Timeline of Events in the Garden According to Biblical Evidences
The following summary timeline of events in Genesis is what I can safely say is supported by evidences.
When Adam was created as a golem from dust, both a male and female were created at that time (Ge 1:27, 2:
6-7, 5:2, Job 26:13). This female (whom is Lilith) was nominally named Adamah at her creation (Ge 5:2).
Adamah was created from the soil at the same time as Adam, but whereas Adam was created from dry dust
and animated by the breath of Jehovah, Adamah was created from wet soil and animated by a Satanic mist
that broke through the ground and watered Adamah’s prepared body. This preemptive mist animated her in
the image of Lucifer’s spirit instead of God’s (Ge 2:6). This ruined Adamah for God’s purpose of having her
be a suitable helpmeet for Adam, being created from undefiled dust and the breath of God, just like Adam.
Adamah was not fully human, but was rather considered the supreme beast of the field, that is an animal (Ge 3:
1). This was because she was not created in the image of God like Adam (Ge 1:27). Rather, she was
animated of Lucifer and bore his image. The Genesis text insinuates that the female Adamah had come to
curse the earth, whereas the male Adam had come to bring remembrance of Jehovah’s inheritance to the
earth (Ge 1:27). It flatly states that with the creation of this male and female two rival generations were being
established – one the generations of the heavens and the other the generations of the earth (Ge 2:4-7). The
generations of the heavens would be those of Adam (and Eve) animated by the breath of Jehovah and imbued
with his image. The generations of the earth would be those of Adamah and the Satanic spirits of the mist
which animated her. These spirits of the mist, the source of complaining voices of the field, came to exist in the
earth after God’s initial creation of Earth, but before Adam’s creation. They came to exist after God rained
these spirits down upon the earth as a curse. This refers to God’s casting down of Lucifer and his host to the
earth after Lucifer’s failed rebellion.
Despite Adamah’s flawed creation, God blessed both her and Adam and commanded them to fill the earth (Ge
1:28).* God also granted them permission at this time to eat of every tree (Ge 1:29). God then planted the
garden of Eden and placed Adam there (Ge 2:8). After Adam was placed in the garden, the tree of knowledge
of good and evil and the tree of life came to exist (Ge 2:9). Also a river of water began to flow from Eden to
water the garden (Ge 2:10-14). At this point, if not already before, something must have happened. God then
caused Adam to rest (to be free of troubles) in the garden and commanded him to tend it and “guard” it (Ge 2:
15). God also warned Adam that he may no longer eat of every tree. Upon pain of death he was forbidden to
eat of the tree of knowledge (Ge 2:16-17). It is apparent that something had transpired to cause this new
command. Also, the command to guard the garden implied there was a threat against it. These new
commands may reflect new circumstances following Adamah’s rebellion. This notion is supported in the very
next verse which relates that at some point Adamah had separated from Adam, for Adam “had become alone”
(Ge 2:18). It is realistic to guess that Adamah may have acted on her demonic nature, rebelled, and left. Her
act of defiance may have also played a role in establishing the tree knowledge and the eruption of the river
from Eden that watered the garden. In any event, something important transpired after Adam was taken to the
garden, for he is forbidden to eat of the tree and commanded to guard the garden.
At this point God declared that was not good that Adam had become alone, and that he would create another
helpmeet for Adam like one previously shown unto him (Ge 2:18). This previous one refers to Adamah.
However, Adam may not have entirely given up on Adamah yet, because God then brought to Adam all the
beasts of the field, including Adamah, so that Adam might name them, thereby providing his judgement of their
character (their names reflected their characteristics and traits) and demonstrating his authority over them.
Adamah came and was judged and named by Adam. This is known because all the beasts of field did thusly
(Ge 2:19-20), and Adamah is deemed a beast of the field (Ge 3:1). Adam may have given Adamah the name
Lilith at this time (meaning ‘darkness’), but this is not documented. In any event, Adam’s search was a failure.
No suitable mate was found for him (Ge 2:20). Thus Adamah was judged and found unsuitable for Adam. This
outcome spurred subsequent events. Immediately following Adam’s failed search, God decided the time was
right to create Adamah’s replacement, Eve (Ge 2:21-22). From this we may surmise that Adamah must have
decisively rebelled and sinned at her encounter with Adam. This notion is supported in that after this point
Adamah goes by a new title and is apparently physically transformed. After Eve’s creation Adamah re-
emerges in the story under the title of the Serpent (Ge 3:1). Her new title implies she was demonically
possessed and cursed. It also suggests a new physical state for her, for the Serpent of Eden is called the
“fleeing Serpent” named Leviathan in Isa 27:1 and Job 26:13 The Hebrew for fleeing implies winged flight,
thus from these passages we may deduce that the Serpent had wings and fled from before God – two
characteristics of the Lilith legend. Furthermore, because Adamah acquired her title of Serpent only later in
the Genesis account, this implies a transformational event must have occurred to her. At some point she must
have sprouted wings and transformed into the Serpent fleeing before God. This again confirms another
aspect of the Lilith legend – that she sprouted wings and fled from before God and Adam.
At Eve’s creation, Adam remarked that “this time” his woman was made of his own bone and flesh (Ge 2:23).
“This time” is apparently in reference to the previous woman Adamah, whom was not made from Adam’s flesh,
but rather from dust. Adam also prophesized that for Eve he would forsake God his father and cling to her (Ge
2:24). This had dire consequences, for the Serpent Adamah returned to the garden and sought to bring down
Eve. The Serpent deceived Eve into sinning by eating of the forbidden tree (Ge 3:1-6). The Serpent began
her temptation by challenging Eve if God really did forbid her eating of the tree. Eve not only confirmed this
prohibition, but adds an additional commandment that she could not even touch it. The Rabbis have
speculated Adam added this command to Eve as a precaution against her accidentally eating of the tree by
getting near it. The Rabbis further speculate that the Serpent may have caused Eve to unintentionally touch
the fruit at this time so that when nothing happened to her, doubt entered into Eve’s mind about the validity of
God’s command. Whether these speculations are correct or not, there are concrete clues in the literal Hebrew
as to what the Serpent did do. The literal Hebrew says that Eve “saw” that the tree was 1) good for food, 2)
made one beautiful, and 3) made one wise. Thus, it would appear that the Serpent Adamah demonstrated
these attributes in front of Eve. To accomplish this, the Serpent itself must have eaten of the forbidden tree in
view of Eve. After no ill effects overcame the Serpent, this demonstrated the fruit was good for food. Then the
Serpent somehow showed Eve that it made one beautiful. One might speculate that the Serpent Adamah used
the power and glamour of Lucifer to appear as a beautiful creature of Light like her father, promising Eve she
would become the same if she ate. Lastly, the Serpent demonstrated that the fruit of the tree made one wise.
Precisely what she did to demonstrate this is a mystery. In any event, Eve was convinced and ate.
When Adam saw the fallen state of Eve, he was not deceived (1 Timothy 2:14), but rather voluntarily joined
her, apparently out of love, lest he be alone again. Adam himself prophesized this in Ge 2:24 when he stated
that he would forsake God his father in order to cling unto Eve. By eating of the tree Adam forsake God and
joined Eve, fulfilling the prophesy. Also, some Sages have noted that when Adam explains to Jehovah that Eve
gave him of the fruit and v’akal (I ate – lka:w), the verb is in the present future tense. It was as if Adam was
saying, “I have eaten and will eat again”, given the same circumstances. Another interesting line of thought is
that Adam had little choice in joining Eve. He had made a vow in Ge 2:24 that their flesh was one. Thus, when
Eve ate and suffered the curse of the fruit, it was almost as if Adam ate and suffered the curse in the same
instant. They were one flesh.
After Adam ate of the tree of knowledge, he, Eve, and the Serpent were brought together to be judged by
God. Eve and the Serpent were judged and cursed according to the bitter water rituals of the Sotah trial laid
out in Nu 5:10-31. This trial supernaturally tested women for accusations of adultery and of turning aside from
under their husbands. In its cursing the Serpent Adamah takes on the role of the defiled Sotah, or adulteress,
enduring the trial. Like the defiled adulteress, the Serpent is forced to eat dust, is cursed in her belly, and is
told that her seed shall wound the innocent woman’s promised seed, but that the revived promised seed shall
slay the Serpent’s seed and the Serpent herself. Likewise, Eve is cursed according to the innocent woman of
the trial. She shall bear seed in sorrow and pain, but shall be saved in her child bearing (1 Timothy 2:15), just
as the innocent woman of the trial initially suffered the curses before having them removed by her promised
* God not condemning Adamah at this point is in keeping with the notion that God does not punish sin until it actually
occurs. It is not in God’s nature to punish beings for sins not yet committed. It would also be chaos for man if sins were
punished before they were committed.