Written By: CK Quarterman - Sep• 08•14

And the LORD God (Jehovah Elohim) planted a garden (gan) eastward in Eden; and there he put the man whom he had formed(Genesis 2:8 KJV).

Eden – Some versions translate it as Garden of Delight or Paradise of Pleasure. The whole earth was not Eden. Eden was a protected area. Most Bible scholars believe that the Garden of Eden was located somewhere within modern-day Iraq. However, the specific spot is not recorded. Because the existing Earth’s surface was radically changed during Noah’s Flood, none of today’s maps can show Eden’s original location.

The Lord created the Garden of Delight in the eastern part of the Earth towards the rising sun; it was a place beautifully planted with all manner of trees and filled with brilliant, dazzling scenery. In addition, the Lord made to spring up every tree, stunning to the gaze and superior for food. He placed there the tree of learning the knowledge of good and evil.

Genesis 2:15 tells that God commanded the man to “keep” the garden (gan). The Hebrew word shammar often translated as “keep,” can also be interpreted as “guard” (keep safe).

If man is to guard, there must be something to guard against.

The Garden of Delight was created to shield and protect Adam from the world around him because it had been subjected to sin and corruption by Lucifer’s fall. The Hebrew word “gan” is translated as garden, but could be more accurately translated as a place protected by a fence. Although the world had been remade after its destruction, it was still subjected to Lucifer in some respects.

To the north of the garden, God created a river of water, clear and pure to the taste, unlike anything else. The water proceeded from the depths of the Earth and from the root of the Tree of Life; encircling the whole land of the Garden of Delight where there was gold, sapphire, and emerald. The water also divided itself into the rivers Geon, Tigris, and Euphrates.

Genesis 2:21-23:

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; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

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.

In the course of time, the Lord caused a deep slumber to fall upon Adam. Elohim then took one of Adam’s ribs and created the woman (isha), that she might be a helpmeet for him. As such, one ponders if the serpent became jealous because he was not picked as Adam’s helpmate. Perhaps the serpent had a particular hostility toward Eve, resulting in attacking her first.

After creating woman, the Lord awakened Adam out of his deep slumber. Upon Adams awaking, He brought the woman to him.

And God blessed them, and God said unto them, “Be fruitful, and multiply, and replenish [refill, fill again] 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. (Genesis 1:28 EW Bullinger Companion Bible)

Notice that this verse above seems a bit out of order, but for clarification, I put it in this order because it is more natural. More importantly, this scripture says that Adam and Eve should “replenish” the Earth. The word “replenish” literally means to “fill again” as it had once been filled; another proof of the Ruin-Reconstruction of the Earth.

And they were both naked (‘arum), the man and his wife, and were not ashamed.” (Genesis 2:25 KJV)

Naked in Hebrew is ‘arum, a homonym, which is the same word rendered as “subtil” in Genesis 3:1.

Now the serpent was more subtil (‘arum) than any beast of the field”.

Now the question is what is Elohim trying to say? I suggest as some Extra-Biblical texts state that Adam and Eve were clothed in light, and perhaps the connection is that both Adam and the serpent were very beautiful.

The Hebrew word ‘arum in Genesis 2:25 is best translated as “partially naked,” meaning clothed in light. In contrast, Genesis 3:7 indicates a full nakedness is certainly meant, for “their eyes are opened.”

They became fully observant that they were naked, whereas, they may not have known this earlier because of being clothed in light.

Now the Nachash was more arum (cunning, crafty, wiley) than any beast of the sadeh which Hashem Elohim had made. (Genesis 3:1 OJB)

The story continues, after the conclusion of a very long period, maybe even a thousand years. No one knows how long Adam and Eve were in the Garden before the fall. Regardless, the serpent came and approached the woman then he said to her, “Hath not the Lord commanded you, saying, ye shall not eat of every tree of the garden?” Now can you see why Adam was told to guard the Garden?

Perhaps Satan spoke over the “hedge” to the serpent, or “possessed” the serpent as most theologians think. Could there be any other explanation? If the Garden was indeed designed to protect Adam, then it failed its mission.

The serpent was not a snake, as we know it today, although it was cursed to become one. The Scofield Bible says, “The serpent, in his Edenic form, is not to be thought of as a writhing reptile.” That is the effect of the curse (Genesis 3:14).

According to the Hebrew Bible, the serpent was aw-room or subtle and beautiful, meaning he had intelligence with a cautious and clever character. In all of his cautiousness he was also the most beautiful of beasts. Moreover, he had intelligence with language.

We can assume that he often spoke with Adam and Eve. This familiarity would have created an environment where discretion was thrown to the wind. The Bible only recorded one of perhaps many conversations. Otherwise, common sense indicates that such a dialogue should have alerted Eve to something being extremely wrong.

But of the p’ri haEtz which is in the middle of the gan (garden), Elohim hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the Nachash said unto the isha, Ye shall not surely die (Genesis 3:3-4 OJB).

Notice that the Nachash (Serpent) does not say, “Jehovah Elohim,” implying a relationship to his creator, but just Elohim.

The Nachash was at the head of all inferior animals, and in a sort of intimacy with man as well as having had the gift of speech.

Oddly, most people are more willing to except that Satan engaged the Nachash (a lower creation), than consider that Adam (mankind) was duped by a lower creation. A point of debate certainly exists concerning how much lower. One no less than the great commentator, Adam Clark, stated that the Nachash walked erect and was in every respect formed like unto a man with the power of speech. This gives even more credence to my point that the Nachash wasn’t a snake as we know them today, but cursed to become one, and my thoughts that the serpent may have been motivated by his jealousy of not being picked as Adams helpmeet.

For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5 KJV).

It must be meant that Adam would then be like unto the “Elohim” or “gods” having a moral responsibility.

Sometimes Elohim is translated as the God, and sometimes as gods. This passage shows there had already been made a distinction between good and evil, although Adam and Eve were blind to it. It is knowledge that Adam and Eve desired, but it had been forbidden. Perhaps this was knowledge of morality.

This fruit of the tree of learning the knowledge of good and evil, though often portrayed as an apple was not an apple. The etymology of the words tree and fruit points to a sort of vine. Legend claims that the tree’s fragrance extended to a considerable distance.

So what was the real temptation? What had Adam seen that he wanted? The temptation of the tree was to acquire a knowledge that Adam had seen with his eyes. What knowledge could have been seen or could have been displayed? Were there others in the Garden? Why was this knowledge forbidden to Adam? Adam and Eve sought to acquire a forbidden knowledge, something they saw displayed before them (Genesis 3:5). One wonders how knowledge can be displayed before a person as well as who were these “gods” that Adam & Eve could become like.

Perhaps angels (Watchers) were in the garden, along with Adam, and they had access to this tree. Maybe Eve was attracted to what she saw happen when they ate the fruit. The fruit of the forbidden tree could have been some sort of hallucinogen that caused the user to appear inebriated. Perhaps these Watchers also partook of this tree, yet Adam was prohibited to do so because of its effects and moral challenge.

Man’s first temptation certainly was to partake of the tree; this displayed his ability to act in his own free will, outside that of Elohim. Knowing good and evil implied the right to exercise independent freedom in choosing between right and wrong. By partaking of the fruit, man set-up his moral order instead of the Lord’s. Such action shows that God is not the author of sin. Man exercised free will and corrupted himself.

Sin is possible, even in pure beings, without the intervention of temptation. This is must be held as Scriptural doctrine. Hence man might have fallen, even had he not been tempted.

The “fall” is not so-named within the Bible. However, in Christian doctrine, it refers to the transition of the first humans from a state of innocence, to a state of guilt before God. Beliefs are that the fall corrupted the entire natural world, including humanity, resulting in people being born into a state of original sin. Such condition means that no one can attain eternal life except through the intervention of Jesus. His death served as a “ransom” by which humanity is offered freedom from the sin acquired at the fall.

Romans 5:12 speaks with the utmost clarity regarding the entrance of evil into this world.

It says, “Therefore, just as through one man sin entered into the world, and death through sin, so death spread to all men, because all sinned” (NSAB).

Now, you might have expected that the tempter would be introduced in quite a different way. It is evident that Lucifer has already fallen for the serpent seems to be the tool of Satan according to most theologians. Assume that sometime between Genesis 1:1 and Genesis 3:1, Lucifer fell.

As previously said, Ruin-Restoration Creationism provides the best evidence to this occurring between Genesis 1:1 and Genesis 1:2. The serpent has qualities that are superior to other animal life, such as, intellectual, communicative, and moral capacities. In addition, he is subordinate to Adam, a miniature monarch.

Note that the Pseudepigraphical Book of Jubilee gives all the animals the power of speech, but not moral capacities. Nevertheless, the Nachash had those characteristics; otherwise, Elohim would not have cursed the Nachash. Furthermore, the serpent is an animal and its descendants were included among the creatures that were allowed upon the Ark. However, it is the only animal ever mentioned which had moral capabilities.

Some of the Early Church Fathers follow the view that the Nachash had moral capabilities, such as Ephrem the Syrian. Many ponder why Elohim would have cursed the serpent other than that he had a moral responsibility. It is most evident in order to be cursed by Elohim, he must have exercised a free will of his own.

Evil was not invading on the back of a serpent who is one greater than humans. Rather, it was via a subordinate being from creation which chose evil in rebellion against Adam (his miniature sovereign).

Claiming that Satan is in the Genesis temptation is to assume something because the Biblical narrative does not state this to be the case. Due to the singular “thou” statements referring to the serpent, there is no allusion to another creature behind it. The following scripture says, “… Because thou hast done this, thou art cursed …” (Genesis 3:14 KJV)

Let’s continue by reading Genesis 3:6,

And when the isha saw that HaEtz was tov for food, and that it was pleasant to the eyes, and HaEtz to be desired to make one have seichel, she took of the p’ri thereof, and did eat, and gave also unto her ish with her; and he did eat’ (Gen. 3:6 OJB).

Notice that Adam’s helpmeet was first called “isha.” After the fall she was renamed Eve. Perhaps in view of the great redemptive promise, she is called the “the mother of all living.”

Continuing on with the story:

And the eyes of them both were opened, and they knew that they were eirummim (naked ones); and they sewed aleh te’enah (fig leaves) together, and made themselves khagorot (loin covering girdles) (Gen 3:7 OJB).

Khagorot – aprons.

Sin affected the way Adam and Eve perceived things. They lost their covering of light and literally realized that they were “eirum” (naked). Without their covering of light and purity of mind their first thoughts were that the Lord would see them naked.

Genesis 3:6 shows that Adam was with Eve when she partook of the fruit.

She took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.”

Therefore, Adam must have seen death overtake Eve, but chose to follow suit. Maybe this was because of his great love for her, or in defiance to the serpent.

A host of potential reasons exist as to why Eve’s eyes may not have been opened until Adam ate. The obvious ones might be that they consumed the fruit so close to the same time that the difference was negligible, or possibly the effects were not immediate. Another explanation is that Adam was responsible for his wife, so that meant Adam would have had to fall in order for their eyes to be opened.

So what was it that they realized here? As discussed earlier, Adam and Eve lost their covering of light along with their innocence.

And they heard the kol of Hashem Elohim walking in the gan in the cool of the day; and HaAdam and his isha hid from the presence of Hashem Elohim amongst the etz hagan” (Genesis 3:8, OJB).

Kol – voice.

Perhaps Hashem Elohim or Jehovah (Lord) God was in the habit of “walking” in the garden. This implies that Jehovah (instead of just Elohim, because of His connection with man) was bodily, like Adam, and had human appendages. Apparently, the Lord was accustomed to walking in the Garden. Theologians call this a theophany. I believe it to be a pre-incarnate appearance of Christ.

In the Hebrew one cannot tell, if this was Christ or all three. Conceivably, it was Christ alone. He is the one person of the Godhead who is most active in the redemption of mankind (remember the Trinity is shown in the New Testament to be three persons, Father, Son, Holy Spirit).

Note that nakedness was not a sin; however, their perception of it was associated with the act of disobedience. Even today, people all over the world wear clothes. In fact, individuals who do so are confirming the truth of God’s word!

And Hashem Elohim called unto HaAdam, and said unto him, Where art thou?” (Genesis 3:9, OJB).

HaAdam- Ha is always used to denote Adam as a person, not mankind in general. Surely, Elohim knew where Adam was located but called to him anyway for Adams sake. Maybe God asked, “Where are you?” in order for Adam to be aware of Elohim’s presence. Incidentally, Adam replied,

I heard Thy voice in the gan (garden), and I was afraid, because I was eirom (naked); and so I hid.” (Genesis 3:10, OJB)

In efforts to add a little bit of personal humor: A new pastor moved into town and went out evangelizing one day. All went well until he came to a certain house. He walked through the garden and knocked on the door. Obviously, someone was home because they moved a shade. Therefore, he knew, but no one came to the door even after he knocked several times. Finally, he took out his card and wrote Revelation 3:20 on the back of it:

“Behold I stand at the door and knock. If any man hears my voice, and opens the door, I will come in to him, and will dine with him, and he with me.” He then stuck it in the door. The next day, as he was counting the offering after church, he found his card in the collection plate.

Below his message was the notation, Genesis 3:10 – “And he said, I heard thy voice in the garden, and I was afraid, because I was naked.”

And He said, Who told thee that thou wast eirom (naked)? Hast thou eaten of HaEtz, which I commanded thee that thou not eat thereof? And HaAdam said, The isha whom Thou gavest to be with me, she gave me of HaEtz, and I did eat. And Hashem Elohim said unto the isha, What is this that thou hast done? And the isha said, The Nachash beguiled me, and I did eat (Genesis 3:11-13 OJB).

Eirom- totally naked.

HaEtz- fruit of the Tree.

As seen earlier, HaAdam (Adam) was alongside the Isha (Woman) when she ate of the fruit and then gave to him. However, he was not beguiled or deceived by the serpent as the woman was so deceived.

And Hashem Elohim said unto the Nachash, Because thou hast done this, thou art arur (cursed) above kol habehemah, and above every beast of the

sadeh; upon thy gakhon (belly) shalt thou go, and aphar shalt thou eat all the days of thy life; (Genesis 3:14 OJB)

The Nachash (serpent) was cursed to go upon his belly. Perhaps, like the great commentator Adam Clark proposed, the Nachash originally walked upright as a human.

And I will put eivah (enmity, personal hostility [see Ezekiel 35:5]) between thee and HaIsha (see HaAlmah, Yeshayah 7:14), and between thy zera and her Zera; it shall crush thy rosh, and thou shalt strike his akev (heel). Unto HaIsha He said (Genesis 3:15 OJB).

God is speaking to the serpent who is perhaps a personification of Satan.

Elohim draws a distinction between “your seed” (Satan’s seed) and “her Seed” (Jesus). “Her Seed” refers to the incarnation of Christ. Notice that this passage does not say that the “Seed” was of Adam; it is an inference to the virgin birth.

Thus, Genesis 3 is called the “Protoevangelium,” which derives from Latin and means “first Gospel” coming from the word proto or protos. This interprets as first and evangelium referring to the Gospel.

This is the first prophecy of Christ’s coming. Not only is this a prediction of his birth, but it is also a foretelling of his redemptive work. Elohim predicted the defeat of Lucifer by the cross of Christ.

Notably, Scripture speaks of placing one’s foot over the enemy as a symbol of victory (Joshua 10:24–25; 2 Samuel 22:29; 1 Kings 5:3 and Psalms 18:38). Therefore, the reference need only imply a victory for the woman’s seed at the cost of a serious wound from a defeated foe.

I will greatly multiply thy itzavon ([labor] pain) and thy childbearing; in pain thou shalt bring forth banim; and thy teshukah (longing, desire) shall be to thy husband, and he shall rule over thee. And unto Adam He said, Because thou paid heed unto the voice of thy isha, and hast eaten of HaEtz, of which I commanded thee, saying, Thou shalt not eat of it, arurah (cursed) is haadamah because of thee; in itzavon (pain, suffering) shalt thou eat of it all the days of thy life; Kotz also and dardar shall it bring forth to thee; and thou shalt eat the esev of the sadeh; In the sweat of thy brow shalt thou eat lechem, till thou return unto haadamah; for out of it wast thou taken; for aphar thou art, and unto aphar shalt thou return (Genesis 3:16-19 OJB).

Adam and Eve are here along with the ground cursed. This is what some refer to as the original sin of eating the fruit being passed down from generation to generation, called the “sin nature.” The ground it seems was cursed for Adam’s best interest, although that might be hard to envision. Even the fact that man does not live forever is in the overall best interest of humanity because of man’s rejection of God. Imagine 1,000 little Hitler’s running around for an eternity; that would not be a good reality. Adam is told he was created from the dust and that to dust he would return.

And HaAdam called the shem of his isha Chavah (Eve); because she was the Em kol chai.” (Genesis 3:20 OJB)

Notice here Adam’s helpmeet was first called “isha” then after the fall she was renamed Chavah (Eve). Perhaps because of the great redemptive promise she was to fulfill. Eve means, “The mother of all living.”

Unto Adam also and to his isha did Hashem Elohim make kesonos ohr, and clothed them.” (Genesis 3:21 OJB)

Here is where the first blood sacrifice was performed by Elohim himself. Scripture later tells that without the shedding of blood there is no remission of sin. Therefore, at this point, Elohim’s shedding of animal blood is in preparation for the coming of Christ as revealed by Genesis. This is certainly a look forward to Christ, typology or Protoevangelium in and of itself. Furthermore, it is a perfect description of God’s redemptive work. He performs the sacrifice himself, provides it for man as an act of Grace, and clothes mankind with the skin of the sacrifice.

Let’s continue our discussion:

And Hashem Elohim said, See, HaAdam is become like one of Us, knowing tov v’rah; and now, lest he put forth his yad, and take also of HaEtz HaChayyim, and eat, and chai l’olam (live forever); Therefore Hashem Elohim sent him forth from the Gan Eden, to work haadamah from which place he was taken. So He drove out HaAdam; and He placed miKedem (at the east) of the Gan Eden HaKeruvim, and a flaming cherev which was ever-turning, to be shomer over the Derech Etz HaChayyim” (Genesis 3:22-24 OJB).

In addition, the Targum says:

And the Lord God said to the angels who minister before him, ‘Behold, Adam was alone on the earth as I am alone in the heavens on high. From him there will arise those who will know how to distinguish between good and evil. If he had kept the commandments {which} I commanded him he would have lived and endured like the tree of life forever. But now, since he has not observed what I commanded him, let us decree against him, and let us banish him from the Garden of Eden, before he puts forth his hand and takes {also} of the fruit of the tree of life. For behold, if he eats of it, he will live and endure forever (PS Jonathan).

Now lest at any time Adam stretches forth his hand and takes of the Tree of Life in order to eat and live forever, the Lord must send him out of the Garden of Delight. Therefore, Elohim forced Adam to leave the Garden of Delight and cultivate the ground out of which he was taken.

On that day, the Lord closed the mouth of all beasts so that they could no longer speak, for they had all spoken one with another in the Hebrew tongue while in the Garden of Delight” (Book of Jubilees).

He sent out of the Garden of Delight all flesh that was in the Garden of Delight and scattered all flesh according to its kind unto the places that had been created for them.

Adam, passing out of the garden, must have passed by the tree of learning the knowledge of good and evil. Perhaps he saw the appearance of it. How perhaps it had changed, and how it had perhaps shriveled.

The Lord then barred Adam and Eve from the garden by an ever-turning, fiery, flaming, and sharp sword of the cherub lest they decide to return to the garden and eat of the Tree of Life. Upon being expelled from the garden, Adam looked back at the gate of the garden, and seeing the cherub with the sword of flashing fire in his hand, must have feared greatly.




The Watchers

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