Humanity [Adam], created by G-d [Elohim] the Ruler of all creation, is appointed a substitute [Set] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keinan]. But strength from G-d [Mahalaleel] descended [Yered] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushelach] and was made low, sent to die [Lemech], He brings rest and comfort [Noach], and His name has become renowned [Shem], He delivers humanity from hot punishment [Cham] and deception [Yefet]. Introduction: When reading the Torah in English we often become weary of the listing of names. To our own detriment we sometimes avoid chapters that, due to their genealogies, seem tiresome or in some way less important to us. In Hebrew, as in many other languages the names of individuals carry deep meaning and affect not only the named individual, but also the community, history and future of those named. With regard to the literal lineage of the Jewish people and the subsequent literal lineage of the Messiah, these seemingly unimportant chapters of genealogies become essential elements in the meta-narrative of G-d’s story. If we glean nothing else, we must understand that from these lists of personal names G-d is conveying His deep love and concern for each and every individual in His creation. When the meanings of individual names within a genealogy are joined together they often tell a story of their own. This story will submit to the p’shat (plain meaning) in the same way that all interpretation must, however, the meaning in the names is a remez (a hint). It produces from the p’shat (plain meaning) a further layer to our interpretation that illuminates the greater mystery of the entirety of Scripture. This is especially true of Genesis 5. What is clear is that this genealogy is intended to communicate the importance of Adam’s righteous son (progeny), Noach (rest, comfort), through Set (Appointed, substitute), those who are associated with Noach’s righteousness (comfort, rest) will come to be known as, “B’nei Hei-Elohim” (Sons/children of G-d). The wicked, on the other hand, are those who will wear the title, “B’not ha-adam” (daughters/children of humanity) [Gen. 6:2]. Chapter 4 ended by naming the ultimate fruit of the wicked, who began to blaspheme the Name of HaShem, a Hebrew idiom indicating the root of all evil, which is idolatry. Chapter 5 now juxtaposes the wickedness of the majority against the righteousness of the few, and in turn leads the reader to the judgement of the flood. It is at the flood that the line of Kayin ends but the line of the appointed substitute, Set, continues through Noach (rest). Thus the text hints at the greater mystery of the redemption of humanity through the ultimate appointed substitute, Yeshua our Messiah. THE TEXT: GENESIS 5 Gen 5:1 This is the scroll of the generations of Adam (man, red, of the earth). In the day that Elohim (Creator, Judge, Ruler) created from nothing (bara), Adam (man, red, of the earth), in the likeness of Elohim (Creator, Judge, Ruler) made He him; The chapter begins by explaining in true Hebrew ambiguity, that this is a record of the generations of both the individual Adam and of humanity, also Adam. In the same way that Genesis 2 establishes its account in the beginning by referencing the creation, Genesis 5 establishes itself in the sixth day as an accurate record of the literal genealogy that proceeds from Adam (the man and the humanity). G-d (Elohim) the Creator is named as Judge and Ruler of the generations of humanity, just as He is Judge and Ruler over all creation. Gen 5:2 Remembering (zachor) male and female created He them; blessing them, and calling their name Adam (man, humanity, red, of the earth), in the day when they were created from nothing (bara). The Hebrew word, “zachar” which is translated male, also means to, “remember”. The creation of humanity is being remembered here. This sets in place an important rhythm of spiritual and physical convergence that will one day be given and codified as Torah through the events that will occur on Mt Sinai. The Talmud explains that a man without a woman is incomplete: “For it is said, ‘He created them male and female… and called their name Adam (man)’” –Yevamos 63a Simply put, we need each other. The Rav Shaul (Paul the Apostle) affirms the Talmudic understanding in his letter to the Corinthian body of believers (ecclesia). “Nevertheless, neither is a wife separate from her husband, nor a husband separate from his wife, in the L-rd.” –1 Corinthians 11:11 Gen 5:3 And Adam (man, red, of the earth) lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Set (appointed, substitute): The account of the birth of Set makes a stark distinction by rendering, “in his own likeness” as a reference to Adam himself. This means that whereas Adam and Chavah were created directly from nothing through earth matter, “in the image and likeness” of G-d, whereas Set is a product of their already created substance and is therefore born in the image and likeness of his parents, as represented by Adam. Therefore, Set is a foreshadowing of the appointed substitute Yeshua. A unity (echad) of G-d’s Spirit and the womb of humanity. The years lived until the birth of Set are understood to refer to the years Adam lived from his creation. The subsequent births recorded in this chapter can also be calculated to relate to the point of creation by adding the 130 years lived by Adam up till this point to the number of years each person had lived at the birth of the respective child. Gen 5:4 And the days of Adam (man, red, of the earth) after he had begotten Set (appointed, substitute) were eight hundred years: and he begat sons and daughters:
Gen 5:5 And all the days that Adam (man, humanity, red, of the earth) lived were nine hundred and thirty years: and he died. Gen 5:6 And Set (appointed, substitute) lived an hundred and five years, and begat Enosh (mortal): Gen 5:7 And Set (appointed, substitute) lived after he begat Enosh (mortal) eight hundred and seven years, and begat sons and daughters: Gen 5:8 And all the days of Set (appointed, substitute) were nine hundred and twelve years: and he died. Gen 5:9 And Enosh (mortal) lived ninety years, and begat Keinan (fixed, dwelling, room, lament): Gen 5:10 And Enosh (mortal) lived after he begat Keinan (fixed, dwelling, room, lament) eight hundred and fifteen years, and begat sons and daughters: Gen 5:11 And all the days of Enosh (mortal) were nine hundred and five years: and he died. Gen 5:12 And Keinan (fixed, dwelling, room, lament) lived seventy years, and begat Mahalaleel (Praise, fame, strength of G-d): Gen 5:13 And Keinan (fixed, dwelling, room, lament) lived after he begat Mahalaleel (Praise, fame, strength of G-d) eight hundred and forty years, and begat sons and daughters: Gen 5:14 And all the days of Keinan (fixed, dwelling, room) were nine hundred and ten years: and he died. Gen 5:15 And Mahalaleel (Praise, fame, strength of G-d) lived sixty and five years, and begat Yered (descend, come down): Gen 5:16 And Mahalaleel (Praise, fame, strength of G-d) lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: Gen 5:17 And all the days of Mahalaleel (Praise, fame, strength of G-d) were eight hundred ninety and five years: and he died. Gen 5:18 And Yered (descend, come down) lived an hundred sixty and two years, and he begat Chanoch (initiate, discipline, narrow, dedicate, train up): Gen 5:19 And Yered (descend, come down) lived after he begat Chanoch (initiate, discipline, narrow, dedicate, train up) eight hundred years, and begat sons and daughters: Gen 5:20 And all the days of Yered (descend, come down) were nine hundred sixty and two years: and he died. Gen 5:21 And Chanoch (initiate, discipline, narrow, dedicate, train up) lived sixty and five years, and begat Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) The meaning of Metushelach, is difficult because the Hebrew is somewhat ambiguous. This is why we are wise to include all the meanings associated with the name. Some have concluded a scribal error or manipulation that gives birth to the reading, “Death and Sent”. From the Hebrew, “Mavet/Moot” (Death) and the verb, “Shalach” (Sent). However, the vav (Hebrew Character) is placed after the two other Characters in the Hebrew root form of Mavet, making the reading difficult at best. The subsequent meanings follow the respective Hebrew root forms. “Moreover, Chanokh, in the seventh generation from Adam, also prophesied about these people, saying, “Behold! Adonai came with tens of thousands of His holy ones 15 to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness, which they have done in such a godless way, and for all the harsh words these godless sinners have spoken against Him.” –Y’hudah/Jude 14-15 Some suppose that this scripture from Y’hudah (Jude) indicates that the prophecy in question is written in the meaning of the name Chanokh gave to Metushelach. This is a tenuous assertion at best but does nothing to diminish the clear story of redemption being told through the succession of names given in the genealogy of Genesis 5. Gen 5:22 And Chanoch (initiate, discipline, narrow, dedicate, train up; or, death and sent) walked (halakh) with Elohim after he begat Metushelach (man who is a branch, shoot, spear; or, death and sent) three hundred years, and begat sons and daughters: Gen 5:23 And all the days of Chanoch (initiate, discipline, narrow, dedicate, train up) were three hundred sixty and five years: Gen 5:24 And Chanoch (initiate, discipline, narrow, dedicate, train up) walked (halakh) with ha-Elohim (the G-d): and he was not; for Elohim took (lakakh: accept, bring, buy, carry away, drawn, fetch, get, infold, mingle, place, receive, reserve, seize, send for, take away, win) him. The seemingly constant reprise, “And he died” is broken here by the phrase, “he was not”. We are told, not that Chanoch died but that G-d infolded him and took him away. This is a powerful living story of hope and the promise of intimate and eternal relationship with G-d. It’s interesting to note that the Hebrew halakh, “to walk” shares its root with lakakh, “to take, infold”. When we walk with G-d we are participating in the present reality of his infolding us and receiving us into eternity through His Son Yeshua. “And Chanoch served in truth before G-d, and behold he was not with the sojourners of earth, for he was withdrawn and he ascended to heaven by the Word of G-d.” –Targum Yonatan “By faith and trust Chanoch was translated that he should not see death; and he was not found, because G-d translated him: for he has had witness borne to him that before his translation he had been well-pleasing unto G-d:” –Hebrews 11:5 Chanoch, the one who is dedicated to G-d and disciples others, is now taken up. This illuminates the already obvious story being told in the meanings of each of the names recorded in this genealogy. Yered had come down, Chanoch goes up and Metushelah, is a branch who is speared/pierced. This remez (hint) found in the names, explains the work of the Messiah so clearly and succinctly we could almost say it disqualifies itself as a remez (hint) or a sod (mystery). Gen 5:25 And Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) lived an hundred eighty and seven years, and begat Lemech (lowering, humbled, powerful): Gen 5:26 And Metushelach (man who is a branch, shoot, spear, forsaken) lived after he begat Lemech (lowering, humbled, powerful) seven hundred eighty and two years, and begat sons and daughters: Gen 5:27 And all the days of Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) were nine hundred sixty and nine years: and he died. Gen 5:28 And Lemech (lowering, humbled, powerful) lived an hundred eighty and two years, and begat a son: Gen 5:29 And he called his name Noach (rest, comfort), saying, this one shall comfort us concerning our work and toil of our hands, because of the ground which HaShem has cursed. The naming of Noach seems to indicate a prophetic affirmation of the promised seed of Genesis 3:17. This emphasizes the covering and atoning role of the flood and its symbolic relevance to the Messianic allegory set in place from the beginning. Gen 5:30 And Lemech (lowering, humbled, powerful) lived after he begat Noach (rest, comfort) five hundred ninety and five years, and begat sons and daughters: Gen 5:31 And all the days of Lemech (lowering, humbled, powerful) were seven hundred seventy and seven years: and he died. The number 777 stands out among the other lifespans listed as being of symbolic significance. Lemech represents those who blaspheme the name of the L-rd and the completion of their wickedness is seen in the years of his life. In other words, at the flood (approximate time of Lemech’s death) the evil of humanity has reached a pinnacle of sinful perfection (777) and must be wiped out for the sake of its own redemption. [For other examples of numbers being used in this way please refer to my articles on Revelation]. Gen 5:32 And Noach (rest, comfort) was five hundred years old: and Noach (rest, comfort) begat Shem (name, renowned), Cham (hot), and Yefet (expansion, open, deceive, flatter, entice). The Story of Redemption in the Names of Genesis 5: There is an obvious prophetic story being told in the meanings of the names recorded in this chapter. There is room for some expansion of this story and slight variations are inevitable due to the multiple English meanings for the Hebrew names and their root forms. I have endeavoured to give a paraphrase based on the wider meanings of the names as follows: Adam (man, humanity, red, of the earth) Elohim (Creator, judge, ruler) Set (appointed, substitute) Enosh (mortal) Keinan (fixed, dwelling, room, lament) Mahalaleel (Praise, fame, strength of G-d) Yered (descend, come down): Chanoch (initiate, discipline, narrow, dedicate, train up, teach) Metushelach (man who is a branch, shoot, spear, forsaken, man of the javelin; or, death and sent) Lemech (lowering, humbled, powerful) Noach (rest, comfort) Shem (name, renowned) Cham (hot, intense, passionate) Yefet (expansion, open, deceive, flatter, entice). Humanity [Adam], created by G-d [Elohim] the Ruler of all creation, is appointed a substitute [Set] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keinan]. But strength from G-d [Mahalaleel] descended [Yered] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushelach] and was made low, sent to die [Lemech], He brings rest and comfort [Noach], and His name has become renowned [Shem], He delivers humanity from hot punishment [Cham] and deception [Yefet]. © 2016 Yaakov Brown "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" Introduction:
At the end of the days of creation we read: “And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee).” –Genesis 1:31 We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all (ha-kol) that had been created was exceedingly good. This means that at the beginning of the Shabbat (Sabbath: seventh day), the day of G-d’s ceasing and his imparting of rest to creation, Satan had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9). What now follows is at least in part, the result of Satan’s choice to rebel against G-d. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4). For at least a small period of time Satan was a guardian Kerub (angelic being: Mighty Approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of G-d, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion. “You have been in Eden the garden of G-d; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tambourines and of your sockets were prepared in you in the day that you were created. You are a Kerub (angelic being: Mighty Approacher) anointed to protect: you were upon the holy mountain of G-d; existing in the midst of stones of fire. You were perfect in your ways from the day that that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness (av’latah) were found in thee.” –Ezekiel 28:13-15 It’s important to remind ourselves that Satan is a created being, he is not pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers). G-d alone is uncreated and pre-existent, eternal from everlasting to everlasting, without end or beginning. THE TEXT GENESIS 3 (Translated by Yaakov ben Yehoshua) Gen 3:1a Now the serpent, snake (ha-nachash) The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Brit Ha-Chadashah presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23). According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection. Yeshua (Jesus) Himself speaks of Satan as being an historical figure: “He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 “And He (Yeshua) said to them, ‘I saw Satan fall like lightning from heaven.’” –Luke 10:18 Some have suggested that the serpent of Genesis 3 is not Satan. However the wider Scriptures confirm that he is indeed the Accuser, Satan. The disciple Yochanan (John), author of the Revelation connects the serpent of Genesis 3 to the person of Satan: “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” –Revelation 12:9 The Rav Shaul (Paul) also links the serpent and the devil in his second letter to the Corinthian ecclesia (community of believers): “But I am afraid that, as the serpent deceived Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.” –2 Corinthians 11:3 In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of Genesis 3 is indeed a snake, a creature of G-d’s creation, however it is a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes (Matthew 8:28-34). The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically, were able to speak prior to the fall of humanity. We are told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake is a type of antithesis to G-d’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that G-d temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent, showing the fallen nature of his own diminished position in creation. Satan is also said to have entered Judas in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm. We must conclude therefore, that this is a real snake and that Satan is inhabiting it and speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in John’s Revelation. Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake. Gen 1:1b was more shrewd, sly, cunning, naked, subtle (arum) than all (meekol) living things (chayat) of the field which had been made (asah: made out of something) by HaShem (YHVH) Elohim. The use of the Hebrew, “arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “arumim” in Genesis 2:25. “Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a Remez (hint) that leads us to a drash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (arumim) together, with a pure naked unity of living (Chayah): found in the complex intensity of body, mind, spirit, heart and core being (lev, nefesh). Therefore in right relationship with G-d, they were unaffected by a sinful or shrewd understanding of there nakedness. Whereas Satan, who had once been part of the unity of G-d’s creation, had now rejected a state of “arumim” innocent nakedness, and traded it for a state of, “arum” shrewdness, and naked cunning. We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by G-d. Not only is Satan created, he is created from pre-existent elements (asah) and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to G-d as the precipitation of the waters is subordinate to Him. Gen 1:1c And speaking (vayomeir) to the woman (ha-ishah) said, “He said, Elohim, did He not, that you could eat of every tree of the garden? The Midrash Ha-Gadol paraphrases the serpent’s question this way: “Is it possible that G-d forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?” This type of question is at its root, conceived of the yetzer ha-ra (evil inclination). It presumes to impugn G-d’s character and provides an excuse for sin. The insinuation is that not only is G-d being cruel and secretive, but that self-control, contrary to G-d’s Spirit at work in us, is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp G-d’s authority, he still pursues his goal by seeking to spoil G-d’s creation. We should note that he is allowed to do this, G-d remains in control. The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam. Gen 3:2 And saying, the woman (ha-ishah) to the serpent, snake (ha-nachash), fruit (meep’rei) trees (eytz) of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed. G-d had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit. Some see here an example of the Talmudic dictum that, “He who adds [to G-d’s words] subtracts [from them]” (b. Sanh. 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (m. Avot 1:1). Either way, this additional phrase gave the snake his opening. “But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB) When we add to G-d’s word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of his time for doing this very thing: “And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘This people honours Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.’ (Isaiah 29:13) Neglecting the commandment of G-d, you hold to the tradition of men.” He was also saying to them, “You are experts at setting aside the commandment of G-d in order to keep your tradition.” –Mark 7:6-9 Gen 3:4 And speaking (vayomeir) the serpent said, to the woman (ha-ishah), “You won’t die or be killed: This is the very moment from the beginning which Yeshua was referring to when He said: “When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44 This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that G-d has placed in each of us by His breath (the emanation of His Spirit). Gen 3:5 For knows (yodeah) Elohim, in the day (b’yom) you consume, eat (achalchem: plural verb) from it, on account of it, you will open your eyes (eiyneiychem: plural) and you will become gods (Elohim), knowing (yodeiy) good (tov) and evil (ra). Not satisfied with simply calling G-d (his creator) a liar, the serpent continues by insinuating that G-d is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (G-d), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed. We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from G-d. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin. Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. G-d had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness. Gen 3:6 And seeing, inspecting, considering (v’teire) the woman (ha-ishah) saw it was good (tov) the tree (ha-eytz) for food, and that it was to the eyes desirable, the tree (ha-eytz) of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate. The common pattern for sin begins prior to and runs through the act.
In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise. It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of G-d as he heard it, but he didn’t. While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her. In tragic juxtaposition to the words of our Messiah, “take and eat, this is my body” Chavah, “took and ate”. The cost of her tasting of this forbidden fruit was that G-d Himself, I the person of Yeshua, would taste death for the sake of her redemption. Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to achieve deity. Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good. Gen 3:7 And the eyes opened of the two of them (sh’neiyhem), and knowing (vayeed’oo) they were naked (eiyroomeem); they stitched together leaves of a fig tree, to make (asah) themselves loin coverings. The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness (eiyrumim). This form of the Hebrew root, “arum” differs from that of Genesis 2:25. Where, “Arumim” specifically means, “entirely naked” in a physical sense, “Eiyrumim” while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root (arum), such as, craftiness, shrewdness, cunning and so on. One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of G-d than they were as gods (elohim). In the service of G-d, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame. What becomes clear is that they did not die a physical death immediately. This is because the commandment of G-d explained that through disobedience to this instruction death would enter the world and eventually, they themselves would die physically. “In the day you consume from it, death will put to death, bring the killing.” –Genesis 2:17 “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:” –Romans 5:12 The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and G-d, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness. “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.” –Titus 1:15 The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner) As a reflection of the G-d seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by G-d’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin. Thus we see that the human being is unable to redeem himself through his own efforts. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:8 And hearing the voice, sound (kol) of HaShem (YHVH) Elohim walking (meet’haleikh) in the garden in the spirit, wind, breath (Ruach) in the day (ha-yom): and they withdrew to hide, the man (ha-Adam) and his wife (ishah) from the face (meepenei) of HaShem (YHVH) Elohim amongst the trees of the garden. The Targums of Onkelos and Jonathan paraphrase this verse as: "The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of G-d.” This is confirmed by the third person of the unity of G-d, seen in the subsequent phrase, “in the Spirit”. The Hebrew, “Ruach” is the same word used of the Spirit of G-d brooding over creation. Therefore we see the Father (YHVH), the Son (Kol: voice; D’var: Word; Memra: Word essence), and the Holy Spirit (Ruach) in restorative action as Elohim (G-d, intense and complex), approaching and calling out to humanity, Adam and Chavah. G-d shows His ahavot (love), rachamim (mercy) and chesed (grace) in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out. Gen 3:9 And called (vayeekra) HaShem (YHVH) Elohim to the man (ha-Adam), and said “Where are you?” The Jerusalem Targum says, “The Word of HaShem Elohim called…” It is G-d with us (Emmanuel, Yeshua) Who comes to us in our need for reconciliation. Why does G-d ask us rhetorical questions when we sin and are isolated from Him? He asks them for our sake. The questions doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?” The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.” Gen 3:10 And he (the man) said, “Your voice, sound (kol) I heard in the garden, and I was afraid, put in fear, in dread, because I was naked (eiyrom: singular); I withdrew and hid. The Targums of Onkelos and Jonathan read, “I heard the voice (kol) of Your Word (D‘var, Memra)”. The Hebrew, “eiyrom” (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between G-d and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the presence of G-d, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for covering. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with G-d. Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, “yare” can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of G-d. John explains this in his first letter: “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” –1 John 4:18 Gen 3:11 And He (G-d) said, “Who told you (singular) that naked (eiyrom: singular) are you? From the tree I commanded you not to eat, have you eaten?” Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. G-d knows the answer, therefore the question is, “Did you receive this knowledge from your creator?” Gen 3:12 And speaking, the man said, “The woman (ha-ishah) whom You gave to be with me, she gave me of the tree, and I ate. Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, “okeil” is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before G-d, making his blaming of Chavah even more sinful. By blaming Chavah, Adam insults G-d directly because Chavah is G-d’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.” Gen 3:13 And saying HaShem (YHVH) Elohim to the woman (ha-ishah), “What is this that you’ve fashioned, made, done (asah)?” And speaking, the woman said, “The serpent (ha-nachash) beguiled, deceived me, and I ate. Once again the question of G-d is rhetorical. It is abundantly clear what Chavah has done, G-d is giving her the opportunity to confess and show repentant action. G-d’s attributes of love, mercy and grace continue to form the greater narrative of this historical account. It is interesting to note the play on words regarding the Hebrew root, “asah” meaning to make or form from something. When G-d says, “What is this that you’ve (asah) made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive construction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus when humanity makes (asah), we often cause deformities in the creative order. We’re unable to bara (create from nothing). Therefore we are faced with the choice to make something good from what G-d has provided in honour of Him, or to make something perverse in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping G-d or we’re worshipping someone or something else. That someone may even be ourselves. Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given only to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit. Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”. Gen 3:14 And speaking, HaShem (YHVH) Elohim said to the serpent (ha-nachash), “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, not having higher intellect, beasts, and above the animals of the field; upon your belly you will walk, move (halakh), and dust, powder, ashes you will eat all the days of you living: G-d doesn’t ask the serpent any questions. G-d asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed his goal of usurping G-d’s authority and hence forth had no intention of returning to the love of G-d. This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of G-d, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10). Gen 3:15 And enmity, hatred (v’eiyvah) I will put between you (serpent) and the woman (ha-ishah), and between your seed and her seed; He (Hoo) shall crush, strike, bruise your head (rosh), and you shall strike, bruise his footprint, heel, footstep (akeiv). One need not be a scholar of the Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpents head of power, thus as the second Adam (1 Corihthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death. Isaiah the prophet speaks of the Messianic child saying: “Therefore HaShem Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel (G-d with us).” –Isaiah 7:14 The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination (yetzer ha-ra). The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It is the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death. “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” –Colossians 2:13-15 (NASB) For the believer there is this promise from G-d for the final crushing of Satan’s (the serpent’s) head beneath our feet: “The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.” –Romans 6:20 “But when the fullness of the time came, G-d sent forth His Son, born of a woman, born under the Torah,” –Galatians 4:4 The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, as alluded to in Galatians 3:16. “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.” –Galatians 3:16 Gen 3:16 To the woman (ha-ishah) He (G-d) said, I will greatly (ha-r’bah) make great, multiply (ar’beh) your pain, hardship, sorrow, toil (b’etzev) and your conception, pregnancy; in pain, hardship, sorrow, toil (b’etzev) you shall bring forth children, sons (B’neeym); and toward your husband will be your desire, longing, craving, stretching out after, overflowing, devouring (t’shookateikh), and he shall rule, have dominion, reign over you. We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing. While the punishment is clearly issued by G-d and the implementation performed at His command, we should note that the third phase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her in an unreasonable way. “But women will be redeemed through child bearing…” –1 Timothy 2:15 The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua. Gen 3:17 And to Adam He (G-d) said, Because you hearkened, listened to, obeyed the voice (kol) of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground (ha-adamah) for your sake, on account of you; in in pain, hardship, sorrow, toil (b’etzev) shall you eat of it all the days of your life, living; G-d shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but G-d is already showing His merciful plan for redemption, even in the way He pronounces punishment. Adam is punished based on the fact that he listened to and obeyed a voice other than G-d’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of failing to obey G-d alone. He had heard the kol (voice) of HaShem directly and had forsaken it for the kol (voice) of another creature. Like the woman, Adam forsook the creator for the sake of the created. Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what G-d wants for us. Adam’s failure to listen to G-d was not his only error, he also acted on the direction of another in opposition to G-d. His action in eating the fruit seals the cycle of sin, bringing it back on the head (Rosh: first human, Adam) and thus bringing death to all humanity. “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.” –Romans 5:12 Gen 3:18 And thorns and thistles shall sprout, spring forth, grow up; and thou shalt eat the herbs, grains of the field, plain; Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death. “I passed by the field of the sluggard And by the vineyard of the man lacking sense, And behold, it was completely overgrown with thistles; Its surface was covered with nettles, And its stone wall was broken down.” –Proverbs 24:30-31 For the Lord’s indignation is against all the nations,… For the Lord has a day of vengeance, A year of recompense for the cause of Zion… Thorns will come up in its fortified towers, Nettles and thistles in its fortified cities; It will also be a haunt of jackals And an abode of ostriches.” –Isaiah 34:2, 8, 13 This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth. Gen 3:19 In the sweat of your nose, face (apeiykha) shall you eat bread, grain, food (lechem), at a far off time you will return to the ground (ha-adamah) from which you came from, were taken from: for dust thou art, and unto dust, dry earth, powder, mortar (aphar) you are and to dust, dry earth, powder, mortar (aphar) return (tashoov). The implication of this verse is that death itself is a natural consequence of sin and a life alienated from G-d’s eternal life giving Spirit. Gen 3:20 And calling, the man (ha-adam) named his wife Chavah (life, living); because she became mother (Eem) of all human life (Chai). Adam concludes his role as designator of titles for G-d’s creatures by naming the glory of creation, his wife Chavah. Chavah’s name is synonymous with the Hebrew Chayah (life), therefore her name means, “living” and more specifically, “the mother of all living”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faith (emunah), Chavah is the mother of all who are redeemed through the Life Giver Yeshua. Gen 3:21 And fashioning, making (asah) HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin (or) to wear. The Hebrew, “Or” is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the future sacrifice of the Messiah. “For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11 “And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22 Gen 3:22 And speaking HaShem (YHVH) Elohim said, “Behold, the man has become as one (achad), on account of knowing good (tov) and evil (evil): and now, lest he put forth his hand, and take also of the tree of living (eytz ha-chayim), and eat, and live (chai) for ever (l’olam): This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as G-d is unique in all creation. G-d cannot allow Adam and Chavah to remain as partakers of the tree of life. This is for their own good because in the arrogance of their sinful state they will become progressively wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, G-d is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, G-d will again and forever make the tree of life available to redeemed humanity in the Olam Haba. “In the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.” –Revelation 22:2 Gen 3:23 Therefore sent away HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground (ha-adamah), the man (ha-adam), from where he was taken. Gen 3:24 And He (G-d) drove, divorced, put away, cast out, thrust the man (ha-adam); and setteled, placed him to the east of the garden of Eden, the Keruvim (angelic beings, Mighty Approacher), and a flaming, blaze (l’haht) the sword(ha-Cherev): which turned, overthrew in every direction (ha-meet’hapechet), in order to guard, keep the way (et-derech) of the tree of living (eytz ha-chayim). G-d drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin, eventually becoming like Satan, who had chosen to be unredeemable. Thus G-d, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection. The love, judgement, mercy and grace of G-d are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The Kerubim (Mighty Approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection. The two malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s grave in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice. The kerubim of Eden therefore, were a foreshadowing of the kerubim (malakhim) of the resurrection. They stand as guardians surrounding the mercy seat. The fire that isolated above the gap between them is a representation of the Divine presence, K’vod, Shekhinah, glory of G-d and the sword is the sword of judgement and Divine justice. This tragic account thus ends with a symbolic proclamation of the greatest hope of all. The hope of eternal glory through the redemptive work of G-d in His Son Yeshua. This is not a story of G-d’s vengeance, but a story of His all surpassing love and redemptive plan for humanity. © 2016 Yaakov Brown A description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-loathing, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what we have. Introduction:
It’s a mistake to call Genesis 2 the second account of creation. Genesis 2:4-25 is not a different story, as some suppose, rather it’s a detailed section of a greater map. It details the sixth day of creation, illuminating and complementing the meta-account of Genesis 1:1-2:3. The first verses (4-6) link the account to the meta-account of Gen 1, by citing the first day (the heavens and the earth) and using it as a reference to the subsequent 4 days, thus pointing to the sixth day, which is the focus of the remainder of the chapter. As explained in my introduction to Genesis, the proposed redactive theory citing multiple authors and differing versions of the creation story, is tenuous at best, and at worst, utter nonsense. The continuity of Genesis 2 is self-evident and the perceived in discrepancies are easily explained. This chapter expounds upon the beginning of the generations of humanity as seeded through one man, created bara (from nothing) through dust and by the breath of HaShem. A man of earth and heaven, a foreshadowing of the Messiah Yeshua (Jesus). The roles of men and woman are defined in terms of the unifying act of a husband and wife and are consolidated in a compplex unity (echad). The woman is not a subordinate creature, rather she is the glory of creation, just as man is the glory of G-d through Yeshua. This account affirms gender distinction rather than gender subordination. “For a man indeed ought not to have his hair fall down around him, forasmuch as he is the image and glory of G-d: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man: for this cause ought the woman to have a sign of liberty on her head, because of the angels. Nevertheless, neither is the woman without the man, nor the man without the woman, in HaShem. For as the woman is of the man, so is the man also by the woman; but all things are of G-d. Judge you in yourselves: is it seemly that a woman pray unto G-d with her hair tied up? Does not even nature itself teach you, that, if a man has long hair, it is a dishonour to him? But if a woman has long hair, it is a glory to her: for her hair is given her for a covering (symbol of kapirot/atonement).” –1 Corinthians 11:7-15 Humanity is thus given the job of caretaker of the created environment, and afforded the G-dly right of naming and reigning over creation. This too is a foreshadowing of the Messiah, Who in sinless perfection, came to restore dominion over creation, silencing the storm and healing the sick and diseased. As we approach this account we should examine our motives soberly. Many resist the plain meaning of the text because their science disagrees with the Scripture, however, as followers of Messiah we must humble ourselves and allow The Rabbi (Yeshua) to teach us by His Spirit. Some wish to be rabbis (teachers), others wish to be talmidim (students), but the one who is unteachable qualifies for neither position. The Text (Translated by Yaakov ben Yehoshua) Gen 2:4a These are the generations (toldot) of the heavens (Ha-Sh’maym) and the earth (Ha-Eretz) There are a variety of translations of the first section of this verse: “This is the account of the heavens and the earth…” –NIV “This is the history of the heavens and the earth…” –CJB “These are the products of the heavens and the earth…” –Torah, Stone Edition “Such is the story of heaven and earth…” –JPS Jewish Study Bible “These are the generations of the heavens and the earth…” –KJV Each of these English translations is attempting to convey the meaning of the Hebrew, “Toldot” which is most commonly understood to mean “Generations” or, “Offspring”. It’s true that each of the words chosen by these translators conveys an aspect of the Hebrew word, and that all these ideas combine to give the fuller meaning, however, with respect to the context and nature of the Genesis 2 account, by far the single English word that most effectively conveys the intent of the Hebrew text, is “Generations”. The phrase, “Eileh Toldot” (These are the generations), divides Genesis into eight sections (11 instances), each introducing a new stage in the development of humanity (Gen 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12,19; 36:1, 9; 37:2). So what does this first phrase of Genesis 2:4-25 mean? It’s true to say that G-d knows the end from the beginning and that there will be a subsequent sinless new creation, so in some sense the heavens and the earth will have a proceeding generation. However, that is not the intended meaning here. We find the subjects of the generations in the account itself, Adam, the man (Ha-Adam, ish), along with his sidekick (an attempt at humour) Chavah, life/living (isha), his wife. The account of Genesis 1 sets a platform for understanding the rhythm of creation: Days 1 through 3: 1.) G-d Uncreated 2.) G-d Commands 3.) G-d Creates from nothing 4.) G-d Forms the created substance 5.) G-d Names the created environment Days 4 through 6: 1.) G-d Uncreated 2.) G-d Commands 3.) G-d Creates from nothing 4.) G-d Forms the created creature 5.) G-d Names the created creature This rhythm reflects a generational cycle that is further illuminated through the detailed account of the sixth day, described in Genesis 2. Additionally, it shows that G-d first created the environment in which He would place the glory of His creation, humanity. The heavens and the earth therefore, qualify as the location for the generations of humanity. Given, the generational rhythm of Genesis 1, the habitat and inhabitant cycle it presents, and the naming of the subjects in the latter section of Genesis 2, we should understand the first phrase of Genesis 2:4 to mean: “These are the generations of humanity for whom the heavens and the earth were created as a habitation.” Gen 2:4b when they were created from nothing (bara), in the day (B’yom) of the making (asah) when HaShem (YHVH) Elohim made earth (Eretz) and heavens (Sh’maym), “The day” (B’yom) refers to the first day of creation by referencing the heavens and the earth which are the foundation for the detail of the current accounting of the sixth day as it’s illuminated in the following text. The inference is that creation was prepared from the beginning as a habitation for humanity, as explained by the previous verse’s use of Toldot (Generations). Just as in the former account, Genesis 2:4 continues the rhythm of using bara (created from nothing) and asah (formed out of something) to denote G-d’s active participation in every aspect of creation. This is important because it lays a foundation for refuting ontological arguments that impugn the character of G-d and allow for humanist assertions regarding the universe and the human race. Genesis 2:4, is the first place in the Torah (Books of Moses) where the Holy personal name of G-d YHVH is used along with the generic title Elohim: “HaShem (YHVH) Elohim”. This composite name is important because it is an expression of the intimate relationship within the G-d head and G-d’s love poured out on humanity. In the former account G-d Elohim (Judge), is the King and Judge over creation, but here He is revealing His Mercy and eternal pre-existence. The Hebrew YHVH is unpronounceable, it denotes Divine mercy. When we read the Holy proper noun YHVH (In worship we use “Adonai” and in practice, “HaShem”: The Name) alongside the generic Elohim (Judge), we understand G-d to be our Merciful Judge. This unity of Love and Justice illustrates the great depths of our security in Him. The Holy Name YHVH, also denotes the eternal, pre-existent, uncreated nature of G-d. The rabbis note that the Hebrew phrase, “HaYaH HoVeH V’YeeH’YeiH” (Who was and is and is to come) uses only the consonants of the Holy Name, they teach therefore that the Holy Name conveys the eternal nature of G-d, Who was, is and is to come. Gen 2:5 And every plant of the plain before it was (hayah) on the earth (B’eretz), and every glistening shoot, herb, grass, of the plain before it sprouted: it had not been sent the rain by HaShem (YHVH) Elohim upon the earth (Ha-Eretz) and humanity (adam) didn’t exist to work the ground (Ha-adamah). “And the earth came into existence, desolate and vacant, and darkness was over the face of deep…” –Genesis 1:2a Genesis 2:5 alludes to Genesis 1:2 in order to link this detailed account of humanity to the meta-creation story. The intent of G-d’s creative plan is revealed in the qualifying statement, “and humanity didn’t exist to work the ground”. The plant life was purposed as both habitation and food for humanity. Humanity’s role would be to work the ground, not under compulsion but in the pure enjoyment of creative, fulfilling work that produces abundant fruit and completes a cycle of peaceful existence. Not a Utopia built by humanism, but a G-d haven constructed and purposed by G-d for humanity’s good. Gen 2:6 And mist ascended from the earth (Ha-Eretz), and gave drink to the whole face of the ground (Ha-adamah). “Darkness was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim brooded, like a mother eagle, relaxed, over the face of the waters.” –Genesis 1:2b Genesis 2:6 gives reference to the waters of the beginning which are mentioned in Genesis 1:2, covering the face of the earth. This is to show the relationship between the Ruach Ha-Kodesh (Holy Spirit) brooding over the formless world and the breathing spirit (neeshmat) that will give humanity life (chayah). The gap between this verse and the next presumes that the reader, having the first account in mind, will fill in the remaining events leading up to the sixth day, which is the contextual reference point for verse 7. Gen 2:7 And formed, HaShem (YHVH) Elohim, the man (Ha-Adam) of the dust, mortar, ore, powder, dry earth of the ground (Ha-adamah), and breathed, blew (vayeefach) into his nostrils the breath, spirit (neeshmat) of living (chaiyim); and became the man (Ha-Adam) a soul (l’nefesh) living (Chayah) life form. “And creating from nothing, Elohim made the human in His image to resemble Him, in the image of Elohim He created from nothing, him; male and female, He created from nothing, them.” –Genesis 1:27 With illuminating, relational simplicity, this verse unifies the impartation of G-d’s image and likeness (Genesis 1:27), and describes the joining of the dust of the earth and the breath of the heavens (G-d’s breath), creating the creature who is the crowning glory of creation, humanity. The man is created prior to the woman in Divine order. The Scriptures illuminate the succession of glory and thus show that the role of the sexes is complimentary rather than subordinate (1 Corinthians 11:7-15). Genesis 1:27 uses the noun, “image”, “likeness” thus expressing G-d’s relationship to humanity, but here it is the verbs of the text that act (halakh walk), to bring about man’s formation. “Formed” expresses the relationship of the potter to the clay (Isaiah 64:8), and “breathed” conveys the intimate nature of a kiss, a face to face encounter that is as much an act of giving as it is an act of constructing. G-d gives of Himself in order to create humanity. This rhythm of story and action continues today in the very essence of Judaism. Every Shabbat, while remembering the creation of the universe and G-d’s rest, we light the candles of observance and remembrance and tell (Haggadah) the story of creation in order to act out (Halakhah) it’s goal, peace and rest in G-d through Yeshua (Jesus). The breath of G-d imparted to the man has a counterpoint in the life of Messiah Yeshua: “And when He had said this, he breathed on them, and said to them, Receive you the Ruach Ha-Kodesh (Holy Spirit):” –John 20:22 It’s important to note that the, “breath, spirit (neeshmat)” is not the Ruach Ha-Kodesh Himself but an emanation from the Ruach which affords life to the man. This is a reminder that it is by the common grace of G-d that each of us continues to have life in a world that is affected by sin and death. This is confirmed by the Brit Ha-Chadashah (NT): “So also it is written, ‘The first man Adam became a living soul (nefesh)’. The last Adam (Yeshua) became a life-giving spirit (Ruach).” –1 Corinthians 15:45 Man is not a divided entity, rather he is a unity. He is Heart (Core being), Mind (intellectual being), Strength (physical being) and Spirit/Soul (living being), but at his core he is the convergence of all these things, echad (a complex and intense unity). Genesis 2:7 affirms the very clear distinction between humanity and the animals. While we are made up of similar elements, we are entirely unique, unrelated with regard to ancestry. We have been created whole, completed in one action of G-d, rather than over millennia, as the theory of evolution claims. It is here that every believer is faced with a necessary choice between popular science and the truth of Scripture. This is not an issue of interpretation. The p’shat (plain meaning) of the Hebrew text does not allow for evolutionary theory. It is important to note that this detailed description of the creation of humanity begins with an individual man (Ha-Adam). The Hebrew uses the determiner, “Ha” so as to leave no doubt as to the individual nature of this person. He is the man, and not a humanity. Gen 2:8 And planted HaShem (YHVH) Elohim, a garden in Eden (ayden) delight, pleasure, to the east; to put there the man (Ha-Adam) whom He had fashioned. This is the provision of vegetation of the sixth day as recorded in Genesis 1:30. The garden is to be a place of fulfilling work and discovery, a home laden with provisions and opportunities for the man to utilize his heart, mind and strength in G-dly perfection. The phrase, “a garden in Eden to the east” makes it clear that Eden is a location and not only a symbol. Eden can be both a location and a symbol, but in accordance with the text, it must first be a physical location. This is further confirmed by the detailed listing of the central river and its tributaries in the proceeding verses. Gen 2:9 And causing to sprout HaShem (YHVH) Elohim, from the ground (Ha-adamah) all trees pleasant in appearance, and good for food; and tree the living (eytz ha-Chayim) in the midst of the garden, and tree the knowledge of good (tov) and evil (ra). Genesis 2:9 again references the provision of fruit bearing trees on the sixth day according to the account of Genesis 1:30. The reason for this literary device is to show the unique nature of two specific trees, which are both physically present, displaying fruit, and at the same time possessed of a spiritual nature. We should remember that prior to the fall, the appearance of a division between the seen and the unseen realms was not evident. Prior to the fall, the spiritual and the physical were observed by humanity as a composite unity. While some claim that the tree of living and the tree of the knowledge of Good and Evil are one tree, the text makes this translation difficult and Genesis 3:22 confirms that the trees are indeed separate. Gen 2:10 And a river went out of Eden (ayden) delight, pleasure, to give drink to the garden; and there it divided, to become four heads. While it’s true to say that the river is a symbol of the prosperity and spiritual vitality that proceeds from holy ground (Psalm 36:8-9; Ezekiel 47:1-12; Revelation 22:1-2), it is presented here as a literal river flowing from a literal garden with four qualifying tributaries to act as land marks, a set of ancient GPS coordinates for triangulating the location of the garden. Unfortunately only the Tigris and Euphrates are identifiable today, while the locations of the Pishon and Gihon remain a mystery. Gen 2:11 The name of the first (echad) is Peeshon: it (he) that flows around the whole land (eretz) of the Havilah sandy land, where there is gold; Gen 2:12 And the gold of the land (eretz) it (he) is good (tov): there is the bedolach resin, and stone is precious. Gen 2:13 And the name of the river, second (sh’nee) is Gichon: it (he) that flows around the whole land (eretz) of the Cush, Black. Gen 2:14 And the name of the river, third (Sh’leeshee) is Chiddekel: it (he) that flows forward to the east of Ashoor, Assyria. And the river fourth (r’vee’ee) it (he) is Perat, fruitfulness, Euphrates. It is thought that the Cush mentioned here is the Kassite territory east of the Tigris, and not the more remote Ethiopia, which was also known as Cush in Biblical times. Havilah is linked with Cush in Genesis 10:7 and Babylon with Cush 10:8, 10, which the Kassites invaded at one time, however the Seba in Genesis 10:7 could indicate South Arabia, which is where the other Havilah of 10:29 is located. It is possible then that the area described is a compact location above the Persian Gulf. However, it is impossible to know with certainty. Gen 2:15 Taking, HaShem (YHVH) Elohim, the man (Ha-Adam), and placing him to rest in the garden of Eden, delight, pleasure, to work, serve and to keep it, watching over it. G-d transports the man into the garden He has prepared for him. This is a beautiful illustration of the journey that every believer has entered into, we are transported in Messiah from the dust of this life into the fresh wind of the Olam Haba (eternal kingdom). We have been redeemed and we are being made holy (set apart). Our destination is the rest of G-d. The text continues to emphasize the individual nature of the man. This sets the stage for the statement of HaShem, “It’s not good for man to be alone” (v.18). Man is placed in the garden to work it in joy and take care of it in love. Man’s subsequent sovereignty over the garden is a gift of G-d, an extension of His sovereignty and a reflection of His image, likeness. Gen 2:16 And commanded, HaShem (YHVH) Elohim, the man (Ha-Adam), saying, “Every tree of the garden consume, freely eat: Gen 2:17 But of the tree of the knowledge of good (tov) and evil (ra), don’t eat from it: for in the day you consume from it, death will put to death, bring the killing. The man receives this instruction directly and is therefore responsible to convey it accurately to his future wife. Up until the fall, humanity, both the man and the woman, knew only good. Thus the knowledge of all things, including the possibility of evil was to be off limits to them. We note that while most English versions of the Bible say, “In the day you eat of it you will surely die”, the Hebrew text itself literally says, “in the day you consume from it, death will put to death, bring the killing.” While it is true that Adam and Chavah died a spiritual death in the day that they ate of the fruit, they did not die physically in that same day. Therefore the more common reading seems unlikely. What is more consistent is the literal reading which is supported by Rav Shaul’s (Paul) letter to the Roman ecclesia: “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:” –Romans 5:12 To paraphrase the text: “The day you eat the fruit you will open up a way for sin to enter both yourself, and your progeny and the world in perpetuity: death will result, and will continue to kill generationally.” Gen 2:18 And spoke HaShem (YHVH) Elohim, saying, It’s not good (lo tov) that becoming, the man (Ha-Adam) is alone; I will fashion one who helps to meet his need, to be in front of him. This is the first instance of something being called, “lo tov” not good. The phrase, “lo tov” is used here to mean, “incomplete”. Genesis 1:27 reveals the complete creation of the man and the woman and the subsequent verses culminate in the phrase, “G-d saw everything that He had made, and behold it was “tov meod”, exceedingly good; meaning not only, “very good” but also, “complete”. In isolation man is yet to reflect the full nature of being made in G-d’s image because G-d was in relationship from before the creation of the world. The G-d head Father, Son and Spirit are a relational composite unity. Therefore man, who has received a soul life through the imparting of the breath of G-d’s Spirit, now needs a counterpart, as the text says, “to stand before him”. Once the man receives his counterpart he will find the full expression of what it means to be made in the image and likeness of G-d through the act of unifying his flesh with the woman. This relational bond reflects the fullness of the G-d head, thus illuminating the greater meaning of image and likeness. Gen 2:19 And had formed HaShem (YHVH) Elohim, from the ground (Ha-adamah) every living thing of the plain, and every flying thing of the sky waters; and He brought them to the man (Ha-Adam) to see what he would call them: and what called every soul (nefesh) living (Chayah), the man (Ha-Adam), it, (he), was the name. The livestock were formed prior to the man, as recorded in Genesis 1:24. Thus the text of Genesis 2:19 reads, “had formed”. By giving the man an opportunity to name the animals, G-d was further imparting His likeness/image to humanity. This act reflects the naming by G-d of the created elements, thus conveying His sovereignty over the creation. In a similar way, the man Adam is given sovereignty over the animals as a representative of G-d in creation. Yet another foreshadowing of the Messiah. Gen 2:20 And proclaimed, the man (Ha-Adam) names for all the beasts, cattle, and flying creatures of the sky waters, heavens, and every beast of the plain; but for Adam there was not found a helper, to meet his need, to be in front of him. This proclamation over the animals reflects the proclamations of G-d over the created elements. In naming the animals the man Adam affirms their identity and purpose just as G-d had affirmed the identity and purpose of humanity through His proclamation (Genesis 1:26). The fact that none of the animals were found suitable is yet another affirmation of humanities unique role in creation. Through the process of naming the animals G-d was teaching the man to recognize his own need for equitable relationship. Having finished naming the animals and realizing that none were compatible, the man was ready to receive the helper who had always been intended for him. Gen 2:21 And making to lie down, HaShem (YHVH) Elohim, caused a deep sleep to fall upon the man (Ha-Adam), and he slept: and he took one (achat, feminine cardinal number) side, rib, and closed up the flesh beneath; This passage elaborates on the complete work of creating human beings as described in genesis 1:7. It is not conveying a new creation so much as an extension of the creation begun in the man Adam. This deep sleep is reminiscent of Genesis 15:12, where the Patriarch Abram falls into a deep sleep and G-d meets with him to prepare him for the transition that he is about to go through. This connection to the Patriarch in his role as The Hebrew (Ha-Ivri) seems fitting. The side or rib (singular) is called, “achat” one, the feminine cardinal number being used for the first time here. This is not intended to indicate some sort of struggle in the man between the feminine and masculine attributes of his person, rather it is intended to emphasize the unique nature and role of the woman. Gen 2:22 And established, built, HaShem (YHVH) Elohim, the side, rib, which He had taken from the man (Ha-Adam), into a woman (Ishah), and brought her to the man (Ha-Adam). The woman is established, formed, and complete, and is brought to the man by G-d, Who acts the part of a Middle Eastern Haredi Jewish Father, both selecting His son’s bride and as the Father of the bride, bringing her to His son beneath the wedding chupah of the universe, the stars covering them in majestic procession. Gen 2:23 And speaking the man (Ha-Adam) said, This (f) is now bone, essence of my bones, essence, and flesh of my flesh: she will be called Woman (Ishah), because out of man (m’ish) taken was she, this female one. Realizing for the first time that he is encountering one like himself, a helper to stand before him as an equal, the man (ish) rejoices in naming her, “Ishah” recognizing both her connection to him and her uniqueness. The text leaves unanswered the reason why man is called, “ish”. This word comes from the Hebrew root, “eish” meaning fire. Fire is said to symbolize man’s uniqueness within the created order. We are reminded that the Spirit of the L-rd is also likened to fire in Scripture and that it is this same Spirit that breathed life into the man. The Rabbis note that the presence of Godliness is seen in the naming of the man and woman through the shortened form of the Holy Name. The Yod from YaH is added to Eish (fire) to form EeYsh (man) and the Hey from YaH is added to Ish (man) to form IshaH (woman). It is said that this symbolizes the need for G-d to be present in a marriage, in order to facilitate true unity and peace. If G-d (YaH) is removed from their respective titles, they are both left with Eish (fire), which can burn out of control under the wind of sin and thus destroy the marriage. Gen 2:24 Therefore leaving, a man, his father and his mother, he shall catch, overtake, cleave, cling to, stick to, stay close to, follow, and join to his wife (B’ishati): to become of flesh, one (echad, masculine cardinal number: root meaning composite and intense unity). The role of a husband is beautifully illustrated here. From the beginning G-d intended marriage to be a living example of the unity of His Divine relationship, within the G-d head, with ethnic Israel, with the ecclesia. When asked about divorce Yeshua spoke of this very passage, testifying to its historical relevance and its spiritual importance: “And they said, Moses suffered to write a bill of divorcement, and to put away a wife. But Yeshua (Jesus) said to them, ‘For your hardness of heart he wrote you this commandment. But from the beginning of the creation, He made them Male and female. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh: so that they are no more two, but one flesh. What therefore G-d has joined together, let no person tear apart.” –Mark 10:4-8 The wider implications of the Hebrew, “Davak” cleave, speak immutable security to the marriage relationship that is held together in the Spirit of G-d through Messiah Yeshua. The bar is set high for the man/husband, why? Because it is the measure of our Messiah, Who, as the Groom of the ecclesia, has given up His life for His bride. Gen 2:25 Existing, the two (sh’nayim: cardinal masculine) were naked, bare, smooth, to beware, prudent, (arumim) the man (Ha-Adam) and his wife (v’ishati), and were not ashamed, disconcerted, embarrassed. The Hebrew, “arumim” is plural, indicating that they shared their nakedness and accepted the complimentary part they each played in their sexual, intellectual and spiritual unity. In Genesis 3:10 the same root word is used in the singular form, “eirom” denoting the division that had come between the man and the woman as a result of sin. Sin had divided what G-d had made one (echad). This is why Yeshua (Jesus) uses the example of the pre-fall unity of the man and the woman, as a rebuke to those Jewish men who were allowing divorce for any and every reason (Mark 10:4-8). Divorce, like sexual immorality, is a result of the fall. It is hated by G-d because it defiles the greatest representation of His relational love, as pictured in the marriage of a man and a woman. This last verse of the detailed account of the sixth day of creation, is a description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-loathing, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what we have. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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