Christian Churches of God
No. 248
Doctrine of Original Sin
Part 2
The Generations of Adam
(Edition 1.0 19980627-19980627)
The lines of Adam through Seth and Cain have a significance for the Plan of Salvation that
is not generally understood and expounded. The two structures have an explicit meaning
and a story that explains the Plan of God and declares it from the beginning.
Christian Churches of God
PO Box 369,
WODEN
ACT 2606,
AUSTRALIA
Email: secretary@ccg.org
(Copyright © 1998 Wade Cox and Storm Cox)
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breaching copyright.
This paper is available from the World Wide Web page:
http://www.logon.org and http://www.ccg.org
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Doctrine of Original Sin Part 2 The Generations of Adam
The Generations of Adam
The Book of Genesis explains the fall in the
Garden of Eden, which we have examined in
part 1 of this series. After the expulsion from
Eden, and the ground was cursed because of
the original sin, Adam set about the tasks he
was entrusted with by God. His first task was
to replenish the earth.
Genesis 4:1-26 And Adam knew Eve his wife; and
she conceived, and bare Cain, and said, I have
2
gotten a man from the LORD. And she again bare
his brother Abel. And Abel was a keeper of sheep,
but Cain was a tiller of the ground.
The text here is rendered I have begotten a man
from the Lord but the actual text is not a man
from the Lord it is literally a man even Yahovah
(Heb. ‘ith ‘esh Yahovah cf. Companion Bible n.
to v. 1). The term knew his wife here was also
Had known his wife which Rashi holds to mean
before they were expelled from the garden (cf.
Soncino n. to v. 1). There are thus a few serious
issues here, which are not addressed in any
serious way by the rabbinical commentators or
the Soncino Chumash.
The intent of Eve here seems to be to replace
Yahovah, as Satan tried to do or at least equal
him. Her clear and stated intention here, is to
give birth to an elohim even Yahovah. Rashi
holds this text to mean:
He alone created us but in the creation of this child
the three of us were partners (Soncino).
Nachmanides seems to extend it further to
mean
This child shall be the possession of the Lord, that
when we die he may serve Him (cf. Soncino ibid.).
This text is derived also from Rambam as
This (newborn) man shall be my acquisition for the
sake of God i.e. she dedicated her son to be come
the servant of God after she and Adam died (cf.
Stones Chumash).
This interpretation has difficulty in view of the
activities in the texts.
The two sons were called Cain (possession) and
Abel (or Hebel cf. Soncino) to imply that man’s
hold on this earth is but vanity (hebel).
Nachmanides holds that:
She did not desire to make this pessimism explicit,
so Scripture does not give the interpretation of Abel
as it does of Cain (cf. Soncino).
Strong holds Abel to mean transitory.
None of the rabbinical commentaries deal
satisfactorily with this very serious problem of
the text here as a man even Yahovah). The text
in Zechariah 12:8 states that men will become
as elohim and identifies the Angel of Yahovah
at their head as elohim also.
Zechariah 12:8 In that day shall the LORD defend
the inhabitants of Jerusalem; and he that is feeble
among them at that day shall be as David; and the
house of David shall be as God, as the angel of the
LORD before them. (KJV)
In addition Rashi points out that the accusative
signs eth before the words Cain, his brother
and Abel are extensions, implying that twin
sisters were born with them.
Rashi further explains that the term keeper of
sheep in relation to Abel means that:
He refrained from working the ground because it
had been cursed (cf. Soncino).
This seems to indicate the mind set and intent
of the two lines. This view is also indicative of
the intention of Eve from the text.
3
And in process of time it came to pass, that Cain
brought of the fruit of the ground an offering unto
4
the LORD. And Abel, he also brought of the
firstlings of his flock and of the fat thereof. And the
5
LORD had respect unto Abel and to his offering:
But unto Cain and to his offering he had not respect.
And Cain was very wroth, and his countenance fell.
Abel brought a sacrifice and the fat of it before
the Lord and the Lord accepted it. Cain appears
to have been forcing the ground. The fruit of
the ground was a lesser offering for a number
of reasons. It was lesser because the ground
was cursed. Cain was in effect bringing
produce from a cursed earth when in fact it was
being made obvious that a blood sacrifice was
required. Moreover, Abel’s was the firstfruits
as were required under the law. Cain’s offering
was not firstfruits (Heb: minchah). The view of
Cain’s sacrifice can be seen by reference to
Jude 11.
Jude 11 Woe unto them! for they have gone in the
way of Cain, and ran greedily after the error of
Doctrine of Original Sin Part 2 The Generations of Adam
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Balaam for reward, and perished in the gainsaying of
Core. (KJV)
And if thou doest not well sin lieth at the door. And
unto thee shall be his desire and thou shalt rule over
him.
The entire understanding of the firstfruits
system was evident from the beginning. Every
facet of the plan and the Ten Commandments
under the law was evident from the beginning
here in Genesis. Even the name of Yahovah
and hence the concept of the Third
Commandment was known from the time of
Adam and Seth (see v. 26) and not as is
wrongly asserted when it was given to Moses at
Sinai.
The Hebrew for sin is chat’a (cf. Comp. Bible)
meaning sin offering. The term lieth is
masculine, sin offering is feminine. The
Hebrew reads At the entrance [a male] is lying,
a sin offering. The rabbis hold that the door is
the door of the grave (punishment awaits thee
Rashi). Nachmanides holds that it stands at the
door seeking to cause one to fall. Sforno holds
it means that sin awaits thee and thou will add
more to what thou has already committed. The
phrase unto thee is its desire according to the
Soncino is held to mean, The tempter seeks to
entice thee (Rashi). Abraham ibn Ezra reverses
the meaning however to read Sin offers thee its
submission, if thou desirest it.
Cain’s rejection was based on the same attitude
that saw Satan rejected in his greed for
acquisition in merchandise or trade (cf. Ezek.
ch. 28 and Isa. ch. 14). Here the concept of sin
and rejection is put to Cain.
6
And the LORD said unto Cain, Why art thou
7
wroth? and why is thy countenance fallen? If thou
doest well, shalt thou not be accepted? and if thou
doest not well, sin lieth at the door. And unto thee
shall be his desire, and thou shalt rule over him.
Sin is here attributed to Cain. God’s rejection
of Cain’s sacrifice and His acceptance of
Abel’s sacrifice was not arbitrary. Hence Cain
had no right to jealousy. Moreover the capacity
to amend the situation lay in Cain’s hands (cf.
Sforno; Soncino).
The interpretation of this verse is paraphrased
in the Targum (Rashi)
If thou wilt amend thy ways, thy sins shall be
remitted; but if thou wilt not amend thy ways, thy sin
awaits thee for thy day of judgment, for thou wilt be
punished if thou dost not repent; but if thou
repentest, it shall be forgiven thee (cf. Soncino).
The question is here of the countenance being
lifted up that was fallen (so says Rashi).
Nachmanides holds it to mean that he would
then be lifted up above his brother for he was
the first born (cf. Soncino). Sforno holds it to
mean that he could then reach the heights of
exaltation. The rabbinical view is thus that
obedience to God is the key to favour and
acceptance.
The phrase unto thee is its desire regarding sin
as it is rendered in the Soncino is an interesting
phrase. The KJV renders the text:
This is perhaps the key to the puzzle. The KJV
rendering shows the complex meaning: Unto
thee shall be his desire and thou shalt rule over
him. This is the complex interaction between
the fallen host and the Adamic creation. It was
finally climaxed in the offer of Satan to
Messiah in the temptation on the Mount that he
could have it all then if he only worshipped
Satan. This text regarding rulership is also
reflected in Genesis 3:16. These texts and the
relationships they state are at the heart of the
entire dissent of the human system in enmity
towards God and the structure He set up on this
world through the sons of Adam. The effect
was immediate. Cain did not repent and turn to
God. The concept of the male lying at the
entrance as a sin offering was pointing towards
the Messiah and it was the Messiah speaking
with Cain as Yahovah elohim.
Cain then acted as all have acted since. Cain
spoke with Abel and then slew him. The way of
unrighteousness is to justify itself and find
fault. When no fault is proven, it turns to
violence. That is what happened to Christ and
why persecution accompanies the church. The
elect by their existence stand as witness against
the world. Abel (or Hebel) stood as witness
against Cain. Cain slew Hebel as the
Mainstream religions persecute and kill the
elect.
8
And Cain talked with Abel his brother: and it came
to pass, when they were in the field, that Cain rose
up against Abel his brother, and slew him.
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Doctrine of Original Sin Part 2 The Generations of Adam
Rashi holds that Cain started a conversation
with Abel to draw him into a quarrel. This was
away from the presence of their parents
(Sforno; cf. Soncino). The word talked is
‘amar which in Hebrew must always be
followed by the words spoken (as opposed to
dabar) but these words have been deleted from
the Masoretic Text (MT). The actual words of
Cain have been preserved in the Samaritan
Pentateuch, the Septuagint (LXX), the Syriac,
the Vulgate, the Targum, Jerome, and the MSS
where the words are Let us go into the field.
MSS which do not have the words have a
hiatus indicating the omission (cf. Comp. Bible
n. to v. 8).
accent after cursed indicates it was cursed
more than the ground (cf. 3:17; n. to v. 11
Comp. Bible).
The concept is like that of justice in retribution.
Life was taken and life was only then sustained
by hard labour.
13
And Cain said unto the LORD, My punishment is
14
greater than I can bear. Behold, thou hast driven
me out this day from the face of the earth; and from
thy face shall I be hid; and I shall be a fugitive and a
vagabond in the earth; and it shall come to pass, that
every one that findeth me shall slay me.
And the LORD said unto Cain, Where is Abel thy
brother? And he said, I know not: Am I my brother's
10
keeper? And he said, What hast thou done? the
voice of thy brother's blood crieth unto me from the
ground.
The translation in the KJV and that of the
Soncino is the interpretation of Abraham ibn
Ezra. However, Rashi renders it as a question:
Is my sin too great to be borne? and
Nachmanides makes it a statement but my sin is
too great to be forgiven (Soncino). Is mine
iniquity too great to be forgiven is the reading
of the Septuagint, Vulgate, Syriac, Arabic,
Targum of Onkelos, the Samaritan Pentateuch
and the Greek and Latin fathers. Only the later
MT agrees with, or forms the basis of, the KJV
in its reading (cf. Comp. Bible n. to. v. 13). The
concept here in verse 14 is that of being driven
out from the face of the land and being
deprived of one’s livelihood. He was cut off
from the presence of God and the ability to
offer sacrifice in shame (cf. Nachmanides).
Yahovah elohim asked the question to enable
Cain to confess his sin and repent (Rashi).
The term blood is plural in the Hebrew. The
alternatives are seen firstly as being that the
blood of Abel and the blood of his descendants
cried out (cf. Mat. 23:35). Rashi holds it was
because he was wounded many times as Cain
did not know where it would be fatal
(Soncino). 1 John 3:12 shows the reason for the
killing.
Here there are a series of interesting problems.
Everyone finding Cain and slaying him is a
strange comment as Cain and His father Adam
were ostensibly the only two males on the
planet at the time. Obviously there was
something else going on. Nachmanides and
Rashi saw the obvious problem with the
creation account and interpreted the text to
mean whatsoever and explained v. 15 as
referring to wild animals.
That which was acquisitive slew that which
was transitory (or which was like the wind and
hence also vanity or emptiness).
There is significance in this man being named
Hebel. For that was indeed his name (SHD
1893 which is the same as SHD 1892). The
peace from Adam could not endure among the
sons of Adam together with sin.
9
11
And now art thou cursed from the earth, which
hath opened her mouth to receive thy brother's blood
12
from thy hand;
When thou tillest the ground, it
shall not henceforth yield unto thee her strength; a
fugitive and a vagabond shalt thou be in the earth.
The curse was from the ground indicating that
it would not yield its strength. Here the ground
was used to hide a crime and it would
thenceforth be used as the instrument of
punishment (cf. Nachmanides and Sforno;
Soncino). Bullinger holds that the Hebrew
Nachmanides’ view was that Cain could not
build a house for protection and without God’s
protection he would be slain by wild beasts.
The comment will slay me was held to indicate
a punishment that exceeded the punishment
that was decreed (Nachmanides and Sforno)
The comments made by Yahovah elohim here
are interpreted in such a way by rabbinical
Doctrine of Original Sin Part 2 The Generations of Adam
Judaism, that they also indicate a view
expressed in the NT.
15
And the LORD said unto him, Therefore
whosoever slayeth Cain, vengeance shall be taken on
him sevenfold. And the LORD set a mark upon
Cain, lest any finding him should kill him.
Verse 15 is interpreted by Rashi as being that:
Therefore whomsoever slayeth Cain shall be
punished (this clause being unexpressed); as for
Cain himself, vengeance shall be taken on him
after seven generations (when he will be slain,
but until then none must harm him). Ibn Ezra,
Nachmanides and Sforno render it similarly but
Sforno renders it seven two fold, ie. after
fourteen generations. The sense is that God
dealt with Cain and his generations after the
seven generations. Fourteen generations are
given from Abraham in sequences of three in
the book of Matthew. But fourteen generations
from Adam are in Sala the father of Heber and
in this sense the Hebrews were named but there
is no real connotation in this fourteen sequence.
Sforno is thus incorrect. The seven generations
are much more important. Sforno would be
correct if it was held to imply that the seven
generations referred to the two lines of Seth and
Cain only.
16
And Cain went out from the presence of the
LORD, and dwelt in the land of Nod, on the east of
17
Eden. And Cain knew his wife; and she conceived,
and bare Enoch: and he builded a city, and called the
name of the city, after the name of his son, Enoch.
So Cain dwelt in the land of Nod or nowd
(SHD 5113) which is a land east of Eden. It is
the same as SHD 5112 and means vagrancy or
wandering. This has the opposite meaning of
SHD 5115 and 5116 navah meaning to rest and
hence a home and also by extension the temple
of God and His rest. The sense of the words is
to be cut off from God and the Hebrew
language conveys these concepts where the
English does not do so. The implications here
regarding the land of wandering is important
given the concepts of other beings on the
planet. He was given a mark on his forehead
and the various rabbinical authorities interpret
it to mean that a sign was given to him as being
a letter of His name. Rashi thinks that God
restored the natural fear of man in the animals
following the concept that it was they that
threatened him. Ibn Ezra holds that the Lord
gave Cain a sign that anyone who found him
Page 5
would not smite him. Thus we have people
able to smite Cain alive at that time. Who were
they?
Cain went out from the presence of the Lord.
The text simply says that He knew his wife
after his banishment in the land of Nod. He had
children. After his son Enoch was born Cain
built a city and named it after Enoch. Enoch
means teaching or initiation; hence make a
disciple of or to train up. The terms concerning
the city are: was building in other words a
continuous process. He was cursed and so he
named the city after his son and hence sought to
remove the curse (cf. Nachmanides; Soncino).
Bullinger holds this to have been the city found
under the brick platform on which Nip[p]ur in
South Babylonia was built (cf. n. to v. 17
Companion Bible). Bullinger holds that Cain’s
posterity comes in the Generations of the
Heavens and the Earth begotten after the
slaying of Abel.
18
And unto Enoch was born Irad: and Irad begat
Mehujael: and Mehujael begat Methusael: and
Methusael begat Lamech.
The names in this sequence are highly
significant. Irad means fugitive (SHD 5897 cf.
6166). Bullinger notes this as City of Witness
but it not sure on what basis. The structure of
cities of refuge as found in the law may actually
be as early as this activity of Cain.
This would then indicate levels of the
ordinances were present in their entirety from
the beginning. From out of the city of training
or initiation, in separation from God, came the
fugitive.
Mehujael (Heb. Mehijael cf. Soncino; SHD
4232 cf. 4229, 410) means Smitten of El, or of
God. This then proceeds to Methusael (SHD
4967 cf. 4962) meaning Man who is of El or of
God.
The lesson here seems to be that acquisition
begets separation and then training in a system
which results in being fugitive. By correction of
God man is able to walk under God’s direction.
The process then resulted in Lamech. Lamech
is the seventh in line from Adam. SHD 3929
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Doctrine of Original Sin Part 2 The Generations of Adam
Lemek is an unused Hebrew root of uncertain
meaning. It refers to two patriarchs, one from
each line from Adam. In the line of Cain
Lamech is the seventh in line from Adam. In
the other line the seventh is Enoch which is
also the name of the third generation and son of
Cain. Thus the message is of the sequence and
quality of learning as both mean to be trained
up or initiated and made disciples. One, Enoch
was righteous and the other was not. Thus the
time and sequence of training is the critical
factor.
Lamech in the line of Cain was the first
recorded to have two wives. Rashi holds in
relation to this text that the usual practice of the
generation of the flood was understood as being
that they had one wife for child rearing and the
other for sterile cohabitation (cf. Soncino). This
perhaps comes from the rabbinical views
derived from the names.
19
And Lamech took unto him two wives: the name
of the one was Adah, and the name of the other
Zillah.
According to Rashi, Adah indicates to turn
away and hence she was for child bearing and
allowed to grow ugly and hence her husband
turned away from her (cf Soncino). The
meaning of the term according to Strong is
quite the reverse. The name is SHD 5711
which is held to mean Ornament and is derived
from SHD 5710 ‘âdâh which has the meaning
to advance and thus it has the meaning to pass
on or continue and causatively to remove;
specifically it means to bedeck or bring an
ornament upon and can then mean to adorn,
deck ones self, pass by, or take away.
Zillah (or Tsillâh SHD 6741) is held by Rashi
to have been for pleasurable company and
hence to have always been in his shadow (tsêl
or being in his company). Hence her name
means shade (cf. Soncino). This name is the
feminine of SHD 6738 tsêl which is held to
mean shade but can also mean defence. The
names thus can mean attack and defence as
well as the meanings given by Rashi. This has
more to do with the spiritual problems of the
host, which resulted in the flood and needs to
be explored. This aspect carries on into the
meaning of the names of the children.
20
And Adah bare Jabal: he was the father of such as
21
dwell in tents, and of such as have cattle. And his
brother's name was Jubal: he was the father of all
such as handle the harp and organ.
Jabal (SHD 2989) was the father of such as
dwell in tents, and of such as have cattle. This
can hardly be the simple meaning as Abel was
the first pastoralist as we have seen above and
he offered sacrifice to the Lord, which was
more acceptable than Cain’s offering of grain.
The term relating to tents here is applied to
temples of idols and the Midrash declares that
he was the first to build temples to idols and
offer sacrifice to them. Thus we see that Adah
has the connotation to adorn in a negative
sense with idols and thus to be passed by or to
turn away (cf. the paper The Origin of the
Wearing of Earrings and Jewellery in Ancient
Times (No. 197)).
The name Jubal (SHD 3106) the father of those
who handle the harp and the pipe comes from
SHD 2986 and means a stream. SHD 2987
means to bring or carry and is the same as
2986. This has the same root as Jabal (SHD
2989) which has the same meaning as SHD
2988 a watercourse or stream.
Rashi follows on from the previous explanation
and says that he was the first to introduce (bring
or carry) music in the service of idolatry.
Given the explanations contained in the paper
The Origins of Christmas and Easter (No. 235)
and The Doctrine of Original Sin Part I The
Garden of Eden (No. 246) we see that the
Triune system was the most ancient form of
idolatrous worship. It was employed by the
antediluvian world as far as we can determine
by their remains, such as Stonehenge.
Rashi’s explanation falls down here as Zillah
has children also and the male’s name was
Tubalcain although he does not seem to see that
himself.
Rashi and Ibn Ezra render forger as the
sharpener (cf. Soncino).
22
And Zillah, she also bare Tubalcain, an instructor
of every artificer in brass and iron: and the sister of
Tubalcain was Naamah.
Tubal-cain improved on (tabal) Cain’s work,
preparing weapons for bloodshed (every
cutting instrument) according to Rashi, which
Doctrine of Original Sin Part 2 The Generations of Adam
meant swords and knives (cf. Soncino). The
Soncino renders the text as the forger of every
cutting instrument of brass and iron. The KJV
and other texts show that there were other
people instructed by him. Nachmanides takes
the text literally and adds the explanation of the
Targum that the father of means he was the
first to make these implements (cf. Soncino).
This is the case also where Satan is the father
of lies being the first to make deceit and teach
others to do so. It can be safely taken to mean
that Tubalcain was instrumental in making
weapons of war and teaching others to make
weapons of war in the antediluvian world.
His sister was Naamah (SHD 5279) meaning
pleasantness which is the feminine of SHD
5277 Na’am meaning pleasure. Rashi holds
that Naamah was Noah’s wife (cf. Soncino).
This name appears later among the Ammonites.
The assertion that she was Noah’s wife is no
doubt introduced to explain the problems with
Canaan and his progeny. There seems no reason
for her inclusion here other than to link her
with the problems that arose through the false
worship that came through the Triune god and
the Moon, Sun and Venus Trinity that followed
on after into Babylon (cf. The Golden Calf (No.
222)). The symbols for the planets also follow
this form related to the Enclosed sun cross for
the earth , with Venus as female and Mars as
male (cf. part 1 and the paper The Cross: Its
Origin and Significance (No. 39)). This
sequence represents the quarternary division of
the universe and hence the government
centered on the earth.
23
And Lamech said unto his wives, Adah and Zillah,
Hear my voice; ye wives of Lamech, hearken unto
my speech: for I have slain a man to my wounding,
24
and a young man to my hurt.
If Cain shall be
avenged sevenfold, truly Lamech seventy and
sevenfold.
This puzzling text has a few possibilities. The
traditions of the rabbis hold that Lamech was
blind and led by Tubalcain. One day Tubalcain,
on seeing Cain, told Lamech that there was a
deer in front of him and bade him shoot an
arrow, which killed him. When Lamech
learned what he had really done he killed his
son. This angered his wives who denied
themselves to him. Rashi holds that he then
tried to win them back. Others, such as
Page 7
Nachmanides and Sforno, hold that the wives
were afraid that he would be punished and he
reassured them (cf. Soncino).
This sequence then runs from Adam to Lamech
through Cain as seven generations cut off from
God and then Cain was killed by the seventh
generation from Adam at the instigation of the
seventh generation from Cain namely TubalCain. Thus the sequence was repeated again.
Lamech was in effect claiming innocence and
thus to be avenged seventy-seven times. The
rabbinical renderings are that it is a rhetorical
question and disclaims responsibility for the
slaying in that Cain was slain by Lamech
accidentally. The argument is such that
whatever the case Cain had a mark of
protection on him put there by God and so the
one who killed him would be punished seven
fold.
Lamech merely carried out the sentence of God.
This is another application of the law relating to
the fifth commandment. The Soncino holds that
in all the explanations man is held to allude to
Lamech and young man to Tubalcain. However
that seems absurd. The context is that the man
slain for wounding Lamech was Cain and the
young man for bruising him was Tubal-Cain.
Lamech was wounded in his line being cut off
from God and bruised because his own son was
the instrument of him killing Cain. The seventh
generation of Adam was the instrument of the
death of Cain and the instigator was also killed.
Rashi holds a very important point in relation to
this text. He states that it means that if the
punishment was delayed for seven generations
for Cain then in his case it would be delayed
seventy-seven generations. The flood occurred
not long after and there is no further explicit
record of the generations of Lamech through
these idolatrous sons of Adah.
The false religion of the Triune system
certainly carried on seventy-seven generations
entering and finally taking over Christianity
three thousand years later in the seventh and
eighth centuries of the current era. The
implications seem to carry on here regarding
the false religious system. Certainly the lines of
Cain and the Nephilim were to be wiped out in
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Doctrine of Original Sin Part 2 The Generations of Adam
the flood. No more is really said here of the line
of Cain until we get to the texts of the Nephilim
in Genesis 6:4. The assertion of the marriage of
Naamah and Noah is perhaps also based on this
prophecy having some foundation in fact.
The Line of Seth
We revert now back to Adam and the birth of
Seth.
25
And Adam knew his wife again; and she bare a
son, and called his name Seth: For God, said she,
hath appointed me another seed instead of Abel,
whom Cain slew.
Seth (SHD 8352 Shêth) means substituted and
is derived from SHD 7896 shîyth meaning to
place (This is also the probable origin of the
English word sheath for a weapon).
26
And to Seth, to him also there was born a son; and
he called his name Enos: then began men to call
upon the name of the LORD. (KJV)
From this time men began to call on the name
of Yahovah. Thus the assertion that the name
was not known until Sinai is a fiction. The law
was given to the world from the beginning and
Yahovah was part of the structure that issued it.
The Noahide Laws are a rabbinical fiction to
justify and be justified by the Babylonians and
the Talmud. They have to have a half-way point
between their misconstructed, impossible
traditions and the rest of the thinking populace,
who read the Bible but are under the influence
of the Triune system.
The assertion that it was then after two
generations that they began to call upon the
name of the Lord implies a distancing from
God and a necessity to do so through affliction.
Genesis 5:1-32 This is the book of the generations
of Adam. In the day that God created man, in the
2
likeness of God made he him; Male and female
created he them; and blessed them, and called their
3
name Adam, in the day when they were created.
And Adam lived an hundred and thirty years, and
begat a son in his own likeness, after his image; and
4
called his name Seth: And the days of Adam after
he had begotten Seth were eight hundred years: and
5
he begat sons and daughters: And all the days that
Adam lived were nine hundred and thirty years: and
he died.
In this text we see the absolute longevity of the
Partriarchs being displayed. Adam is alive at
the birth of Seth and Seth’s son and His son
and so on for generations. Moreover the
breeding capacity of women was also extended
in the longevity. The sons and daughters born
to Adam and Eve are also extensive. Eve was
bearing children long after she was 130 years
old and indeed hundreds of years old.
6
And Seth lived an hundred and five years, and
7
begat Enos: And Seth lived after he begat Enos
eight hundred and seven years, and begat sons and
8
daughters: And all the days of Seth were nine
hundred and twelve years: and he died.
In like manner Seth lived alongside “Adam” his
father and mother for hundreds of years. Seth
was substituted or in place of Abel the
transitory being who was killed. Enos was the
first born son of Seth and his name means a
mortal (cf. Strong’s HD 582 ‘enôwsh and 583)
and is less dignified that the SHD 120 Adam
meaning also man. Thus there is a change in the
status of the line of Adam because of the
original sin.
9
10
And Enos lived ninety years, and begat Cainan:
And Enos lived after he begat Cainan eight hundred
11
and fifteen years, and begat sons and daughters:
And all the days of Enos were nine hundred and five
years: and he died.
Cainan (SHD 7018 Qêynân) was the son of
Enos. His name is derived from the same as
SHD 7064 a contraction of 7077 meaning to
erect in the sense of building or occupying as a
nest.
12
And Cainan lived seventy years, and begat
13
Mahalaleel:
And Cainan lived after he begat
Mahalaleel eight hundred and forty years, and begat
14
sons and daughters: And all the days of Cainan
were nine hundred and ten years: and he died.
His son was named Mahalaleel which is a
combination of two words SHD 4110 fame or
praise and 410 el or God. Hence the name
means praise of God. We see the sense here
that from the proper erection of a home and the
raising of young the praise of God is correctly
established.
15
And Mahalaleel lived sixty and five years, and
16
begat Jared: And Mahalaleel lived after he begat
Jared eight hundred and thirty years, and begat sons
17
and daughters:
And all the days of Mahalaleel
were eight hundred ninety and five years: and he
died.
Doctrine of Original Sin Part 2 The Generations of Adam
Jared was the first son of Mahalaleel. His name
Yered (SHD 3382) means a descent. Through
the correct raising of the home and family the
descent and restoration of God is made
possible.
18
And Jared lived an hundred sixty and two years,
19
and he begat Enoch:
And Jared lived after he
begat Enoch eight hundred years, and begat sons and
20
daughters:
And all the days of Jared were nine
hundred sixty and two years: and he died.
Yered begat Enoch which as we have seen
means to be initiated or trained (SHD 2585
Chanowk which is derived from SHD 2596 to
narrow meaning to initiate or discipline). Thus
through the descent of God the training of the
human structure is made possible. Thus is man
perfected. This is in contrast to the placement
of the name in the sons of Cain where Enoch
was the progeny of Cain through seizure and
grasping at God. This is the distinction
between the two lines. In the one God was to
extend Himself by willing self-revelation and
elevate man to Himself. On the other hand
Cain sought to grasp that condition and killed
to do it. This is the distinction made between
Christ and Satan in Philippians 2:5-8.
Philippians 2:5-8 Have this mind among yourselves,
6
which is yours in Christ Jesus, who, though he was
in the form of God, did not count equality with God
7
a thing to be grasped, but emptied himself, taking
the form of a servant, being born in the likeness of
8
men. And being found in human form he humbled
himself and became obedient unto death, even death
on a cross. (RSV)
Adam and that line through Seth also were in
the form of God but did not count equality with
God a thing to be grasped. That was the
original sin and it was not Adam’s sin alone.
That sin was committed by Satan who then
persuaded Eve to do the same. She in turn
persuaded Adam. Thus the entire line was
affected and became lesser than it might have
been. Only then in the line through a new
process would man be able to succeed and that
through the descent and intervention of
Yahovah-elohim who became a man at the
direction of God Most High, the Eloah, the
One True God who sent Messiah to redeem the
creation (cf. Jn. 17:3). Thus experiential
mysticism which lies at the heart of the triune
and Babylonian mystery system is in
Page 9
opposition to the will of God and His self
revelation. It seeks to elevate the self to
unification with God on an arbitrary and a
mystical or ecstatic basis.
21
And Enoch lived sixty and five years, and begat
22
Methuselah: And Enoch walked with God after he
begat Methuselah three hundred years, and begat
23
sons and daughters:
And all the days of Enoch
24
were three hundred sixty and five years:
And
Enoch walked with God: and he was not; for God
took him.
Enoch walked with God and he was not for
God took him. Enoch was shown the end
process and taken to perform another function.
So also was Elijah and these are the only two
human beings to be removed and not see death.
Ibn Ezra sees his removal as an honour.
Yet they will die as it is appointed unto all men
once to die (Heb. 9:27 cf. the paper The
Witnesses (including the Two Witnesses) (No.
135)). Enoch pointed in this way also to
Messiah as also did Elijah. Enoch was the
father of Methuselah. According to tradition
his wife was named Edna (cf. M. A. Knibb,
The Ethiopic Book of Enoch, 85:2, Vol. 2,
Oxford Clarendon 1982 p. 195). Methuselah
(SHD 4968 methûwshelach) means man of a
dart. It is derived from a combination of 4962
and 7973. 4962 Math (from the same as 4970)
means an adult from the proposition of
reaching full length. He reached full length of
years. The word 7973 shelach means a missile
of attack i.e. a spear. Thus it is a man of a dart.
This would be puzzling if it were not for the
fact that it also means a shoot of growth from
the same concept of a spear of a plant and
hence it means a Branch and thus is a dart or
growth. It also has the meaning of man of a
Branch. The meaning then takes on new
significance when we realise that Christ was
God’s servant the Branch (SHD 6780 tsemach
meaning to sprout or a shoot or bud).
Like Enoch Christ was acceptable to God and
God took him. His progeny, the Church thus
were men of the dart or the sprout or branch.
The earth will not be destroyed until the church
has fulfilled its days and the 144,000 are sealed
and they and the multitude are taken out of the
world. Then the end will come.
Page 10
Doctrine of Original Sin Part 2 The Generations of Adam
The significance is that of being pleasing to
God and accepted and prolonging one’s days
and the days of one’s progeny. The church is
the family and progeny of the elect. Thus the
child breeding is not a requirement to salvation.
The elect are however, required to raise and
train their successors and support the nation.
This sequence then has direct application to the
church. The earth that then was as it was called
was not destroyed until Methuselah had
fulfilled his days and the year he died the flood
came. The Ethiopic Book of Enoch seems to
relate the entire story back to the fall of the host
and the interbreeding of the angelic system with
men and then relates it to the White sheep and
the twelve sheep (one of which was given to
the other forces i. e. Judas) and the many sheep
that sprang from them. This seems to be a
direct allusion to the church (Knibb ibid., p.
195-202ff.).
25
And Methuselah lived an hundred eighty and
26
seven years, and begat Lamech: And Methuselah
lived after he begat Lamech seven hundred eighty
27
and two years, and begat sons and daughters: And
all the days of Methuselah were nine hundred sixty
and nine years: and he died.
Methuselah outlived his son Lamech. The
meaning of Lamech has been lost in antiquity.
They are both seen however as the terminus of
the antediluvian world. The Lamech of
Methusaleh being the father of Noah and the
Lamech of the line of Cain is also the father of
Naamah, which Rashi holds to be the wife of
Noah and hence he combines both lines. The
apostate idolatrous sons of Adah are held to
have died and she alone of that line survived.
This is probably a rabbinical device of Rashi to
explain the later occurrence of the Nephilim
after the flood.
28
And Lamech lived an hundred eighty and two
29
years, and begat a son: And he called his name
Noah, saying, This same shall comfort us concerning
our work and toil of our hands, because of the
30
ground which the LORD hath cursed.
And
Lamech lived after he begat Noah five hundred
ninety and five years, and begat sons and daughters:
31
And all the days of Lamech were seven hundred
32
seventy and seven years: and he died. And Noah
was five hundred years old: and Noah begat Shem,
Ham, and Japheth. (KJV)
The days of Lamech are stylised into seven
hundred and seventy seven years which is a
complete sequence and stands in direct contrast
to the number of the beast or satanic system of
six hundred and sixty six. The numerical
sequence of the Triune or beast system is not
simply a device of the first century church. The
contrast thus stands as Satan and his system
against the church and God’s system under
Messiah. The end result of that lineage was the
perfect sequence of the sons of God.
As He did with the flood, God will act to
destroy the world at the end of this age and the
entire story is consistent from start to finish and
easily understood in context of the later
prophets and the Church. The time sequence
however completes the plan of the creation in
the sequence of the seven Millennia.
The Angelic Fall
The understanding of the Fall of the Host is
inextricably wound up with the human creation
and the fornication with the daughters of men.
This is examined at length in the paper The
Nephilim (No. 154) but it is examined here in
relation to the Genesis text and the rabbinical
view of the text and its implication to the
Doctrine of Original Sin.
Genesis 6:1-8 And it came to pass, when men began
to multiply on the face of the earth, and daughters
2
were born unto them, That the sons of God saw the
daughters of men that they were fair; and they took
3
them wives of all which they chose. And the LORD
said, My spirit shall not always strive with man, for
that he also is flesh: yet his days shall be an hundred
4
and twenty years. There were giants in the earth in
those days; and also after that, when the sons of God
came in unto the daughters of men, and they bare
children to them, the same became mighty men
5
which were of old, men of renown. And GOD saw
that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his
6
heart was only evil continually. And it repented the
LORD that he had made man on the earth, and it
7
grieved him at his heart. And the LORD said, I will
destroy man whom I have created from the face of
the earth; both man, and beast, and the creeping
thing, and the fowls of the air; for it repenteth me
8
that I have made them. But Noah found grace in
the eyes of the LORD. (KJV)
The Text in 5:32 shows Noah was five hundred
years old when he fathered Shem, Ham and
Japheth. There are various rabbinical
explanations for the delayed reproduction of
Doctrine of Original Sin Part 2 The Generations of Adam
Noah. The most rational centre around the
delay being for reasons of the clean break
between the new and old systems and their
integrity within one system under Noah. Rashi
holds that while Japheth was the firstborn Shem
is mentioned first because he was righteous and
it was understood that he had been born
circumcised (cf. Soncino). This is a reflection
of the covenant with Abraham and shows that
relationship was understood rabbinically to
precede the flood. On this ground also the
Noahide system is incorrect (cf. also the paper
Melchisedek (No. 128)).
In the text of Genesis 6:1 we see the rabbinical
system has an each way bet. In the first verse
Rashi explains the sons of God were the sons of
the elohim and in this sense Rashi confines it to
the sons of the princes and judges where elohim
implies standing in God’s stead and hence
rulership and refers to Exodus 4:16; 7:1. They
should have defended the system but openly
committed violence. Nachmanides accepts this
view (cf. Soncino). This is the usage of Elohim
where all stand in the stead of Eloah. The
understanding is thus that the elohim is a plural
extension of God.
Rab. Judan holds by a play on words that the
rights of ius primae noctis was enforced by the
chieftains; who took by force whoever they
chose (Nachmanides cf. Soncino).
The rabbinical view was that God stated that
the Divine Spirit could no longer remain with
men because of this contention. Man was given
120 years as a span of repentance. Hence from
adulthood he had two full jubilees before
destruction. This time frame will again be
introduced at the second resurrection to allow
all to repent (cf. Isa. 65:20).
Genesis 6:4 then proceeds to deal with the
Nephilim and here the rabbinical authorities
refer back to the original understanding of the
text as referring to the fallen Host. Rashi holds
they are called Nephilim because they “fell”
(naphal) and also caused the world to fall. Ibn
Ezra holds also that the heart of those who saw
them fell in wonder at their enormous stature.
Page 11
The term in those days refers to the generations
of Enosh and the children of Cain. Rashi refers
back to an ancient legend that the terms relate
also to the destruction in the generation of
Enosh and that a third of the world was
destroyed by the ocean breaking its bounds and
they still did not repent. Ibn Ezra defines the
phrase as after the flood. Nachmanides holds
the view that either the wives of Noah’s sons
were descended from them so that the children
they bore were giants or it accords with the
view that Og king of Bashan was one of them
and he escaped the flood and many with him
(cf. Soncino).
Nachmanides interprets the passage as
indicating that Adam and Eve were designated
the sons or children of God as well as Seth and
Enoch and he holds the point that the Nephilim
were “inferior ones.” He quotes also and
approves the comments of R. Eliezar the Great,
which are found in the Midrash, that the
Nephilim were angels who fell from heaven the
place of their sanctity and considers this the
most likely meaning. Sforno attempts to limit
the terms of those days to the days of
repentance.
Rashi holds that the term came in to the
daughters of men means that they begot giants
like themselves. The “mighty men” means that
they were mighty in their rebellion against God
(Rashi; cf. Soncino).
The term men of renown (shem) means they
were men who brought desolation (shemamon)
upon the world.
Rashi holds that the term it repented
(wayinnachem) the Lord in verse 6 means it
was a consolation to him that he had not
created men as celestial beings as that would
have instigated revolt among the angels. The
phrase is understood by others as an
anthropomorphism. The Koran holds that Iblis
(Satan) rebelled because of the creation of man.
Man was not created a celestial being so that
the Host could be tested by faith.
Nachmanides explains that the term in His
heart means He did not send a prophet to warn
them. The term both man and beast is held
Page 12
Doctrine of Original Sin Part 2 The Generations of Adam
alternatively to mean that the beasts had also
been corrupted. Only Noah had found mercy or
grace in the eyes of God (Nachmanides cf.
Soncino).
refers to the church and the raising of the nation
and the training of the elect within that
structure. God puts us in families (Mat. 12:50;
Eph. 3:15).
The rabbinical authorities then proceed at the
end of verse 8 to insert the Haphtarah Bereshith
taken from Isaiah 42:5 - 43:10 beginning “Thus
saith God the Lord.” This text is an important
text dealing with the redemption and the
restoration of Israel. Clearly in this structure the
restoration of Israel in the last days is seen as
the factor of the sequence of understanding in
the creation up to the flood and the cleansing of
the earth. This matter is a study in its own right.
There is no doubt from here and the verses in
Jude 6 and also 1Corinthians 11:10 (cf. Gen.
24:65) the angels were understood to have
corrupted the creation. Women were veiled
because of this original sin as early as the texts
in Genesis and the interaction of all angels with
the human creation.
What we have here in the text of Genesis is that
the entire lineage of the sons of Adam had been
corrupted by the fallen Host and that they had
to be destroyed and Noah was pure in his
generations.
The concept was here that the woman fell and
was saved in her child bearing.
1Timothy 2:13-15 For Adam was first formed, then
14
Eve. And Adam was not deceived, but the woman
15
being deceived was in the transgression.
Notwithstanding she shall be saved in childbearing,
if they continue in faith and charity and holiness
with sobriety. (KJV)
We have seen that salvation is not dependent
upon childbearing simply in the individual it
The purpose of the creation was so that God
could extend Himself and become all in all in
the creation as it was to be extended in the
structure of the family without angelic
interference. The structure of original sin was
initially in corruption of the creation and thus
Augustine of Hippo was wrong in his
understanding of the purpose and intent of the
texts in the first six chapters of Genesis. The
sequence of the generations of Adam show that
the salvation is of an adult form moving over a
sequence of generations taught father to son.
Thus the concept of original sin is not
salvageable within an infant structure. We will
next examine the standard Doctrine.
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