TEACHING NOTES Introduction In Genesis 1 the author has given us the big picture of creation. God creates the heavens and the earth and all their host (inhabitants). If there were a camera the lens would be zoomed all the way out with the entire earth in view. God has done His work and declared that everything is good. Genesis 2 zooms the lens to a specific region of the land where God is going to create two specific humans to do a specific task. New ideas and ideals get introduced. The purpose of creation is setup. And patterns are presented that will get threaded into each story of the Bible. ​ Genesis 2:4 ESV 4 These are the generations of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens. Poem = Our English translations indent this verse because it is a poem in Hebrew. Ancient Israelite narratives often use poetry as a transition between stories or parts of stories. The author will often use a poem to summarize the preceeding narrative or to introduce the next narrative. Generations = Heb. תּוֹלֵדוֹת (tô·lē·ḏôṯ) - genealogy, account or record. You will notice that in Genesis the author will insert a genealogy between major sections of the storyline. For example, at the conclusion of Adam and Eve’s story in chapter four, the author inserts a genealogy of Adam to Noah (see Gen. 5). This genealogy introduces Noah and begins his part of the story. Note: The phrase “These are the generations...” occurs 10x in Genesis. In the day = Notice that the author has summarized the six days of creation into one day. The author uses the word “day” in three different ways in the creation account. This is why we should not take a hard stance that the six days of creation are literal, 24-hour days. LORD God = Heb. yhwh elohim - Here God’s name is introduced as YHWH (Yahweh). This tells the reader that while there are other elohim (spiritual beings), only Yahweh is the Creator. Yahweh is an elohim but no elohim is like Yahweh. All other elohim were created by Yahweh. ​ Genesis 2:5 ESV 5 When no bush of the field was yet in the land and no small plant of the field had yet sprung up—for the Lord God had not caused it to rain on the land, and there was no man to work the ground, No bush = Heb. שִׂיחַ (śîaḥ) - generic term for a low, woody plant, or shrub. This word is not used in Gen. 1. This word refers to non-edible shrubs. Small Plant = Heb. עֵשֶׂב (ʿē·śěḇ) - Refers to green plants, vegetation, herbs, seed-bearing plants. Same word used in Gen. 1:12; 29-30. Often refers to edible plants. The field = Heb. שָׂדֶה (śā·ḏěh) - Literally, “open country” as an area for cultivating. Also used in Gen. 1 when referring to the beasts of the field. Was yet in the land = This creates a big issue. In Gen. 1 vegetation, plants, and trees were created on day 3, sea creatures on day 5, and animals and humans are created on day 6. In Gen. 2 Adam is created before vegetation, plants, trees and animals are mentioned afterward (Gen. 2:19-20). Why is the order in Gen. 1 different from Gen. 2? The traditional view is that Gen. 2 is a more detailed description of the sixth day of creation. However, many have noticed that the author may be describing two separate events. Gen. 1 - vegetation (day 3), animals (day 6a), humans (day 6b) Gen. 2 - man, vegetation, animals, woman There are two major views on how Gen. 1 relates to Gen. 2: View #1: Gen. 2 elaborates on day 6 from Gen. 1 with more detail. In this view, all events described in Gen. 2 occurred on day 6 in Gen. 1. Also, in this view Adam and Eve are the first humans created. Therefore, there are no humans outside of Eden. View #2: Gen. 2 is a separate event after Gen. 1. In this view, Gen. 1 describes the creation of the heavens and the earth with their inhabitants and humans. Gen. 2 zooms into a specific region of the land (Eden), a garden planted by God, and the first humans created to have a personal relationship with God. This view also allows for humans outside of Eden. Which view is correct? The text leaves this issue open. The author didn’t see a need to resolve this issue for us. However, there are other passages that seem to indicate that there were humans outside of Eden. For example, in Gen. 4 when Cain is exiled from Eden he is afraid that someone will kill him. He marries a woman outside of Eden in the land of Nod. He couldn’t have married his sister because he was exiled from his family. He builds a fortified city, which would be difficult to do with only a few people. While the text of Genesis seems to imply people outside the garden, we cannot be sure. Therefore, we must not be dogmatic about this issue. We must be willing to live with some mystery and unanswered questions. The important thing to realize is that with either view, no major area of theology is at risk. If there were humans before Adam and Eve, and Adam and Eve are created to serve as priests to all humans, that would not change any major doctrine of the Christian faith. ​ Genesis 2:6–7 ESV 6 and a mist was going up from the land and was watering the whole face of the ground— 7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. Mist = Heb. אֵד (ʾēḏ) - spring, brook, stream Ground = Heb. אֲדָמָה (ʾǎḏā·māh) - dust, dirt, red soil (clay) Formed = Heb. יוֹצֵר (yô·ṣēr) - potter, as forming clay into a container Breath of life = When God forms a container from the clay of the ground (adamah), He fills that container with breath that gives life. Living creature = Heb. nephesh hayyah - animate life, also used in Gen. 1 of animals ​ Genesis 2:8–9 ESV 8 And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed. 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil. A garden in Eden = Notice that all of Eden is not the garden. The garden is in a region of the land called Eden. Eden in Hebrew means “delight, place of paradise”. In the east = So far in the text the vantage point of the author is unclear. In the east of what? The author is giving us a clue to Eden’s location. In Gen. 2:10-14 we will find more details about the location of Eden. There he put the man = In Hebrew it literally reads, “God put him down there”. Therefore, God formed the man somewhere else, took him up, and put him down in the garden. Pleasant to the sight and good for food = Sound familiar? The same phrases are used in Gen. 3:6 when Eve is tempted. Tree of life = This is the beginning of a pattern. As we read the Old Testament we will find God meeting with people at trees. The most popular occurence is in Exodus 3 where God (called the angel of the LORD) meets with Moses through a “burning bush”. Many scholars believe we should view the tree of life as a kind of glowing tree radiating the light and the eternal life of God. If we follow this pattern into the New Testament, we find Jesus calling Himself “the vine” and He is crucified on a tree. An act which brings eternal life. Then Jesus rises from a tomb in a garden. In the midst of the garden = Notice there is a tiered pattern presented here. Eden - Garden - Tree of Life. The Tabernacle and Temple follow this same tiered design. Tree of the knowledge of good and evil = The Hebrew word for knowledge (da-at), refers to understanding and wisdom with a focus on morality. This tree represents a self-centered redefining of good (Heb. tov) and bad (Heb. ra). To take from this tree is to take this knowledge for yourself, instead of trusting God for this knowledge. We’ll look at this in more detail in Gen 3. Question: Were Adam and Eve immortal before the fall? A popular view today holds that Adam and Eve were immortal (unable to die) in Gen. 2 but became mortal (able to die) after they sinned in Gen. 3. However, the text of Gen. 2-3 seems to be describing Adam and Eve as mortals who have access to the Tree of Eternal Life. Therefore, they had access to immortality so long as they had access to the garden of Eden. After they sinned and were exiled from the garden, they were no longer allowed access to the Tree of Life (Gen. 3:22-24). Their immortality was dependent on the Tree of Life. They were not created immortal. They were created to depend on something outside of themselves for eternal life. ​ Genesis 2:10–14 ESV 10 A river flowed out of Eden to water the garden, and there it divided and became four rivers. 11 The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. 12 And the gold of that land is good; bdellium and onyx stone are there. 13 The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. 14 And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates. River/rivers = At first glance, all these details about rivers seem out of place and/or insignificant. However, these are important details to the author. The author is providing more clues to the location of Eden or at least connecting Eden to all of these other places in some way. Pishon = Heb. פִּישׁוֹן (pî·šôn) - Literally “leaper, springer”. Associated with Havilah, which is likely the NW edge of the Arabian desert. People groups of this area were Cainites, Ishmaelites, Edomites, and Arabs. Gold, bdellium, onyx stone = This might seem like frivolous details, but the author is being intentional. We find out later in the biblical story that these three items are vital for Israel. Gold was used in the temple. Bdellium is an aromatic, transparent resin (think manna - Ex. 16:33; Num. 11:7). Onyx stone was used on the breastplate of the Israelite priest (Ex. 25:7; 28:9). Gihon = Heb. גִּיחוֹן (gî·ḥôn) - Literally “gusher”. Associated with Cush, which is Southern Egypt and Ethiopia. People groups of this area were Egyptians and Ethiopians. Also, “Gihon” is associated with the spring that supplies water to Jerusalem and the temple (2 Chron. 32:30; 33:14). Tigris = Associated with Assyria, of which Nineveh was its capitol city. Later we find out that the Assyrians are enemies of Israel and a brutal nation (see Jonah 1:2). Euphrates = Associated with Babylon. Later we find out that the Babylonians are enemies of Israel. Babylon is also the location of the Tower of Babel (Gen. 11). Question: Why did the author tells us about these rivers? It seems that all of these details are meant to tell us that the region of Eden will later be identified as the Promised Land (Israel). The author wants us to associate this place as “the mountain of God” as it is called in the prophets. Throughout the Old Testament, the garden of Eden is referred to as “Zion”, “the holy mountain of God”, “the city of God” (Joel 2:1-3; Ezek. 28:13-14; Psalm 46:4; 48:1-2). These same titles are also used to describe Jerusalem. The prophets spoke of a time when God would restore Eden to earth. Joel 3:18 speaks of a spring that will go out of the house of the LORD to water the valley. Zech. 14:6-9 says that living water will flow out from Jerusalem. In the New Testament, we find Jesus standing in the temple saying, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” (John 7:37-39). On the cross a flow of blood and water comes out of Jesus’ side (John 19:34). At the end of Revelation we find the tree and river of life has been restored (Rev. 22:1-5). All of this to say that the author of the Torah (Gen. - Deut.) wants us to see that the garden of Eden is God’s ideal place for humanity. Throughout the Bible story a return to Eden is attempted through the tabernacle, the Promised Land, the temple, and ultimately Jesus who made us the new temple. ​ Genesis 2:15 ESV 15 The Lord God took the man and put him in the garden of Eden to work it and keep it. Work = Heb. עָבַד (ʿā·ḇǎḏ) - to work a service, to serve Keep = Heb. שָׁמַר (šā·mǎr) - to cause to remain, protect a place that has a function Pattern: There is only one other place where these two words are used together and that is the description of the priests (Num. 3:5-9; 8:26; 18:7). Adam and Eve are being portrayed as priests who work, worship/serve, and protect the heaven on earth place. Adam and Eve are the first priests. God creates Israel to be a kingdom of priests (Ex. 19:6). They don’t want the job so Aaron’s sons become priests. They fail and the Levitical priests are commissioned. They ultimately fail too. Eventually Jesus becomes the High Priest and His followers become a kingdom of priests. ​ Genesis 2:16–17 ESV 16 And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” Any tree = God is offering the human (ha adam) all he will ever need. He has all the food and luxuries of the garden, including the tree of life. In the day = As we have seen from Gen. 1, a day can mean more than just one day. This means that Adam will not immediately die, but will start a path towards death. Surely die = Heb. mot tamut - Both of these Hebrew refer to dying and death. It’s as if God is saying, “you will die die.” This is a Hebrew way of showing certainty and seriousness. The Choice: Trust God for knowledge about good and evil or trust in yourself to define good and evil. Trust in God vs. Trust in Yourself. Note: Since Eve has not yet been created, only Adam heard this command of not eating from the tree of knowledge of good and evil. This will be an important point to remember in Gen. 3. ​ Genesis 2:18 ESV 18 Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.” Not good = Heb. lo tov - This is first mention of something in creation that is not good. Meaning, everything else in creation is good for life. All the animals have a counterpart for multiplying. But the human has no counterpart. The human is alone. This loneliness is “not good” for life in God’s eyes. Alone = Heb. בַּד (bǎḏ) - part, portion, implying incomplete. Adam is a part and not whole. He only exists as a portion of a human. Make = Heb. e’eseh - related to asah “to make” but also carries the meaning “to manufacture” or “to build” Helper = Heb. עֵזֶר (ʿē·zěr) - This word is more often translated as “strength, deliverer, salvation”. God is repeatedly called our ezer in the Old Testament and is translated in those contexts as deliverer and salvation. Eve is cast as a deliverer for Adam. She delivers him from being alone. If we think of the woman as only a helper, we will reduce her to a servant-like role. That is not what ezer means. The idea here is that the man cannot fully image God, multiply, nor work and keep the garden without the woman. The woman is just as important as the man - they are equal. They are co-priests. NT Connection: In the New Testament, Jesus calls the Holy Spirit “the Helper” (see John 15). The Holy Spirit is sent to live in us, gives us power over evil, and help us accomplish our mission of spreading the kingdom. We cannot do anything without the Spirit’s power. Likewise, Adam could not accomplish his mission of spreading Eden without Eve. Fit for him = Heb. נֶגֶד (ně·ḡěḏ) - Corresponding to him, opposite counterpart. The idea is that the woman is the man’s counterpart and is vital to accomplish God’s plan for the earth. Adam began as a part but will be complete when God provides an ezer that will also be a part of him. ​ Genesis 2:19–20 ESV 19 Now out of the ground the Lord God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. 20 The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him. Naming the animals = Scholars have noted that this seems to be describing a long period of time. It would be illogical to think everything in Gen. 2 occurred in one 24-hour day in Gen. 1. A lot of events occur in Gen. 2 that would take a long time. ​ Genesis 2:21–22 ESV 21 So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. 22 And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Deep sleep = Heb. תַּרְדֵּמָה (tǎr·dē·māh) - This is more than just a deep sleep. Everywhere else this word is used it refers to seeing a vision. For example, Abraham was put into a tardemah in Gen. 15 and God gave Abraham a vision that made him certain that God would fulfill His promises to him. Therefore, the author may intend for us to think that Adam saw God make Eve in a vision. In that vision, Adam learns that Eve is half of himself. Rib = Heb. צֵלָע (ṣē·lāʿ) - opposite side. This word is never translated as “rib” anywhere else in the Hebrew Bible. This word is used two more times in Ex. 30:4; 37:27 and refers to the two opposite sides of an altar. Therefore, a better translation here would be “one of his sides”. We’re supposed to understand that Eve is Adam’s other half. This helps us understand the image of God as male AND female (Gen. 1:27). Each gender is one-half of the equation. ​ Genesis 2:23 ESV 23 Then the man said, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” Poem = Adam says or sings a poem that summarizes what he has just learned and experienced. The woman is part of the man. They are different and the same. This at last = Heb. zot ha pa’am - Literally, “at long last” indicating that Adam was alive for a long time before Eve was made. Bone of my bones, flesh of my flesh = Indicating that the woman is part of him, not just a helper separate from him. Woman = Heb. אִשָּׁה (ʾiš·šāh) - female human Man = Heb. אִישׁ (ʾîšh) - male human Our English words follow the Hebrew idea. An ishshah is different kind of ish. A female is a different kind of male. Both are equally human. ​ Genesis 2:24–25 ESV 24 Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. 25 And the man and his wife were both naked and were not ashamed. Therefore = Heb. כֵּן (kēn) - for this reason, pertaining to this. Note here that in verse 24 the narrator has inserted a comment from the perspective of his own time. It’s as if the author is saying, “Dear reader...” He explains that this story is why people in his time get married and what marriage is meant for. Marriage is a recreation of God’s garden ideal. Hold fast = Heb. דָּבַק (dā·ḇǎq) - cling to, to fasten together, stay close, stick to. This communicates oneness and commitment. One flesh = Heb. ehad basar - one creature or one human. When a male and female marry they become one human. Naked = Heb. עָרוֹם (ʿā·rôm) - unclothed, having no barrier. In this context, this word merely refers to being unclothed and having no barrier between them. In later contexts this word implies shame or being destitute. This is why the author makes sure to point out that in this stage they were naked and NOT ashamed. Not ashamed = Heb. lo bosh - no emotional distress, no humiliation, no reason to hide emotions. While its easy to think this is just about not being ashamed of their naked bodies, much more is implied. They are also emotionally open and have no reason to hide their bodies nor hide their feelings from each other. What Eden Teaches Us Genesis 2 is a description of God’s ideal for creation. This chapter is the best scripture to meditate on what God wants. The Garden of Eden is portrayed as a heaven-and-earth overlap. It is where God’s presence abides with humanity. It is God’s home on the earth. It is God’s temple. The tree of life is a symbol of God’s presence and is the source of eternal life. Adam and Eve function as priests of God’s home and are commissioned to spread the garden to all the earth. Marriage is designed to make two distinct humans into one fully functioning image of God.