The next evidence for Lilith in the Genesis comes a peculiarity in the first and third creation accounts of Adam in
Ge 1:27 and Ge 5:1-2.  The passages yield a couple of powerful clues pointing to Lilith.  Although the passages
are fairly clear in the KJV, but I’ve included an interlinear translation below in Table 9.2.1-4 and Table 9.2.1-5 to
completely elucidate what the literal Hebrew is stating.  The passages are very clear that God made the man
Adam in God’s image.  The first account re-iterates this fact twice.  It repeats, “In image of God he created
him.”  The singular masculine pronoun
et’v (wta) makes it clear that in the repeated statement, “In image of
God he created him”, the passage is speaking only of the man Adam.  The passage then continues by stating
that God created both male and female.  The passage is clearly implying that the female was not created in God’
s image, whereas the man was.  Could this be true of Eve?  Was Eve not created in God’s image?  Of course
she was.  She was taken from the man Adam and is fully human in the image of God.  So why does the passage
go out of its way to announce that God created both the female and the male, but repeats twice that only Adam
was created in the image of God?  Why is it implying the female is not in the image of God?  Only Lilith explains

Ge 1:26-27 (My Literal)
    26  And God said, Let us make Adam in our image, as our likeness: and let them have dominion over the fish of the sea,
    and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the
    27 And God created the man in his image.  In image of God he created him.  Male and female he created them.

A careful reading of the passages reveals that it was God’s original plans to have the woman created in his
image.  He wanted both halves of the dual Adam creature to be made in his image.  Recall in Ge 5:2 that God
created the male and female, and called their name Adam.  So both the female and male together were known
as Adam.  God’s original intent for this dual Adam was to bear generations of men bearing God’s likeness.  This
can be seen in Ge 1:26, which states that God wanted to make “Adam” in his likeness, and he wanted “them” to
have dominion over earth.  By using “them” God was referring to both the man and woman he was about to
**   But as seen in Table 9.2.1-5, in the actual creation event of the next verse, God only created ha’
adam (the man) in his image.  This is because the mist animated the woman Lilith in its image.  The sudden
change in God’s plans for the dual Adam can only be explained by Lilith’s legend.  

    ** Without the dual creature understanding of Adam, the verse 26 phrase “Let them have dominion” is inexplicable.  Adam
    is singular, yet the verse speaks of “them” having dominion.  It is probably for this reason that the KJV mistranslates the
    name Adam here as “man”.  

The statement that the female is not created in God’ image is repeated in the third creation account of Ge 5:1-
2.  It is stated much less forcefully than the first account.  But it is clear God only created the masculine “him” in
God’s image.  

Ge 5:1-2 (My Literal)
    1 This is the book of the generations of Adam. In the day that God created Adam, in the likeness of God made he him;
    2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

The passages above provide no problem at all if one accepts that Lilith is the female of which the verse speaks.  
She was created by God just like the man Adam, but she did not bear the image of God, which would require his
holy spirit within her.  Rather, she was in the image of Lucifer.  

There is one further hint that Lilith is the female in both passages.  It centers around a word play concerning the
literal meaning of the Hebrew words
zakar v’neqebah (“male and female”).  These words are not commonly
used in the Tanach, as there are other more common words that mean ‘man’ or ‘woman’.  
Zakar (rkz – Strongs
2145), which means ‘male’, is used 81 times in the Tanach.  The Gesenius lexicon states this word stems from
the root
zaker (rkz - Strongs 02142), which means ‘to remember’, ‘recall’, or ‘call to mind’.  Gesenius holds
zaker came to mean male because it is through the son that the memorial of his parents is continued.  
Hence the Hebrew word for male in Ge 1:27 has a very positive connotation.  It as though saying through Adam,
the memorial of Jehovah, his father, would continue upon the earth.  

Now consider the word for female,
neqebah (hbqn - Strongs 5347), which is used only 22 times in the Tanach.  
This word has a negative connotation.  It comes from the root
naqab (bqn - Strongs 5344), which means  ‘to
curse’, ‘to blaspheme’, or perhaps more literally ‘to pierce’ or ‘to perforate’.  The meaning of ‘to curse’ may
have stemmed from a more original meaning of ‘to pierce’ or destroy, and hence curse.  The Gesenius lexicon
holds that
naqab came to be used to denote a female because of its descriptive power for her genitals, which is
a piercing or slit in her.  In any case, the root of the word for female,
naqab, has a negative connotation of
cursing.  This is precisely what the female Lilith did.  She received curses and was a curse unto God’s creation.