Genesis Chapter 2
The following points are a partial synopsis from our commentary On Genesis, Part 2: The Society of Family:
The verse and chapter divisions found in our modern Bibles did not exist until the late Medieval period, when they were added by churchmen who did not always divide them in the most ideal places. So the Creation account of Genesis chapter 1 does not really end at the end of what we now know as Genesis chapter 1. Rather, it ends with the first three verses of Genesis chapter 2 where we read:
2:1 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
On the seventh day, when Yahweh God "rested from all His work", that does not mean that He ceased from all activity. Rather, it means that with the creation of Adamic man, He stopped creating new kinds. Any new kinds or organisms which have appeared since the creation of Adam are only corruptions or adaptations of the things which Yahweh already created. Then there begins a second Creation account in the very next verse of the chapter, where it says:
4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.
Genesis repeats itself, so here in Genesis chapter 2, and later in Genesis chapter 5, we see elements of the chapter 1 Creation had been repeated, and in Genesis chapter 11 there are elements which are repeated from the account of the sons of Noah in Genesis chapter 10. So in our commentary we had introduced Genesis chapter 2 by stating that:
In our first presentation of this commentary on Genesis we ended with Genesis chapter 2 verse 3, as we consider those first few verses of this chapter, along with chapter 1, to be the first account of the creation of Yahweh God. Now as we commence with chapter 2, and through to the end of chapter 4, we shall begin to discuss the second creation account in Scripture. While this second account naturally follows the first in the text, the things which it describes actually parallel the later portions of the first account, the events which had been related on the sixth day of the creation of God. So this is also an example of a Hebrew parallelism, where something is described twice consecutively in a phrase, a sentence, or even in a longer passage, so that multiple aspects of a subject can be portrayed and explained more precisely. There are other examples of such parallelisms using entire passages in Biblical literature, and another one of significance is found in Genesis chapters 10 and 11. Ezekiel chapter and 28, and chapters 38 and 39 contain examples of others. Here in Genesis, while the first creation account provides a Godly worldview which laid a general foundation for the organization of a society, here we will see a foundation laid for the organization of a Godly family, which is the primary communicative unit of every prosperous society.
Therefore here in this second Creation account, it is not a new creation which is being described, but rather, it is a different account of the original Creation, written from a different perspective and with greater detail in certain areas, especially relating to the creation of Adam found at the end of the first account. So in regard to this reference to two creation accounts, we had concluded that same presentation by saying:
So while the creation account in Genesis chapter 1 provided a basis for the foundation of a society, in the creation account of Genesis chapter 2 we find that it is a society of family, and this second account provides the basis for the foundation of families, while defining the circumstances under which Yahweh God had decreed for the Adamic man to “be fruitful, and multiply, and replenish [or fill] the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” We also see that only Yahweh God Himself is the head of every proper family.
Later, when we introduced our commentary On Genesis, Part 3: Sustainable Plausibility, we had once again summarized elements of Genesis chapter 2 by stating:
Here we shall continue our discussion of what we have described as the second creation account of Genesis, which is found in chapters 2 through 4, commencing with our commentary on Genesis chapter 3. As we have asserted in relation to the creation account of Genesis chapter 1, it serves to provide a basis for the foundation of a godly society. Then this second account, which begins with verse 4 of Genesis chapter 2, provides a basis for a godly family, which is the primary social unit of that godly society. Laying the foundation for a society of family, after Adam was commanded not to eat of the Tree of the Knowledge of Good and Evil it had also defined a proper marriage as he found that he had no suitable helpmate among all the beasts of creation. For that reason Eve was created, whereupon Adam himself had described a legitimate marriage as the union of a man with a woman of his own flesh and bone, a woman of his own kind or race, rather than of any of the other creatures in the garden.
So the Creation account in Scripture is not meant to be a scientific treatise, but rather, it is designed to provide a firm foundation for the organization of the society of the children of Israel, thus forming the Kingdom of God, for which it continues to serve as a model. It provides the primary basis for a Godly model of a society of men.
While Genesis 1:26-28 is a general account of the plural creation of the race of Adam, the account which begins in Genesis chapter 2 represents a separate account of the creation and then the fall of the Adamic race through the transgression of the particular patriarch Adam. While many commentators concentrate on the minutest details of these chapters, they ignore the meanings of certain Hebrew words, they fail to recognize many of the idioms and allegories, they fail to properly interpret those which they do recognize, and they fail to reconcile many other statements made in later Scriptures which allude to these early events, and therefore they miss many of the lessons which are conveyed here.
Upon studying these things at greater length, it should also become evident that Genesis chapters 2 through 4 are not a true chronicle of actual historical events, but rather, they are a parable which is merely representative of actual events. They are a parable because they contain many allegories which are not literally true. However later Scriptures, and especially the words of Christ in the New Testament, inform the Christian as to how those allegories should be interpreted. Since Christ came to reveal things kept secret from the foundation of the world, any other method of interpretation fails miserably.
But Adam was not the first man in the sense in which the word is used today, to describe any adult male hominid that has a rudimentary ability to speak. Rather there is much evidence both within and without the Bible that other hominids had walked the earth long before the creation of Adam, which the best manuscripts of the Old Testament date to approximately 7500 years ago (see the Christogenea Genesis Chronology in these Overview pages). It can be established with certainty that Adam was the first White man, in the manner that we consider White as pertaining to race in modern times.
The word adam in Hebrew means rosy, to be able to blush, or to see the blood through one’s skin. This is quite the way that Dr. James Strong defined the word in his Concordance well over 100 years ago, and Wilhelm Gesenius long before that. As an adjective, it is ruddy, and it is used in that manner in descriptions of King David found in 1 Samuel chapters 16 and 17 (16:12, 17:42), of King Solomon in the Song of Songs (5:10), and of the Nazirites described by Jeremiah in Lamentations chapter 4 where we read: “7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire”. Only White men could possibly ever be described as being ruddy. The word adam means ruddy because the Hebrew word dam (Strong’s #1818) means blood.
It is generally agreed among anthropologists and archaeologists that so-called Western Civilization began in Syria and Mesopotamia at least, but not much earlier than, 5,000 years ago. It can be established that all of the nation-families listed in Genesis chapter 10 and described as having descended from the patriarch Noah after the flood were originally White, and that all of the White nations of today have descended from these peoples. This we shall discuss at greater length further on in this Overview for Genesis Chapters 10 & 11.
The first law of the Bible is “kind after kind”, which is often overlooked by theologians. That every creature made by God was created “after his [its] kind … and God saw that it was good” is mentioned repeatedly in Genesis chapter 1. In Genesis chapter 2, at verses 8 and 9, we see that Yahweh God planted a garden in Eden. In ancient Akkadian inscriptions, in a language closely related to Hebrew, eden is the common word used to describe the steppe. In this garden there are trees “good for food”, and there are also the Tree of Life and the Tree of the Knowledge of Good and Evil. People and races are often depicted as “trees” in Scripture (i.e. Jeremiah 2:21; Ezekiel 17:22, 31:3). But at this point in Genesis chapter 2, with two exceptions the tress grow out of the ground, so those trees must be literal trees compared with the two trees that are merely in the midst of the garden. There, in contrast to the trees which grow out of the ground, we read that those two trees are "... the tree of life also in the midst of the garden, and the tree of knowledge of good and evil."
The Tree of Life, as the New Testament later reveals, is Yahshua Christ, the "true vine" of John chapter 15 who is also the root and the branch of Jesse (Isaiah 11:1, 10). The Tree of Life is further mentioned at Rev. 2:7 and 22:2, 14. Yahshua Christ said in John 15:5 “I am the vine, ye are the branches”. By this it may begin to become evident that Yahshua is the Tree of Life, and each member of the Adamic race is a part of that Tree. The “knowledge” of good and evil, without stretching the meaning of the original Hebrew word in any way, signifies the understanding or even the experience of good and evil. A wooden fruit tree cannot possibly be described by these terms. Like the Tree of Life, this tree is also a race of people. In the Biblical context, the only race up until the time of Adam which could have such knowledge or experience of evil are those rebellious “fallen angels” referred to by both Peter and Jude. This we explain in depth in our 2019 presentation, Identifying the Tree of the Knowledge of Good and Evil. We shall discuss this further in our Overview page for Genesis Chapter 6.
In Genesis 2:18-24 it is related that Adam had named all of the beasts and other animals which Yahweh created, and among them he found no suitable mate, so Yahweh created a mate for Adam from Adam’s own flesh and bone. Many believe that this seeking of a mate among the animals by Adam is somehow proof that Yahweh God created the other hominid races at this time (or in the creation of Genesis 1:24-25, another account of this same event). This is discussed here at great length in our series of presentations titled Identifying the Biblical Beasts of the Field.
Whether or not this is true, however, is immaterial to the reason for the account given here. What is absolutely evident here is that Adam was acquainted with all of the species of fauna in his environment, and plenty well enough to recognize them and to give them names. Adam was also highly informed that none of these other species were suitable to mate with, and that it was sufficiently important only to mate with another who was so closely related in kind so as to be the flesh of his flesh, and the bone of his bones.
In other words, this is a lesson which teaches that Yahweh God forbids race-mixing, which is a destruction of His original creation, and which is a theme throughout the Bible, even in the New Testament where it is called fornication (as Jude 7 demonstrates, that fornication is the pursuit of “strange”, or different flesh).
The last verse of Genesis chapter 2, “And they were both naked, the man and his wife, and were not ashamed”, sets the stage for the account given in Genesis chapter 3, discussed here in our next section.
Before godless jewish ideas absolutely corrupted most of Western academia, there was a time when scholars were not afraid to investigate the origins of the races of men from a more practical point of view. When common sense prevailed, intelligent men never would have bought the notion that all of the world's races developed from a common ancestor, whether that ancestor be a certain Adam or some rabbinical protozoa emerging from a talmudic primordial ooze. This book, Preadamites by Alexander Winchell, is a product of those times, and is presented here as a record and as a monument to that period of honest academic inquiry which is lost today to the jewish religions of modernism and pluralism.
Resources:
An index of Christogenea Historical Essays and the related https://christogenea.org/podcasts/historical/ancient-history podcast presentations.
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