A tree in the middle of the garden
After the Divine Creator had made order in the cosmic chaos and had placed the living beings in the universe He gave the breath of life to human beings who were allowed to govern the Garden in the East, Gan Eden, where they had everything they could wish for.
A river went out from Eden, to water the garden, and from there it divided and became four stream-heads, Pishon/Spreader, Gihon/Gusher, Hiddekel/Tigris and Perat/Euphrates. (This Tigris-Euphrates river-system later in history going to play a very important role to the restoration of the Kingdom of God.)
Genesis 2:1-14 OJB Thus HaShomayim and Ha’Aretz were finished, and all the tza’va of them. (2) And on Yom HaShevi’i Elohim finished His work which He had made; and He rested on the Yom HaShevi’i from all His work which He had made. (3) Vayevarech Elohim et Yom HaShevi’i, and set it apart as kadosh: because that in it shavat (He had rested) from all His work which bara Elohim (G-d created) and made. (4) These are the toldot of HaShomayim and of Ha’Aretz when they were created, in the Yom that Hashem Elohim made Eretz v’Shomayim, (5) And every plant of the sadeh was not yet in ha’aretz, and every herb of the sadeh had not yet yitzmach (sprung up, T.N. Moshiach is Tzemach [Zecharyah 3:8]); for Hashem Elohim had not caused it to rain upon ha’aretz, and there was not an adam (man) la’avod (to till, to work) haadamah (the ground). (6) But there went up a mist from ha’aretz, and watered the whole face of the adamah. (7) And Hashem Elohim formed the adam of the aphar min haadamah, and breathed into his nostrils the nishmat chayyim; and the adam became a nefesh chayyah. (8) And Hashem Elohim planted a gan (garden) eastward in Eden; and there He put the adam whom He had formed. (9) And out of the adamah made Hashem Elohim to spring up (T.N. see verse 5) kol etz (every tree) that is pleasing to the sight, and tov for food; the Etz HaChayyim (Tree of Life) also in the midst of the gan (garden), and the Etz HaDa’as Tov v’Rah (see 3:22, i.e., representing moral autonomy; contrast Exodus 9:20-21 where the Dvar Hashem is the guide of life, even for Gentiles). (10) And a nahar (river) flowed out of Eden to water the gan (garden); and from there it divided, and became four headwaters. (11) The shem of the first is Pishon; that is it which winds through the kol eretz Chavilah, where there is zahav; (12) And the zahav of that land is tov; there is [the gemstone] bedolach and the even (gemstone) hashoham [T.N.: this onyx gemstone is used in the construction of the Kohen Gadol‘s Bigdei HaKodesh]. (13) And the shem of the second nahar is Gihon; the same is it that winds through kol eretz Cush. (14) And the shem of the third nahar is Chiddekel (Tigris [see Daniel 10:4]): that is it which goeth toward the east of Assyria. And the fourth nahar is Euphrates.
Orders for the first human beings 3
Being placed in the Gan in the east, an Eden or Land-of-Pleasure, the human whom the Elohim had formed (Bereshith 2:8) The Master Owner of the Royal Garden spoke to man and required him to work it and to guarden or watch it (Bereshith 2:15). Lots of people might think man would not have to work in paradise, but from the Holy Scriptures we can see that work is part of human life from the beginning of times.
None of us were sent into the world to be idle. Our Creator in His Plan provided for mankind to inhabit the world and to take care for. He that gave us this earth for our habitation, has made us something to work upon. Doing such work man can be pleasing God and find true pleasure in the business God calls them to, and employs them in. Adam could not have been happy if he had been idle. In fact, man has to know that one of the mitzvot of the Most High is to show willingness to work. For God declared that the one who will not work has no right to eat.
2 Thessalonians 3:10 OJB (10) For even when we were with you, this we used to direct you: that if anyone will not be a po’el (worker), neither let him be an ochel (eater) [Gn 3:19].
When working in that great garden man could see many shrubs and trees and lots of attractive fruits. Concerning the human his possibilities to eat from what the garden provided, God pointed to a tree of which man was not allowed to eat. At that time, man could find a trial appointed concerning his obedience to his Maker.
Genesis 2:15-17 OJB And Hashem Elohim took the adam and put him in the Gan Eden la’avod (to till, to work) it and to be shomer over it. (16) And Hashem Elohim commanded the adam, saying, Of every etz of the gan thou mayest freely eat; (17) But of the Etz HaDa’as Tov v’Rah, thou shalt not eat of it; for in the yom that thou eatest thereof thou shalt surely die.
This was something very serious. Man had no reason to die, except when he would not obey God and would eat from that fruit of that Etz HaDa’as Tov v’Rah or Tree of moral. Eating from that Etz HaDa’as Tov v’Rah would give man insight or knowledge of moral aspects, knowing good and evil or vice. The man and mannin were allowed to eat from any tree in the garden, them providing food for living, but when they would eat from the tree that gives knowledge about good and evil they were warned that they were certainly to die. God told them even not to touch that tree.
Genesis 3:3 OJB 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.
Also later God would tell them not to touch other things or to keep their hands off certain matters and not partaking in certain actions. ( Gen. 20:6; Exo. 19:12-13; 1Ch. 16:22; Job. 1:11; 2:5, 19:21; 1Co. 7:1; 2Co. 6:17; Col. 2:21)
In the Gan they had every type of tree, desirable to look at and good to eat, and the Tree of Life (able to give life) in the midst of the garden and the Tree of the Knowing of Good and Evil (a tree giving the power to know the difference between right and wrong).
Genesis 2:9 OJB And out of the adamah made Hashem Elohim to spring up (T.N. see verse 5) kol etz (every tree) that is pleasing to the sight, and tov for food; the Etz HaChayyim (Tree of Life) also in the midst of the gan (garden), and the Etz HaDa’as Tov v’Rah (see 3:22, i.e., representing moral autonomy; contrast Exodus 9:20-21 where the Dvar Hashem is the guide of life, even for Gentiles).
Proverbs 3:18 OJB She is an Etz Chayyim (Tree of Life) to them that lay hold upon her; and me’usher (blessed) is every one that holdeth her fast.
You would think man had enough with all those trees which God had provided in the Gan, good for food for them. Trees with leafs that did not fade, nor its fruit fail. God made it know to them that it will bear by its months, because its waters come out from the sanctuary. And its fruit shall be for food, and its leaf for healing.
Ezekiel 47:12 OJB And by the nachal upon the bank thereof, on this side and on that side, shall grow kol etz ma’achal, whose aleh (leaf) shall not fade, neither shall the p’ri thereof fail; it shall yield fresh fruit every month, because the mayim for them flowed out of the Mikdash; and the p’ri thereof shall be for food, and the aleh (leaf) thereof for terufah (healing).
Righteous or those who behaves or lives in a way that is morally good, were to flourish like the palm tree, growing like a cedar, branches spreading, and their beauty being as the olive tree, and their smell as Lvanon (Levanon) or Lebanon.
Psalms 92:12 OJB (13) The tzaddik shall flourish like the palm tree; he shall grow like a cedar in Levanon.
Man was requested by the Elohim to give ear to His speaking (His Word). The whole eretz had to hear His infallible Words of His Mouth. The whole earth had to hear God His doctrine which drops as the rain, whilst His speech distils as the dew, as the small rain upon the tender herb, and as the showers upon the grass.
Deuteronomy 32:1-2 OJB HAAZINU
Give ear, O Shomayim, and I will speak; and hear, O Ha’Aretz, the words of my mouth. (2) My teaching shall drop as the matar, my speech shall distil as the tal, as the small rain upon the tender herb, and as the showers upon the esev;
The Garden of Eden had now a mortal being that started wondering if mortal man could not come to know as much or more than the Elohim and could be be more righteous than Eloah, man then being more clean than his Maker?
Job 4:17 OJB Shall enosh (mortal man) be more righteous than Eloah? Shall a man be more tahor than his Maker?
Job 15:14 OJB What is enosh, that he should be pure [in the sight of Hashem]? And he which is born of an isha, that yitzdak (he should be in the right)?
In their state of innocence the first human beings had all loveliness around them and had nothing to worry for, everything at their hands. but now the could find a tempting matter before their eyes. A tree which could hide something from them. At the beginning of times man, who had received everything from God, now started to doubt their Maker His righteousness. The mannin looked at that tree in the middle of the gan which she thought could give her something more than she already had. Her mind got carried away and she faced nachash (temptation) which was going to bring “the fencing in life” for mankind. Temptation, seduction, betrayal fell on the chavah (Eve). In the majority of Bible translations the figurative representation of the deception is taken as a real figure, like they also made a person from the situation or act of adversary, making the adversary (not specific one) in a singular personal character with the name Satan. this instead of understanding that it was the vanity of those first human beings that got their “quickness of perception” making their “voice of flesh” trouble their mind and brought into their heads the hope to be as God. By letting their thoughts wander to become as knowledgable as God they became opponents or adversaries (satan) of God. (In many denominations this is wrongly taken to be a -specific- demon or devil.) Later on they also went arguing with God and calling the other the cause of wrong going. Any person who goes in against some one else, or comes to oppose some one, is a satan or adversary, willing or not to be a rival. The mannin’s choice to follow her want to know everything and thinking that God did hide for her the knowledge of good and evil, made from her a satan or an opposer of God’s Will, as adversary eating from the Tree of knowledge of good and evil.
Going in against the Will of God, disobeying His mitzvot not to touch or eat of the tree of knowledge of good and bad she became a resister. Though she did not keep it to her self. She entangled the zachar Adam in the controversy, or debate as well, making of him also an oppositionist. Getting her husband also to eat from the fruit he too became a victim of the “voice of flesh” and became an adversary of God. Instead of them becoming like God, by their act of disobeying their Maker their eyes went open and they came to see everything from a different angle. Things which looked normal and harmless suddenly seemed to be wrong or getting them in embarrassment. In shyness they found themselves now in quandry. Confusion came over them and in abashment they tried to hide for God.
Genesis 3:1-7 OJB Now the Nachash was more arum (cunning, crafty, wiley) than any beast of the sadeh which Hashem Elohim had made. And he said unto the isha, Really? Hath Elohim said, Ye shall not eat of kol etz hagan? (2) And the isha said unto the Nachash, We may eat of the p’ri etz hagan; (3) 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. (4) And the Nachash said unto the isha, Ye shall not surely die; (5) For Elohim doth know that in the yom ye eat thereof, then your eyes shall be opened, and ye shall be like Elohim, knowing tov and rah. (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. (7) 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).
Having eaten of the forbidden fruit caused them to feel ill at ease, embarrassed, confused and being ashamed they now knew what it is to know good and bad and felt that they had done wrong.
Now the first human beings had their question answered, knowing good and evil, and found their eyes opened for something which was not so pleasant as they had hoped for. That disobedience to the Maker made that over mankind came now the punishment God had warned for. Their aversion against the Will of God brought the first sin or mortal sin and the fall of man.
Clearly from then onwards the selfseeking of man was to be part of his life and would make human beings setting each other up against one another. The selfishness from the chavah or first isha, became rooted in the first human beings, this becoming part of their DNA, bring problems to their offspring. Their progeny was going to fall under the damage their had brought unto mankind. By their self-willed act they damaged the relationship with their Maker.
The zachar had no excuse because he followed his wife and headstrong or high-handed his self-complacency and conceitedness brought him also to take the fruit. With his own hands the first Adam took the fruit like the chavah had done in the hope to receive self-satisfaction, knowledge and more power.
The Scriptures tell us than from the “taker of the anima” who became presented as a more sophisticated ‘animal‘ or ‘possessor of an anima (self, ego) or soul‘ the “serpent” which brought those first human beings to take on an action or attitude against God making them an adversary or satan.
This event proves that the whole human race were concerned in the trial and fall of our first parents and that we are under that curse of our first parents.
From nothingness, except an eternal Being, the Ruach brought into being
From dust and breath into living beings
An other tool bringing words for understanding and wisdom
- Necessity of a revelation of creation 1 Works of God and works of man
- Creation of the earth and man #10 Formation of man #2 Mortal bodies and Tartarian habitation
- Creation of the earth and man #16 Formation of man #8 Dust, flesh, blood,breathing and life
- Genesis – Story of creation 3 Genesis 2:1-15 Story of Adam and Eve
- Genesis – Story of creation 4 Genesis 2:16-25 Warning for Adam and Eve
- Forbidden Fruit in the Midst of the Garden 1
- Forbidden Fruit in the Midst of the Garden 2
- Forbidden Fruit in the Midst of the Garden 3
- Creator and Blogger God 3 Lesson and solution
- Dignified role for the woman
- A multifold of elements in creation and a bad choice made
- First mention of a solution against death 1 To divine, serpent, opposition, satan and adversary
- Satan the evil within
- Dying or not
- First mention of a solution against death 3 Tempter Satan and man’s problems
- Genesis – Story of creation 6 Genesis 3:13-24 Enmity and curse
- The 1st Adam in the Hebrew Scriptures #8 Looking for the 2nd Adam
- First mention of a solution against death 4 A seed for mankind
- Message from the family tree in the Tanakh
- Material gain to honour God
- The Genesis
- Being Human, Becoming Imago Dei – Part 2: The Serpent
- Adam and Eve
- Why would God put Adam and Eve in a situation to fail?
- The Keys To Life
- A Tree to Be Desired to Make One Wise
- The Tree of Knowledge of Good and Evil
- Confessions from the Garden of Eden
- choking on the air in eden
- That Night In Eden
- Wondering. And Wandering.
- Taking the apple
- Why Are So Many Souls So Hungry?
- It is all good
- A Point of No Return Part 2Behold, the man has become like one of us in knowing good and evil.
- Making Decisions God’s Way
- Timely training
- God has a plan for your life
- Sanctification Leads To Victory And Provisions
- Death Has a Demand
- A New Breed of Righteousness
- Hard Problems. Simple Tasks.
- Sometimes I Want To Run Away From God’s Will, Like Jonah Did
- Relationships through the tree
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