has the following to say

about Elohim:

Elohim. God, gods, judges, angels.

Elohim:Plural Majesty:

This word, which is generally viewed as the plural of eloah, is found far more frequently in Scripture

than either el or eloah for the true God. The plural ending is usually described as a plural of majesty

and not intended as a true plural when used of God. This is seen in the fact that the noun elohim is

consistently used with a singular verb forms and with adjectives and pronouns in the singular.




Elohim: Unity of God allowing for plurality of Persons

Albright has suggested that the use of this majestic plural comes from the tendency in the ancient

near east toward a universalism:… a better reason can be seen in Scripture itself where, in the very

first chapter of Gen, the necessity of a term conveying both the untiy of the one God and yet

allowing for a plurality of persons is found (Gen. 1:2, 26). This is further borne out by the fact that

the form elohim occurs only in Hebrew and no other Semitic language, not even in Biblical


The term occurs in the general sense of deity some 2570 times in Scripture. Yet … it is difficult to

detect any discrepancy in use between the forms El, Eloah, and Elohim in Scripture.

When indicating the true God, Elohim functions as the subject of all divine activity revealed to man

and as the object of all true reverence and fear from men. Often, Elohim is accompanied by the

personal name of God, Yahweh.




.…………..In Deuteronomy 6:4, the well known passage called the Shema (from the Hebrew word

meaning “to hear”), Hear, O Israel! The Lord is our God, the Lord is one!,” the word one is echad,

which refers to one, not in the absolute sense, but one in the collective sense, like one bunch of

grapes. Thus, even this passage does not destroy the concept of the trinity. While the trinity is not

explicitly stated in either the Old or New Testaments, it is implicitly taught in a number of ways, but

especially in the New Testament. …..

A careful study of the New Testament demonstrates that not only did the authors of the New

Testament declare that Jesus Christ was God in the flesh, but Christ himself believed and declared

himself to be God and one in essence with the Father. The idea that he was only a god is

polytheism, a concept totally contrary to both the Old and New Testaments. ….

The passage in John 1:1 can in no way can be made to say that Jesus was only a god who was

with the Father. It dramatically says that he is God of very God, yet distinct from the Father as God.

The fact that “God” (Greek theos) is without the article does not mean “a god,” but, again, according

to Greek grammar, is designed to stress the undiminished deity of the Logos, “the Word.”




In order to avoid any attempt to be polytheistic it is necessary to understand that the only reality is

God. There is nothing outside of him. There is no inside or outside since God has no dimensions

and if at all He fills it all. So if He has to create, He has to create a space within him and then

create there. He has to hide to give them freedom even though He cannot really be absent.

Hence even the creation is part of God. With what else and where else can He create? When

the creation is a person, the person become part of God. When they have freewill to act and

create they are usually called Sons of God. They become co-creators with God to some extent

within the dimensions God permits taking what is already there and forming. This evidently restricts

God's authority within those regions. Thus this involves a voluntary sacrifice on the part of God.

This is what is stated as " the lamb slain before the foundation of the world." There are Sons of God

in all dimensions of creation and they are part of God and they are co-creators with God with the

power given to them by God. Since to a limited extent the Sons of God can create - they can

transform the world of their own within the limit. This is what provides the evolution. But it is

limited to evolution within the species - which is referred to in Genesis as "in its own kind" Only the

absolute God head (let us call Him El) can create from nothing. All Sons of God can only form or

shape what is already there. It is this group that should be really be assumed to be referred in

Genesis creation story as Elohim.

In contrast YHVH is one of the members of the Elohim - a special member. In Christianity we

believe in a triune god where there are three -referred to as Father, Son and Holy Spirit - who are

special and share the essence of Godhead. On the other hand since God provides the space for

the existence of Sons of God, they do not have the essence of God, they only have the emanations

of God which is their content. Whenever a form of God is seen or experienced it is Jesus who is

indirectly indicated. If God has a form, that is in the Son of God Jesus since he shares both the

essence and the emanation. In the Eastern Churches we have concept that every son of God can

grow into the likeness of God - known as theosis..Thus all these sons of God in all dimensions

headed by the Trinity family form Elohim. They are indeed many. They all take part in the

creation to some extent.

Thus all the creation together is One in God.

This form the Elohim.




Thus it is my contention that Elohim represents the whole of the Trinity (including YHVH) along with

the whole creation- the Sons and even other lower forms of creation. They represent many.

Whereas YHVH Elohim is to be identified as YHVH of Elohim - one of the Elohim which we can

identify with preincarnate Jesus - the Son of God especially in view of Paul's declarations.

Hebrews 1:2 says, “In these last days he has spoken to us by his Son, whom he appointed heir of

all things, and through whom also he made the universe.”

Christ is the agent of God’s creation; the world was created “through” Him. The Father and the Son

had two distinct functions in creation yet Father, Son and the Holy Spirit along with all the sons of

God worked together to bring about the cosmos. John says, “All things were made through [Jesus],

and without [Jesus] was not anything made that was made” (John 1:3, ESV). The apostle Paul

reiterates: “There is but one God, the Father, from whom all things came and for whom we live; and

there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1

Corinthians 8:6).

We are even today called to be the co-creators with the universe where we are placed to till and to


I have spent time on these definitions because it is the foundation of my interpretations.




The setting of the scene for creation is different in these two


Genesis 1 begins with pre-existent chaotic matter—darkness and a watery deep—that is about to

be “tamed” by God during the six-day sequence. The spirit of God hovers over the deep, and

begins the creation sequence by first making light (1:3-5) and then dividing the waters (1:6-10).

Genesis 1 shows how God makes habitable what is uninhabitable. Chaos made Order.

Genesis 2 depicts a similar transition from inhabitable to habitable, but it does not describe the

primordial state in the same way.

Gen 1:2 And the earth was without form, and void; and darkness was upon the face of the


Instead, we find ourselves in a land that is not yet fully habitable.

Gen 2: 4- 5 in the day that the Lord God made the earth and the heavens, And every plant of the

field before it was in the earth, and every herb of the field before it grew: for the Lord God

had not caused it to rain upon the earth, and there was not a man to till the ground.

Are these the same state of transition described in a different way or do they describe totally

different states of existence. The gap theory would suggest that they are the same situation

causing a desolation and both explain that state from which recreation start. Or were there a

second fall and a second generation also?

Evidently the second creation does not start from total desolation of "without form and void" nor in

"darkness". It was not fully in a state for proper settled inhabitation.

There was no man to till the ground because mankind has not learned agricultural methods. There

was no rain or agricultural crops.

Different Methods of Creating: Royal Method by Order vs. Artist

By hand process

In Genesis 1, Elohim creates as a sovereign monarch giving orders from on high. God speaks “let

there be” and things come into existence. He separates and divides, places the lights in the

heavens, names, and blesses his activity. Elohim created Adam in their own image male and

female. No specific method is described. If we take up the method of Elohim who are spirits, the

creation was using divine words. Adam was in Male and Female. Adam here is not made with

matter or pre-existing material but only in the image of pre-existing beings. Were they only spirits?

Or the image was made from clay? But they were given dominion over all creation and were

asked to multiply. He then rests, observing from above a job well done. Here he is called Adam.

obviously it could man mankind. And they were place not in Eden but on the earth. Probably ‏.אדם

this creation covered all continents of the earth.




In Genesis 2 YHVH of Elohim creates in a more down-to-earth hands-on fashion. Yahweh does not

speak life into existence from on high. Rather the two creation stories describe God’s methods of

creating in two different ways.

He forms the man from the earth like a potter (he also forms the animals). To animate this former

lump of earth, God breathes life into him. He plants a garden. In order to give the man a suitable

companion, he induces sleep on the man and (literally) builds a woman from part of the man’s side.

In contrast to Gen 1 Elohim creation of Adam YHVH Elohim puts his hand on the pre-created

matter and forms Adam as androgynous -alone- and gives him life by breathing on him - a part of

Divine and creates a new soul over and above other life forms. In this case the addition YHVH gave

was a new dimension of existence - a soul similar to YHVH. Adam was given the status of the son

of God. Here he is called ha-Adam ה-אדם or the specific Adam- "the Adam". This could not mean

mankind but one particular man. Does this not suggest that God created mankind humanoids

before this particular Adam. We see the lineage of Adam takes us to around 4000 BC and they

started agriculture around the same period according to archeologists. So there existed a prior

humanoid race before our Adam who was created around 6000 years ago? Is the bible saying


Different Order of Events

Genesis 1 and 2 not only begin with a different primordial scene.

They also have distinct descriptions of what happens next, both in order and content.

Genesis 1 describes the ordering of primordial chaos in the following sequence:

First, God creates the habitable space: light, separation of waters, dry land (days 1-3).

Second, he fills the space: plants, heavenly lights, sea and sky creatures, land animals, and

humans (male and female together )at the end (days 4-6).

Genesis 2 follows a different order.

” God creates ha-`adam (the man, or a specific Adam) out of dust

and before there is any plant life (Genesis 1 says plant life preceded humanity)

Next he creates a garden and puts the man there to till and to keep.

After placing the man in the garden, God creates animals for him as helpers.

Then, finding no suitable helper for man among the animals, God forms the woman out of the

man’s side (whereas in Gen1 male and female were created together on the sixth day).


Plants on day 6

Particularly noticeable is the fact on the creation of the vegetation.


https://creation.com/adam-and-the-animals-day-6: Tim Chaffey, AiG–U.S., explains.




The “Problem

Elohim creation:

"Then God said, “Let the earth bring forth grass, the herb that yields seed, and the fruit tree

that yields fruit according to its kind, whose seed is in itself, on the earth”; and it was so. And the

earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields

fruit, whose seed is in itself according to its kind. And God saw that it was good. So the evening and

the morning were the third day." (Genesis 1:11–13)

YHVH of Elohim creation

"This is the history of the heavens and the earth when they were created, in the day that the Lord

God made the earth and the heavens, before any plant of the field was in the earth and before any

herb of the field had grown. For the Lord God had not caused it to rain on the earth, and there

was no man to till the ground; but a mist went up from the earth and watered the whole face of the


And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of

life; and man became a living being. The Lord God planted a garden eastward in Eden, and there

He put the man whom He had formed. And out of the ground the Lord God made every tree grow




that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden,

and the tree of the knowledge of good and evil." (Genesis 2:4–9)

The Solution

On the third day of the Creation Week God made certain types of plants:

“"grass, the herb that yields seed, and the fruit tree"” (Genesis 1:11).

> grass (deshe’),

the seed-yielding herbs (‘eseb mazria zera), and

the fruit trees (ets pariy).

Beginning with the fourth verse of Genesis 2, on the sixth day.

God made Adam (v. 7), the Garden of Eden along with the plants therein (specifically mentioned

are the fruit trees, vs. 8–9), and Eve (v. 22).

Verses 5 and 6 provide a description of what the world was like prior to the creation of man.

Two specific types of plants are translated from specific Hebrew terms:

> “plant of the field” (siah hassadeh) and

“herb of the field” (eseb hassadeh).

Hebrew scholar Mark Futato defines these terms as:

> “wild shrubs of the steppe” and

“cultivated grain”

>> The herbs of the field were not around because Adam had not been created yet, so

there was no one to till or cultivate the ground.

>> The “wild shrubs of the steppe” are plants that often have thorns, and these thorns

would not have been present until after the Curse…………"



In Genesis Chapter One

Elohim Created

In Genesis Chapter Two

YHVH of Elohim formed

Image of God In the image of God No mention of the image of God

Male and Female

vs male alone

Bara vs yatsar

Created vs Formed

No breath of life


Breath of life

4. Fruitful and


From creation vs

after flood


6. Nature of Animals

and Plants



They all (plural) were CREATED.

Adam alone (singular) is FORMED.

Created is Hebrew word #1254

Formed is Hebrew word #3335



"...in Eden; and there he put the man

"...male and female created He

whom he had formed" (Gen. 2:8).

them" (Gen. 1:27).

They are created male and female at

Adam is formed some time before Eve.

the same time. No 'Adam's Rib

She later being made from him.


They were simply created since they

were created in the image of God,

they probably would have had the Adam given the breath of life,

freedom of choice and was a living became a living soul.

soul by nature.

No such command given to Adam and Eve

They are told to multiply.

(Adam's family was told to multiply after

"...Be fruitful and multiply..." (Gen.

the flood; i.e., Noah's family was told in


Gen. 9:1).

Mankind given dominion over

animals and fish. Co-Regent to God

The animals were wild animals and

the plants were wild plants.

No names given.

There was not yet rain.

Adam was a farmer. Slave of God. He

needs to be released from the bondage.

They were domestic animals

and crop plants.

Adam named these.

"...went up a mist from the earth..."

(Gen. 2:6)

The creation was completed. All the But after that, in Gen. 2:5, YHVH saw that

various races, men and women He "did not have a man to till the ground"

alike, were created. THEN ---->>> (farmer). So YHVH FORMED Adam.

Different Process in creating

In Genesis 1:27 humans (Hebrew adam) are created on the sixth day. These humans are both

male (zakhar) and female (neqeyvah) and they are created en masse and simultaneously. Genesis

1 speaks of the mass creation of humans (male and female) at one time. Eve is not mentioned at all

as being created or given as Adam's wife.

In Genesis 2 one male (adam) is formed from the ground (adamah). Then later, in a separate

creative act, one woman (ishah) is formed from the man (ish). Genesis 2 begins with one man, then

one woman from the man in a separate act.




The difference in vocabulary reflects the difference in perspective.

If we carefully read the two creation stories we see two ways of creating Adam. In the first

creation story, Adam was created by the word of God following the other creation modes of

previous days. He was created in the image of God - evidently then not from the earth - but as a

spirit being. They were created in the image of God male and female

In contrast the Adam in the second creation was made from the dust of the earth formed by the

hands of God and then gave life by breathing. He has evolved partly from existing matter and

given life or soul specifically as part of God in God's breath. This suggests that the second Adam

was not the same Adam as the first. The first Adam was a spirit probably with his wife also a spirit.

We are not told anything about his wife in the creation story. Second Adam was a physical man

with a spirit of God - a divine soul - received directly from God.

The Hebrew language has three different words that denotes the processes in creation which may

be translated as Made, Created and Formed : asah, bara, yatsar.

The differences between make/made, create and form are:




- ברא - ‘Separated’ BARA - ‘Created’,

Asah – aw-saw' - - to use existing material and make something from it, like fabrication when

material goes into a factory and is fashioned into an item. - e.g., Gen. 1:7 And God made the

firmament, ….”

Yatsar – yaw-tsar' - - to form, slowly and in several steps, usually over time. A potter casting a

pot; a baby formed in the womb. – e.g., Gen. 2:7 And the LORD God formed man [of] the dust of

the ground, …. Yatsar is not found in the first creation account with its day-by-day details. This

first use of yatsar in the Bible, at this verse, refers to all the creation process.

Bara: to shape or create

Asah: to do or make

Gen. 1:1

Gen. 1:7

Gen. 1:16

Gen. 1:21

Gen. 1:25

Gen. 1:27

Gen. 2:3

Gen. 1:31

Gen. 2:3

Gen. 2:4

Gen. 2:4

Gen 2:7

Gen. 3:1

Gen. 3:7

Gen. 3:21

Gen. 5:1

Gen. 5:2

Gen. 6:6

created the heavens and earth

made the expanse between the waters above and below

made the sun, moon and stars

created the sea creatures and birds

made all land creatures

created man (both male and female)

created and made all His works

all that He made

all His works which God created and made

made heaven and earth

created heavens and earth

formed the man out of the dust of the ground.

made the beasts of the field

made loin clothes from fig leaves

made garments from animal skins

made man (referring to both male and female)

created male and female

made man

Gen. 7:4 destroy every living thing that I have made

Gen. 9:6 man made in the image of God

Ps. 89:47 created all the sons of men

Ps. 104:30 created sea creatures

Ps. 148:5 created heavens, heights, angels, hosts, sun, moon and stars

Is. 40:26 created stars

Is. 40:26 created trees, rivers

Is. 54:16 created the blacksmith and the destroyer

Ps. 121:2 made the heavens and the earth

Ps. 104:24 made the sea, sea creatures and land animals

Is. 41:20 done this, made the trees and rivers

Is. 43:7 made, created and formed man

Is. 45:18 made, formed, established and created the earth

Here are the references to the creation with terms involving "made", "created" and "formed"




When nothing is in existence, God create, BARA. Here the created exists in more than the

dimensions which were before. But when the material is already there, He ASAH, made or formed

from the materials already there giving it a new form or shape combining what is already in


It is clear that in Gen. 1:27 God created man (both male and female). It was a creation out of

nothing or humankind was made in a higher dimension than the animals in existence. This mankind

lived in higher dimensions than the vegetation and the birds and beasts. But he did not partake of

the breath of life directly from God. He did not enter the divine dimension.

But in Gen 2:7 God formed the man out of the dust of the ground which was already there. And

given the breath of life by breathing into him. He gives him a divine soul and this man the Adam

was existing in the divine realms also. He was indeed a Son of God on earth

“The Lord God formed (yatsar ‏(יצַָר the man from the dust of the ground and breathed into his

nostrils the breath of life, and the man became a living being.”

The Hebrew word yatsar speaks metaphorically and analogically of God as the potter of Adam, but

also asserts the literal creation of the first man from the dust of the earth.

Further there are other strange differences. First, the Hebrew verb used for the fashioning of both

animals and humans is the same, yatsar, but when it is about animals (2:19), it is spelled yitser,

with double yod. This double yod is unique ‏'יָצַר when it is about Man (2:7), it is spelled yyitser יָצַר

and is not found anywhere else.. (https://www.skipmoen.com/2013/09/not-exactly/)

Secondly, the formation of Man includes both nephesh and neshama (breath of life)




Neshama (Hebrew: נשמה ) is a Hebrew word which can mean "soul" or "spirit".

soul-breath of life (Nishmat Chaim). Man [thus] became a living creature (Nefesh Chaya)" (Genesis


Neh'-fesh נֶ֫פֶשׁ)‏ népēš) Noun Feminine

soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion; that which

breathes, the breathing substance or being, soul, the inner being of man; living being; living being

(with life in the blood); seat of the appetites; seat of emotions and passions; activity of mind;

activity of the will

Animals have only nephesh. "animal soul" (Nefesh HaBehamit) which is contained in the blood, i.e.

in the physio-chemical life processes. "The life-force of the flesh is in the blood" They cannot evolve

into a being with neshma because neshma is of a different dimension - not of the same kind.. If you

are locked inside one room, you cannot get out and go into a second room unless someone opens

the room and allow you that extension possibility.

Relationship with Humanity: Adam as tyrant ruler who subdues vs.

Adam as Priest cum Laborer : keeper

Genesis 1 presents humans as royal figures: they were created in Elohim’s image. Humans are

placed on earth to represent God and rule for him by being given dominion over what God has


“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”

The Hebrew word for dominion in the biblical text is râdâh. Râdâh means dominion, reign,

to prevail against, and rule. It can also mean subjugation, to tread down upon,

and even crumble off (Brown, Driver, and Briggs 2008, p. 921; Strong 1979).





Genesis 2 presents humans not as one who subjugate, but as servants in the garden.

Gen 1 speaks of “dominion” .

Gen 2 speaks of "till and to keep".

We will see that the word "till and keep" uses the same words assigned to the High Priestly job

indicating that he was to be the mediator between the rest of creation and God, transforming and

reforming them.

There is deeper aspect in the difference. In the kingdom of God one who rules over is not higher

than the one who is ruled. Instead one who serves is higher than the one who is being served. So

Adam was a tiller and keeper who is capable of forming from what is there. He cannot create out

of nothing but he can create and form from what is given.

The mankind as created in Gen1 has to enforce his will to make a living. “… [God] ordered

mankind to ‘subdue’ the earth" This mankind represents the hunter gatherer in contrast to Gen 2

Adam and Eve were to till and keep. We will take this up later. This has direct connection with the

next in connection with what they are in partaking of God’s king as co-creators and being

transformed into the likeness of YHVH.




The domain of the two Adam are different:

Gen 1:26 "and let them have dominion over the fish of the sea, and over

the fowl of the air, and over the cattle, and over all the earth, and over

every creeping thing that creepeth upon the earth .... 28 And God

blessed them, and God said unto them,

Be fruitful, and multiply,

and replenish [rather, fill] the earth,

and subdue it: and have dominion

over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon

the earth.”

The domain here is all the earth - land, sea and the air : the fish of the sea, fowls of the air, cattle

and all the earth - no particular place.

Gen 2: 15 And the Lord God took the man, and put him into

the garden of Eden

to dress it and to keep it.

The domain here is a particular place - the garden of Eden alone

somewhere in the east

and that only - to dress it and keep it.

If we assume that the two Adams are the same, then after his

creation and giving him’ dominion of the wide earth’, God took him ‘immediately or after a period of

time’ and put him in the Garden of Eden which God created to “till and to keep it”. It could also be

interpreted that God took one of the mankind whom He has created –‘ the Adam’ and put him in the

Holy Sanctuary of the earth – the Garden of Eden as the High Priest to the rest of mankind.

Do we agree with the Tablets Theory of DH?

The Documentary Hypotheses presents it without taking these narration as the direct revelation of

God to Moses who acted practically as a scribe to God, writing what he was told. Documentary

hypothesis is that the Book of Genesis (Luke 24:27, Luke 24:44) is written by Moses with help from

actual written records available in his time. There are indicators of where these records begin and

end. Note the phrasing of Genesis 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2.

“Thus it is probable that the Book of Genesis was written originally by actual eyewitnesses of the

events reported therein. Probably the original narratives were recorded on tables of stone or clay, in

common practice of early times, and then handed down from father to son, finally coming into the




possession of Moses. Moses perhaps selected the appropriate sections for compilation, inserted

his own editorial additions and comments, and provided smooth transitions from one document to

the next, with the final result being the Book of Genesis as we have received it.” (Morris)

We can see how much of a wide variation of explanations and hence variations in theory was

developed to explain all these. All attempts to make these two stories as one cannot explain all the

differences in the narratives.

An honest appraisal will suggest that the two creation stories are not talking about the

“same thing,”. They are two distinct stories of creation, both in terms of content and order. They

cannot be harmonized—they were never intended to be. They describe two creations one of a

mankind and other of a man Adam. We are not given what happened during the period in



https://creation.com/genesis-1-2 gives the following interpretation asserting that there is no


The recapitulation theory

"Real scholars understand that Genesis 1 (which really ends at 2:3) is the summary outline of

creation, while Genesis 2 focuses on the creation of man and explains it in more detail. This

recapitulation was typical for narratives of the Ancient Near East. As explained by Gleason Archer

(1916–2004), Professor of Old Testament and Semitics at Trinity Evangelical Divinity School,

Deerfield, Illinois:

"The technique of recapitulation was widely practiced in ancient Semitic literature. The author

would first introduce his account with a short statement summarizing the whole transaction, and

then he would follow it up with a more detailed and circumstantial account when dealing with

matters of special importance." [Archer, A Survey of Old Testament Introduction, p. 118, 1964.]

Leading Egyptologist Kenneth Kitchen points out:

"Skeptics claim that" Genesis 1 states that God made the birds and beasts before man, while

Genesis 2:19 seems to state that God made birds and beasts after man. But the correct translation

of wayyitser in this verse is the pluperfect “had formed”, which eliminates the alleged contradiction.

"It is often claimed that Genesis 1 and 2 contain two different creation-narratives. In point of fact,

however, the strictly complementary nature of the ‘two’ accounts is plain enough: Genesis 1

mentions the creation of man as the last of a series, and without any details, whereas in Genesis 2

man is the center of interest and more specific details are given about him and his setting. There is

no incompatible duplication here at all. Failure to recognize the complementary nature of the

subject-distinction between a skeleton outline of all creation on the one hand, and the concentration

in detail on man and his immediate environment on the other, borders on obscurantism." [Kitchen,

Ancient Orient and Old Testament, pp. 116–117, 1966.]

Some translations introduce an apparent contradiction between Genesis 1 and 2 in Genesis 2:19,

by rendering the phrase “God formed every beast …”. That is, Genesis 1 states that God made the




birds and beasts before man, while Genesis 2:19, if translated this way, seems to state that God

made birds and beasts after man. Evidently here the created and formed comes to importance. In

Gen 1 these were created from nothing but Gen 2 they were allowed to form to the Gen 2 in

evolutionary modifications The ESV and the NIV–1984 are correct in this passage.

As Lutheran Hebrew scholar H.C. Leupold points out:

"Without any emphasis on the sequence of acts the account here records the making of the various

creatures and the bringing of them to man. That in reality they had been made prior to the creation

of man is so entirely apparent from chapter one as not to require explanation. But the reminder that

God had ‘molded’ them makes obvious His power to bring them to man and so is quite

appropriately mentioned here. It would not, in our estimation, be wrong to translate yatsar as a

pluperfect in this instance: ‘He had molded.’ The insistence of the critics upon a plain past is partly

the result of the attempt to make chapters one and two clash at as many points as possible."

[Leupold, H.C., Exposition of Genesis 1:130, 1942]


Traditionally, Moses has been taken to be the writer of both accounts.

to be differences between the chronologies of chapters one and two

If so, why do there appear

Genesis 2 does not go into the details of the creations of heavens and earth. The second

creation story opens with an introduction (Genesis 2:4) that closely mirrors Genesis 1:1: “This is the

account of the heavens and the earth when they were created, when the Lord God made the earth

and the heavens.” The verse in no way indicates that what follows is simply a more detailed look at

creation from a different perspective, as Young Earth Creationists claim; it says, “This is the


I have given both sides of the argument. Those who want to assert a 6000 year old universe and a

6000 year old mankind has to twist the words used with lot of ingenuity. If read entirely literally —

they are completely contradictory and irreconcilable unless we consider it as a randomly “cut and

paste” from various sources. Did Moses received the revelation as is from God directly or did he do

a lot research in Babylonian and other cultural pagan myths of his period to write the Pentateuch?






Major difference is that the first Genesis creation was done by Elohim and he created everything.

Man was created in the image of Elohim where we see Male and Female with equal status with

dominion over the animals that roamed and the fishes in the sea and the birds that flew.

The Second Genesis creation was done by YHVH of Elohim and the word used is "Formed" not

"created". The Second formed Adam was a tiller of the ground or a farmer. God creates Adam,

then places him in the Garden of Eden.

Afterwards, God decides to make a companion for Adam and creates the animals of the land and

sky to see if any of them are suitable partners for the man. God brings each animal to Adam, who

names it before ultimately deciding that it is not a “suitable helper.” God then causes a deep sleep

to fall upon Adam and while the man is sleeping God fashions Eve from his side. When Adam

awakes he recognizes Eve as part of himself and accepts her as his companion.




In Gen. 2:7, The Lord God (YHVH of Elohim one of the group from Elohim called YHVH and not

the ‘Elohiym (the plurality of Gods under the Supreme Godhead); formed this particular man.

The Lord God YHVH of Elohim (and not the Elohim) blew the breath of life into this particular man;

In the 6th day creation, the animals were created before man

whereas in Gen 2:7, the animals were created after man;

in the 6th day creation, man was created both male and female

whereas in Gen 2:7 Adam was created, then the animals and then Eve.

All of these factors seem to indicate that the Gen. 1:26 & 27 creation account was a separate and

distinct event from that of Gen. 2:7.


The word אָדָם (pronounced: au-dom)

is connected with the Hebrew words

(dam) “blood” and דַּם

“earth/ground”. (adamah) אֲדָמָה

Adam literally means "the red earth" or "earth with blood"


Analysis of the Hebrew word Adam

Alef is the first letter of the Hebrew alphabets and is normally has no sound - representing God who

cannot be seen or represented but out flowing breath. Adam would then is a combination of Alef

and the word Dam which would mean God in the blood. This is what happened when Adam was

created. God breathed into the life less red earth and Adam came out to be a living soul.

Adam carried the life force from God directly and not evolved from the earth. If we translate that

word "Adam" it would read "Dam" which is blood, and then "Au", which is the Hebrew abbreviation




of "God," or in other words, "Blood of God." This is what made man unique in the midst of all other

life forms.

Notice that

is embeded within the masculine Adam. This is what God separated into Eve which is translated as

"mother of all living" God took out the middle rib and formed it into Eve - the mother of all living.

Adam is White, Blck, Red and Green

According to Targ. Yer. to Gen. ii. 7, God took dust from the holy place (as "the center of the earth";

and the four parts of the world, mingling it with the water of all the seas, and made him red, black,

and white (probably more correctly Pirḳe R. El. xi. and Chronicle of Jerahmeel, vi. 7:

"White,………………………………black,………..red,…………………and green— to spell it out

bones and sinews white; intestines black; blood red; skin of body or liver green"

Adam is Earth, Speech and Action

Adam: (57397/Adam Rishon). Adam is the first human being and an archetype for all humanity.

One Kabbalistic teaching reveals that the word ADaM is a mystical abbreviation for the essence of

human nature:

Adamah (earth),

Dibur (speech), and

Ma’aseh (action).


The Sibylline Oracles (iii. 24-26) and, following the same, the Slavonian Book of Enoch find the

cosmopolitan nature of Adam, his origin from the four regions of the earth, expressed in the four

letters of his name in Greek:

Four Regions of the Earth





Anatole (East), Dysis (West), Arktos (North), and Mesembria (South).

The whole earth is occupied by the three children of Noah:Ham, Cham and Japheth in Asia, Africa

and Europe the three continents of the earth.

The medieval T and O maps originate with the description of the world in the Etymologiae of Isidore

of Sevilla (died 636). The T is the Mediterranean, dividing the three continents, Asia, Europe and

Africa, and the O is the surrounding Ocean. Jerusalem was generally represented in the center of

the map. Asia was typically the size of the other two continents combined. Because the sun rose in

the east, Paradise (the Garden of Eden) was generally depicted as being in Asia, and Asia was

situated at the top portion of the map.

Saint Augustine in his book "Homilies on the Gospel according to St. John," says:

"And what man knoweth not that from Adam are sprung all nations, and that in the four letters of his

name, the four quarters of the world, as they are expressed in Greek, are indicated? For if the

words East, West, North, South, as Holy Scripture mentions them in very many places, are

expressed in Greek, the first letters, thou wilt find, make Adam. For the Greek names of the four

aforementioned parts of the world are Anatole, Dysis, Arktos, Mesembria. If these four names are

written, like four verses, one under the other, the capital letters form the word ADAM."

Anatole (East),

Dysis (West),

Arktos (North), and

Mesembria (South).

Further, Saint Augustine in his book "Expositions on the book of Psalms," says:

"He gathereth all His elect from the four winds therefore from the whole world. For Adam himself

(this I had said before) signifieth in Greek the whole world; for there are four letters, A, D, A, and M.




But as the Greeks speak, the four quarters of the world have these initial letters, Anatola, they call

the East; Dysis, the West; Arctos, the North; Mesembria, the South: thou hast the word Adam."

Interesting. Why did God speak Greek then?

R. Meir (second century) mentions the tradition that God made Adam of the dust gathered from the

whole world; and Rab (third century) says: "His head was made of earth from the Holy Land; his

main body, from Babylonia; and the various members from different lands" (Sanh. 38a et seq.;

compare Gen. R. viii.; Midr. Teh. cxxxix. 5; and Tan., Peḳude, 3, end).

These are interesting memory and explanation tools to assert then Man is the ultimate creation of

the earth - the material dimension in this part of the universe..

Hebrew alphabet initially was pictograph which underwent changes in time to the present form.

Each letter in itself is loaded with basic explanation of a concept. We will try to get what Adam

actually mean using the method/

The first lettter is Alef.


The alef is the first letter of the Hebrew alphabet and has no sound and its sound is produced by

the exhalation of breath.. It represents the power and hence God. That is the first letter of

El/Elohim which means God.

The original pictograph for this letter is a picture of an ox head representing strength and power

from the work performed by the animal. This pictograph also represents a chief or other leader.

When two oxen are yoked together for pulling a wagon or plow, one is the older and more

experienced one who leads the other. Within the clan, tribe or family the chief or father is seen as

the elder who is yoked to the others as the leader and teacher. (It is clear that this concept is

essentially developed within a nomadic cattle rearing tribal culture. The corresponding concept in the King

culture would represent this as a crown and in a modern democratic culture to the President. The idea is to

convey the highest power who controls everything by sheer words.)




The Modern name for this letter is aleph and corresponds to the Greek name alpha and the Arabic

name aleph אלף.‏ The various meanings of this root are oxen, yoke and learn. Each of these

meanings is related to the meanings of the pictograph . The root (is an adopted root from the

parent root אל (el), written as in the original script, meaning, strength, power and chief and is the

probable original name of the pictograph. El is the generic form of God in Hebrew and almost all

Semitic languages.

Many Near Eastern cultures worshiped the god El. Israel chose the form of a calf (young bull) as

an image of God at Mount Sinai showing their association between the word and the ox or bull and

is also commonly used in the Hebrew Bible for "God" or "god." This will explain why when the

Israel kingdom was split into two, the Northern Kingdom put up a Bull as a place of worship so as to

avoid the northerners going to Jerualem temple to worship. Bull indeed was the legitimate sign of

Elohim. Thus El represent a generic name for God and should not be considered as a the Name

nor the sign of Ox as an idol.

In Modern Hebrew this letter is silent but was originally used as the vowels "a" and "e." The Greek

letter alpha, derived from the aleph, is also used for the "a" sound.

The second letter is Dalet

The dalet is the fourth letter of the Hebrew alphabet and is the sound of “D.” The word picture for

dalet is “door”, (and sometimes the leaf of a gate or a page) it is something that opens.

I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.

— John 10:9

Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through

Me. — John 14:6

Therefore, brethren, be even more diligent to make your call and election sure, for if you do these

things you will never stumble; for so an entrance will be supplied to you abundantly into the

everlasting kingdom of our Lord and Savior Jesus Christ.— II Peter 1:10-11

The last letter is Mem




The Early Semitic pictograph for this letter is a picture of waves of water. This pictograph has the

meanings of liquid, water and sea, mighty and massive from the size of the sea and chaos from the

storms of the sea. The Modern Hebrew name for this letter is mem probably from the word mayim

meaning "water." The word mayim is the plural form of mah, probably the original name for this

letter, meaning "what." To the Hebrews the sea was a feared and unknown place, for this reason

this letter is used as a question word, "who, what, when, where, why and how", in the sense of

searching for an unknown. The Greek name for this letter is mu, which is a Hebrew word closely

related in roots and meaning to the Hebrew word mah. The sound for this letter is "m," as it is in all

other languages.

It also represents a womb from which life emerge. Hence we have Ma to mean mother.

Look at the pictogram of the ancient Hebrew word Adam it gives you the meaning "Powerful God

enters into the waters"

Thus we sea in the second verse of Genesis 1:2 "and the Spirit of God was moving over the

surface of the waters."

"It is the spirit that give life."

It is this that generated life on earth and heaven. Evidently the waters was associated with mother

and the it always referred to the waters of the womb.

Rabbis associated the letter mem with the womb

(Sefer Yetzira 3:4, Bahir 85, Etz Chaim, Shaar Hayereach 3, p. 176).

A closed mem is a closed womb; an open mem is the womb opening to give birth (Bahir 84).

Thus in the modern hebrew the sign for m developed into the sign of the womb. Again the letter ma

has two forms - one corresponding to the open womb and the other to closed womb. Open womb

sign occurs at the beginning and middle of a word and a closed womb sign at the end of a word.

This is clearly seen in the name of Mirium (Mary) as shown below.




In order to represent this ultimate purpose of the creation of man we see the door in middle of the

womb and Elohim the Father. The result will be the birth of the sons of God. The whole mankind

was supposed to be part of Elohim as sons and daughters of God.

It can be read as "Adam; Son of God." Notice that Luke ends his genealogy of Jesus leading to

Adam and ending "Adam, Son of God" Luke 3:38.

As the Son and Daughter of God, Adam and Eve were with God inside the door in the Garden of

Eden, their home. As they declared their independence they were sent out of the Garden and

they closed their door. Today if they have to re-enter into the Eden with Father God they have to

open the door.

Mariam let the door open to the Holy Spirit of God. She remained faithful to her relation with God

eternally. From this came the concept that Mariam remained a virgin all her life. We still refer to

her as Virgin Mary.

Luke 1:38“I am the Lord’s servant, Mary answered. “May it happen to me according to your word.”

Dom: The Blood

ADAM = The Blood of God

ADAM = Son of God

If we translate that word "Audom" it would read "Dom" which is blood, and then "Au", which is the

Hebrew abbreviation of "God," or in other words, Adam would mean "Blood of God." Was the

serpent suggesting that mankind could be like God without this growing up? John 3: 3 Jesus

answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of

God…..6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."

Hebrew Gematria also gives the same interpretation

What is Gematria?

Hebrew does not have separate number symbols and uses the alphabet as numbers. This enable

us to read the words in Hebrew as numbers. People have elaborated this into a system of

ascribing meaning to the words in terms of numerology - the symbolism of numbers. Everyone

knows that numbers have special meaning symbolically in the bible. Commonly known symbolism





1 = Oneness of God 3 = Trinity 6 = Man 7 = Perfection 8 = Regeneration

This is the numerology or Gematria. Just as we elaborate the words in connection with their

associated meaning ( which is what we are doing in using the language to communicate) we can

explain the hebrew words in terms of their numbers as well. I have given these numbers for Adam


Mem has two forms - one open giving 40 and other closed giving 600. The first gives choices and

the second gives a fixation or anchor. One is an open womb and the other a closed womb.

Both Earth and Humans are symbolically considered as the Bride. As long as they do not receive

God they remain an open womb and the number of Adam remains as 45 in potential with womb as

40 The open mem represents open revelations- revealed truths and the closed men represents

truth not revealed to everyone- "the secret things that belong to God"

However they are supposed to grow into the fullness and go from 40 to 600 the full potential of

Sonship of God by receiving God and be fixed in their groom as Jesus. Then the earthian Adam of

45 will bloom into Spiritual Adam encamping the entire Physical and Spiritual Realm of existence as

Sons of God. This is the purpose of God in his creation. YHVH created ADAM as his bride.


The Mystery Of The Closed Mem By Daniel Botkin





"According to the rules of Hebrew grammar and spelling, a closed mem can appear only at the end

of a word. A closed mem is a final mem, and can be used only as the final letter of a word. There is

one place in the Hebrew Bible, however, where a closed mem occurs inside a word. This entry,

which defies the rules of Hebrew grammar and spelling, is found in Isaiah’s famous prophecy of the

coming Messiah:

"For a child will be born to us, a son will be given to us; and the government will rest on his

shoulders; and his name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of

Peace. There will be no end to the increase of his government or of peace, on the throne of David

and over his kingdom, to establish it and to uphold it with justice and righteousness from then on

and forever more (Isa. 9:6).

The closed mem appears within the word (l’marbeh), which is translated by

the phrase “to the increase.” The reader can see that the second letter of this word (reading

from right to left) is a closed mem. According to the Hebrew gramatical rule, it should be

an open mem (marbeh= “increase”), is spelled with a closed mem.

"Rabbis associated the letter mem with the womb (Sefer Yetzira 3:4, Bahir 85, Etz Chaim, Shaar

Hayereach 3, p. 176). A closed mem is a closed womb; an open mem is the womb opening to give

birth (Bahir 84). What does this tell us about the child in Isaiah's prophecy? It tells us that this child

will be concealed inside a closed womb, i.e., the womb of the Virgin spoken of in Isaiah 7:14:"






Design of God vs. Realisation

Some midrash distinguish between two Adams:

The first creation on the sixth day (Gen.1) was not expressly stated as made from dust but clearly

stated as stamped in the image of Elohim. Elohim forms the first Adam. It was a collective design of

the ultimate model of humans by all the collective beings which included El the ultimate Father God

and YHVH the creative word of God, the mother who alone give life and all other beings they have

created who cooperates with the Holy Trinity as co-creators with them. They wrote the program

for the creation of Adam a part of the code is discovered by and is still visible to us in our DNA.

We also know that almost all living has similar DNA codes.

The Adam of Gen 2 was made from the dust of the earth was formed by YHVH of Elohim (the

creator of everythings visible and invisible) who then giving a direct emanation of his breath added

a special soul to this man of the earth. 'Adam became a living soul".

The first was a proto-type coded and programmed in heavenly computer. The second creation was

based on the heavenly image encoded by Elohim the entire technologists of the Council of God but

formed or built not by all of the Elohim but YHVH of Elohim one of the members of Elohim. The

code {image) is now realized in the four dimensional space-time in added dimensions by his

breath to be a living soul. The encoding can be seen and deciphered in the DNA even today. We

marvel at the code.




The marvel of the DNA code

The information in DNA is stored as a code made up of four chemical bases: adenine (A), guanine

(G), cytosine (C), and thymine (T). Human DNA consists of about 3 billion bases, and more than 99

percent of those bases are the same in all people. The order, or sequence, of these bases

determines the information available for building and maintaining an organism, similar to the way in

which letters of the alphabet appear in a certain order to form words and sentences

DNA bases pair up with each other, A with T and C with G, to form units called base pairs. Each

base is also attached to a sugar molecule and a phosphate molecule. Together, a base, sugar, and

phosphate are called a nucleotide. Nucleotides are arranged in two long strands that form a spiral

called a double helix. The structure of the double helix is somewhat like a ladder, with the base

pairs forming the ladder’s rungs and the sugar and phosphate molecules forming the vertical

sidepieces of the ladder.




An important property of DNA is that it can replicate, or make copies of itself. Each strand of DNA in

the double helix can serve as a pattern for duplicating the sequence of bases. This is critical when

cells divide because each new cell needs to have an exact copy of the DNA present in the old cell.


DNA is a double helix formed by base pairs attached to a sugar-phosphate backbone.

"Human DNA has millions of on-off switches and complex networks that control the genes'


"DNA contains genes, which hold the instructions for life. The human genome is made up of about

3 billion “letters” along strands that make up the familiar double helix structure of DNA. Particular

sequences of these letters form genes, which tell cells how to make proteins. People have about

20,000 genes, but the vast majority of DNA lies outside of genes. ... At least three-quarters of the

genome is involved in making RNA ... it appears to help regulate gene activity There are "more than

4 million sites where proteins bind to DNA to regulate genetic function, sort of like a switch."

The whole creation with life has DNA which are similar basically but differs in details. They

diverge when the species changes. This is sometimes used by evolutionalists as a proof of

evolution from basic life form to human. However these changes can be used to identify the new

species and even the period when they are created by elohim in the process of creation. This

seems to indicate that Elohim used similar coding system but with less coding and lesser

dimensions in life. "The amount of difference in DNA is a test of the difference between one

species and another – and thus how closely or distantly related they are."




"While the genetic difference between individual humans today is minuscule – about 0.1%, on

average – study of the same aspects of the chimpanzee genome indicates a difference of about

1.2%. The bonobo (Pan paniscus), which is the close cousin of chimpanzees (Pan troglodytes),

differs from humans to the same degree. The DNA difference with gorillas, another of the African

apes, is about 1.6%. .. A difference of 3.1% distinguishes us and the African apes from the Asian

great ape, the orangutan. How do the monkeys stack up? All of

the great apes and humans differ from rhesus monkeys, for

example, by about 7% in their DNA." Though basic coding

system is same in almost all life forms, they differ considerably

within species as expected.



This Adam being the image of the Primordial Adam he was placed in the garden of Eden on earth.

He was created not by Elohim but by YHVH of Elohim in the image of the Heavenly Man.

Philo identifies the transcendent figure as the Heavenly Man, a realization of God’s invisible

image, which indeed is God’s Logos, identifying the Logos as the “eldest-born Image of God” (De

Confusione Linguarum 62-63). Thus, for Philo, the earthly man was made after the image of the

Heavenly Man - the only begotten Son of God

Since Genesis 1 describes the creation of Cosmos in all dimensions, the encoded Adam Kadmon is

indeed the coding for all dimension of existence. This is how Kaballah presents this coding from

the divine realm to physical realm. Adam when he was created extended from one end to the other

- from Physical to the Divine. He is supposed to have had seven souls, a soul for each dimension of

existence. In his Physical realm we know now that Adam was encoded as DNA encoding.




(See https://biblebrisket.com/2014/03/17/twoadams/

which mentions Primary sources: B. Hagigah 12a; B. Bava Batra 58a; Pesikta Rabbati 48:2; Philo,

De Opificio Mundi 134-142; Philo, Legum Allegoriarum 1:31, 1:53, 1:88, 2:13, 2:4; Philo, De

Confusione Linguarum 62-63; Midrash Tanhuma, Tazri’a 2.)

The concept Adam Kadmon is common in many cultures.

Kaballah presents this idea in more detail.

Adam Kadmon in Kaballah (Primordial Man; also Adam Ila'a, "supreme man") is the first spiritual

World with all its ten worlds. He came into being after the contraction of God's infinite light

creating a space for physical reality to come into existence. Adam Kadmon is not the same as the

physical, Adam Ha-Rishon (Adam, the first man), who God created from the dust. The spiritual

realm of Adam Kadmon corresponds to the 10 sefirah (divine attributes or emanations generated

from God as He appears first as Trinity from Ein sof Aur . It is the divine will and program for

subsequent creation.. Adam Kadmon is divine light without vessels, i.e., pure potential with no

physical reality..

If we want to identify the Gen 1 Adam as the Adam Kadmon, we will have to identify the whole

creation of all the six days also as just a concept and not a reality and provide only a design - a

picture of the world to come in the mind of God. The six days of creation were just God's details on

the drawing board of His mind or the computer code of creation which included all dimensions of

existence from material to divine. Thus those existed only in the mind of God or on the cosmic

computer memory. The prayer of all co-creators is therefore is :"Thy Kingdom come, On Earth; As it

is in Heaven." This is exactly what YHVH of Elohim, the Son of God did in the execution of creation




code as described in Gen 2 where he copied the Gen 1 plan as drawn in Heaven into Adam as the

Son of God with all potentialities open to Adam with freedom that sons of God has.

As Above; So below

While the design and details were made by Elohim, it was YHVH of Elohim , the Logos, the Son of

God who created the earthly real material Adam on the principle "As above, so below"

William Blake's "Ancient of Days" has been interpreted by some as a depiction of the transference

of the design into real material construction.

Though not put in modern computer programming terms all these directly points to Adam Kadamon

as a cosmic program of the image of the universe, the execution of which resulted into the universe

as we see today.In terms of the architecture, Adam Kadamon is the plan on paper from which the

YHVH of Elohim built the cosmic structure.




From the Plan to Execution

Purusha Suktham - the Sacrifice of the Person Adam Kadamon in creation of Cosmos

The same idea of creation of the universe out of the image of a first cosmic man program (called

Purusha or Person) is also explained in the Purusha Suktham of Rig Veda written after 300 AD. It

explains how the cosmic man extended all universe and from his parts all parts of the universe are

made- an almost parallel concept as the Adam Kadamon.

Here is the starting point.

1. Then was not non-existent nor existent: there was no realm of air, no sky beyond it.

What covered in, and where? and what gave shelter?

Was water there, unfathomed depth of water?

2 Death was not then, nor was there aught immortal: no sign was there, the day's and night's


That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

3 Darkness there was: at first concealed in darkness this All was indiscriminated chaos.

All that existed then was void and form less: by the great power of Warmth was born that Unit.

4 Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit.

You can see the identity of the concepts and descriptions.




Thus in this description we have two generations of gods already in existence after the cosmos

came in existence. It was after these the first Adam Kadmnon is sacrificed. The sacrifice or the

conversion of the encoded image into reality is done by all the gods together - the Elohim?

It is held that Purusha through a sacrifice of himself, brings forth, the animals, the three Vedas,and

the word.. Then follows a verse which states that from his mouth, arms, thighs, feet are all humans

born..The moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni

descend from his mouth and from his vital breath, air is born. The firmament comes from his navel,

and so on.

The Purusha sukta holds that the world is created by and out of a sacrifice of the Purusha. The

LAMB slain from the beginning of creation. All forms of existence are held to be grounded in this

primordial sacrifice. The Purusha of Purusha Suktham evidently corresponds to the Adam

Kadamon of Jewish mysticism. The Dravids of India who produced the Upanishads belong to the

tribes of Heber and the children of Abraham. The very name which is used as generic form of God

after the arrival of Apostle Thomas is the world Ishwara derived from Isha Paran which literally and

exactly mean "Jesus is Lord".

The concept of Demiurge and creation by Demiurge and not Elohim causes imperfection.

Philo of Alexandria (20 BC to AD 50) understood Genesis 1 and 2 to be contradictory. For Philo

the direct agent of creation is not God himself but the Logos, the Word. Philo believes that the

Logos is "the man of God" "Demiurge" or " the shadow of God" that was used as an instrument

and a pattern of all creation, "Adam Kadamon".. The Logos converted unqualified, unshaped

pre-existent matter, "destitute of arrangement, of quality, of animation, of distinctive character and

full of disorder and confusion," into four primordial elements (Legum Allegoriarum;1.329).





To understand this we need to get the concept of Demiurge.

In Platonic philosophy Demiurge is the Maker or Creator of the world. The idea is that God the Spirit

being holy beyond our understanding cannot create a lowly world, the world of matter. He cannot

dirty himself with the dirt. Hence He deputed all these menial work to one of his lower Spirits who is

called Demiurge. Demiurge being itself imperfect can create only an imperfect world.

In Gnosticism and other theological systems Demiurge is a heavenly being, subordinate to the

Supreme Being, that is considered to be the controller of the material world and antagonistic to all

that is purely spiritual.

In the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy, the

Demiurge is an artisan-like figure responsible for the fashioning and maintenance of the physical

universe. Demiurge in the Greek δημιουργός dēmiourgós, means "artisan" or "craftsman"

Alternative Gnostic names for the Demiurge include Yaldabaoth, Yao or Iao, Ialdabaoth and

several other variants. The Gnostics often identified the Demiurge with YHVH Elohim since YHVH

of Elohim is the first person who asserted Himself as I AM and YHVH Elohim is the creator as seen

in Gen 2.

Thus early Gnostic heresy presented the creator of the earth and Adam as someone who created

an imperfect world either because he himself was not able to create anything perfect or was evil

enough that he wanted to spoil the world for God. All these in all finer variation mixed up with

Greek philosophy and myth were in place early in the growth of Christianity.

See for details








Now as we know the souls of all creatures in heaven and earth have their root in Adam Kadmon,

whether the souls of humans or souls of angels, and even in the mineral and vegetable kingdoms

there is some manifestation of “soul,” life of God. After all everything has their origin whether

organic or inorganic in God.

The souls of all creatures in heaven and earth

drawn from the body of Adam Kadmon

correspond with Adam Kadmon as the image and

likeness of Yahweh Elohim Tzavaot.

“In the beginning was the Word, and the Word was

with God, and the Word was God. He was in the

beginning with God. All things came into being

through him, and without him not one thing came into

being. What has come into being in him was life, and

the life was the light of all people. The light shines in

the darkness, and the darkness did not overcome it.”




Coding and creation





(From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian .By Marian

Hillar 2012)

Proclus Diadochus (410-485 C.E.) the mathematician philosopher states that even in the theistic

system the world though generated must be eternal, because the "world is always fabricated ... is

always becoming to be."

The corporeal world is always coming into existence but never possesses real being. Thus God,

according to Philo, did not begin to create the world at a certain moment, but he is "eternally

applying himself to its creation" ( De Aeternitate Mundi; 83-84).

Thus the creation itself is in the process of generation based on the evolution with involvement of

God at the times when a transition is necessary. The creation goes on with the help of the

co-creators of God with the entrance of God only when it is needed due to mistakes of the

co-creator or when a total direction and transition is necessary or when new dimensions are

warranted. This concept thus gives space for uncertainty in evolution and hence freedom to the

beings to co-create with Logos himself and ultimately with God.

( Quod Deus Sit Immutabilis; 31-32).

Eternal Creation

Proclus demonstrated that even in the theistic system, the world, though generated, must be

eternal, because the "world is always fabricated, is always becoming ." (In Defense of the

Timaeus of Plafo against Objections Made to by Aristolte. in Fragments of the Lost Writings of

Proclus, translated from the Greek by Thomas Taylor ).

Proclus believed, as did Philo, that the corporeal world is always coming into existence but never

possesses real being. According to Philo, (Arguments in Proof of the Eternity of the World, in Taylor,

Fragments, pp. 35—107) Proclus's main argument was that if God did not always make the

world, he would be an imperfect Demiurge indigent of time. God did not begin to create the world

at a certain moment, but he is "eternally applying himself to its creation" (Prov. 1.7; Op. 7; net.

8344). For God is indirectly the creator or time. Philo contends that God thinks simultaneously with

his acting or creating; while he speaks (Logos), he creates (deed), and thus his Logos is his deed

Any description of creation in temporal terms, for example, by Moses, is not to be taken literally. It is,

rather, an accommodation to the biblical language




Adam - Co-creator with God

Man remains a partner of God in the ongoing creative process. There are two distinct words in

Hebrew for creation: beri’ah and yetzirah. Beirah refers to creatio ex nihilo (creation from nothing)

and hence can only be used of God. However Yetzirah describes creation out of preexistent

substance, and hence may be used both of God (after the initial act of genesis) and man. God has

no “partners” in the one-time act of beri’ah Gen 1:1 where the Heavens and Earth were "bara".

God created Adam, as His co-creator, in the ongoing process of yetzirah. Hence, man receives the

dominion over all that God created to continue the yetzirah evolution. When Man makes an error

in this yetzira process, God intervenes and rectification and redemption take place. This is the story

that continues in Genesis as fall and consequent intervention of God.

Thus the creation will be repeated as one fails to fulfill the purpose of God.

creation story, but the old story continued.

It is then not a new







Mankind vs man

Another model for the two Adams is presented in this chapter. Here we assume that both the

creations describe real time creations on earth.

1:26 And God (‘elohiym) said, Let us make mankind in our image, after our likeness: and let them

have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all

the earth, and over every creeping thing that creepeth upon the earth.

The correction here is in the translation :

It is not: "Let us make man in our image"

It should be; "let us make mankind in our image"

"In our image" and the mention of "let us make" is mentioned only in the creation of Adam by

Elohim only confirms that this image lies in the plurality. Elohim created man in many numbers in

male and female forms - a whole mankind just as Elohim is a plurality. As we have explained earlier,

Elohim consists of the Father, Mother and the Son within Trinity along with a host of other creations

in all dimensions of existence who are all part of the only reality - God.

Brown-Driver-Briggs 560

A d a m אָ‏ דָ‏ ם

"Adam can mean both One man or Mankind"

In fact two of the modern versions just translate it as mankind.

New International Version: Then God said, "Let us make mankind ( ‏(אָדָם in our image, in our

likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock

and all the wild animals, and over all the creatures that move along the ground."

New Living Translation: Then God said, "Let us make human beings ‏(אָדָם)‏ in our image, to be

like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild




animals on the earth, and the small animals that scurry along the ground." This is then referring to

creation of all the kindred of peoples and races in the world. This will make sense to Elohim's

usage "in our image" and "in our likeness"

He is talking to the council of Elohim before He started the creation of mankind. There were a host

of sons of God already in existence and they all formed part of God. God is the only reality and

since there can be nothing called outside of God, every creation is within God and part of God. In

every dimension there are creations that are sentient beings (in the image of God) that form part of

the creator as co-creators. God had given that authority to create to his Sons of God also in every

dimension of existence. It is the presence of these Sons of God that produces the order out of the

disorder in an otherwise chaotic devolution of the created world. This is the advantage and

disadvantage of the free will of the Sons of God. They can create or

destroy their world by choice.

If we are taking Elohim as the ultimate unknowable God who has no

form or shape, "the image of God" "likeness of God " would mean


Now that we know Elohim includes all sentient creation within God by

that time when God began to create the heavens and the earth, the

only likeness and image is the plurality and male and female.

This is what is meant by it is evidently made clear in the verse by

definining the likeness as male and female and the use of "us" and


et - haAdam אֶת-הָאָדָם

The et ‘(aleph tav’) is a Hebrew grammatical sign of the definite direct object, not translated in

English but generally preceding and indicating the accusative. A direct object is a noun or pronoun

that receives the action of a verb or shows the result of the action. It answers the question “What?”

or “Whom?” after an action verb.

Et in fact is "alpha and omega" of the signature of YHVH the covenant symbol of the Son of God (I

am the alpha and the Omega - the first and the last)

Et indicates that what follows needs wider explanation and is important. This is always connected

with Jesus.

Then in Gen. 1:27 So God created this particular man ( ‏(אֶת-הָאָדָם again in his [own] image, in the

image of God (‘elohim) created he him; male and female created he them. This is referring to the

creation of “this particular man” (or these particular men or types of people, prototypes)




Gen 2:7 And the LORD GOD (YHVH ‘elohiym אxֱ‎הִים ‏(יְהוָה formed this particular man

of the dust of the ground, and breathed into his nostrils the breath of life; and man ‏(אֶת-הָאָדָם (

became a living soul.

This is referring to the forming of one particular type of man, i.e. those with the breath of life in them

or God’s spirit indwelling in them at birth. The fact that God made Adam from dust simply tells us

that Adam was made from the ground (adamah). The word dust is "'aphar", and means loose earth

or ground.

The definition of "‘elohim" is in itself is:

a) rulers, judges, b) divine ones, c) angels, d) gods; 2 a) god, goddesses, b) godlike one, c) works

or special possessions of god, d) the (true) god, e) god.

Implying many persons.

In 1:27, the ‘elohiym create this particular man (or these particular men or prototypes) in the image

of ‘elohiym. This particular man - a proto-type - unequivocally refers to a portion of creation as if to

suggest that there is or will be more to come, probably even made more better since each can

evolve within its species within its order and dimensions of existence


1) first in time or place in any succession of things or persons

2) first in rank

a) influence, honor

b) chief

c) principal

3)first, at the first


1) a human being, whether male or female

a) generically, to include all human individuals

b) to distinguish man from beings of a different order

1) of animals and plants

2) of from God and Christ

3) of the angels

c) with the added notion of weakness, by which man is led into a mistake or prompted to sin

d) with the adjunct notion of contempt or disdainful pity




e) with reference to two fold nature of man, body and soul

f) with reference to the two fold nature of man, the corrupt and the truly Christian man, conformed to

the nature of God

g) with reference to sex, a male

2) indefinitely, someone, a man, one

3) in the plural, people

4) joined with other words, merchantman

Gen 1 Adam represents a host of people - Nations - the image of Elohim - many

The making of mankind and the creating of this particular man (or these particular men or

prototypes) are both done by the ‘elohiym and in the image of ‘elohiym. ALL of mankind resembles

the ‘elohiym because they are many. They included male and female.

"Let us make man to our image and likeness: and let him have dominion over the fishes of the sea,

and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that

moveth upon the earth. And God created man to his own image: to the image of God he created

him: male and female he created them."

Then follows the blessing accompanied by the command to increase and fill the earth, and finally

the vegetable kingdom is assigned to them for food. A hunter-gatherer is a human living in a




society in which most or all food is obtained by foraging (collecting wild plants and pursuing wild

animals), In the 1970s, Lewis Binford suggested that early humans were obtaining food via

scavenging, not hunting. Early humans in the Lower Paleolithic lived in forests and woodlands,

which allowed them to collect seafood, eggs, nuts, and fruits besides scavenging. Rather than

killing large animals for meat, according to this view, they used carcasses of such animals that had

either been killed by predators or that had died of natural causes (Binford, Louis (1986). "Human

ancestors: Changing views of their behavior". Journal of Anthropological Archaeology. 3: 235–57.)

Have dominion over all creatures, subdue the earth

These were the first humanoids that roamed the earth.

Gen 2:1 tells us, “Thus the heavens and the earth were finished, and all the host of them.”

The word “host” means a mass of persons and creatures.

Gen. 5:1-2

also repeats this creation:


‘Elohiym ended their work and then rested on the 7th day. After the 7th day, we find that “The

Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.”




Knap of Howar farmstead on a site occupied from 3,700 BC to 2,800 BC

This was because the first humanoids were not farmers. YHVH of Elohim (not Elohim) then goes on

to "form" the second species of humans who were not to be hunters and gatherers and fishermen

but farmers with settled life. Gen 2: 15 The Lord God took the man and put him in the Garden of

Eden to work it and take care of it.

A new civilization begins with this Adam. Man is not commissioned to dominate the whole earth

roaming all over the world, as in the first narrative, but is settle and to take care of the Garden of

Eden with permission to eat of its fruit, and the formation of woman as a help meet for man. Women

were more useful in the agricultural settlements than in the previous societies.




Unlike the Gen 1 Adam, this particular Adam was created from the earth and in addition was given

the breath of life directly by giving YHVH's breath itself to give a special form of life. This Adam

was the pinnacle of creation with a new additional soul which no other creation previously had.

Thus this man was bound to the earth and he lived out of what he made to grow out of the earth.

Thus began a new civilization where cooperation with communities and eventually civilization

began to appear.


I am aware that the white supremacists use this story to establish that this particular Adam was

white. (http://www.hope-of-israel.org/twocreationsaccts.html) But the argument cannot really

stand since:

Adam has the color of earth which is brown and never white.

What color was Adam?


The true explanation began to be resolved in 1913 when it was shown that human beings carry two

genes for color and that each gene consists of "black" or "white" alleles. One allele was received

from the mother and the other from the father. The allele is part of the gene, and the gene is part of

the DNA – while the DNA resides in the nucleus of every cell in our body. Our skin color is caused

by the pigment melanin, and this is controlled by two pairs of genes that geneticists refer to using

the letter designations Aa and Bb, where the capital letter represents dominant genes and the small

letters represent recessive genes. A and B, being dominant, produce melanin in good quantity

while recessive a and b produce only a minor amount of melanin. Hence, our coloration depends

upon the number of black and white alleles we received from our parents. The color genes express

themselves in only one place – specialized skin cells called the melanocytes – that produce

granules of melanin that are delivered to neighboring cells.

Eve was made from Adam's rib and was thus a clone of Adam [Genesis 2:21-22]. They would

therefore have had identical genes for melanin production. If they were both AABB, they would

have been Negroid and produced children of only the darkest of Negroid coloration. If this were the

case, the world's population today would be entirely Negro. In fact, only about 10% of the world's

population is Negro, so we can be certain that our first parents were not of the AABB combination.

By the same argument, if Adam and Eve had both been aabb, all their children would have been

aabb meaning that all their descendants would be the lightest Caucasoid possible – there would be

no other colors. Clearly, this is not the case, so by a process of deduction we can conclude that

Adam and Eve were heterozygous, each having two dominant and two recessive genes, AaBb.

They would thus have been middle-brown in color and from them, in one generation, the various

shades of brown would have been produced.

These color differences were likely amplified following the business at the Tower of Babel [Genesis

11:1-9] when the human gene pool was divided. Loss of genetic information in an isolated




population is well known and a problem to breeders of pure-bred dogs, horses and other animals. It

seems that one population group that migrated from the Tower of Babel suffered a greater loss of

the genetic information required to produce the melanin and became the Caucasians. The bottom

line is that Adam was not white or black but a good middle brown.


Providing a final solution to the problem of the Tasmanian aborigines…

…all were reaching the conclusion that life in Tasmania would be much happier if there were no

Tasmanians. The Reverend Thomas Atkins, after a visit to Van Diemen’s Land in 1836,

conveniently rationalized the attitude in Christian terms. It was a universal law in the divine

government, he wrote, that when savage tribes came into collision with civilized races of men, the

savages disappeared. This was because they had not complied with the divine conditions for

survival- “For God blessed them, and God said unto them, be fruitful and multiply, and replenish

the earth and subdue it…”







If we examine the two creations describing Adam we have in Genesis 1:

New International Version: Then God said, "Let us make mankind ( ‏(אָדָם in our image, in our

likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock

and all the wild animals, and over all the creatures that move along the ground."

In the Gen 1:27 and Gen 2:7 gives

Then in Gen. 1:27 So God created this particular man ( ‏(אֶת-הָאָדָם again in his [own] image, in the

image of God (‘elohim) created he him; male and female created he them.

This is referring to the creation of “this particular man” (or these particular men or types of people,

prototypes) They were given vegetables as food.

"Several million years ago, when a great many hominid species lived side-by-side, they mainly ate

plants. "There is no evidence they were systematically preying on large animals," (John Shea of

Stony Brook University in New York, US.)

‏(אֶת-הָאָדָם ( man formed this particular ‏(יְהוָה אxֱ‎הִים Gen 2:7 And the LORD GOD (YHVH ‘elohiym

of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living





It was this Adam who was chased out when he failed to keep it free of satanic presence in it instead

connived with Satan.

This is referring to the forming of one particular type of man, i.e. one with the breath of life in him

and formed out of the dust of the earth by YHVH of Elohim unlike the first creation of many men and

women in the image of Elohim the God of many persons (or the family of God) Since this second

creation from the dust of the earth followed immediately after the first creation of many men and

women (who were in the image of God but not said to be made out of the dust) may indicate this is

another second creation and not one of the members from the first.

The second creation was another ha-Adam - a particular "the Adam" who is again connected

with et the sign of the covenant indicating God's choice and special item which needs expansion

and explanation. Here we have one person. He was created by YHVH of Elohim - the Son of God

- directly from the dust of the earth by forming and then directly breathing his spirit into it giving a

new type of man with divine soul and spirit.

Gen 3: 23 therefore the Lord God sent him out from the garden of Eden to work the ground

from which he was taken. 24 He drove out the man, and at the east of the garden of Eden he

placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

This verse seem to indicate that the earth from which Adam was molded was taken not from the

Garden of Eden but from outside of it which was the area where the rest of mankind of the first

creation lived their life.

The choice:

Either this is another special creation out of the earth (evolved as theistic evolution probably is


Or one particular Adam was taken out of the already created mankind as special Priest to God

to take care of his sanctuary on earth - the Garden of Eden. When this second Adam

desecrated the Garden he was sent out from Eden to outer world from which he was taken.

Was the second Adam taken from the old hominids - a chosen one?

Or the new particular Adam was created as new single male person and placed in Eden.




The first creation was a creation of host of humans in both male and female form. This was done by

Elohim - the plurality of God along with the host of his Sons and daughters. Evidently they will be

many in number all over the world.

The earlier mankind was distributed all over the earth in large numbers with the command to

subdue the earth and all creatures of the water, air and the earth. But this new Adam was created

and placed in the Garden of Eden which God planted to till and to keep. They evidently were two

distinct creations. We don’t know how much of a time lapsed between them.

Scripture seems to indicate that these new creation man, though identical in look and structure to

the older humankind were given a new dimension by the breath of God.

This is substantiated by the archaeological sciences


Thousands of fossils have been discovered in the past decades alone.

While people used to think that there was a single line of human species, with one evolving after

the other in an inevitable march towards modern humans, we now know this is not the case. Like

most other mammals, mankind were part of a large and diverse family tree. Fossil discoveries

show that the human kind family tree has many more branches and deeper roots than we knew

about even a couple of decades ago. In fact, the number of branches our evolutionary tree, and

also the length of time, has nearly doubled since the famed ‘Lucy’ fossil skeleton was discovered in

1974! As we have seen this is amply supported by the scripture using the word mankind and many

of them in the image of Elohim.

"Why did our close relatives—from Neanderthals to their recently discovered cousins, the

Denisovans, to the hobbit people of Indonesia—die out while we became a global success?" Yet

in spite of the great variety in earlier human species, we are the only one that remains of a diverse

family tree. That might seem to indicate something special about us."


There were periods in the past when three or four early human species lived at the same time, even

in the same place. These humans certainly took over the earth and indeed subdued them as

hunter gatherers. For some unexplained reason all those humanoids died out. It was followed by

the new Adam Androgynous who were then separated as Adam and Eve so that they can


An estimation of the creation of the first Adam on the basis of the pure scientific time line given

below will be around 1.8 million years ago and "the Adam" who survived comes around 10,000

years. Of course this is based on several assumptions.




In the scripture we are not against evolution. Evolution is clearly the law within its own kind. Only

when the kind changes, that is when additional dimensions and hence new type of soul and spirit

are needed, they are created by the direct intervention of the creator. Material dimensions

themselves are 11 according to modern physics. We may not be aware of others in the physical

realm leave alone the spiritual and divine realms.

While mankind was created and evolved in their own dimensions, the Adam was created with much

more dimensions. These are clearly demanded by the scripture.

Again while 'The Adam' species has been on earth only around 6000 years or so, humankind had

been on the earth long before that. The Bible does not tell the history of that period.








Results of scientific research on mitochondrial DNA (mtDNA)





"Results of scientific research on mitochondrial DNA (mtDNA) now support this Biblical truth that

there is a single mother of the human race now living. Inherited only from the mother, mtDNA is

found outside the cell nucleus in the mitochondria organelles, the power plants of cells.

Mitochondrial genes (mtDNA) and nuclear genes (DNA) are inherited differently. When a sperm

fertilizes an egg, the sperm nucleus and the egg nucleus both contribute genetic material (DNA)

equally to the nucleus of the zygote. But the zygote’s mitochondrial DNA comes from the egg,

because the sperm’s mitochondria are destroyed after entering the egg, leaving only the egg’s

mitochondria. Mitochondria are inherited solely through the mother, not the father.

All mtDNA today comes from a single female which scientists have nicknamed Eve. This does not

constitute proof of a single female ancestor, but only that no female lines now exist except Eve’s.

This is consistent with the Biblical record, and evolutionary theory does not predict it.

Today mitochondrial genes are very similar with little diversity. This means little time has elapsed

for mtDNA mutations to occur. This suggests that mitochondrial Eve lived not long ago; how long

ago is under dispute.

The mtDNA mutation rate is the rate at which copying mistakes occur. Estimating the mtDNA

mutation rate (using evolutionary assumptions), scientists once conjectured this ancestral Eve lived

200,000 years ago. Later studies showed much higher mutation rates (as much as 20-fold faster

than expected) with correspondingly younger ages for Eve.

Was there was a first woman (Eve) about 6,000 years ago? Some scientific research supports this

Biblical truth.

A review of the data in the prestigious journal Science said Eve would be only 6,000 years old

based on these re-calibrated mtDNA mutation rates:

“Evolutionists are most concerned about the effect of a faster mutation rate. For example,

researchers have calculated that “mitochondrial Eve”–the woman whose mtDNA was ancestral to

that in all living people–lived 100,000 to 200,000 years ago in Africa. Using the new clock, she

would be a mere 6000 years old.”

(Gibbons, Ann. “Calibrating the Mitochondrial Clock.” Science 279.5347, January 2, 1998. p







Since we meet the creation of mankind Adam on the sixth day and then again the story continues

after the Sabbath with another creation of man Adam we invariably ask the question "Are they

two Adams?"

First Adam was created male and female in Day 6 of creation

Second Adam was created as Androgyen sometime later after the seventh day.

Correspondingly the context and nature of the creation is different.

Gen 1 started with a "bohu and tohu' chaos .The Septuagint renders it as ἀόρατος καὶ

ἀκατα-σκεύαστος, "shapeless and formless". "Now the earth was formless and empty, darkness

was over the surface of the deep,"

In Gen 2 after the 7 th day rest when God woke up here is the situation:

"Now no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God had

not sent rain on the earth and there was no one to work the ground,"

Another desolation and consequent chaos?

Isaiah 45:18 For thus says the LORD, who created the heavens (He is the God who formed the

earth and made it, He established it and did not create it a waste place, but formed it to be

inhabited), "I am the LORD, and there is none else.

Evidently then something happened and the earth became uninhabitable. This we know is

caused by some form of sin of the one who were entrusted with the creation. In the gap theory it

was first caused by the sin of the Lucifer Angel. Was the cause of destruction and start over

because of the sin of Governor Adam and his wide family or from someone in the heavenly realm

outside of earth? . But we don’t see Mr. & Mrs. Adam anywhere on the eighth day. What

happened to them that God has to start all over again with a new Adam.

This is the serial reading of history. Where did the First Adam (refering to the entire mankind) go?

There must be a story similar to the new Adam and Eve who were driven out of their earth domain

and were subjected to death. If so we are not told. If there was a fall and reconstruction that also

is not revealed to us.

The best I can think of is that they began to fight over their domains and totally desecrated the earth.

Tribal warfare are still the greatest enemy of people in every country. Evidently these two groups

one created by Elohim and one created by YHVH of Elohim certainly overlapped. This will allow for

the cain's fear of being killed by them and later Cain married wives and even built a city indicating a

large population of them existing at his time.





R. Johanan interprets as being an acrostic of (ashes), (blood), and (gall; see Soṭah, 5a).

Isidor of Seville ("De Natura Rerum," ix.) declare that Adam was made of blood (sanguis), gall

(cholē), black gall (melancholia), and phlegm: the four parts constituting the temperaments, which

correspond to the four elements of nature, as does the microcosm to the macrocosm (see Piper,

"Symbolik der Christlichen Kirche," 90, 469).

Both Aristophanes and the Midrash share the opinion that the human form is but a fragment of its

original self. Aristophanes explains that this fragmentation was due to the fact that the original

human’s strength presented a threat to the gods. How do the Rabbis explain why humanity was

shrunk down to current size Although Leviticus Rabbah offers no explanation for this, Yalkut

Shim’oni does clarify the reason for the fragmentation of the original human form.

At the time that the Holy One, Blessed be He created man, he created him as Androgynos, as it

says, “Male and Female [He created them.]” Rabbi Samuel b. Nahmani said, “Double-faced He

created them.”….Originally [Adam] was created reaching the heavens, but when the Angels of

Service saw him, they trembled and were frightened before him. What did they do They all went

before God [and requested that man be shortened.].

The Greek writers explained the shrinking of mankind’s size from giant to current size as being due

to the jealousy of the gods. However, unlike the Greeks, who were comfortable attributing human

qualities such as jealousy and lust to the gods, Midrash Yalkut Shim’oni transfers these qualities to

angels, thereby explaining the reason for God’s diminishing the human form without implying divine

imperfection. In this account, the Angels, divine beings subordinate to the Supreme God, were

threatened by man’s height and requested that he be shortened.




The most detailed account of the making of the first man is found in Hawaiian mythology:

"The head of the first kanaka (Hawaiian) was created from a whitish clay (pololo), which was

brought by Lono from the four ends of the world—from "Kai Koolau, Kai Kona, Kahiki-ku,

Kahiki-moe"—north, south, east, west. The clay from the north and east forming the right side, and

the clay from the south and west forming the left.... At the creation of man, Kane was the model

after which he was made; Ku was the workman who made him, and Lono assisted generally. When

the clay-image of Kane was made, they three breathed into its nose, and that breath was called "he

maule o Lono." The gods then called on him to rise and become a living being,... The image then

rose and knealt before the gods and they called his name Honua-ula (Red Earth)—his body was

made of red earth (lepo ula) and spittle (wai-nao), and his head was made of the clay (palalo)

brought from the four ends of the earth. Another name for him was Ke Lii-Ku-Honua. After creation

this man Honuaula, was given a place to live in, called in olden time Kalana i Hauola, in later times

it was called Pali-uli."






According to Genesis 1 creation Adam was created both male and female in the image of God.

First if man was created in the image of Elohim (Plural El) and Adam was both male and female, we

stop to ask, was God male and female? The first reaction of Jews and Christians is a total rejection

of any gender association with God.

Here is the evasive teaching.

Man and woman have been created in perfect equality, yet in their particular beings as male

and female.

Man and woman are created in the image of God. They were created together and for each


God is neither male nor female - God is a pure Spirit.

Yet God is always referred to as "he".




However there is a consistent effort to accept this statement at face value in plain text interpretation.

Here is a typical answer to the question. The conclusion:

The absurdity if clear.

God the Father is obviously Male.

God the father is always represented as an old man with beard.

God the Spirit - referred in Hebrew feminine gender Ruach is feminine because by definition,

John 6:63 The Spirit gives life; the flesh profits nothing. Again in the context of Genesis creation we

see the spirit of God hovering over the waters providing the creation of life. The same picture is

seen in proverbs where we meet Wisdom which is again clearly defined as female.

Genesis 1:2 The earth was formless and void, and darkness was over the surface of the deep,

and the Spirit of God was moving over the surface of the waters.

It is God’s motherly love conveying the promise of life, order, and beauty to what was of itself a


Does it sound like:

In Proverbs 8:22-31, a figure known as "Woman Wisdom" is described as being present when God

was creating the world.

Proverbs 8:22-31): 22 The LORD created me at the beginning of his work, the first of his acts of

long ago. 23 Ages ago I was set up, at the first, before the beginning of the earth. 24 When there

were no depths I was brought forth, when there were no springs abounding with water. 25 Before

the mountains had been shaped, before the hills, I was brought forth— 26 when he had not yet

made earth and fields, or the world’s first bits of soil. 27 When he established the heavens, I was

there, when he drew a circle on the face of the deep, 28 when he made firm the skies above, when

he established the fountains of the deep, 29 when he assigned to the sea its limit, so that the

waters might not transgress his command, when he marked out the foundations of the earth, 30

then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always,

31 rejoicing in his inhabited world and delighting in the human race.

Obviously, " During Hellenistic times, there was a Jewish-Christian concept of "Sophia" (Greek for

Wisdom) being God's wife.

Pushing in this as an affirmation of the Document hypothesis Mark S. Smith says in The Early

History of God, page 133, that scholars such as G. Bostrom, H . Ringgren, W. F. Albright and

others have compared the figure of Wisdom to the Canaanite goddess Asherah. On page 201,




Smith says that Wisdom perhaps included some features of Asherah, and that she is a dramatic

example of an originally polytheistic motif that changed into a form deemed compatible with

monotheistic Yahwism. He points out that Ecclesiasticus continues and amplifies the female

personification of Wisdom.

If Wisdom was not the post-Exilic understanding of Asherah, she was certainly a female spirit or

goddess who was revered in Judaism, and apparently in early Christianity, up until the end of the

first century CE. Judith M. Hadley ('Wisdom and the goddess' page 236, published in Wisdom in

Ancient Israel, edited by Day, Gordon and Williamson) says in her view, the apparent apotheosis of

Lady Wisdom in the biblical literature is a literary compensation for the eradication of Israel's former

goddesses. Hadley concludes (page 242) that in several places in Israelite wisdom literature, Lady

Wisdom is described as a person and even seems to have divine attributes, although scholars have

been reluctant to give her full divinity.




"In Genesis 1:2 we read about the Spirit. What is the significance of the Spirit here? In the Bible the

Spirit always signifies life. What is the significance of the waste, void, darkness, and deep water?

All these signify a disaster, and even death. These are all negative things. Then all of a sudden

something good came, that is, the Spirit. The Spirit came not to rebuke, not to condemn, but to

brood, as a mother bird broods over the eggs. The "eggs" are just the waste, void, darkness, and

deep water. These are all terrible things, yet these terrible things came under the brooding of the

"mother hen"; hence, they all became "eggs."

We also were under this brooding. We are out of Adam, and Adam was out of the dust, which was

there under the brooding. The dust, which is the earth, was the first thing that came out of the

brooding of the Spirit. First, there was the Spirit; then, after the Spirit there was light (vv. 3-5); and

after the light the firmament was made (vv. 6-8), which is the air. Then the resurrection of the buried

earth came up on the third day, the day of resurrection (vv. 9-10). Hence, the first thing that came

up because of the Spirit’s brooding is the resurrected earth. Adam was made out of this earth, and

we are a part of Adam. Hence, we came out of the brooding of the Spirit. Our existence came out of

the Spirit’s brooding in God’s history. God firstly came out of eternity and entered into time by

creating the heavens and the earth. Then God’s creature rebelled, and God judged him. This

rebellious one became God’s enemy, and the entire universe became waste, void, and darkness.

Then God moved. He moved by the brooding of His Spirit, and we are included there under that





The brooding brought forth the earth. But for the earth to produce life, there is the need of light and

air. Therefore, on the first day the light was recovered, and on the second day the air, the firmament,

was created. Then on the third day, the day of resurrection, the buried earth came up (typifying the

buried Christ resurrected), ready to produce life. The producing of life started from the lowest life.

There is a sequence of life in Genesis, beginning with the lowest life, the life without any

consciousness. First, we find the grasses, the herbs, and the trees (vv. 11-13). These are living

things, but their life is very low and without any consciousness. These were created on the third day,

immediately after the earth resurrected from the death water.

(The History of God in His Union With Man, Chapter 3, by Witness Lee)



Spirit)" We baptise to show this relationship. But apparently no body seems to explain this.

The only explanation is given to baptism is that of burial and resurrection.

The Son is the word

Those who are familiar with Nicene Creed (which seems to be left behind) says: "I believe in the

Holy Spirit, the Lord and giver of life which procedes from the Father….." where it is implied that the

Father and the Ruah are one person which separates out for creation of new life as necessary.

This is the process that is represented in the creation of Adam. Eve was in Adam and was later

seperated out and given a new body or form.

I was surprised when one of our bishop said that God is a family. He had it right.

anyone else explain it.

But never heard

When Paul says that "There is neither male or female is Christ" he was simply referring to the fact

that both male and female should be born again and is a statement of Adam getting back into his

original creation form with both male and female in oneness of body and mind. This again is the

picture of marriage as presented in the scripture. The whole creation is one body - the body of

God, within which is male and female united together to form one unity.

Yet consistently the creation story says: " In the image of God created he them; male and female

created he them"

Genesis 1:27 So God created mankind in his own image, in the image of God he created them;

male and female he created them

Genesis 5:1-2 1This is the book of the generations of Adam. In the day when God created man, He

made him in the likeness of God. He created them male and female,

There is really an evasion of the question and total negation of the above two verses which is

consistently asserted through the Bible.

However they would not mind saying that God is both male and female.

in action in the first creation story by induction.

In fact we see the trinity

Father God who is the brain behind - the law of the creation - the law giver.

The Spirit of God Ruach hovered over the waters. Ruach is female gender. "It is the Spirit that

gives life" It is from these waters that life emerge. Flesh is of no avail, it gives only shape or form.

Life can exist in a world of mercy where choices are there. They are the result of the uncertainity

principle and virtual particles.

The spoken word is later associated with the Logos, the Word, the Son.

This is coding.

The similarity may not be physical. Is it spiritual? Is man a Spirit like father God? Certainly God

is both male and female in the dimension of their existence. Where does the male and female

God come in otherwise?




The only clear direct teaching of God as a family as in the clear statement of Trinity family is found

in Kaballah. When the unknowable god enters into the existence and knowable dimension it gives

the first triad as follows

The fear:


"The thing is, if you look back in history there were cult followings of a She component of YHWH

that was joined with Asherah and so I think this is a slippery slope to start calling the Ruach

haKodesh "She" because it divides YHWH into He and She elements and I believe this is a step

right into paganism." If the Trinity does not violate monotheism, I don’t see how feminine form of

one of the Trinity will change anything except add additional healthy interpretation. Whole universe

in a composite of both male and female and form one universe within God.

The fact remains that:

"In Hebrew the word for Spirit רוה)‏ ) (ruach) is feminine, which is used in the Hebrew Bible as is

the feminine word "shekhinah" used in rabbinical writings, to indicate the presence of God, In the

Syriac language too, the grammatically feminine word rucha means "spirit",,

Writers in those language , both orthodox and Gnostic, used maternal images when speaking of

the Holy Spirit. This imagery is found in the fourth-century theologians Aphrahat and Ephraim. It is

found in earlier writings of Syriac Christianity such as the Odes of Solomon and in the

early-third-century Gnostic Acts of Thomas.




The Holy Spirit was depicted as a woman 900

years ago on a chapel ceiling in Bavaria,

Germany. And we know the Holy Spirit in

Hebrew is feminine. But when the Bible got

translated into Greek, the word for holy spirit

became pneuma, a neuter word. Pneuma means spirit, and breath Ruach also means spirit and

breath. (http://northernway.org/presentations/godwife/47.html)

Mother Heart Conference 2013. With Baxter Kruger, Paul Young, Deidre Havrelock, Jack Levison,

and Priscilla Pope-Levison. This ground-breaking conference was held in May of 2013. God is

Family ... the book of Genesis tells us that both men and women are made in the image and

likeness of God. Just think about it...Man + Woman = the image of God. Because of this, our

families become beautiful representations of God with father, mother and child working together in

the bond of love and unity. But if God is the first family, in whose image we have been created,

have you ever wondered...Where is the feminine aspect of God within the trinity?


Here are some explanation of Adam as both male and female.

’You have formed me before and behind’ (Psalms 139:5)…

R. Jeremiah b. Leazar said:

"When the Holy One, blessed be He, created the first ‘adam, He created it with both male and

female sexual organs, as it is written, ‘Male and female He created them, and He called their name

‘adam,’ (Genesis 5:2).

R. Samuel b. Nahmani said,

“When the Holy One, blessed be He, created the first ‘adam, He created him with two faces, then

split him and made him two backs – a back for each side.” (Genesis Rabbah 8:1)

Some rabbis objected to this interpretation, noting that Genesis 2 says God took one of the man’s

ribs to create the woman. To this, the following explanation is given:




“’He took one of his ribs (mi-tzalotav)’… [‘One of his ribs’ means] one of his sides, as you read [in

an analogy from the similar use of the same word elsewhere], ‘And for the other side wall (tzel’a) of

the Tabernacle’ (Exodus 26:20).”

Conjoined Twins

Pin and Pan from Thailand (female and male) and Abby and Brittany Hensel from America


Adam and Eve

God said: "Let US make man [or "Adam,"--it is the same word] in our likeness" and the story

proceeds "In the image of God made HE HIM, male and female made HE THEM." Note that in the

second clause, man is spoken of as both singular and plural. Adam was of both sexes- a





What the rabbis mean here is that the phrase used to describe woman's creation from man's rib –

mi-tzalotav – actually means an entire side of his body because the word “tzel’a” is used in the book

of Exodus to refer to one side of the holy Tabernacle.

A similar discussion can be found in Leviticus Rabbah 14:1 (Composed in Talmudic Israel/Babylon

(500 CE). Vayikrah Rabbah (The Great Leviticus) is a homiletic midrash to Leviticus.) where R. Levi


“When man was created, he was created with two body-fronts, and He [God] sawed him in two, so

that two backs resulted, one back for the male and another for the female.”

Primeval man was held by the Babylonians to have been androgynous. Thus the Gilgamesh Epic

gives Enkidu androgynous features: `the hair of his head like a woman's, with locks that sprout like

those of Nisaba, the Grain-goddess.'

The Hebrew tradition evidently derived from Greek sources, because both terms used in a

Tannaitic midrash to describe the bisexual Adam are Greek: androgynos, 'man-woman', and

diprosopon, 'twofaced'.

Philo of Alexandria, the Hellenistic philosopher and commentator on the Bible, contemporary with

Jesus, held that man was at first bisexual; so did the Gnostics.




Since the word adam is not used previously in the Bible, there is no evidence that this word must

denote a male. Indeed, the explanatory phrase, “male and female He created them,” could be read

as clarifying what the nature of this adam actually was.

To this end, a number of rabbinic passages preserve what may have been a popular interpretation

of this passage, which indicates that the first human actually comprised of both genders. Leviticus

Rabbah to Leviticus 12:2, for instance, we read the following

Rabbi Samuel b. Nahman said: "At the time that the Holy One, Blessed Be He created Man, He

created him as an Androgynos."

Resh Lakish said that "at the time that [Adam] was created, he was made with two faces, and [God]

sliced him and gave him two backs, a female one and a male one, as it says And He took from his

sides,[2] as it says, And to the side of the Tabernacle."

R. Berachya and R. Chalbo and R. Samuel b. Nahman said: At the time that the Holy One, Blessed

be He created man, He created him from one end of the earth until the other, filling the whole world.

He created [Man] from the east to the west. From where do we learn [that man was created from

the east to the west] As it says, You have fashioned me behind and of the earth to the other] As it

says And from one edge of the heavens until the other edge of the heavens.[4] And from where do

we learn that before.[5] And from where [do we learn that man was created from one end Adam

filled the space of the whole earth As it says, And lay your hand upon me.[6]

R. Samuel b. Nahman’s suggestion has an exegetical basis: The passage in Genesis begins by

referring to adam in the singular, but then says that God created “them” male and female. Was it

one being or two? R. Samuel answers by saying that it was one being that had both genders.

Resh Lakish’s suggestion also has exegetical basis. If Genesis 1 records the creation of males and

females, how is it that Adam in Genesis 2, which immediately follows, has no partner Resh Lakish

answers that Adam did have a partner on his back, but that this was not the ideal way of creating a

male-female couple, and so God divided them into two people.

In this way the concept of the androgyne allowed the rabbis to reconcile the two accounts of


Another way of reconciliation is that when God created Adam, there indeed was a male and female

Adam. The original Adam of Gen. 1 had a wife.

Her name came to be associated with one Lilith. Somehow something happened that Adam was

found alone as we come to the second phase of creation.

What happened is explained off in terms of a divorce.






Scholars are not certain where the character of Lilith comes from, though many believe she was

inspired by Sumerian myths about female vampires called “Lillu” or Mesopotamian myths about

succubae (female night demons) called “lilin.” Lilith is mentioned four times in the Babylonian

Talmud, but it is not until the Alphabet of Ben Sira (c. 800s to 900s) that the character of Lilith is

associated with the first version of Creation. In this medieval text, Ben Sira names Lilith as Adam’s

first wife and presents a full account of her story.

"When God created the first man Adam alone, God said, “It is not good for man to be alone.” [So]

God created a woman for him, from the earth like him, and called her Lilith. They [Adam and Lilith]

promptly began to argue with each other: She said, “I will not lie below,” and he said, “I will not lie

below, but above, since you are fit for being below and I for being above.” She said to him, “The two

of us are equal, since we are both from the earth.” And they would not listen to each other. Since

Lilith saw [how it was], she uttered God's ineffable name and flew away into the air. Adam stood in

prayer before his Maker and said, “Master of the Universe, the woman you gave me fled from me!”

"The Holy Blessed one immediately dispatched the three angels Sanoy, Sansenoy, and

Samangelof after her, to bring her back. God said, “If she wants to return, well and good. And if not,

she must accept that a hundred of her children will die every day.” The angels pursued her and

overtook her in the sea, in raging waters, (the same waters in which the Egyptians would one day

drown), and told her God's orders. And yet she did not want to return. They told her they would

drown her in the sea, and she replied. “Leave me alone! I was only created in order to sicken

babies: if they are boys, from birth to day eight I will have power over them; if they are girls, from

birth to day twenty.” When they heard her reply, they pleaded with her to come back. She swore to

them in the name of the living God that whenever she would see them or their names or their

images on an amulet, she would not overpower that baby, and she accepted that a hundred of her

children would die every day. Therefore, a hundred of the demons die every day, and therefore, we

write the names [of the three angels] on amulets of young children. When Lilith sees them, she

remembers her oath and the child is [protected and] healed." Toldot Ben Sira," Nusach 2




The evil Lilith is depicted on this ceramic bowl from Mesopotamia. The Aramaic incantation

inscribed on the bowl was intended to protect a man named Quqai and his family from assorted

demons. The spell begins: “Removed and chased are the curses and incantations from Quqai son

of Gushnai, and Abi daughter of Nanai and from their children.

“Bind Lilith in chains!” reads a warning in Hebrew on this 18th- or 19th-century C.E. amulet from the

Israel Museum intended to protect an infant from the demoness. The image of Lilith appears at

center. The small circles that outline her body represent a chain. The divine name is written in code

(called atbash) down her chest. (The letters yhwh appear instead as mzpz.) Beneath this is a

prayer: “Protect this boy who is a newborn from all harm and evil. Amen.” Surrounding the central

image are abbreviated quotations from Numbers 6:22–27 (“The Lord bless you and keep you. . .”)

and Psalm 121 (“I lift up my eyes to the hills. . .”). According to the apocryphal Alphabet of Ben Sira,

Lilith herself promised she would harm no child who wore an amulet bearing her name. Image:

Israel Museum, Jerusalem.




Adam clutches a child in the presence of the child-snatcher Lilith

Later legends also characterize her as a beautiful woman who seduces men or copulates with them

in their sleep (a succubus), then spawns demon children. According to some accounts, Lilith is the

Queen of Demons. (References: Kvam, Krisen E. etal. "Eve & Adam: Jewish, Christian, and Muslim

Readings on Genesis and Gender." Indiana University Press: Bloomington, 1999.)

For 4,000 years Lilith has wandered the earth, figuring in the mythic imaginations of writers, artists

and poets. Her dark origins lie in Babylonian demonology, where amulets and incantations were

used to counter the sinister powers of this winged spirit who preyed on pregnant women and infants.




Lilith next migrated to the world of the ancient Hittites, Egyptians, Israelites and Greeks. She makes

a solitary appearance in the Bible, as a wilderness demon shunned by the prophet Isaiah. In the

Middle Ages she reappears in Jewish sources as the dreadful first wife of Adam.

After leaving Adam her new mate was the archangel Samael

(angel of death and seventh heaven) who is sometimes

described as good and as evil and is very often connected to

Satan and the snake.Samael and Lilith were born as one, similar

to the form of Adam and Eve who were also born as one,

reflecting what is above. This is the account of Lilith which was

received by the Sages in the Secret Knowledge of the Palaces.

The Matron Lilith is the mate of Samael. Both of them were born

at the same hour in the image of Adam and Eve, intertwined in

each other. Evil Samael and wicked Lilith are like a sexual pair

who, by means of an intermediary, receive an evil and wicked

emanation from one and emanate to the other …

Adam, Lilith, and Eve, c. 1210 C.E., Base oftrumeau, left portal, West Façade,

Notre Dame Cathedral, Paris

Lilith is sometimes also said to be the snake that convinced Eve to eat from the Tree of Knowledge

of Good and Evil.

In the Renaissance, Michelangelo portrayed Lilith as a half-woman, half-serpent, coiled around the

Tree of Knowledge. Later, her beauty would captivate the English poet Dante Gabriel Rossetti. “Her

enchanted hair,” he wrote, “was the first gold.” Irish novelist

James Joyce cast her as the “patron of abortions.” Modern

feminists celebrate her bold struggle for independence from Adam.

Her name appears as the title of a Jewish women’s magazine and

a national literacy program. An annual music festival that donates

its profits to battered women’s shelters and breast cancer

research institutes is called the Lilith Fair.

The Encyclopedia of Jewish Myth, Magic and Mysticism:


"The Case for Lilith: 23 Biblical Evidences Identifying the Serpent

as Adam’s First Failed Wife in Genesis" Mark Wayne Biggs

presents a detailed analysis of the issue from which Rabbinical

tradition base their conclusions on the first wife of Adam.

A Summary of Evidences in the Bible that Support the Existence of Lilith of a woman created before

Eve whom was in rivalry with Adam.




There are creation accounts of two women in Genesis.

The first woman is made at the same time as Adam.

The second is created later from Adam’s side.

The creation account of the second woman, Eve, comes in Ge 2:21-25.

Those passages clearly indicate Eve was created from Adam’s side.

The first woman’s creation is told three times, once in Ge 1:26-29, again in Ge 2:4-8, and briefly

recapped in Ge 5:1-2.

Ge 1:26-29 (First telling of Adam’s and Lilith’s creation)

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea,

and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon

the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it:

and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon

the earth.

29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every

tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat

Ge 2:4-8 (Second re-telling of Adam’s and Lilith’s creation)

4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God

made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had

not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man

became a living soul.

8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed

Genesis 5:1-2(A third recap of Adam’s and Lilith’s creation)

1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he

him; 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were


The fourth and final creation account comes in Ge 2:16-24. It clearly speaks of Eve’s creation from Adam’s rib some

time after God’s warning to Adam not to eat of the tree of knowledge.

All three accounts imply both Adam and this woman were created at the same time using dust

from the ground.

But in the second account we see Adam alone making it clear that the female counterpart is

missing. The tradition confirms that a woman named Adamah (the female form of Adam) was

created along with Adam and that her body was watered by a mist.

The passage start with “the generations of the heavens and of the earth” indicating that they

are from different dimensions "heaven" and "earth". Adam was made from of the earth, in the

likeness of God and was given life by the breath of God. Lilith’s generations would be that of

the heavens, taking after the likeness of the fallen Watchers and Lucifer’s animating waters.

After leaving Adam she is said to have joined with Lucifer.




In the first and third creation accounts of a man and woman in Ge 1:26-29 and Ge 5:1-2, the

passages clearly states that when the male and female were created, apparently only the male

was created in God’s image. Lilith was created by God, but not in His image, for a demonic

mist arouse from the ground and animated her in it’s image instead (Ge 2:6). But Eve bear

God’s image, for she was taken out of Adam’s side.

Conflicting commands of God to the two women of the creation accounts above further indicate

they must be different individuals.

Gen 1:26-29 God gave freedom to them to eat the fruit of every tree."I give you every

seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it.

They will be yours for food." Eden was a walled garden guarded by angels.

Gen 2:15-17 speaks in the aftermath of Lilith leaving Adam. Adam was now moved to the

Garden of Eden and was given the advise never to eat the fruit of the Tree of the Knowledge of

Good and Evil. Eve was taken out of Adam after this. As such Eve was also bound by this


In Ge 5:2 God gave a single name “Adam” to denote both the female and male. This single

name supports a dual simultaneous creation from dust for Adam and his first mate. It also

implies that the name of Adam’s first female would be Adamah, as the feminine form of Adam

which means “from the soil”. This supports the word-play in Ge 2:6 which states that the face of

the Adamah (i.e. Lilith) was watered by the mist. This is consistent with the legend of Lilith’s

creation from muck and mud.

Lilith explains why God rescinded permission to eat of every tree; why the tree of knowledge

came to exist; and why Adam had to guard the garden.

Lilith explains Adam’s lonely state in Ge 2:18. Adam “became alone” . Lilith explains how

Adam became alone. She also explains the timing of Eve’s creation after Adam’s

unsuccessful search among the beasts of the field (which includes Lilith) for a mate.

Ge 2:16-24 (Telling of Eve’s creation as a replacement)

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou

shalt surely die.

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them

unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name


20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was

not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up

the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was

taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they

shall be one flesh

In Ge 2:18 the literal Hebrew states that Eve was made as a helpmate for Adam “like one

shown before him”. This odd phraseology implies a woman companion was physically shown




to Adam before Eve existed. It even implies that Eve was made as a replacement for this first

woman. This is all consistent with Lilith.

After Eve’s creation in Ge 2:23, Adam awakes and exclaims upon seeing her, "hapa’am" the

Hebrew term for “this time”,, The point of his comparison is that “this time” the result was

“bone from my bone and flesh from my flesh”, as opposed to Lilith’s creation separate from his


The Serpent was not a snake, but rather the most cunning mammal. This is consistent with

the serpent being Lilith.

Lilith best explains Leviathan, which is the most famous nachash Serpent of the Bible.

Leviathan is commonly recognized as Lucifer in the form of the Serpent of the garden.

Leviathan is described In Job 26:13 and Isa 27:1 as a winged Serpent fleeing from before God

and dwelling in the seas. This matches Lilith’s legend of fleeing on wing from the garden and

her subsequent oceanic abode. 1 Enoch confirms that Leviathan dwells in the seas, and adds

that Leviathan is female. This again matches Lilith. Psalm 74:14 speaks of God crushing the

heads of Leviathan. This matches God’s curse on the Serpent in Genesis that Eve’s seed in

the form of Messiah would crush the head of the Serpent.

Job 26:13 implies the Serpent Leviathan’s creation was analogous to that of Adam – that it was

fashioned by God through twisting and manipulating of earth into a golem. This similar

creation supports the notion that the Serpent was created at the same time as Adam and in a

similar fashion. This is consistent with the Serpent being the first woman, Lilith, created from

dust of the earth.

The curses handed out to the Serpent and to Eve in Ge 3:14-16 are the same as those of the

bitter water trial for the wayward adulterous wife in Nu 5:10-31. The Serpent’s curses match

those of the adulterous wife, and Eve’s curse in childbirth matches that experienced by the

innocent woman of the trial. The Serpent, in the role of the defiled Sotah, eats dust and is

cursed in her belly, and she shall be slain by the promised seed of the innocent woman. Eve,

as the innocent woman in the trial, shall temporarily endure the curse of pain in childbirth, but

she shall be saved by her seed. This strong parallelism further solidifies the identification of

the Serpent as an adulterous female whom has gone astray from under her husband, Adam.

Isa 34 describes a demon named “Lilith” as a deadly birdlike creature with wings and as the

slayer of stray younglings. A snake makes a nest with Lilith and is innately fused with her,

such that the two are considered one being. She dwells in the midst of the sea and shares her

abode with certain angels cast out of heaven. In a day of cursing and judgment, the waters of

her abode whither such that streams of water become molten tar, and the dust of the earth

becomes burning brimstone. Isaiah’s entire description of Lilith matches her legend. The

withering waters and fiery curses mirror a bitter water curse, with which the spirit of Lilith is


Lilith in the Zohar

Outside of the Bible, the most important source of information on Lilith is found the Zohar. The

Zohar is essentially a Kabalistic Midrash (collection of Kabalistic commentaries) on the Torah. As




such, the Zohar is the most important work of Kabbalah (Jewish mysticism), largely defining

Kabalistic beliefs. The Zohar consists of twenty-two volumes penned around 1200 CE in Spain by

rabbi Moses de Leon. However, long before he codified the Zohar on that date, many of its

Midrashes doubtlessly had a long oral tradition. It has been surmised that the roots of its oral

tradition may expend all the way back to rabbi Simeon bar Yohai in the early Talmudic period (70


Lilith plays a surprisingly large role in the Zohar, and thus in Kabbalah. The Zohar mentions her

by name in 27 separate passages and by direct reference in a further 29, for a total of 56 direct

references. She is referenced indirectly several times more. The Zohar supports all the

fundamental elements of Lilith’s legend.

It holds she was created at the same time as Adam from the dust of the earth.

She was animated by spirits that rose up out of the ground.

She was an unsuitable helpmeet for Adam and fled from him.

She was the serpent who tempted Eve.

The Zohar holds that Lilith and Samael ( i.e. Satan) were one being much the same how Adam

and Eve were one being.

The Zohar even elevates Lilith as a counterpart to the mystical Matronit, or the female aspect of

Jehovah’s Shekhina (i.e. Holy Spirit). In this respect, Lilith is the ultimate demon or

manifestation of Satan.

Lilith’s Origins According to the Zohar

Perhaps the most important passage on Lilith’s origins in the Zohar comes in Zohar 1:19b (Bereshit:

Passages 98-102). The passages explain that Lilith’s body was created just like Adam’s from the

dust of earth. However, her body came to host the defective animating spark of life that was of

Samael, whereas Adam’s body came to host the animating spark of Jehovah’s perfect light.

In this image, the human being exists in this world with an inner part and an outer kilpah, which

corresponds to a spirit and a body.

The closing passage of Zohar 1:19b also established this link between Lilith and the defective light.

It states her power to slay children increases when the moon’s light wanes and is defective.

Lilith’s separating shell hosting the defective light of Samael is in apparent reference to the Genesis

event where the mist broke through the ground and watered the face of Adamah.

Zohar 1:19b notes that when the defective light entered creation, the curse of diphtheria for children

was created. The Zohar closely links diphtheria to Lilith. Zohar 2:264b states the Lilith strikes

children with this disease, and Zohar 2:267b relate that Lilith and Diphtheria are two distinct but

kindred spirits. The Zohar may have selected the disease of Diphtheria as emblematic of Lilith

because of its unusual traits. Diphtheria is an upper respiratory illness caused by a bacteria. It

symptoms include a swollen throat and “bull neck”, and an adherent membrane that grows on the




tonsils, pharynx, and/or nasal cavity. This membrane is a leathery, sheath-like skin. Victims died

of suffocation when the leathery membrane growths closed their air passages.

317. At that time, a cloud descended and pushed aside all the spirits (which surrounded

Adam). … We learn of Lilith’s intrinsically fused nature with Samael in Zohar 1:148a-148b

(Vayetze: Passage 23). There she is called the “female of Samael,” whom is Lucifer. She and

Samael, female and male are one, just like Adam and Eve were one before she was taken from him.

A footnote to the passages further explains, “Samael is like the soul and Lilith like the body.

Lilith in the Talmud

There are five painfully brief references to Lilith in the Talmud (Circa 400 CE). All are incidental

references that pop up during the discussion of other topics. This imply that she was a well known

figure that needed no explanation. The original Talmudic passages describe Lilith as existing at

the time of Adam’s fall; as siring demon seed from Adam by stealing his semen at night while he

slept; as having long hair; as having wings, and as bringing defilement upon women in childbirth.

Later rabbis added explanatory footnotes to the original passages. Apparently, with the loss of the

Temple and the scattering of the Jews, knowledge of Lilith decreased over time. Ironically, it was

the purpose of the Talmud to preserve ancient knowledge, yet some of the Talmud’s presumed

knowledge on Lilith was apparently also being lost. Later rabbis added footnotes that identified

Lilith as a female night demon “reputed” to have wings and a human face. It is clear from the

footnotes that the later rabbis did not know precisely who Lilith was.

Lilith in The Testament of Solomon (Circa 200-600 CE)

There is an interesting reference to Lilith in The Testament of Solomon. This book is doubtlessly

apocryphal, and it’s the estimates for its date of writing varies anywhere between 200 to 600 CE.

However, it serves to illustrate the common Lilith legends of the time. In the book Lilith (who goes

by the alias Obizuth) is portrayed as a demon who strangles unprotected children in childbirth.

More importantly, Solomon strips away her power, at least in part, by forcibly binding her hair.

She was then hung in front of the Temple for all to see and to be an abject lesson to the children of

Israel. This tale shares interesting facets with the Sotah trial. It seems apparent that the writer of

the Testament was using elements of the bitter water trial for his story. In the Sotah trial the hair of

the woman was unloosed, the writer of Testament apparently saw this as unloosing of the

adulterous spirit within her, so that if she were guilty the demonic Lilith spirit might take hold and

work its curses. In Solomon, Lilith was made a spectacle at the Temple in plain view of all the

public, much like the defiled Sotah was made a spectacle at the Temple in view of all.

Lilith in The Alphabet of Ben Sira

Unfortunately, a discussion on Lilith is not complete with addressing the Alphabet of Ben Sira.

This farcical book has done much to corrupt the modern understanding of the ancient Lilith myth.

The problem apparently began when modern readers began to consider the irreverent Alphabet as

a serious work. The Alphabet is an irreverent book, anonymously written sometime around the

ninth century CE.

Timeline of Events in the Garden According to Biblical Evidences




When Adam was created as a golem from dust, both a male and female were created at that time

(Ge 1:27, 2:6-7, 5:2, Job 26:13). This female (whom is Lilith) was nominally named Adamah at

her creation (Ge 5:2).

Adamah was created from the soil at the same time as Adam, but whereas Adam was created from

dry dust and animated by the breath of Jehovah, Adamah was created from wet soil and animated

by a Satanic mist that broke through the ground and watered Adamah’s prepared body. This

preemptive mist animated her in the image of Lucifer’s spirit instead of God’s (Ge 2:6). This

ruined Adamah for God’s purpose of having her be a suitable helpmeet for Adam, being created

from undefiled dust and the breath of God.

Adamah was not fully human, but was rather considered the supreme beast of the field, that is an

animal (Ge 3:1). This was because she was not created in the image of God like Adam (Ge 1:27).

Rather, she was animated of Lucifer and bore his image. The Genesis text insinuates that the

female Adamah had come to curse the earth, whereas the male Adam had come to bring

remembrance of Jehovah’s inheritance to the earth (Ge 1:27).

It flatly states that with the creation of this male and female two rival generations were being

established – one the generations of the heavens and the other the generations of the earth (Ge

2:4-7). The generations of the heavens would be those of Adam (and Eve) animated by the

breath of Jehovah and imbued with his image. The generations of the earth would be those of

Adamah and the Satanic spirits of the mist which animated her. These spirits of the mist, the

source of complaining voices of the field, came to exist in the earth after God’s initial creation of

Earth, but before Adam’s creation. They came to exist after God rained these spirits down upon

the earth as a curse. This refers to God’s casting down of Lucifer and his host to the earth after

Lucifer’s failed rebellion.

Despite Adamah’s flawed creation, God blessed both her and Adam and commanded them to fill

the earth (Ge 1:28).* God also granted them permission at this time to eat of every tree (Ge


God then planted the garden of Eden and placed Adam there (Ge 2:8).

After Adam was placed in the garden, the tree of knowledge of good and evil and the tree of life

came to exist (Ge 2:9).

Also a river of water began to flow from Eden to water the garden (Ge 2:10-14).

At this point, if not already before, something must have happened. God then caused Adam to

rest (to be free of troubles) in the garden and commanded him to tend it and “guard” it (Ge 2: 15).

God also warned Adam that he may no longer eat of every tree. Upon pain of death he was

forbidden to eat of the tree of knowledge (Ge 2:16-17). It is apparent that something had

transpired to cause this new command. Also, the command to guard the garden implied there

was a threat against it. These new commands may reflect new circumstances following Adamah’s

rebellion. This notion is supported in the very next verse which relates that at some point Adamah

had separated from Adam, for Adam “had become alone”




At this point God declared that was not good that Adam had become alone, and that he would

create another helpmeet for Adam like one previously shown unto him (Ge 2:18). This previous

one refers to Adamah.

However, Adam may not have entirely given up on Adamah yet, because God then brought to

Adam all the beasts of the field, including Adamah, so that Adam might name them, thereby

providing his judgement of their character (their names reflected their characteristics and traits) and

demonstrating his authority over them. Adamah came and was judged and named by Adam.

This is known because all the beasts of field did thusly (Ge 2:19-20), and Adamah is deemed a

beast of the field (Ge 3:1). Adam may have given Adamah the name

No suitable mate was found for him (Ge 2:20).


Thus Adamah was judged and found unsuitable for

After Eve’s creation Adamah re- emerges in the story under the title of the Serpent (Ge 3:1). At

some point she must have sprouted wings and transformed into the Serpent fleeing before God.

This again confirms another aspect of the Lilith legend – that she sprouted wings and fled from

before God and Adam.

The Serpent deceived Eve into sinning by eating of the forbidden tree (Ge 3:1-6).

When Adam saw the fallen state of Eve, he was not deceived (1 Timothy 2:14), but rather

voluntarily joined her, apparently out of love, lest he be alone again. Adam himself prophesized

this in Ge 2:24 when he stated that he would forsake God his father in order to cling unto Eve. By

eating of the tree Adam forsake God and joined Eve, fulfilling the prophesy. Also, some Sages

have noted that when Adam explains to Jehovah that Eve gave him of the fruit and v’akal (I ate –

lka:w), the verb is in the present future tense. It was as if Adam was saying, “I have eaten and will

eat again”, given the same circumstances. Another interesting line of thought is that Adam had

little choice in joining Eve. He had made a vow in Ge 2:24 that their flesh was one. Thus, when

Eve ate and suffered the curse of the fruit, it was almost as if Adam ate and suffered the curse in

the same instant. They were one flesh.

Eve and the Serpent were judged and cursed according to the bitter water rituals of the Sotah trial

laid out in Nu 5:10-31. Like the defiled adulteress, the Serpent is forced to eat dust, is cursed in

her belly, and is told that her seed shall wound the innocent woman’s promised seed, but that the

revived promised seed shall slay the Serpent’s seed and the Serpent herself. Likewise, Eve is

cursed according to the innocent woman of the trial. She shall bear seed in sorrow and pain, but

shall be saved in her child bearing (1 Timothy 2:15), just as the innocent woman of the trial initially

suffered the curses before having them removed by her promised seed.








were made of gold; on the day you were created they were prepared. You were anointed as a

guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the

fiery stones. You were blameless in your ways from the day you were created till wickedness was

found in you.

What happened to this Adam who was create by God on the sixth day?


This statement seems to indicate that the one who was in Eden the garden of God was became

wicked and was turned out. The possibility that the first Adam joined his wife Lilith and produced

countless demons seems to indicate that God decided to create the specific second Adam

(ha-Adam) within Eden. If the first Adam was created by word of God and not from earth, this is

justified. We are not specifically told how the first Adam was created. Here is the verse:

Gen 1: 26 And God said, Let us make man in our image, after our likeness: and let them have

dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the

earth, and over every creeping thing that creepeth upon the earth.27 So God created man in his

own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the

earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and

over every living thing that moveth upon the earth.

This Adam was created in the image of God, both male and femalewith the total freedom of choice

as one of the sons of God. In that case, he already had immortality - he must have eaten the fruit of

the Tree of life while in the Garden. Or did he die since the wages of sin is death?

The Mishna tells us that he was also seduced by succubae, generating demonic offspring (Eruv.

18b; Gen. R. 20:11; PdRE 20).

In the second Adam we are specifically told how he was produced. Only Adam was made not as

Male and Female but as an androgynous. God took care that he had his female part wihin Adam

himself to make any conflict between them and to produce unity within them.

Gen 2: 7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the

breath of life; and man became a living soul.

This is certainly one of the ways of solving the problem.

has thought about this possibility of two Adams.

I have not come across any other who

It was then that God separated the Garden in Eden by a wall to protect Adam.

Gen 2:8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he

had formed.

This was indeed an earthly garden and was accessible to spiritual beings through the spiritual





There are other, simpler ways to solve the contradiction. For example, Rashi, Rashbam and Radak

all assume that Gen. 1:26-27 was meant as a general statement and that Gen. 2 fills the reader in

with the details—a case of klal ufrat—a generality followed by specific detail.

Actually Jesus citation (Matthew 19:3–6 and Mark 10:6–9) which evidently can only refer to the

physical ha-Adam whose progeny alone continued on earth. At the time after the creation Adam

and Eve they were made male and female. Jesus does not mention the "made in the image of

God" part in either quotes that uniquely identify the first creation of mankind.

Mat. 19:3 And Pharisees came up to him and tested him by asking, s“Is it lawful to divorce one’s wife for any

cause?” 4 He answered, “Have you not read that he who created them from the beginning made them male

and female, 5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and

the two shall become one flesh’? 6 So they are no longer two but one flesh. What therefore God has joined

together, let not man separate.”

Mark 10:6 But from the beginning of creation, ‘God made them male and female.’ 7 ‘Therefore a man shall

leave his father and mother and hold fast to his wife,1 8 and the two shall become one flesh.’ So they are no

longer two but one flesh. 9 What therefore God has joined together, let not man separate.”

According to Aristophanes, there were three original genders, each globular in shape and

four-footed: an all-male form, an all-female form, and a form that included both sexes. These

humans were so large and powerful that they considered ascending into the sky to attack the gods.

Because the strength and intelligence of these forms threatened the gods’ authority, Zeus and his

divine cohorts split each of these forms into two halves.

Third gender or third sex is a concept in which individuals are categorized, either by themselves or

by society, as neither man nor woman. It is also a social category present in societies that

recognize three or more genders. The term third is usually understood to mean "other"; some

anthropologists and sociologists have described fourth,] fifth, and "some" genders. Biology

determines whether a human's chromosomal and anatomical sex is male, female, or one of the

uncommon variations on this sexual dimorphism that can create a degree of ambiguity known as

intersex. However, the state of personally identifying as, or being identified by society as, a man, a

woman, or other, is usually also defined by the individual's gender identity and gender role in the

particular culture in which they live. Not all cultures have strictly defined gender roles.

In different cultures, a third or fourth gender may represent very different things. To the Indigenous

Māhū of Hawaii, it is an intermediate state between man and woman, or to be a "person of

indeterminate gender". The traditional Dineh of the Southwestern US acknowledge four genders:

feminine woman, masculine woman, feminine man, masculine man. The term "third gender" has

also been used to describe hijras of India, Bangladesh and Pakistan ] who have gained legal

identity, fa'afafine of Polynesia, and sworn virgins of the Balkans




Hijras of India.

Was Adam a Hijra?

In addition, the other strange midrashic tradition regarding the original man, that he was a giant

stretching from one side of the world to another, makes sense when read in light of Plato. The end

of the passage in Leviticus Rabbah cited above, which states that the image of the original man

stretched from one world to the other, strikingly parallels Aristophanes’ description of the original

humans who planned to attack the gods.






The Garden of Eden (Hebrew גַּן עֵדֶ‏ Gan Eden) or (often) Paradise, is the biblical "garden of God",

described most notably in the Book of Genesis chapters 2 and 3, and also in the Book of Ezekiel.

Genesis 13:10 refers to the "garden of God" (not called Eden by name) and the "trees of the

garden" are mentioned in Ezekiel 31. The Book of Zechariah and the Book of Psalms also refer to

trees and water in relation to the temple without explicitly mentioning Eden.

The word ‘Eden’ is defined by Strong’s dictionary as:

5731 ‘Eden, ay’-den; (masc.); Eden, the region of Adam’s home

5730 ‘eden, ay’-den; (fem.) `ednah, ed-naw’; delicate, delight, pleasure.

Genesis 2:8-10 Now YHVH Elohim had planted a garden in the east, in Eden; and there he put the

man he had formed. And YHVH Elohim made all kinds of trees grow out of the ground--trees that

were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the

tree of the knowledge of good and evil. A river watering the garden flowed from Eden; from there it

was separated into four headwaters.

The second part of the Genesis creation narrative in Genesis, opens with YHWH Elohim creating

the first man (Adam), whom he placed in a garden that he planted "eastward in Eden". And

out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for

food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

Traditionally, scholars favored deriving the name "Eden" from the Akkadian edinnu, derived

from a Sumerian word edin meaning "plain" or "steppe".

Eden is now believed to be more closely related to an Aramaic root word meaning "fruitful,


Another interpretation associates the name "Eden" with a Hebrew word for "pleasure"; thus the

Douay-Rheims Bible in Genesis 2:8 has the wording "And the Lord God had planted a

paradise of pleasure" (rather than "a garden in Eden"). The Hebrew term is translated

"pleasure" as in Sarah's secret saying in Genesis 18:12.




Mesopotamian myth of a king, as a primordial man, who is placed in a divine garden to guard

the Tree of life.

Eden and its rivers may signify the real Jerusalem, the Temple of Solomon, or the Promised


It may also represent the divine garden on Zion, and the mountain of God, which was also

Jerusalem. The imagery of the Garden, with its serpent and cherubim, has been compared

the images of the Solomonic Temple with its copper serpent (the nehushtan) and

guardian cherubs.


From this passage we learn that the garden was planted by YHVH of Elohim in the land of Eden.

Eden itself describe the area inside of which YHVH built a walled garden with gates for Adam and

Eve. The garden was watered by a river which flowed from Eden. The Talmud indicates that all

of the water in the world originated in Eden.

The old Iranian language Avestan had a noun pairidaēza-, "a wall enclosing a garden or orchard,"

which is composed of pairi-, "around," and daēza- "wall." The adverb and preposition pairi is related

to the equivalent Greek form peri, as in perimeter. Daēza- comes from the Indo-European root

*dheigh-, "to mold, form, shape." Zoroastrian religion encouraged maintaining arbors, orchards,

and gardens, and even the kings of austere Sparta were edified by seeing the Great King of Persia

planting and maintaining his own trees in his own garden. Xenophon, a Greek mercenary soldier

who spent some time in the Persian army and later wrote histories, recorded the pairidaēzasurrounding

the orchard as paradeisos, using it not to refer to the wall itself but to the huge parks

that Persian nobles loved to build and hunt in. This Greek word was used in the Septuagint

translation of Genesis to refer to the Garden of Eden, whence Old English eventually borrowed it

around 1200.




There are several suggestions as to the original land called Eden and the location of the garden.



Robert McRoberts gives a detailed account of one of the possible place following the clues based

on the description of the Bible leading to a place in the lost city of Akad.

Here are his reasons:

10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.

This simply gives the picture of one river from Eden flowing out and joining four separate rivers. The

description is supposed to help us locate the garden.

In verse 10, the ancient Hebrew word used is nahar which generally refers to a large river like the

Nile or Euphrates, but it can also mean the sea.

11 The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;

The name Pishon comes from the root puwsh, which means to grow fat, spread out, or be scattered.

If a traveler went south on the Tigris this is exactly the condition they would find as the river gives

way to marshland.

12 and the gold of that land is good; there is bdellium and the onyx stone.

Following the river into the sea and continuing along its eastern bank will take a traveler around the

harsh deserts of southern Iran and Pakistan. Indeed the word Havilah can be traced to the root

chuwl which means circular, to twist or whirl, or writhe in pain and the root chowl which means


The identification of Havilah as a source for bdellium, a resin for incense making, and onyx further

points to Iran and Pakistan. The Greek writer Theophrastus, and Pliny the Elder both identified




areas in Afghanistan as the source of bdellium and even today Pakistan is one of the few suppliers

of Onyx.

13 And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.

Gihon comes from the root giyach, which means to gush forth. This may well have described how

an ancient traveler would experience the mighty Euphrates as it finally emptied into the Persian

Gulf. By following the western bank of this course the traveler would eventually find themselves

rounding the Arabian peninsula and encountering Africa wherein lies the expected land of Cush,

ancient Ethiopia.

14 And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the


Modern maps still show how the Tigris River follows the eastern flank of the land known as Assyria

by the Greeks and Ashur by its inhabitants. The Euphrates was presumably so well known that it

needed no appellation. This leaves us with four rivers that are joined by canals forming a large

x-shaped river network.

So where does this place the garden? If we look for a river that flows out of the steppe and enters

near the joint course of the Tigris and Euphrates rivers the eye cannot help but be drawn to the

Diyala River in eastern Iraq. Even today Iraq’s Diyala Province is known for its oranges and boasts

one of the largest olive groves in the region.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

The introduction of man into the garden to “dress and keep” further reveals the language of

commerce. The term “dress” is abad in Hebrew. Abad means to serve as a laborer or in this case

perhaps as a husbandman. This meaning is reinforced by the word “keep” which in the ancient text

is shamar, a word that means to stand guard over.

The records from ancient Iraq are replete with contractual arrangements between landlords who

owned large herds and groves and the shepherds and guardsmen who tended their flocks and

foodstuffs as specialized laborers. The advent of large scale animal husbandry and irrigated

agriculture together with the connection to the world by vast trade networks is part of the legacy of

Mesopotamia. Fenced in groves and secure animal pens would have been commonplace and well

known in Babylonia at the time of the Hebrew Captivity when it is possible the Genesis accounts




were written. During this time Akkad and the Akkadian Empire would have been remembered in

legends of a golden age that ended due to the sins of its rulers."




Juris Zarins (born 1945, in Germany) is an

American-Latvian archaeologist and

professor at Missouri State University, who

specializes in the Middle East. In 1983, Juris

Zarins proposed the head of the Persian Gulf

as the location for Eden. where the Tigris and

Euphrates Rivers run into the sea, from his

research on this area using information from

many different sources, including LANDSAT

images from space. In this theory, the Bible’s

Gihon River would correspond with the Karun

River in Iran, and the Pishon River would

correspond to the Wadi Batin river system

that once drained the now dry, but once quite

fertile central part of the Arabian Peninsula.

His suggestion about the Pishon River is

supported by James A. Sauer (1945–1999)

formerly of the American Center of Oriental

Places associated with Eden by various

scholars in Middle East.

Here is a map which locates the possible

positions of the Garden of Eden as the scholars

tried to locate this long lost paradise.

Here are some maps which I have collected

from the internet just to show how people have

been searching for the lost




Eden in America.




Eden in China




There are many other placed suggested by biblical scholars.

Here is a map that locates a few.




For details see: http://www.biblemysteries.com/library/edens.htm " In Search of Eden" - D Laing

also http://www.ldolphin.org/eden/



Genesis describes both the Tigris and Euphrates as originating in the Garden of Eden. One

argument against placing Eden in that area is that the flood, in Noah’s day might have removed all

traces of the rivers associated with Eden, in Genesis. There is no reason to believe that the Tigris

and Euphrates rivers are the same as the post diluvian rivers by those same names.

If the Garden of Eden had really been near the sources of the Tigris and the Euphrates, then the

geographic location would be generally in the region of the Taurus Mountains of Anatolia (in today's


As seen above most people assume that the garden of Eden was located somewhere near the

Persian Gulf. It could be the island Dilmun (now Bahrain). One recent claim by archaeologist

David Rohl puts the Garden of Eden in northwestern Iran, in a river valley east of Sahand Mountain,

near Tabriz.

Others points out places in Africa. Many speculations as to an African location stem from the

scientific evidence that human life is believed to have originated there. A passage in the Talmud

points to the interior of Africa as a possible location of Eden (Tamid 32b). Alexander the Great is

supposed to have found the entrance of the Garden in Africa which are governed exclusively by


The Garden of Eden

from the fifteenth century illustrated manuscript

the Très Riches Heures du Duc de Berry

A walled Garden

Others point to Java islands, Mohen Jodero-Harappa of Indus Valley (now in Pakistan on Indus

River), the island of Sri Lanka, the Seychelles, and Sundaland in the South China Sea There

have been attempts to tie the location of Eden with the mystical sunken land of Atlantis. Some

even suggest that the place of Eden covered the whole of Africa




We should remember that before continental drift happened the whole land of all continents were

together as one unit.

Jerusalem was probably the umbilical cord that connected the fetus to the mother. We can see

why the four rivers flow from the naval into India, Ethiopia and the fertile crescent. Which are the

nearest neighbors.

In Latter-day Saint (Mormon) theology, the Garden of Eden is believed to have been located at

what is now inside the city limits of Independence, Missouri. The Urantia Book (1955), considered

by some as a channeled revelation assumed to come from angelic beings, places the Garden of




Eden in a long narrow peninsula projecting westward from the eastern shores of the Mediterranean

Sea which was long ago submerged in connection with volcanic activity.


How was the world created?

When God created the world, He didn’t create it as a vast expanse of existence all at once. Rather,

He created a single point, and from there, He drew out the entire universe.

This is similar to the big bang theory. When the unknowable Ein Sof Aur came to be a knowable

existent being he started the universe with a single point. How could a point which does not have

any dimension become a reality remaining secret, the point being of immensly dense evidently

exploded into vast universe as we know it today.

This is the Hebrew tradition of creation. In Jerusalem on a hill where now sits a Mosque, there is a

stone. That stone is called the Even Shetia, literally the Foundation Stone. From that stone the

entire Universe was drawn out. In other words, when God created the world, there was a single

point of contact between this physical world and the world beyond in other dimensions which we

call Heavens.

It is on this stone was Abraham was asked bring his son Isaac as a sacrifice to God so that he his

and progeny may be eternally bound to holy God as priests to the world. It was on this stone that

Jacob dreamed where he saw the ladder connecting Heaven and

Earth and angels going up and down on it.

Around that stone stood the two Holy Temples. In the first

Temple, the Holy Ark – with the Torah tablets - sat on top of that

Foundation Stone, and around it was the Holy of Holies;

around the Holy of Holies was the Sanctuary; around the




Sanctuary was the Courtyard of the


around that was Jerusalem;

and around Jerusalem -- the universe.

Thus the the tablets represent the Tee of Life, and the Garden of Eden was recreated in the Temple.

And it is around that stone that we will see the Third and final Temple inaugurated in the month of


Michael A. Fishbane describes the Garden of Eden as “an axis mundi. From it radiate primal

streams to the four quarters. . . . It is the navel or omphalos,” and the tree of life stands at “the

center of this center.”

Explaining the choice of a tree to represent the concepts of life, earth, and heaven in ancient

cultures. Ezekiel 28:13 places Eden on the mountain of God. “Eden, as a luxuriant cosmic

mountain becomes an archetype or symbol for the earthly temple.” Described by Isaiah as “the

mountain of the Lord’s house” (Isaiah 2:2), the Jerusalem temple can be identified—like Eden—as

a symbol of the center. Israelite traditions asserted that the foundation stone in front of the ark

within the Holy of Holies of the temple at Jerusalem “was the first solid material to emerge from the

waters of creation [see Psalm 104:7–9], and it was upon this stone that the Deity effected creation.”

As a famous passage in the Midrash Tanhuma states:

"Just as a navel is set in the middle of a person, so the land of Israel is the navel of the world [cf.

Ezekiel 38:12; see also Ezekiel 5:5]. . . .

The land of Israel sits at the center of the world;

Jerusalem is in the center of the land of Israel;

the sanctuary is in the center of Jerusalem;

the Temple building is in the center of the sanctuary;

the ark is in the center of the Temple building; and the foundation stone,




out of which the world was founded, is before the Temple building. [John T. Townsend, ed.,

Midrash Tanhuma, 3 vols. (Hoboken, NJ: Ktav, 1989–2003), Qedoshim 7:10, Leviticus 19:23ff.,

part 1, 2:309–10.]

So much for the efforts to identify the location of Eden.

In the rabbinic writings, Eden, like Jerusalem, is simultaneously located on earth and within the

precincts of heaven (M. Ber. 5:3). The Sages describe an earthly garden, Gan Eden shel ha-Aretz,

which mirrors (imperfectly) the heavenly Garden, Gan Eden shel Malah or shel Elyon. Eventually

there evolves an idiomatic and symbolic distinction between Gan and Eden. Gan is the earthly

portion, while Eden is the locality where the righteous dead reside (Shab. 119a; Ber. 18a; Ket. 103a;

Zohar III:182b).

The Cave of Machpelah is the entryway to the higher Eden (Mid. Teh. 92:6). Its entrance is guarded

by myriads of Angels, who welcome the righteous dead, garbing them in glory. Each dead Soul

rests beneath their individual canopy and partakes in delicacies. Each heavenly day, the person

undergoes a complete life cycle, being a child in the morning, a youth in the afternoon, and a

mature adult in the evening. Every variety of fruit and spice tree grows there, each of unsurpassed

beauty and fragrance (Yalkut Bereshit 20; Ber. 34b).






In my study on Genesis 1:1 I have shown that the very first letter of the Bible is beit the second

letter of the Hebrew alphabet, the first being Alef. The first represents the God who can be known

when He transformed from beyond existence to existence. His first concern was to make a home

- a beit - for His family. My interpretation is that God created the universe so that He could live with

his Sons and Daughters in constant communion. . The whole creation is thus considered as

God's home, where he lives with his children communing and enjoying with them. In this sense

the whole creation is a temple. If we look at the Biblical picture of the Universe we will see the

three dimensional aspect of Universe is comparison with the Tripartriate structure of the temple.

Tripartiate Structure of Universe compared to the


Just as there was a tripartite sacred structure to the Temple, there is a tripartite structure to creation

with Garden of Eden standing as a Holy of Holies, Eden and earth as Holies and Universe as the

Sanctuary. This will usher in the concept that earth was initially created to act as the Garden of

the Universe with man as the high priests to bring salvation to the whole universe. God sits on the

throne in the Holy of Holies in Heaven.




Universe as a temple simply implies that the universe was built as a home for God to live with his


As far as we know, this failed in at least some dimensions, as we see in the fall of Lucifer.

But as we have seen, the very first attempt in the physical world, the creation of Adamites on the

earth as male and female also somehow did not work.

Hence we see that God created one man called as Adam (if we assume two Adam theory is correct)

or God chose one man called Adam from this mankind and separated him from the wide open earth

as a sojourner and moved him into a walled Garden inside Eden towards the East. This was the

renewed attempt to make a place where God could commune and walk with his human children.

Knowing the Fathers heart he was finding a way to redeem them without violating their freedom

and the freedom of choice.

When even this experiment failed, and Adam and Eve were forced to be sent out, lest the selfish

community of children of Adam, eat of the fruit of the tree of life and be immortal and life will end up

for them as eternal hell. To avoid this Adam and Eve were sent out of the Garden of Eden and the

doors of Eden were closed and locked.

Again God selected a small group of his sons to start off the new experiment with a 'movable

sanctuary' as the starting point in place of Eden. When they again moved from the wanderers to

settled agriculturalist it was converted into a Temple a permanent place of contact.. Hence it is

natural to see a comparison between the Sanctuary of the wandering period of Israel, theTemple in

Jerusalem and the Garden of Eden. They are all the point of contact of God with his children

which He longed for and for which he created the earth and all its life and structures.

In this chapter we will look at the Garden of Eden as a Temple and thus the first Sanctuary.

(Lifsa Schachter: http://jbqnew.jewishbible.org/assets/Uploads/412/jbq_41_2_gardenofeden.pdf;

9 Reasons The Garden of Eden Was a Temple:Derek Rishmawy:


G.K. Beale (Gregory K. Beale: Eden, the Temple, and the Church's Mission in the New Creation:JETS48/1 (March

2005) 5–31 http://www.etsjets.org/files/JETS-PDFs/48/48-1/48-1-pp005-031_JETS.pdf) gives 9 arguments/lines of

reasoning for that point (pp. 617-621):

The Garden of Eden, the Ancient Temple, and Receiving a New Name

By Alex Douglas



1. Temple as presence of God-

In the later OT the Temple was the place of God’s special presence where he made himself known

and felt to Israel. That is exactly how his walking with Adam and Eve in the Garden is depicted.

(Gen. 3:8) 1.

God walks in both the Garden of Eden and the Tabernacle.

Exodus 25:8, God simply states, “And let them make me a sanctuary [literally, “a holiness”]; that I

may dwell among them.” Though the English translation suggests that the edifice was meant to be




the actual dwelling place of God, the Hebrew term shakan, translated as “dwell,” implies a

nonpermanent residence. In other words, while the verb can signify a long stay, it does not

necessarily suggest an indefinite stay. In light of this, it may be more accurate to view the

tabernacle as more of a meeting place rather than as a permanent dwelling place of God.

Genesis 3:8 And they heard the voice of the Lord God walking in the garden...

Leviticus 26:11-12 And I will set my tabernacle among you...And I will walk among you...

2. Adam as High Priest.

Adam is placed in the garden to “cultivate (abad)” and “keep (samar)” it (Gen 2:15). The same two

words are translated elsewhere “serve” and “guard”, and when they appear together, they are

either referring to Israelites serving or obeying God’s word, or more usually, to the job of the priest

in guarding and keeping the Temple.

Num, 3:7-8 They shall keep guard over him and over the whole congregation before the tent of

meeting, as they minister at the tabernacle. 8 They shall guard all the furnishings of the tent of

meeting, and keep guard over the people of Israel as they minister at the tabernacle. (Num. 3:7-8;

8:25-26; 1 Chron. 23:32) Elsewhere Adam is portrayed dressed in the clothes of the high priest,

functioning as a high priest. (Ezek 28:11-19; see Beale, pg. 618 on this for more argumentation.)

The tabernacle used gold and onyx stones as decorating material for the tent, the objects inside,

and even the priest’s outfits. These materials were known to come from the pre-flood region of

Havilah (India), likely were Eden was located (Genesis 2:12

Special garments are required in both places

Genesis 3:21 For Adam and for his wife the Lord God made leather coats [ketonet]...

Exodus 28:4 And these are the garments which they shall make...an embroidered coat

3. The tree of life as the Lampstand.

The tree of life served as a model for the lampstand, which was clearly shaped as a tree, in the


The menorah itself was formed mikshah, that is, beaten from a single piece of pure gold that

weighed 3,000 shekels of silver (nearly 100 pounds). It was a highly decorative work that had

seven branches (with seven lamps), nine flower blooms, eleven fruits, and twenty two cups, all that

were "one" with its substance (Exod. 25:31). The central shaft held the light of the shamash

(servant lamp), and served as the base for the other branches. According to the Talmud, the

menorah measured eighteen tefachim (i.e., "palms") in height (from the base to the start of the

lamps), or roughly 5.25 feet. It is called the "lamp of God" in the Scriptures (1 Sam. 3:3).




4, Temple Carvings Represent Garden.

Israel’s later Temple was made with wood carvings of flowers, palm trees, etc. meant to recall

Eden’s garden brilliance (1 Kings 6:18, 29, 32, 35); pomegranates were also placed at the bottom

of the two stone pillars in the Temple. (7:18-20)

1 Kings 6:18 The inside of the temple was cedar, carved with ornamental buds and open flowers.

All was cedar; there was no stone to be seen. ….

29 he carved all the walls of the house round about with carved figures of cherubims and palm

trees and open flowers, within and without .

The items within the temple were also decorated to represent a garden. The two great pillars

leading to the inner court were adorned with lilies, and they were decorated as two large trees,

being covered with two-hundred pomegranates each (see 1 Kings 7:19–20). Just as the pillars, the

golden menorah in the sanctuary was envisioned as a tree, and in its description we hear that it had

“branches,” “flowers,” and “bowls made like unto almonds” (Exodus 25:31–33).

Ten similar lampstands lined the sides of the inner sanctuary (see 1 Kings 7:49), and with each

modeled as a tree, the effect must have been similar to walking into a forest. Further reinforcing

the impression of a garden scene were the animals depicted throughout the sanctuary.

Washbasins covered with “lions, oxen, and cherubims” (1 Kings 7:29) could be found within the

temple, and the great bronze laver stood on twelve oxen and was decorated “with flowers of lilies”

(1 Kings 7:25–26).




5. Facing East.

The Tabernacle and the Temples (both the first and the second temple) were constructed so

that, the entrances faced east, while the Holy of Holies is in the west side.

Eastern churches on the other hand places their Holy of Holies facing East so that the windows of

the sanctuary will glow with the rising sun. This is in opposition to the Garden of Eden. The

reason for this facing towards the East is the scriptural statemen the "As the sun rises in the east

and goes towards the west;so shall be the coming of the Son of Man' Thus the second coming of

Jesus is from the East and Christians await the coming of the redeemer from that direction.

The entrance to the Temple however was to the east facing towards the west. (Ex. 15:17), just as

the end-time temple prophesied in Ezekiel is 40:2, 6; 43:12 (see also Ezek. 28:14, 16)

6. Tree of Knowledge of the Good and Evil as the Ark.

The tree of the knowledge of good and evil and the ark of the covenant both were accessed or

touched only on pain of death. Also, both were sources of wisdom.

The knowledge of the Good and Evil is evidently the laws. Just as the physical laws controls the

physical world, the moral laws controls the moral world. Any violation of the law will lead to

consequent punishment. Thus in the sanctuary and the temple it is represented by the Ark of the

covenant inside of which is the two plates that were written by the hand of God - the ten

commandments. Ten commandments are only the basics. God will instrunct his children other




principles and laws to be careful and this is giver at the Ark where God will meet with the High

Priest. Thus it is the ark which is the place of meeting of God with the High Priest.

Exodus 25:17 “Make an atonement cover of pure gold—two and a half cubits long and a cubit

and a half wide. 18 And make two cherubim out of hammered gold at the ends of the cover. 19

Make one cherub on one end and the second cherub on the other; make the cherubim of one piece

with the cover, at the two ends. 20 The cherubim are to have their wings spread upward,

overshadowing the cover with them. The cherubim are to face each other, looking toward the cover.

21 Place the cover on top of the ark and put in the ark the tablets of the covenant law that I will give

you. 22 There, above the cover between the two cherubim that are over the ark of the covenant law,

I will meet with you and give you all my commands for the Israelites.

Inside the ark is the two tablets of the law which represents the fruit of the knowledge of what is

right and what is wrong. It is the law that brings the death sentence. Since no one can live exactly

by law alone as it is not interpreted in the Spirit. Violation of the slightest from the law brings its

sentence of death. It is also the tree of life.

The rollers that hold a Torah scroll are known by Jews, as the “Tree of Life”.

Proverbs 3:13-20 Blessed is the man who finds wisdom (Torah), the man who gains

understanding, … She is a tree of life to those who embrace her; those who lay hold of her will be


The prayer when the Torah is returned to the ark was :

“Return O God, to the myriads of Israel’s families. Arise God to Your resting place, You and

Your mighty ark. Clothe Your priests with righteousness. May those who have experienced Your

faithful love shout for joy. For the sake of Your servant David, don’t delay the return of Your


“I give you good instruction; do not forsake My Torah. A tree of life it is for those who take hold of it,

and blessed are the ones who support it. It’s ways are ways of pleasantness, and all it’s paths are

peace. Long life is in it’s right hand, in it’s left are riches and honor. God was pleased for the

sake of His righteousness, to render the Torah great and glorious.”




The narrative describing the construction of the tabernacle is in seven segments

(Exodus 25:1; Exodus 30:11, 17 , 34 ; Exodus 31:1 , Exods 31: 12 ).

The sixth segment—Exodus 31:1 describes the Spirit of God fills men to create and craft the

objects for the tabernacle.

The seventh segment—Exodus 31:12 reminds the nation of keeping the sabbath.

These two segments both correspond nicely with the sixth and seventh days of Creation in Genesis

The Synagogue also in some form reflect the Garden of Eden


The following diagram depicts the synagogue AND it also depicts the Garden of Eden. The

synagogue walls around Gan Eden. The Tebah, or Bimah for the Ashkenazi, is an elevated

platform in the center of the synagogue, just as the Tree of Life was in the center of the garden, so

also is the grasping and the reading of the Torah done in the center of the synagogue. The wooden

rollers for a Tolrah scroll are called “the Tree of Life”. The book of Mishle (Proverbs) calls the Torah

the Tree of Life.

Here is the layout of the synagogue:


A = Hechal (the Ark) – storage for the Torah scroll.

B = Small Teba (Lectern) from where the Chazzan leads the services.

C = Seats for the Officers of the Congregation (most synagogues have the seating either

horizontally with some inclination or vertically).

D = Seats for men who sit on the first floor and women in the second floor or atrium.

E = The greater Tebah, or Bimah, (raised platform) on which the Torah is read and the Hakham

delivers his Sermon. Here is where we grasp the Tree of Life and read the Torah!

Behind the greater Tebah usually there are seats reserved for the Hakhamim and this seating is

also known as the seat of Moshe.





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