3.2) The Co-Creation of a Woman with Adam in Genesis 2

The most important Biblical evidence to tackle in arguing Lilith’s existence comes in the passages describing the second creation account of Adam in Ge 2:4-7.  As we have seen, a cursory reading of those passages suggests that the man was created alone in a rather uneventful sequence of events.  However, quite the opposite is true.  The literal Hebrew relates that truly momentous events are occurring.  It announces the simultaneous beginnings of two rival generations of humans.  One generation is rooted in “the man”, Adam.  The other is rooted in “the woman”, Lilith.  The man’s generations would be after the likeness of God, for he was animated by the holy breath of God which filled his nostrils.  The woman’s generations would be after the likeness of Lucifer, for she was animated by his spirit in a mist which erupted up from the earth and watered her face.  After a long struggle between the rival generations, where both endured curses, the generations of the man would prevail, inherit the earth, and flourish.  The woman’s generations would come to an end when God rained down curses upon the earth, such that her seed was slain and became disembodied demonic spirits trapped in the earth.

As always, the best understanding of a passage begins with a good literal translation of the Hebrew.  My best literal translation of the passages is below.  It provides some subtle updates to the KJV.  The word-by-word break down is given in Table 3‑1.  In reading the table, recall that Hebrew is written from right to left.

Ge 2:4-7 (My Literal)
4  These are the begettings of the heavens and of the earth in their creation; In the day that Jehovah God had made earth and heavens.
5  And all thorn bushes of the field are before they came to be in the earth and all herbs of the field are before they sprouted, because Jehovah God not has caused it to rain upon the earth, and Adam is not for serving the adamah.
6  And there rose up a mist from the earth, and watered the whole face of the adamah.
7  And Jehovah God formed the man of dust from the adamah, and breathed into his nostrils the breath of life; and the man became a living soul.

Table 3‑1: A Transliteration of Ge 2:4-6 (View Pic)

[*] Et (ta) is the Hebrew particle.  It cannot be translated into English.  Et merely indicates that the following noun is the direct object of the verb action.

In my translation I maintain an important distinction made in the literal Hebrew.  I am very careful to distinguish between the proper name Adam and the term ha’adam, which is literally “the adam” and is commonly translated as “the man” in English.  The KJV is not always strict in keeping this distinction.  I do this because the Bible uses each term for distinct purposes.  In Genesis the name Adam consistently refers to a dual male and female creature (see section 3.6), whereas the term ha’adam (the man) refers solely to the masculine side of the dual Adam.  This can be seen in Ge 5:2, which states when God created the male and female, together he called their collective name “Adam.”  Thus, “Adam” was a name for a dual creature consisting of both the male and female.  When Genesis wants to specifically address the male half of Adam, it uses the term ha’adam (“the man”).  This remarkable fact is demonstrated in that the first 22 times Genesis refers to the created male, it uses the term ha’adam (the man).  Amazingly, before the physical creation of the man from the dust, the name “Adam” completely disappears from Genesis until late in Genesis 4.  The full mystery of this is discussed later (section 3.4).

There is an important point to be made based on the universal use of ha’adam to denote the man Adam in Genesis.  If a woman were created from the earth at the same time as ha’adam (the man), then we would expect Genesis to refer to her as ha’adamah (the woman).  This is because ha’adamah is the feminine form of ha’adam.  Thus, any Genesis reference to ha’adamah in the creation account should be considered a candidate reference to Lilith, the female half of the Adam duo.  For that reason, I leave the appearances of ha’adamah in verses 5, 6, and 7 only partially translated as “the adamah.”  The KJV translates ha’adamah as “the ground” in these three cases, because adamah ( hmda – Strongs 127) means “ground” in Hebrew.  As we shall see, an analysis of the passages strongly indicates that the verse 6 appearance must be understood as “the woman.”  I also hold that the other two appearances should be understood as “the woman.”

3.2.1 The Generations of the Heavens and the Earth

Verse 4 opens the account with a very odd pronouncement.  It states that, “These are the generations of the heavens and the earth in their creation.”  To state that the heavens and the earth have “generations” is very unusual.  The Hebrew word used is towledot.  It might be best translated as “begettings” or “those begotten.”[1]  In the Bible towledot always refers to the begetted children (i.e. generations) of a father.  In all its usages, the fathering entity immediately follows the word.  In Ge 2:4 “the heavens” and “the earth” are listed immediately after towledot.  Thus, the passages are speaking of the begettings of two generations, whose fathering entities are “the heavens” and “the earth.”  Obviously, the heavens and the earth are non-living locales incapable of fathering life.  As we shall see, the terms refer to the places where the fathering spirits reside. 

The opening verse is very clear that the subsequent passages will discuss the origins or genesis of the two generations.  Verse 4 states that these are the generations “in their creation.” [2]  Thus, there are two generations that were created, and the verse declares that the beginnings of each will be discussed in the following passages. 

3.2.2   The Hebrew Doublet of the Account

Unfortunately, to most laypersons the next verses appear to be a mishmash of odd statements.  The difficulty in comprehending the passages is largely due to two factors.  First, the accounts of the two generations are interwoven with each other within the passages using a Hebrew doublet construct.  Second, the last three verses are describing events in reverse chronological order. 

The key to clearly understanding the verses is realizing they are written in a doublet construct.  A doublet construct consists of two parallel, yet separate, accounts interweaved in alternating statements within a single set of passages.  Usually each verse of the construct is a compound sentence.  The first sentence will discuss an aspect of the first topic.  The second sentence will then discuss a mirroring aspect of the second topic.  This alternating discussion will continue for each verse of the construct, with the order that the topics are discussed within each verse strictly maintained.  For example, a Hebrew construct may start with a compound sentence stating that two events, 1A and 1B, occur.  The second compound sentence states that 2A and 2B result.  The third states the reasons are 3A and 3B.  The doublet construct is based on the fact that sentences 1A, 2A, and 3A discuss a common topic or string of events.  This is termed the String-A message.  Likewise, 1B, 2B, and 3B form a second string of statements, termed String-B, concerning a mirror topic to String-A.  The objective of the doublet construct is contrast and compare String-A to String-B.  Every element in String-A matches a mirror counterpart in String-B, thereby facilitating the contrast and compare of each element of both strings.  The doublet is a useful and compact tool for contrasting and comparing similar events. 

Let us first discuss the String-B doublets in verses 4 through 6, which are easiest to follow.  This is laid out in the last column of Table 3‑2.  1B declares that this string concerns the creation of the begettings (or generations) of the earth.  2B states that these begettings were established in the day Jehovah had made the heavens.  3B declares the current time is a time before all cultivated crops (i.e. cultivated herbs[3]) of the field have sprouted.  4B explains that this lack of crops is because Adam does not yet exist to till or serve ha’adamah (the ground), and 5B relates that God formed ha’adam (the man) from the dust of ha’adamah, and breathed into his nostrils the breath of life.  These parts are all linked and discuss the same topic.  When put together they relate that after the heavens were created, the herbs of the field had not yet sprouted because there was no Adam to cultivate them (i.e. serve ha’adamah).  After God created the man from the dust of ha’adamah, there was a man to till them, and the cultivated herbs did sprout, and generations of the earth were complete.  Thus, the herbs of the field are the generations of the earth, and their beginnings are in ha’adam (the man).  Note the last three elements of the doublet are written in reverse chronological order.  3B says there are currently no crops in the field.  4B explains this is because there is no Adam.  5B documents the creation of ha’adam (the man), which is the beginning of the generation of the heavens. 

Table 3‑2: A Breakdown of Ge 2:4-6 into its Doublet Construct (View Pic)

Now let us consider the String-A doublets, which are laid out in the first column of Table 3‑2.  1A declares that this string concerns the creation of the begettings (or generations) of the heavens.  2A states that these begettings were established in the day Jehovah had made the earth.  3A states that the current time is a time before the thorn bushes of the field have come to exist in the earth.  4A explains that this is because Jehovah had not yet caused it to rain upon the earth, and 5A relates that a mist rose and watered the face of ha’adamah (“the ground” or “the woman”).  These parts are again all linked and discuss the same topic.  When put together they relate that after the earth was formed, no thorn bushes existed in the field because Jehovah had not caused a rain upon the earth.  Using this string’s parallelism with the String-B doublets to guide us, we see that Jehovah had not caused it to rain because the mist had not yet erupted from the earth and watered the face of ha’adamah (just as Adam could not serve the adamah because he was not created yet).  Once this mist erupted, Jehovah caused a rain upon the earth, the thorn bushes of the field began to exist in the earth, and the generations of the heavens were complete. 

The doublet construct implies the creation of a woman with the man.  The parallelism of the construct demands that when the mist waters the face of ha’adamah (the woman), this should result in a living creature responsible for the thorn bushes of the field, just as the breath of Jehovah filling ha’adam (the man) resulted in a creature responsible for the cultivated herbs of the field.  Thus, the parallelism of the doublet demands understanding ha’adamah of 5A as referring to “the woman” half of the Adam male/female duo. 

Through the parallelism, we also see that the mist of the earth and the breath of God are the two inseminating forces in the rival generations.  The target of the mist was the face of ha’adamah (the woman).  The target of God’s breath was the nostrils of ha’adam (the man). 

3.2.3  The Defiling Mist of Lower Creation Waters

Several evidences confirm the notion that the ascending mist was a rival inseminating agent to Jehovah’s Holy Spirit.  First, consider the literal Hebrew of verse 6.  It states that the mist ya’alah (arose) from the earth and watered the face of ha’adamah.  Ya’alah means “to ascend” under one’s own power.[4]  This makes it clear that the mist arose from the earth of its own volition and power, and was not a direct causation of Jehovah.  In addition, God purposely created ha’adam (the man) from dry dust free of the mist’s effects.  God’s avoidance of wetted soil is another clue that the mist was defiling.  As we shall see (section 5.1), the Zohar teaches that Lilith was animated by Lucifer’s defective light.  The source of this defective light was the mist. 

The most astounding evidence for the defiling nature of the mist stems from the mystical meaning of the word used to denote its “watering” of the ground.  The mystical meaning is established by the Principle of First Appearances (PFA).  PFA theory asserts that the mystical meaning of a word is defined by the context of the Biblical passages in which the word is first found.  A word’s PFA is determined according to a hierarchy of how closely a Bible appearance matches the spelling of the word.  The more precise a spelling match, the stronger the mystical meaning match.  This is because changing a single letter can switch word’s meaning significantly.  For example, by changing a single letter a verb can switch from active to passive, to causative, or to reflective.[5]  The notion of PFAs is fully explained and elaborated upon in the book The Bitter Waters Code (BWC). 

The word for how the mist “watered” the ground in verse 6 is v’hashaqah (sp hqsh:w).[6]  Nu 5:24 and 27 are the only two passages elsewhere in the Bible where v’hashaqah can be found spelled exactly as in verse 6.  Those two passages concern the bitter water trial of the adulterous wife.  In both instances v’hashaqah refers to the priest causing the woman “to drink” of the cursed bitter waters.  Thus, the PFA for v’hashaqah denotes the drinking of bitter waters by the wayward adulterous wife of the Sotah trial.  This implies that in her creation account in Ge 2, Lilith is mystically said to be drinking the waters of the Sotah.  This is amazing, because Lilith was the first Sotah. 

That the mist which watered the ground carried the defilement of Satan’s spirit may also be surmised by a thoughtful reading of Genesis.  Ge 1:2 relates that after the creation of the universe, the earth “had become” waste and void.[7]  Many Biblical scholars hold that this transition to a waste state was the result of Satan’s rebellion.  In Ge 1:1 Jehovah created the universe in a perfected state.  After this Satan rebelled.  By the next verse, the earth had become void and waste with the defilement of Satan’s rebellion.  Such an understanding follows the gap theory.  That theory holds that there is a large gap of unwritten history between the first and second verses of Genesis. 

With the gap theory, we see that the major theme of early Genesis is Jehovah’s redemption of the earth from its defiled state.  This process began immediately in verse 2.  After the waters of creation had become waste and void, God moved upon the surface of the waters.  God did not enter the waters, for they contained the defilement of Satan’s rebellion.  However, God’s spirit moved upon the face of the waters and sought to redeem them.  God’s first act in this endeavor was to create light.  This separated the darkness of defiled creation from the light of God’s intended creation.  This also quarantined Satan’s defilement from the holy presence of God.  On the second day, God further purified creation by establishing a firmament, or a divide, in the midst of the waters, so that waters above the firmament were separated from the waters below the firmament.  Now the upper waters were with God’s presence and purified, while the lower waters still contained the quarantined defilement of Satan’s rebellion.  On the third day, God further confined the defilement of the Lower waters by creating dry land in the midst of the waters.  The dry land was a special abode below the firmament that was free from the lower waters.  Upon the purified dry land God sought to create the dual Adam creature, who would bear God’s image.  However, a mist of defiled lower creation waters erupted from the earth, and watered the face of the woman. 

3.2.4 The Rain of Jehovah and the Thorn Bushes of the Field

The key to fully understanding the message of the String-A doublet is to understand the mystical symbolism of the key items mentioned.  I shall establish in the next paragraphs that the rain caused by Jehovah is not an ordinary raining down of water, but rather a raining down of curses down upon the earth in Noah’s flood.  I shall also show that the thorn bushes of the field represent Lilith’s generations, whom are the descendants of the Serpent Lilith’s infamous seed, Azazel.

The doublet construct equates Adam’s serving ha’adamah (the ground) to God’s causing it to rain for the woman (Part 4 of Table 3‑2).  These are related in that both are cursing events.  After Adam fell, God ejected him from the garden and cursed him to serve ha’adamah (the ground) in the sweat of his face.  Furthermore, the ha’adamah was to be cursed for his sake (Ge 3:17, 24).  Thus, Adam’s serving the ground refers to the man’s curses.  Likewise, God’s causing it to rain in the other half of the doublet refers to the woman’s curses.  The verb for “caused to rain” is hamatayr (ryjmh).  It is the Hiphal (or causative Qal) form of matar (rjm – Strongs 4305), which means “to rain” or “to pelt down.”  Much like the English verb rain, the Hebrew matar can refer to the raining down of water or the pelting down of any item (e.g. a boxer could rain down blows upon his opponent).  Surprisingly, the connotation of matar within the Bible is not positive, but negative.  Matar is used 13 other times in the Bible, and all but three of these cases it refers to God’s “raining down” of curses upon the earth.  The mystical meaning of hamatayr denotes God’s raining down of bitter water curses.  The PFA for hamatayr in Ge 2:5 is defined by the only exact spelling of the word elsewhere in the Bible.  This comes in Ge 19:24.  There God hamatayr (“caused to rain down”) fire and brimstone upon Sodom and Gomorrah.  Thus, the mystical evidence is that the rains which God caused to fall in Ge 2:5 were a cursing event that led to the thorn bushes of the field coming to exist.  Indeed, the next mention of any matar rain in the Bible comes in Ge 7:4.  There God declares he will cause a cursing matayr (rain) upon the earth for 40 days and 40 nights to bring about Noah’s flood.  As we shall see, the matar rain of Ge 2:5 is most likely a reference to the rains of Noah. 

The cursed nature of the rain which God caused is also seen in the literal meaning of the Hebrew word used for the “thorn bushes” of the field.  The word is siyach (xyv, Strongs 7880).  Siyach plants are mentioned three times elsewhere in the Bible (Ge 21:15, Job 30:4, 7).  In every case they are plants in desert wastelands.  In the two cases of Job, they are in a desert waste formerly flooded by a cursing deluge.  Siyach literally means “to speak” or “to complain.”  Siyach may have come to be used to refer to the wasteland plants because of thorns or bitter taste.  Siyach probably refers to thorn bushes or some similar harsh plant associated with desolated deserts. 

3.2.5   The Generations of the Heavens and the Nephilim

There is intriguing evidence in the creation account that the bushes of field must represent the Nephilim offspring of Lilith.  The passages discuss the generations of the woman and the man.  It is clear from the text that the bushes of the field and the herbs of the field represent the generational seed of these two heads.  This means that the thorn bushes of the field represent Lilith’s generations.  In chapter 6, we will discuss the evidences in the Bible and other books that Lilith’s descendents come from her mating with fallen angels called Watchers.  The firstborn of this mating (and perhaps the only born) is Azazel, who is the infamous seed of the Serpent in the garden.  Azazel is the firstborn of the Nephilim, who are the giant offspring of the Watchers mating with Lilith and the daughters of Adam.  The Nephilim nearly drove pureblooded mankind to extinction before the flood, and it is for this reason that God brought the flood to cleanse the earth of their impurity. 

There is textual evidence in the Genesis creation account to support the notion the thorn bushes of the field represent Nephilim.  First, consider the literal meaning of the “thorn bushes in the field”, the siyach ha’sadeh.  As already mentioned, the literal meaning of siyach is “to speak” or “to complain.”  Thus, verse 5 could be most literally translated to say that after God had rained down curses upon the earth, “speakings” or “complaints” of the field came to exist in the earth.  The notion of speaking and complaining voices coming from the field reminds us of the voice of the slain Abel, whose blood in the ground cried up to God.  This suggests speaking voices of the field could be the cryings of the spirits of Lilith’s slain Nephilim seed.  Rabbinic tradition holds when a Nephilim was slain, its spirit did not depart the earth, for it was not accepted in Jehovah’s presence.  Slain Nephilim became disembodied demon spirits that roamed the earth even after the flood.  That the complaining voices of the field could be in reference to Lilith’s slain Nephilim spirits is further supported by the PFA for siyach.  The first exact spelling of siyach elsewhere in the Bible comes in 1Ki 18:27.  There Elijah mocks the priests of Baal, claiming that their god could not respond to his challenge because Baal was busy siyach (talking or complaining).  Thus, siyach is associated with the speech of demons, and verse 5 could be mystically understood to say that after the rain of God, the speaking or complaints of demons appeared in the earth. 

If the complaining voices in the field are the demonic slain Nephilim seed of Lilith, then God’s raining down of curses upon the earth should be in reference to the rains of Noah’s flood.  These floods slew the Nephilim.  Is there any textual evidence in the current creation account to support this?  Yes there is.  The bushes of field did not exist because God had not yet caused it to rain.  The actual raining event which brings about the bushes goes unspecified in the immediate passages.  However, the next mention of any kind of matar rain in the Bible comes in Ge 7:4.  There God declares he will cause a matayr (rain) upon the earth for 40 days and 40 nights to bring about Noah’s flood.  Could this be the future rain mentioned in verse 5?  It certainly seems the case when all evidences are considered.  We have already seen the PFA for hamatayr points to God’s raining of fire and brimstone upon Sodom and Gomorrah.  As BWC greatly elaborates upon, the curses against Sodom and Gomorrah were a bitter water curse, just as Noah’s flood was.  In fact, a prime feature of Sodom and Gomorrah’s cursing is that the cities were inundated and overwhelmed by the Dead Sea, which permanently flooded the entire plain of the cities.  There is a further eerie similarity linking Lilith’s creation account to elements of Noah’s flood.  In Noah’s flood the fountains of the deep broke through the earth and contributed to the flood.  In Lilith’s creation story, we have a similar phenomenon — the mist which erupted from the earth and watered her body. 

There is also evidence for Lilith’s generations being Nephilim in an odd reversal in the opening phrase of the doublets.  String-B says, “These are the begettings of the earth … in the day God made the heavens.”  String-A says, “These are the begettings of the heavens … in the day God made the earth.”  Why the reversal?  The explanation for String-B is that the begettings of the earth (Adam’s generations) were planned and established by God when he created the heavens at the beginning of time.  The explanation for String-A is that the begettings of the heavens (fallen angels mating with Lilith and daughters of man) were not planned and established until God created the earth.  Only then could the angels see the daughters of man upon the earth and become tempted to perform their illicit unions with them.  These notions are confirmed by details in the passages.  Verse 5 states that before God’s raining down of curses, there were no siyach in the earth.  This is in contrast to the cultivated herbs of Adam’s generations, which were present in earth but had not yet sprouted.  That the siyach previously did not exist in the earth implies that the siyach were fathered from something outside the earth.  This is the fathering spirits of the Watchers, who are angels that descended from heaven to mate with the daughters of man and Lilith.  Adam’s cultivated herbs (his generations) were said to already be present in the earth because the complete genealogy of Adam’s generations were present on the earth at his creation from the dust, for Eve was taken from his side, and through these two all men came to be. 

3.2.6          The Generational Story of Genesis 2:4-7

There is one more remarkable point to note.  When one becomes equipped with the full understanding of what the passages are conveying, then in looking back at the sentence doublets, we can they that they reveal the entire history of the generations they discuss.  To ease the reading of this history, let us reverse the order of the 3^rd through 5^th doublets, as they are written in reverse chronological order.  This is done in Table 3‑3.  Text in brackets ( [ ] ) in the table and its corresponding reconstructions below are added information.  This information is based on mystical meanings of the words used, and a general knowledge of events that can be obtained from sources outside the passages. 

Table 3‑3: The Generational Stories Told by the Doublet Strings (View Pic)

Note in part four of the doublets, I interpret the passages as saying that Adam (the man and Eve) would serve the curses of the woman Lilith.  This notion is supported by Ge 2.23, which states that after God cursed the man Adam, he ejected the man from the garden “to serve ha’adamah from which he was taken.”  The ha’adamah from which the man Adam was taken is the wetted soil that became Lilith. 

The readings of the table are provided below. 

These are the begettings of the earth in its creation in the day that Jehovah God made the heavens.  Jehovah God formed the man from the dust of the woman (i.e. that part of her body not defiled by the mist), and breathed into his nostrils the breath of life.  [But the man fell,] and Adam (the man and Eve) served the [curses of the defiled] woman.  [But Adam (the man his wife Eve) was redeemed starting with the birth of Seth], and all the herbs of the field sprouted (i.e. God’s intended generations of the original Adam finally came to be).  

These are the begettings of the heavens in its creation in the day that Jehovah God made the earth.  And there rose up a mist from the earth and watered the entire face of the woman.  [And she became defiled and went astray and bore seed to the Watchers.]  And Jehovah God rained down upon the earth [the curses of the Noah’s flood.  And woman’s seed was slain and cast down in chains into the earth,] and all the complaining [disembodied] voices of the field came to be in the earth. 

In summary, the Lilith legend alone is consistent with the elaborate doublet construct of the passages comprising Ge 2:4-6.  Only her rival generation to Adam’s explains the rival generations of the heavens and the earth.  Only her body’s animation by the mist which erupted from the earth can complete the mirror counterpart to Adam’s animation from Jehovah’s spirit that the doublet construction demands.  I hold that this analysis of these passages is a slam-dunk for the case for Lilith.  Further evidence is hardly necessary.  However, there is so much more.

[1] Towledot (twdlwt) is the plural of towledah (hdlwt – Strongs 8435).  Towledah comes from root verb yalad (dly – Strongs 3205), which means ‘to beget’, ‘bring forth, or ‘born’.  Yalad is a very common verb, appearing almost 500 times in the Bible, and it almost always means the “begetting” of children by men. 

[2] The mem (M) pronominal suffix of b’habara’m (M:arbh:b) is clearly in the plural masculine state.  It must be rendered, “in their creation.” 

[3] The Hebrew used for “herbs of the field” is eseb ha’sadeh (hdv:h bve, Strongs 6212 and 7704).  In its four other usages in the Bible, the term eseb ha’sadeh always refers to cultivated crops (Ge 3:18, Ex 9:22, 25, 10:15).  Thus before Adam was created, there was no man to plant and tend these cultivated crops. 

[4] Ya’alah (hley) is the second person imperfect singular masculine form of alah (hle – Strongs 5927), which means ‘to go up’ or ‘to arise’.  The Qal verb form of ya’alah indicates the mist went up under its own volition and power.  In order for an outside agent to cause the mist to rise, the Hiphal form of the verb (hyleh) would be used.

[5] Changes in spelling also change a word’s gematria.  Gematria involves the ancient Jewish practice of reading words as numbers.  A numeric value is assigned to each letter of the Hebrew alphabet.  The numeric value of all the letters in a word are then summed.  When a word is read as a number, it can be mystically compared and contrasted to other words.

[6] V’hashaqah is the Hiphal form of the verb shaqah (hqv – Strongs 8248), which means ‘to drink’, plus a vav (w) conjunctive prefix.  Thus v’hashaqah means ‘and cause to drink’ or ‘and to water’. 

[7] The literal Hebrew of verse 2 makes it clear that creation transitioned to the state of waste and voidness.  The word the KJV renders “was” is hayatah (sp htyh).  It is the perfect third person feminine singular tense of hayah (hyh – Strongs 1961), which means ‘to come to be’ or ‘to become’.  Hayatah literally means, “had become.”