Some of the strongest evidence for Lilith derives from the specifics of God’s curses upon the Serpent and Eve in their garden judgment. In Ge 3:15 God declares that he would put enmity between the Serpent and Eve. This alludes to a rivalry between the two. This rivalry is also seen in the parallels of the curses imposed upon each. Implied in any rivalry is a similarity and equality of roles between the two rivals. This is certainly the case between Eve and the Serpent. God states that He would put enmity between the seeds of the Serpent and Eve. This puts the Serpent and Eve on equal terms as progenitors of rival generations. Because Eve is a mother in this rivalry, one would expect the Serpent to likewise be a mother. From the parallelism of the Serpent’s role in the rivalry with Eve’s role, they should both be the mothers of rival generations. This requires that the Serpent be a woman and a mother. None other than Lilith can explain this female rival to Eve.
Ge 3:14-16 (KJV)14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
The rivalry announced by God in Ge 3:15 is a continuation of the rivalry first established between the generations of the heavens and the earth in Ge 2. This was discussed in detail in section 3.2. At the creation of Adam and Lilith, God announced that they would be the heads of two great rival generations. After a long struggle with Lilith’s generations of the heavens, Adam’s generations of the earth would flourish and bring the remembrance of Jehovah upon the earth. Lilith’s generations brought curses upon the earth, and its ultimate fate was to perish in a cursing rain of Jehovah. This same rivalry comes to the forefront again in Ge 3:15, where God announces Eve’s role in Adam’s linage as the counterpart to Lilith.
There is a final counterpoint to dispel. Some may doubt the Serpent could be a woman in verse 15 due to a mistaken notion that women do not “have seed” according to the vernacular of the Bible, but that only men do. This erroneous belief has been somewhat popularized in recent times to support the notion that it is unique for Eve “to have seed” and that this speaks of the virgin birth of Christ. The theory goes that the term is uniquely applied to Eve, because her seed, Christ, is unbegotten by man. Although it is true that the concept of “having seed” is usually associated with men in the Bible, in at least seven other occasions the Old Testament refers to the seed of a woman. These are Ge 4:25, 24:60, Le 22:13, Ru 4:12, 1Sa 1:11, and 2:20. For example, consider Ge 24:60. There, when Rebekah leaves to marry Isaac, her family blesses her. They tell her to be a mother of thousands of millions, and they say let “thy seed” possess the gate of those which hate them. Some of the instances of a woman’s seed might be considered prophetic references of the same Messianic birth to Eve (especially 1Sa 1:11 and 2:20), but the others (especially Ge 24:60, and Le 22:13) are far removed from any possible prophetic implications. Thus, the seed of a woman is not an exceptional term in the Bible. The Serpent could be said to have seed and be a woman, just as Eve was in the same passages.
Note also, that even if the phraseology of a woman having seed was considered exceptional for Eve, then the same exceptional overtones could be extended to the Serpent. The Serpent’s seed might denote a supernatural “Anti-Messiah” who is unbegotten of man. Indeed, as we shall discuss later in chapter 6, it is almost certainly the case that the Serpent’s seed was Azazel, and he was not sired by man, but of fallen angels.