[7]<\/a>\u00a0 Many Biblical scholars hold that this transition to a waste state was the result of Satan\u2019s rebellion.\u00a0 In Ge 1:1 Jehovah created the universe in a perfected state.\u00a0 After this Satan rebelled.\u00a0 By the next verse, the earth had become void and waste with the defilement of Satan\u2019s rebellion.\u00a0 Such an understanding follows the gap theory.\u00a0 That theory holds that there is a large gap of unwritten history between the first and second verses of Genesis.\u00a0<\/p>\nWith the gap theory, we see that the major theme of early Genesis is Jehovah\u2019s redemption of the earth from its defiled state.\u00a0 This process began immediately in verse 2.\u00a0 After the waters of creation had become waste and void, God moved upon the surface of the waters.\u00a0 God did not enter the waters, for they contained the defilement of Satan\u2019s rebellion.\u00a0 However, God\u2019s spirit moved upon the face of the waters and sought to redeem them.\u00a0 God\u2019s first act in this endeavor was to create light.\u00a0 This separated the darkness of defiled creation from the light of God\u2019s intended creation.\u00a0 This also quarantined Satan\u2019s defilement from the holy presence of God.\u00a0 On the second day, God further purified creation by establishing a firmament, or a divide, in the midst of the waters, so that waters above the firmament were separated from the waters below the firmament.\u00a0 Now the upper waters were with God\u2019s presence and purified, while the lower waters still contained the quarantined defilement of Satan\u2019s rebellion.\u00a0 On the third day, God further confined the defilement of the Lower waters by creating dry land in the midst of the waters.\u00a0 The dry land was a special abode below the firmament that was free from the lower waters.\u00a0 Upon the purified dry land God sought to create the dual Adam creature, who would bear God\u2019s image.\u00a0 However, a mist of defiled lower creation waters erupted from the earth, and watered the face of the woman.\u00a0<\/p>\n
3.2.4 The Rain of Jehovah and the Thorn Bushes of the Field<\/h3>\n
The key to fully understanding the message of the String-A doublet is to understand the mystical symbolism of the key items mentioned.\u00a0 I shall establish in the next paragraphs that the rain caused by Jehovah is not an ordinary raining down of water, but rather a raining down of curses down upon the earth in Noah\u2019s flood.\u00a0 I shall also show that the thorn bushes of the field represent Lilith\u2019s generations, whom are the descendants of the Serpent Lilith\u2019s infamous seed, Azazel.<\/p>\n
The doublet construct equates Adam\u2019s serving ha\u2019adamah<\/em> (the ground) to God\u2019s causing it to rain for the woman (Part 4 of Table 3\u20112).\u00a0 These are related in that both are cursing events.\u00a0 After Adam fell, God ejected him from the garden and cursed him to serve ha\u2019adamah<\/em> (the ground) in the sweat of his face.\u00a0 Furthermore, the ha\u2019adamah<\/em> was to be cursed for his sake (Ge 3:17, 24). \u00a0Thus, Adam\u2019s serving the ground refers to the man\u2019s curses.\u00a0 Likewise, God\u2019s causing it to rain in the other half of the doublet refers to the woman\u2019s curses.\u00a0 The verb for \u201ccaused to rain\u201d is hamatayr<\/em> (ryjmh<\/span>).\u00a0 It is the Hiphal (or causative Qal) form of matar<\/em> (rjm<\/span> – Strongs 4305), which means \u201cto rain\u201d or \u201cto pelt down.\u201d\u00a0 Much like the English verb rain, the Hebrew matar<\/em> can refer to the raining down of water or the pelting down of any item (e.g. a boxer could rain down blows upon his opponent).\u00a0 Surprisingly, the connotation of matar<\/em> within the Bible is not positive, but negative.\u00a0 Matar<\/em> is used 13 other times in the Bible, and all but three of these cases it refers to God\u2019s \u201craining down\u201d of curses upon the earth.\u00a0 The mystical meaning of hamatayr<\/em> denotes God\u2019s raining down of bitter water curses.\u00a0 The PFA for hamatayr<\/em> in Ge 2:5 is defined by the only exact spelling of the word elsewhere in the Bible.\u00a0 This comes in Ge 19:24.\u00a0 There God hamatayr<\/em> (\u201ccaused to rain down\u201d) fire and brimstone upon Sodom and Gomorrah.\u00a0 Thus, the mystical evidence is that the rains which God caused to fall in Ge 2:5 were a cursing event that led to the thorn bushes of the field coming to exist.\u00a0 Indeed, the next mention of any matar<\/em> rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a cursing matayr<\/em> (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 As we shall see, the matar<\/em> rain of Ge 2:5 is most likely a reference to the rains of Noah.\u00a0<\/p>\nThe cursed nature of the rain which God caused is also seen in the literal meaning of the Hebrew word used for the \u201cthorn bushes\u201d of the field.\u00a0 The word is siyach<\/em> (xyv<\/span>, Strongs 7880).\u00a0 Siyach<\/em> plants are mentioned three times elsewhere in the Bible (Ge 21:15, Job 30:4, 7).\u00a0 In every case they are plants in desert wastelands.\u00a0 In the two cases of Job, they are in a desert waste formerly flooded by a cursing deluge.\u00a0 Siyach<\/em> literally means \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Siyach<\/em> may have come to be used to refer to the wasteland plants because of thorns or bitter taste.\u00a0 Siyach<\/em> probably refers to thorn bushes or some similar harsh plant associated with desolated deserts.\u00a0<\/p>\n3.2.5\u00a0 \u00a0The Generations of the Heavens and the Nephilim<\/h3>\n
There is intriguing evidence in the creation account that the bushes of field must represent the Nephilim offspring of Lilith.\u00a0 The passages discuss the generations of the woman and the man.\u00a0 It is clear from the text that the bushes of the field and the herbs of the field represent the generational seed of these two heads.\u00a0 This means that the thorn bushes of the field represent Lilith\u2019s generations.\u00a0 In chapter 6, we will discuss the evidences in the Bible and other books that Lilith\u2019s descendents come from her mating with fallen angels called Watchers.\u00a0 The firstborn of this mating (and perhaps the only born) is Azazel, who is the infamous seed of the Serpent in the garden.\u00a0 Azazel is the firstborn of the Nephilim, who are the giant offspring of the Watchers mating with Lilith and the daughters of Adam.\u00a0 The Nephilim nearly drove pureblooded mankind to extinction before the flood, and it is for this reason that God brought the flood to cleanse the earth of their impurity.\u00a0<\/p>\n
There is textual evidence in the Genesis creation account to support the notion the thorn bushes of the field represent Nephilim.\u00a0 First, consider the literal meaning of the \u201cthorn bushes in the field\u201d, the siyach ha\u2019sadeh.\u00a0 As already mentioned, the literal meaning of siyach is \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Thus, verse 5 could be most literally translated to say that after God had rained down curses upon the earth, \u201cspeakings\u201d or \u201ccomplaints\u201d of the field came to exist in the earth.\u00a0 The notion of speaking and complaining voices coming from the field reminds us of the voice of the slain Abel, whose blood in the ground cried up to God.\u00a0 This suggests speaking voices of the field could be the cryings of the spirits of Lilith\u2019s slain Nephilim seed.\u00a0 Rabbinic tradition holds when a Nephilim was slain, its spirit did not depart the earth, for it was not accepted in Jehovah\u2019s presence.\u00a0 Slain Nephilim became disembodied demon spirits that roamed the earth even after the flood.\u00a0 That the complaining voices of the field could be in reference to Lilith\u2019s slain Nephilim spirits is further supported by the PFA for siyach.\u00a0 The first exact spelling of siyach elsewhere in the Bible comes in 1Ki 18:27.\u00a0 There Elijah mocks the priests of Baal, claiming that their god could not respond to his challenge because Baal was busy siyach (talking or complaining).\u00a0 Thus, siyach is associated with the speech of demons, and verse 5 could be mystically understood to say that after the rain of God, the speaking or complaints of demons appeared in the earth.\u00a0<\/p>\n
If the complaining voices in the field are the demonic slain Nephilim seed of Lilith, then God\u2019s raining down of curses upon the earth should be in reference to the rains of Noah\u2019s flood.\u00a0 These floods slew the Nephilim.\u00a0 Is there any textual evidence in the current creation account to support this?\u00a0 Yes there is.\u00a0 The bushes of field did not exist because God had not yet caused it to rain.\u00a0 The actual raining event which brings about the bushes goes unspecified in the immediate passages.\u00a0 However, the next mention of any kind of matar rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a matayr (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 Could this be the future rain mentioned in verse 5?\u00a0 It certainly seems the case when all evidences are considered.\u00a0 We have already seen the PFA for hamatayr points to God\u2019s raining of fire and brimstone upon Sodom and Gomorrah.\u00a0 As BWC greatly elaborates upon, the curses against Sodom and Gomorrah were a bitter water curse, just as Noah\u2019s flood was.\u00a0 In fact, a prime feature of Sodom and Gomorrah\u2019s cursing is that the cities were inundated and overwhelmed by the Dead Sea, which permanently flooded the entire plain of the cities.\u00a0 There is a further eerie similarity linking Lilith\u2019s creation account to elements of Noah\u2019s flood.\u00a0 In Noah\u2019s flood the fountains of the deep broke through the earth and contributed to the flood.\u00a0 In Lilith\u2019s creation story, we have a similar phenomenon — the mist which erupted from the earth and watered her body.\u00a0<\/p>\n
There is also evidence for Lilith\u2019s generations being Nephilim in an odd reversal in the opening phrase of the doublets.\u00a0 String-B says, \u201cThese are the begettings of the earth … in the day God made the heavens.\u201d\u00a0 String-A says, \u201cThese are the begettings of the heavens … in the day God made the earth.\u201d\u00a0 Why the reversal?\u00a0 The explanation for String-B is that the begettings of the earth (Adam\u2019s generations) were planned and established by God when he created the heavens at the beginning of time.\u00a0 The explanation for String-A is that the begettings of the heavens (fallen angels mating with Lilith and daughters of man) were not planned and established until God created the earth.\u00a0 Only then could the angels see the daughters of man upon the earth and become tempted to perform their illicit unions with them.\u00a0 These notions are confirmed by details in the passages.\u00a0 Verse 5 states that before God\u2019s raining down of curses, there were no siyach in the earth.\u00a0 This is in contrast to the cultivated herbs of Adam\u2019s generations, which were present in earth but had not yet sprouted.\u00a0 That the siyach previously did not exist in the earth implies that the siyach were fathered from something outside the earth.\u00a0 This is the fathering spirits of the Watchers, who are angels that descended from heaven to mate with the daughters of man and Lilith.\u00a0 Adam\u2019s cultivated herbs (his generations) were said to already be present in the earth because the complete genealogy of Adam\u2019s generations were present on the earth at his creation from the dust, for Eve was taken from his side, and through these two all men came to be.\u00a0<\/p>\n
3.2.6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Generational Story of Genesis 2:4-7<\/h3>\n
There is one more remarkable point to note.\u00a0 When one becomes equipped with the full understanding of what the passages are conveying, then in looking back at the sentence doublets, we can they that they reveal the entire history of the generations they discuss.\u00a0 To ease the reading of this history, let us reverse the order of the 3rd<\/sup> through 5th<\/sup> doublets, as they are written in reverse chronological order.\u00a0 This is done in Table 3\u20113.\u00a0 Text in brackets ( [ ] ) in the table and its corresponding reconstructions below are added information.\u00a0 This information is based on mystical meanings of the words used, and a general knowledge of events that can be obtained from sources outside the passages.\u00a0<\/p>\n\n\n\n\n\u00a0<\/div>\n<\/td>\n The Generational Story<\/strong><\/p>\nof the String-A Doublets<\/strong><\/div>\n<\/td>\nThe Generational Story<\/strong><\/p>\nof the String-B Doublets<\/strong><\/div>\n<\/td>\n<\/tr>\n\n\nPart 1\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n \nThese are the begettings of the heavens in its creation.\u00a0<\/div>\n<\/td>\n \nThese are the begettings of the earth in its creation.\u00a0<\/div>\n<\/td>\n<\/tr>\n \n\nPart 2\u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n \n2.4 … in the day that Jehovah God had made the earth<\/div>\n<\/td>\n \n[in the day that Jehovah had made] the heavens.<\/div>\n<\/td>\n<\/tr>\n \n\nPart 5\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n \n2:6 And there rose up a mist from the earth, and watered the entire face of the woman.<\/div>\n<\/td>\n \nAnd Jehovah God formed the man of dust from the woman, and breathed into his nostrils the breath of life; and the man became a living soul.<\/div>\n<\/td>\n<\/tr>\n \n\nPart 4\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n \n[And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of Noah\u2019s flood]<\/div>\n<\/td>\n \n[but the man fell, and he and his generations were cursed]<\/div>\n and Adam (the man and Eve) served the [curses of the defiled] woman<\/div>\n<\/td>\n<\/tr>\n \n\nPart 3\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n \n[And the woman\u2019s seed was slain, and cast down in chains into the earth]<\/div>\n 2:5 And all [their] complaining voices of the field came to be in the earth<\/div>\n<\/td>\n \n | | | | | | | | | | | | | | | | | |
![View Pic<\/a>)<\/strong><\/p>\n[*]<\/a> Et<\/em> (ta<\/span>) is the Hebrew particle.\u00a0 It cannot be translated into English.\u00a0 Et<\/em> merely indicates that the following noun is the direct object of the verb action.<\/p>\nIn my translation I maintain an important distinction made in the literal Hebrew.\u00a0 I am very careful to distinguish between the proper name Adam and the term ha\u2019adam<\/em>, which is literally \u201cthe adam\u201d and is commonly translated as \u201cthe man\u201d in English.\u00a0 The KJV is not always strict in keeping this distinction.\u00a0 I do this because the Bible uses each term for distinct purposes.\u00a0 In Genesis the name Adam consistently refers to a dual male and female creature (see section 3.6), whereas the term ha\u2019adam<\/em> (the man) refers solely to the masculine side of the dual Adam.\u00a0 This can be seen in Ge 5:2, which states when God created the male and female, together he called their collective name \u201cAdam.\u201d\u00a0 Thus, \u201cAdam\u201d was a name for a dual creature consisting of both the male and female.\u00a0 When Genesis wants to specifically address the male half of Adam, it uses the term ha\u2019adam<\/em> (\u201cthe man\u201d).\u00a0 This remarkable fact is demonstrated in that the first 22 times Genesis refers to the created male, it uses the term ha\u2019adam<\/em> (the man).\u00a0 Amazingly, before the physical creation of the man from the dust, the name \u201cAdam\u201d completely disappears from Genesis until late in Genesis 4.\u00a0 The full mystery of this is discussed later (section 3.4).<\/p>\nThere is an important point to be made based on the universal use of ha\u2019adam<\/em> to denote the man Adam in Genesis.\u00a0 If a woman were created from the earth at the same time as ha\u2019adam<\/em> (the man), then we would expect Genesis to refer to her as ha\u2019adamah<\/em> (the woman).\u00a0 This is because ha\u2019adamah<\/em> is the feminine form of ha\u2019adam<\/em>.\u00a0 Thus, any Genesis reference to ha\u2019adamah<\/em> in the creation account should be considered a candidate reference to Lilith, the female half of the Adam duo.\u00a0 For that reason, I leave the appearances of ha\u2019adamah<\/em> in verses 5, 6, and 7 only partially translated as \u201cthe adamah.\u201d\u00a0 The KJV translates ha\u2019adamah<\/em> as \u201cthe ground\u201d in these three cases, because adamah<\/em> ( hmda <\/span> – Strongs 127) means \u201cground\u201d in Hebrew. \u00a0As we shall see, an analysis of the passages strongly indicates that the verse 6 appearance must be understood as \u201cthe woman.\u201d\u00a0 I also hold that the other two appearances should be understood as \u201cthe woman.\u201d<\/p>\n3.2.1 The Generations of the Heavens and the Earth<\/h3>\nVerse 4 opens the account with a very odd pronouncement.\u00a0 It states that, \u201cThese are the generations of the heavens and the earth in their creation.\u201d\u00a0 To state that the heavens and the earth have \u201cgenerations\u201d is very unusual.\u00a0 The Hebrew word used is towledot<\/em>.\u00a0 It might be best translated as \u201cbegettings\u201d or \u201cthose begotten.\u201d[1]<\/a>\u00a0 In the Bible towledot<\/em> always refers to the begetted children (i.e. generations) of a father.\u00a0 In all its usages, the fathering entity immediately follows the word.\u00a0 In Ge 2:4 \u201cthe heavens\u201d and \u201cthe earth\u201d are listed immediately after towledot<\/em>.\u00a0 Thus, the passages are speaking of the begettings of two generations, whose fathering entities are \u201cthe heavens\u201d and \u201cthe earth.\u201d\u00a0 Obviously, the heavens and the earth are non-living locales incapable of fathering life.\u00a0 As we shall see, the terms refer to the places where the fathering spirits reside.\u00a0<\/p>\nThe opening verse is very clear that the subsequent passages will discuss the origins or genesis of the two generations.\u00a0 Verse 4 states that these are the generations \u201cin their<\/u> creation.\u201d [2]<\/a>\u00a0 Thus, there are two generations that were created, and the verse declares that the beginnings of each will be discussed in the following passages.\u00a0<\/p>\n3.2.2\u00a0 \u00a0The Hebrew Doublet of the Account<\/h3>\nUnfortunately, to most laypersons the next verses appear to be a mishmash of odd statements.\u00a0 The difficulty in comprehending the passages is largely due to two factors.\u00a0 First, the accounts of the two generations are interwoven with each other within the passages using a Hebrew doublet construct.\u00a0 Second, the last three verses are describing events in reverse chronological order.\u00a0<\/p>\nThe key to clearly understanding the verses is realizing they are written in a doublet construct.\u00a0 A doublet construct consists of two parallel, yet separate, accounts interweaved in alternating statements within a single set of passages.\u00a0 Usually each verse of the construct is a compound sentence.\u00a0 The first sentence will discuss an aspect of the first topic.\u00a0 The second sentence will then discuss a mirroring aspect of the second topic.\u00a0 This alternating discussion will continue for each verse of the construct, with the order that the topics are discussed within each verse strictly maintained.\u00a0 For example, a Hebrew construct may start with a compound sentence stating that two events, 1A and 1B, occur.\u00a0 The second compound sentence states that 2A and 2B result.\u00a0 The third states the reasons are 3A and 3B.\u00a0 The doublet construct is based on the fact that sentences 1A, 2A, and 3A discuss a common topic or string of events.\u00a0 This is termed the String-A message.\u00a0 Likewise, 1B, 2B, and 3B form a second string of statements, termed String-B, concerning a mirror topic to String-A.\u00a0 The objective of the doublet construct is contrast and compare String-A to String-B.\u00a0 Every element in String-A matches a mirror counterpart in String-B, thereby facilitating the contrast and compare of each element of both strings.\u00a0 The doublet is a useful and compact tool for contrasting and comparing similar events.\u00a0<\/p>\nLet us first discuss the String-B doublets in verses 4 through 6, which are easiest to follow.\u00a0 This is laid out in the last column of Table 3\u20112.\u00a0 1B declares that this string concerns the creation of the begettings (or generations) of the earth.\u00a0 2B states that these begettings were established in the day Jehovah had made the heavens.\u00a0 3B declares the current time is a time before all cultivated crops (i.e. cultivated herbs[3]<\/a>) of the field have sprouted.\u00a0 4B explains that this lack of crops is because Adam does not yet exist to till or serve ha\u2019adamah (the ground), and 5B relates that God formed ha\u2019adam (the man) from the dust of ha\u2019adamah, and breathed into his nostrils the breath of life.\u00a0 These parts are all linked and discuss the same topic.\u00a0 When put together they relate that after the heavens were created, the herbs of the field had not yet sprouted because there was no Adam to cultivate them (i.e. serve ha\u2019adamah).\u00a0 After God created the man from the dust of ha\u2019adamah, there was a man to till them, and the cultivated herbs did sprout, and generations of the earth were complete.\u00a0 Thus, the herbs of the field are the generations of the earth, and their beginnings are in ha\u2019adam (the man).\u00a0 Note the last three elements of the doublet are written in reverse chronological order.\u00a0 3B says there are currently no crops in the field. \u00a04B explains this is because there is no Adam.\u00a0 5B documents the creation of ha\u2019adam (the man), which is the beginning of the generation of the heavens.\u00a0<\/p>\n\n\n\n\n\u00a0<\/div>\n<\/td>\n\nString-A of Doublets<\/strong><\/div>\n<\/td>\n\nString-B of Doublets<\/strong><\/div>\n<\/td>\n<\/tr>\n\n\nPart 1<\/div>\n<\/td>\n\n2.4 These are the begettings of the heavens in its creation<\/div>\n<\/td>\n\nand [these are the begettings of] the earth in its creation<\/div>\n<\/td>\n<\/tr>\n\n\nPart 2<\/div>\n<\/td>\n\nin the day that Jehovah God had made the earth<\/div>\n<\/td>\n\n\u00a0[in the day Jehovah had made] the heavens<\/div>\n<\/td>\n<\/tr>\n\n\nPart 3<\/div>\n<\/td>\n\n2:5 And all thorn bushes of the field are before they came to be in the earth<\/div>\n<\/td>\n\nand all cultivated herbs of the field are before they sprouted<\/div>\n<\/td>\n<\/tr>\n\n\nPart 4<\/div>\n<\/td>\n\nbecause Jehovah God not had caused it to rain upon the earth<\/div>\n<\/td>\n\n[because] Adam was not for serving ha\u2019adamah<\/div>\n<\/td>\n<\/tr>\n\n\nPart 5<\/div>\n<\/td>\n\n2:6 And there rose up a mist from the earth, and watered the whole face of the adamah.<\/div>\n<\/td>\n\nAnd Jehovah God formed ha\u2019adam (the man) of dust from ha\u2019adamah, and breathed into his nostrils the breath of life; and ha\u2019adam (the man) became a living soul.<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\nTable 3\u20112: A Breakdown of Ge 2:4-6 into its Doublet Construct (View Pic<\/a>)<\/strong><\/p>\nNow let us consider the String-A doublets, which are laid out in the first column of Table 3\u20112.\u00a0 1A declares that this string concerns the creation of the begettings (or generations) of the heavens.\u00a0 2A states that these begettings were established in the day Jehovah had made the earth.\u00a0 3A states that the current time is a time before the thorn bushes of the field have come to exist in the earth.\u00a0 4A explains that this is because Jehovah had not yet caused it to rain upon the earth, and 5A relates that a mist rose and watered the face of ha\u2019adamah<\/em> (\u201cthe ground\u201d or \u201cthe woman\u201d).\u00a0 These parts are again all linked and discuss the same topic.\u00a0 When put together they relate that after the earth was formed, no thorn bushes existed in the field because Jehovah had not caused a rain upon the earth.\u00a0 Using this string\u2019s parallelism with the String-B doublets to guide us, we see that Jehovah had not caused it to rain because the mist had not yet erupted from the earth and watered the face of ha\u2019adamah<\/em> (just as Adam could not serve the adamah because he was not created yet).\u00a0 Once this mist erupted, Jehovah caused a rain upon the earth, the thorn bushes of the field began to exist in the earth, and the generations of the heavens were complete.\u00a0<\/p>\nThe doublet construct implies the creation of a woman with the man.\u00a0 The parallelism of the construct demands that when the mist waters the face of ha\u2019adamah<\/em> (the woman), this should result in a living creature responsible for the thorn bushes of the field, just as the breath of Jehovah filling ha\u2019adam<\/em> (the man) resulted in a creature responsible for the cultivated herbs of the field.\u00a0 Thus, the parallelism of the doublet demands understanding ha\u2019adamah<\/em> of 5A as referring to \u201cthe woman\u201d half of the Adam male\/female duo.\u00a0<\/p>\nThrough the parallelism, we also see that the mist of the earth and the breath of God are the two inseminating forces in the rival generations.\u00a0 The target of the mist was the face of ha\u2019adamah<\/em> (the woman).\u00a0 The target of God\u2019s breath was the nostrils of ha\u2019adam<\/em> (the man).\u00a0<\/p>\n3.2.3\u00a0 The Defiling Mist of Lower Creation Waters<\/h3>\nSeveral evidences confirm the notion that the ascending mist was a rival inseminating agent to Jehovah\u2019s Holy Spirit.\u00a0 First, consider the literal Hebrew of verse 6.\u00a0 It states that the mist ya\u2019alah<\/em> (arose) from the earth and watered the face of ha\u2019adamah<\/em>.\u00a0 Ya\u2019alah<\/em> means \u201cto ascend\u201d under one\u2019s own power.[4]<\/a>\u00a0 This makes it clear that the mist arose from the earth of its own volition and power, and was not a direct causation of Jehovah.\u00a0 In addition, God purposely created ha\u2019adam<\/em> (the man) from dry dust free of the mist\u2019s effects.\u00a0 God\u2019s avoidance of wetted soil is another clue that the mist was defiling.\u00a0 As we shall see (section 5.1), the Zohar teaches that Lilith was animated by Lucifer\u2019s defective light.\u00a0 The source of this defective light was the mist.\u00a0<\/p>\nThe most astounding evidence for the defiling nature of the mist stems from the mystical meaning of the word used to denote its \u201cwatering\u201d of the ground.\u00a0 The mystical meaning is established by the Principle of First Appearances (PFA).\u00a0 PFA theory asserts that the mystical meaning of a word is defined by the context of the Biblical passages in which the word is first found.\u00a0 A word\u2019s PFA is determined according to a hierarchy of how closely a Bible appearance matches the spelling of the word.\u00a0 The more precise a spelling match, the stronger the mystical meaning match.\u00a0 This is because changing a single letter can switch word\u2019s meaning significantly.\u00a0 For example, by changing a single letter a verb can switch from active to passive, to causative, or to reflective.[5]<\/a>\u00a0 The notion of PFAs is fully explained and elaborated upon in the book The Bitter Waters Code<\/strong> (BWC).\u00a0<\/p>\nThe word for how the mist \u201cwatered\u201d the ground in verse 6 is v\u2019hashaqah<\/em> (sp hqsh:w<\/span>).[6]<\/a>\u00a0 Nu 5:24 and 27 are the only two passages elsewhere in the Bible where v\u2019hashaqah<\/em> can be found spelled exactly as in verse 6.\u00a0 Those two passages concern the bitter water trial of the adulterous wife.\u00a0 In both instances v\u2019hashaqah<\/em> refers to the priest causing the woman \u201cto drink\u201d of the cursed bitter waters.\u00a0 Thus, the PFA for v\u2019hashaqah<\/em> denotes the drinking of bitter waters by the wayward adulterous wife of the Sotah trial.\u00a0 This implies that in her creation account in Ge 2, Lilith is mystically said to be drinking the waters of the Sotah.\u00a0 This is amazing, because Lilith was the first Sotah.\u00a0<\/p>\nThat the mist which watered the ground carried the defilement of Satan\u2019s spirit may also be surmised by a thoughtful reading of Genesis.\u00a0 Ge 1:2 relates that after the creation of the universe, the earth \u201chad become\u201d waste and void.[7]<\/a>\u00a0 Many Biblical scholars hold that this transition to a waste state was the result of Satan\u2019s rebellion.\u00a0 In Ge 1:1 Jehovah created the universe in a perfected state.\u00a0 After this Satan rebelled.\u00a0 By the next verse, the earth had become void and waste with the defilement of Satan\u2019s rebellion.\u00a0 Such an understanding follows the gap theory.\u00a0 That theory holds that there is a large gap of unwritten history between the first and second verses of Genesis.\u00a0<\/p>\nWith the gap theory, we see that the major theme of early Genesis is Jehovah\u2019s redemption of the earth from its defiled state.\u00a0 This process began immediately in verse 2.\u00a0 After the waters of creation had become waste and void, God moved upon the surface of the waters.\u00a0 God did not enter the waters, for they contained the defilement of Satan\u2019s rebellion.\u00a0 However, God\u2019s spirit moved upon the face of the waters and sought to redeem them.\u00a0 God\u2019s first act in this endeavor was to create light.\u00a0 This separated the darkness of defiled creation from the light of God\u2019s intended creation.\u00a0 This also quarantined Satan\u2019s defilement from the holy presence of God.\u00a0 On the second day, God further purified creation by establishing a firmament, or a divide, in the midst of the waters, so that waters above the firmament were separated from the waters below the firmament.\u00a0 Now the upper waters were with God\u2019s presence and purified, while the lower waters still contained the quarantined defilement of Satan\u2019s rebellion.\u00a0 On the third day, God further confined the defilement of the Lower waters by creating dry land in the midst of the waters.\u00a0 The dry land was a special abode below the firmament that was free from the lower waters.\u00a0 Upon the purified dry land God sought to create the dual Adam creature, who would bear God\u2019s image.\u00a0 However, a mist of defiled lower creation waters erupted from the earth, and watered the face of the woman.\u00a0<\/p>\n3.2.4 The Rain of Jehovah and the Thorn Bushes of the Field<\/h3>\nThe key to fully understanding the message of the String-A doublet is to understand the mystical symbolism of the key items mentioned.\u00a0 I shall establish in the next paragraphs that the rain caused by Jehovah is not an ordinary raining down of water, but rather a raining down of curses down upon the earth in Noah\u2019s flood.\u00a0 I shall also show that the thorn bushes of the field represent Lilith\u2019s generations, whom are the descendants of the Serpent Lilith\u2019s infamous seed, Azazel.<\/p>\nThe doublet construct equates Adam\u2019s serving ha\u2019adamah<\/em> (the ground) to God\u2019s causing it to rain for the woman (Part 4 of Table 3\u20112).\u00a0 These are related in that both are cursing events.\u00a0 After Adam fell, God ejected him from the garden and cursed him to serve ha\u2019adamah<\/em> (the ground) in the sweat of his face.\u00a0 Furthermore, the ha\u2019adamah<\/em> was to be cursed for his sake (Ge 3:17, 24). \u00a0Thus, Adam\u2019s serving the ground refers to the man\u2019s curses.\u00a0 Likewise, God\u2019s causing it to rain in the other half of the doublet refers to the woman\u2019s curses.\u00a0 The verb for \u201ccaused to rain\u201d is hamatayr<\/em> (ryjmh<\/span>).\u00a0 It is the Hiphal (or causative Qal) form of matar<\/em> (rjm<\/span> – Strongs 4305), which means \u201cto rain\u201d or \u201cto pelt down.\u201d\u00a0 Much like the English verb rain, the Hebrew matar<\/em> can refer to the raining down of water or the pelting down of any item (e.g. a boxer could rain down blows upon his opponent).\u00a0 Surprisingly, the connotation of matar<\/em> within the Bible is not positive, but negative.\u00a0 Matar<\/em> is used 13 other times in the Bible, and all but three of these cases it refers to God\u2019s \u201craining down\u201d of curses upon the earth.\u00a0 The mystical meaning of hamatayr<\/em> denotes God\u2019s raining down of bitter water curses.\u00a0 The PFA for hamatayr<\/em> in Ge 2:5 is defined by the only exact spelling of the word elsewhere in the Bible.\u00a0 This comes in Ge 19:24.\u00a0 There God hamatayr<\/em> (\u201ccaused to rain down\u201d) fire and brimstone upon Sodom and Gomorrah.\u00a0 Thus, the mystical evidence is that the rains which God caused to fall in Ge 2:5 were a cursing event that led to the thorn bushes of the field coming to exist.\u00a0 Indeed, the next mention of any matar<\/em> rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a cursing matayr<\/em> (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 As we shall see, the matar<\/em> rain of Ge 2:5 is most likely a reference to the rains of Noah.\u00a0<\/p>\nThe cursed nature of the rain which God caused is also seen in the literal meaning of the Hebrew word used for the \u201cthorn bushes\u201d of the field.\u00a0 The word is siyach<\/em> (xyv<\/span>, Strongs 7880).\u00a0 Siyach<\/em> plants are mentioned three times elsewhere in the Bible (Ge 21:15, Job 30:4, 7).\u00a0 In every case they are plants in desert wastelands.\u00a0 In the two cases of Job, they are in a desert waste formerly flooded by a cursing deluge.\u00a0 Siyach<\/em> literally means \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Siyach<\/em> may have come to be used to refer to the wasteland plants because of thorns or bitter taste.\u00a0 Siyach<\/em> probably refers to thorn bushes or some similar harsh plant associated with desolated deserts.\u00a0<\/p>\n3.2.5\u00a0 \u00a0The Generations of the Heavens and the Nephilim<\/h3>\nThere is intriguing evidence in the creation account that the bushes of field must represent the Nephilim offspring of Lilith.\u00a0 The passages discuss the generations of the woman and the man.\u00a0 It is clear from the text that the bushes of the field and the herbs of the field represent the generational seed of these two heads.\u00a0 This means that the thorn bushes of the field represent Lilith\u2019s generations.\u00a0 In chapter 6, we will discuss the evidences in the Bible and other books that Lilith\u2019s descendents come from her mating with fallen angels called Watchers.\u00a0 The firstborn of this mating (and perhaps the only born) is Azazel, who is the infamous seed of the Serpent in the garden.\u00a0 Azazel is the firstborn of the Nephilim, who are the giant offspring of the Watchers mating with Lilith and the daughters of Adam.\u00a0 The Nephilim nearly drove pureblooded mankind to extinction before the flood, and it is for this reason that God brought the flood to cleanse the earth of their impurity.\u00a0<\/p>\nThere is textual evidence in the Genesis creation account to support the notion the thorn bushes of the field represent Nephilim.\u00a0 First, consider the literal meaning of the \u201cthorn bushes in the field\u201d, the siyach ha\u2019sadeh.\u00a0 As already mentioned, the literal meaning of siyach is \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Thus, verse 5 could be most literally translated to say that after God had rained down curses upon the earth, \u201cspeakings\u201d or \u201ccomplaints\u201d of the field came to exist in the earth.\u00a0 The notion of speaking and complaining voices coming from the field reminds us of the voice of the slain Abel, whose blood in the ground cried up to God.\u00a0 This suggests speaking voices of the field could be the cryings of the spirits of Lilith\u2019s slain Nephilim seed.\u00a0 Rabbinic tradition holds when a Nephilim was slain, its spirit did not depart the earth, for it was not accepted in Jehovah\u2019s presence.\u00a0 Slain Nephilim became disembodied demon spirits that roamed the earth even after the flood.\u00a0 That the complaining voices of the field could be in reference to Lilith\u2019s slain Nephilim spirits is further supported by the PFA for siyach.\u00a0 The first exact spelling of siyach elsewhere in the Bible comes in 1Ki 18:27.\u00a0 There Elijah mocks the priests of Baal, claiming that their god could not respond to his challenge because Baal was busy siyach (talking or complaining).\u00a0 Thus, siyach is associated with the speech of demons, and verse 5 could be mystically understood to say that after the rain of God, the speaking or complaints of demons appeared in the earth.\u00a0<\/p>\nIf the complaining voices in the field are the demonic slain Nephilim seed of Lilith, then God\u2019s raining down of curses upon the earth should be in reference to the rains of Noah\u2019s flood.\u00a0 These floods slew the Nephilim.\u00a0 Is there any textual evidence in the current creation account to support this?\u00a0 Yes there is.\u00a0 The bushes of field did not exist because God had not yet caused it to rain.\u00a0 The actual raining event which brings about the bushes goes unspecified in the immediate passages.\u00a0 However, the next mention of any kind of matar rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a matayr (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 Could this be the future rain mentioned in verse 5?\u00a0 It certainly seems the case when all evidences are considered.\u00a0 We have already seen the PFA for hamatayr points to God\u2019s raining of fire and brimstone upon Sodom and Gomorrah.\u00a0 As BWC greatly elaborates upon, the curses against Sodom and Gomorrah were a bitter water curse, just as Noah\u2019s flood was.\u00a0 In fact, a prime feature of Sodom and Gomorrah\u2019s cursing is that the cities were inundated and overwhelmed by the Dead Sea, which permanently flooded the entire plain of the cities.\u00a0 There is a further eerie similarity linking Lilith\u2019s creation account to elements of Noah\u2019s flood.\u00a0 In Noah\u2019s flood the fountains of the deep broke through the earth and contributed to the flood.\u00a0 In Lilith\u2019s creation story, we have a similar phenomenon — the mist which erupted from the earth and watered her body.\u00a0<\/p>\nThere is also evidence for Lilith\u2019s generations being Nephilim in an odd reversal in the opening phrase of the doublets.\u00a0 String-B says, \u201cThese are the begettings of the earth … in the day God made the heavens.\u201d\u00a0 String-A says, \u201cThese are the begettings of the heavens … in the day God made the earth.\u201d\u00a0 Why the reversal?\u00a0 The explanation for String-B is that the begettings of the earth (Adam\u2019s generations) were planned and established by God when he created the heavens at the beginning of time.\u00a0 The explanation for String-A is that the begettings of the heavens (fallen angels mating with Lilith and daughters of man) were not planned and established until God created the earth.\u00a0 Only then could the angels see the daughters of man upon the earth and become tempted to perform their illicit unions with them.\u00a0 These notions are confirmed by details in the passages.\u00a0 Verse 5 states that before God\u2019s raining down of curses, there were no siyach in the earth.\u00a0 This is in contrast to the cultivated herbs of Adam\u2019s generations, which were present in earth but had not yet sprouted.\u00a0 That the siyach previously did not exist in the earth implies that the siyach were fathered from something outside the earth.\u00a0 This is the fathering spirits of the Watchers, who are angels that descended from heaven to mate with the daughters of man and Lilith.\u00a0 Adam\u2019s cultivated herbs (his generations) were said to already be present in the earth because the complete genealogy of Adam\u2019s generations were present on the earth at his creation from the dust, for Eve was taken from his side, and through these two all men came to be.\u00a0<\/p>\n3.2.6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Generational Story of Genesis 2:4-7<\/h3>\nThere is one more remarkable point to note.\u00a0 When one becomes equipped with the full understanding of what the passages are conveying, then in looking back at the sentence doublets, we can they that they reveal the entire history of the generations they discuss.\u00a0 To ease the reading of this history, let us reverse the order of the 3rd<\/sup> through 5th<\/sup> doublets, as they are written in reverse chronological order.\u00a0 This is done in Table 3\u20113.\u00a0 Text in brackets ( [ ] ) in the table and its corresponding reconstructions below are added information.\u00a0 This information is based on mystical meanings of the words used, and a general knowledge of events that can be obtained from sources outside the passages.\u00a0<\/p>\n\n\n\n\n\u00a0<\/div>\n<\/td>\nThe Generational Story<\/strong><\/p>\nof the String-A Doublets<\/strong><\/div>\n<\/td>\nThe Generational Story<\/strong><\/p>\nof the String-B Doublets<\/strong><\/div>\n<\/td>\n<\/tr>\n\n\nPart 1\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\nThese are the begettings of the heavens in its creation.\u00a0<\/div>\n<\/td>\n\nThese are the begettings of the earth in its creation.\u00a0<\/div>\n<\/td>\n<\/tr>\n\n\nPart 2\u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n2.4 … in the day that Jehovah God had made the earth<\/div>\n<\/td>\n\n[in the day that Jehovah had made] the heavens.<\/div>\n<\/td>\n<\/tr>\n\n\nPart 5\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n2:6 And there rose up a mist from the earth, and watered the entire face of the woman.<\/div>\n<\/td>\n\nAnd Jehovah God formed the man of dust from the woman, and breathed into his nostrils the breath of life; and the man became a living soul.<\/div>\n<\/td>\n<\/tr>\n\n\nPart 4\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n[And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of Noah\u2019s flood]<\/div>\n<\/td>\n\n[but the man fell, and he and his generations were cursed]<\/div>\nand Adam (the man and Eve) served the [curses of the defiled] woman<\/div>\n<\/td>\n<\/tr>\n\n\nPart 3\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n[And the woman\u2019s seed was slain, and cast down in chains into the earth]<\/div>\n2:5 And all [their] complaining voices of the field came to be in the earth<\/div>\n<\/td>\n\n[but Adam (the man and Eve) was redeemed starting with the birth of Seth]<\/div>\nand all cultivated herbs of the field sprouted<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\nTable 3\u20113: The Generational Stories Told by the Doublet Strings (View Pic<\/a>)<\/strong><\/p>\nNote in part four of the doublets, I interpret the passages as saying that Adam (the man and Eve) would serve the curses of the woman Lilith.\u00a0 This notion is supported by Ge 2.23, which states that after God cursed the man Adam, he ejected the man from the garden \u201cto serve ha\u2019adamah<\/em> from which he was taken.\u201d\u00a0 The ha\u2019adamah<\/em> from which the man Adam was taken is the wetted soil that became Lilith.\u00a0<\/p>\nThe readings of the table are provided below.\u00a0<\/p>\nThis is the String-B Story of the Generations of the Earth.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the earth in its creation in the day that Jehovah God made the heavens.\u00a0 Jehovah God formed the man from the dust of the woman (i.e. that part of her body not defiled by the mist), and breathed into his nostrils the breath of life.\u00a0 [But the man fell,] and Adam (the man and Eve) served the [curses of the defiled] woman.\u00a0 [But Adam (the man his wife Eve) was redeemed starting with the birth of Seth], and all the herbs of the field sprouted (i.e. God\u2019s intended generations of the original Adam finally came to be).\u00a0\u00a0<\/p>\n<\/blockquote>\nThis is the String-A Story of the Generations of the Heavens.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the heavens in its creation in the day that Jehovah God made the earth.\u00a0 And there rose up a mist from the earth and watered the entire face of the woman.\u00a0 [And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of the Noah\u2019s flood.\u00a0 And woman\u2019s seed was slain and cast down in chains into the earth,] and all the complaining [disembodied] voices of the field came to be in the earth.\u00a0<\/p>\n<\/blockquote>\nIn summary, the Lilith legend alone is consistent with the elaborate doublet construct of the passages comprising Ge 2:4-6.\u00a0 Only her rival generation to Adam\u2019s explains the rival generations of the heavens and the earth.\u00a0 Only her body\u2019s animation by the mist which erupted from the earth can complete the mirror counterpart to Adam\u2019s animation from Jehovah\u2019s spirit that the doublet construction demands.\u00a0 I hold that this analysis of these passages is a slam-dunk for the case for Lilith.\u00a0 Further evidence is hardly necessary.\u00a0 However, there is so much more.<\/p>\n[1]<\/a> Towledot<\/em> (twdlwt<\/span>) is the plural of towledah<\/em> (hdlwt<\/span> – Strongs 8435).\u00a0 Towledah<\/em> comes from root verb yalad (dly<\/span> – Strongs 3205), which means \u2018to beget\u2019, \u2018bring forth, or \u2018born\u2019.\u00a0](\"http:\/\/localhost\/images\/table.9.2.1.png\"){kind=link}
![View Pic<\/a>)<\/strong><\/p>\nNow let us consider the String-A doublets, which are laid out in the first column of Table 3\u20112.\u00a0 1A declares that this string concerns the creation of the begettings (or generations) of the heavens.\u00a0 2A states that these begettings were established in the day Jehovah had made the earth.\u00a0 3A states that the current time is a time before the thorn bushes of the field have come to exist in the earth.\u00a0 4A explains that this is because Jehovah had not yet caused it to rain upon the earth, and 5A relates that a mist rose and watered the face of ha\u2019adamah<\/em> (\u201cthe ground\u201d or \u201cthe woman\u201d).\u00a0 These parts are again all linked and discuss the same topic.\u00a0 When put together they relate that after the earth was formed, no thorn bushes existed in the field because Jehovah had not caused a rain upon the earth.\u00a0 Using this string\u2019s parallelism with the String-B doublets to guide us, we see that Jehovah had not caused it to rain because the mist had not yet erupted from the earth and watered the face of ha\u2019adamah<\/em> (just as Adam could not serve the adamah because he was not created yet).\u00a0 Once this mist erupted, Jehovah caused a rain upon the earth, the thorn bushes of the field began to exist in the earth, and the generations of the heavens were complete.\u00a0<\/p>\nThe doublet construct implies the creation of a woman with the man.\u00a0 The parallelism of the construct demands that when the mist waters the face of ha\u2019adamah<\/em> (the woman), this should result in a living creature responsible for the thorn bushes of the field, just as the breath of Jehovah filling ha\u2019adam<\/em> (the man) resulted in a creature responsible for the cultivated herbs of the field.\u00a0 Thus, the parallelism of the doublet demands understanding ha\u2019adamah<\/em> of 5A as referring to \u201cthe woman\u201d half of the Adam male\/female duo.\u00a0<\/p>\nThrough the parallelism, we also see that the mist of the earth and the breath of God are the two inseminating forces in the rival generations.\u00a0 The target of the mist was the face of ha\u2019adamah<\/em> (the woman).\u00a0 The target of God\u2019s breath was the nostrils of ha\u2019adam<\/em> (the man).\u00a0<\/p>\n3.2.3\u00a0 The Defiling Mist of Lower Creation Waters<\/h3>\nSeveral evidences confirm the notion that the ascending mist was a rival inseminating agent to Jehovah\u2019s Holy Spirit.\u00a0 First, consider the literal Hebrew of verse 6.\u00a0 It states that the mist ya\u2019alah<\/em> (arose) from the earth and watered the face of ha\u2019adamah<\/em>.\u00a0 Ya\u2019alah<\/em> means \u201cto ascend\u201d under one\u2019s own power.[4]<\/a>\u00a0 This makes it clear that the mist arose from the earth of its own volition and power, and was not a direct causation of Jehovah.\u00a0 In addition, God purposely created ha\u2019adam<\/em> (the man) from dry dust free of the mist\u2019s effects.\u00a0 God\u2019s avoidance of wetted soil is another clue that the mist was defiling.\u00a0 As we shall see (section 5.1), the Zohar teaches that Lilith was animated by Lucifer\u2019s defective light.\u00a0 The source of this defective light was the mist.\u00a0<\/p>\nThe most astounding evidence for the defiling nature of the mist stems from the mystical meaning of the word used to denote its \u201cwatering\u201d of the ground.\u00a0 The mystical meaning is established by the Principle of First Appearances (PFA).\u00a0 PFA theory asserts that the mystical meaning of a word is defined by the context of the Biblical passages in which the word is first found.\u00a0 A word\u2019s PFA is determined according to a hierarchy of how closely a Bible appearance matches the spelling of the word.\u00a0 The more precise a spelling match, the stronger the mystical meaning match.\u00a0 This is because changing a single letter can switch word\u2019s meaning significantly.\u00a0 For example, by changing a single letter a verb can switch from active to passive, to causative, or to reflective.[5]<\/a>\u00a0 The notion of PFAs is fully explained and elaborated upon in the book The Bitter Waters Code<\/strong> (BWC).\u00a0<\/p>\nThe word for how the mist \u201cwatered\u201d the ground in verse 6 is v\u2019hashaqah<\/em> (sp hqsh:w<\/span>).[6]<\/a>\u00a0 Nu 5:24 and 27 are the only two passages elsewhere in the Bible where v\u2019hashaqah<\/em> can be found spelled exactly as in verse 6.\u00a0 Those two passages concern the bitter water trial of the adulterous wife.\u00a0 In both instances v\u2019hashaqah<\/em> refers to the priest causing the woman \u201cto drink\u201d of the cursed bitter waters.\u00a0 Thus, the PFA for v\u2019hashaqah<\/em> denotes the drinking of bitter waters by the wayward adulterous wife of the Sotah trial.\u00a0 This implies that in her creation account in Ge 2, Lilith is mystically said to be drinking the waters of the Sotah.\u00a0 This is amazing, because Lilith was the first Sotah.\u00a0<\/p>\nThat the mist which watered the ground carried the defilement of Satan\u2019s spirit may also be surmised by a thoughtful reading of Genesis.\u00a0 Ge 1:2 relates that after the creation of the universe, the earth \u201chad become\u201d waste and void.[7]<\/a>\u00a0 Many Biblical scholars hold that this transition to a waste state was the result of Satan\u2019s rebellion.\u00a0 In Ge 1:1 Jehovah created the universe in a perfected state.\u00a0 After this Satan rebelled.\u00a0 By the next verse, the earth had become void and waste with the defilement of Satan\u2019s rebellion.\u00a0 Such an understanding follows the gap theory.\u00a0 That theory holds that there is a large gap of unwritten history between the first and second verses of Genesis.\u00a0<\/p>\nWith the gap theory, we see that the major theme of early Genesis is Jehovah\u2019s redemption of the earth from its defiled state.\u00a0 This process began immediately in verse 2.\u00a0 After the waters of creation had become waste and void, God moved upon the surface of the waters.\u00a0 God did not enter the waters, for they contained the defilement of Satan\u2019s rebellion.\u00a0 However, God\u2019s spirit moved upon the face of the waters and sought to redeem them.\u00a0 God\u2019s first act in this endeavor was to create light.\u00a0 This separated the darkness of defiled creation from the light of God\u2019s intended creation.\u00a0 This also quarantined Satan\u2019s defilement from the holy presence of God.\u00a0 On the second day, God further purified creation by establishing a firmament, or a divide, in the midst of the waters, so that waters above the firmament were separated from the waters below the firmament.\u00a0 Now the upper waters were with God\u2019s presence and purified, while the lower waters still contained the quarantined defilement of Satan\u2019s rebellion.\u00a0 On the third day, God further confined the defilement of the Lower waters by creating dry land in the midst of the waters.\u00a0 The dry land was a special abode below the firmament that was free from the lower waters.\u00a0 Upon the purified dry land God sought to create the dual Adam creature, who would bear God\u2019s image.\u00a0 However, a mist of defiled lower creation waters erupted from the earth, and watered the face of the woman.\u00a0<\/p>\n3.2.4 The Rain of Jehovah and the Thorn Bushes of the Field<\/h3>\nThe key to fully understanding the message of the String-A doublet is to understand the mystical symbolism of the key items mentioned.\u00a0 I shall establish in the next paragraphs that the rain caused by Jehovah is not an ordinary raining down of water, but rather a raining down of curses down upon the earth in Noah\u2019s flood.\u00a0 I shall also show that the thorn bushes of the field represent Lilith\u2019s generations, whom are the descendants of the Serpent Lilith\u2019s infamous seed, Azazel.<\/p>\nThe doublet construct equates Adam\u2019s serving ha\u2019adamah<\/em> (the ground) to God\u2019s causing it to rain for the woman (Part 4 of Table 3\u20112).\u00a0 These are related in that both are cursing events.\u00a0 After Adam fell, God ejected him from the garden and cursed him to serve ha\u2019adamah<\/em> (the ground) in the sweat of his face.\u00a0 Furthermore, the ha\u2019adamah<\/em> was to be cursed for his sake (Ge 3:17, 24). \u00a0Thus, Adam\u2019s serving the ground refers to the man\u2019s curses.\u00a0 Likewise, God\u2019s causing it to rain in the other half of the doublet refers to the woman\u2019s curses.\u00a0 The verb for \u201ccaused to rain\u201d is hamatayr<\/em> (ryjmh<\/span>).\u00a0 It is the Hiphal (or causative Qal) form of matar<\/em> (rjm<\/span> – Strongs 4305), which means \u201cto rain\u201d or \u201cto pelt down.\u201d\u00a0 Much like the English verb rain, the Hebrew matar<\/em> can refer to the raining down of water or the pelting down of any item (e.g. a boxer could rain down blows upon his opponent).\u00a0 Surprisingly, the connotation of matar<\/em> within the Bible is not positive, but negative.\u00a0 Matar<\/em> is used 13 other times in the Bible, and all but three of these cases it refers to God\u2019s \u201craining down\u201d of curses upon the earth.\u00a0 The mystical meaning of hamatayr<\/em> denotes God\u2019s raining down of bitter water curses.\u00a0 The PFA for hamatayr<\/em> in Ge 2:5 is defined by the only exact spelling of the word elsewhere in the Bible.\u00a0 This comes in Ge 19:24.\u00a0 There God hamatayr<\/em> (\u201ccaused to rain down\u201d) fire and brimstone upon Sodom and Gomorrah.\u00a0 Thus, the mystical evidence is that the rains which God caused to fall in Ge 2:5 were a cursing event that led to the thorn bushes of the field coming to exist.\u00a0 Indeed, the next mention of any matar<\/em> rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a cursing matayr<\/em> (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 As we shall see, the matar<\/em> rain of Ge 2:5 is most likely a reference to the rains of Noah.\u00a0<\/p>\nThe cursed nature of the rain which God caused is also seen in the literal meaning of the Hebrew word used for the \u201cthorn bushes\u201d of the field.\u00a0 The word is siyach<\/em> (xyv<\/span>, Strongs 7880).\u00a0 Siyach<\/em> plants are mentioned three times elsewhere in the Bible (Ge 21:15, Job 30:4, 7).\u00a0 In every case they are plants in desert wastelands.\u00a0 In the two cases of Job, they are in a desert waste formerly flooded by a cursing deluge.\u00a0 Siyach<\/em> literally means \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Siyach<\/em> may have come to be used to refer to the wasteland plants because of thorns or bitter taste.\u00a0 Siyach<\/em> probably refers to thorn bushes or some similar harsh plant associated with desolated deserts.\u00a0<\/p>\n3.2.5\u00a0 \u00a0The Generations of the Heavens and the Nephilim<\/h3>\nThere is intriguing evidence in the creation account that the bushes of field must represent the Nephilim offspring of Lilith.\u00a0 The passages discuss the generations of the woman and the man.\u00a0 It is clear from the text that the bushes of the field and the herbs of the field represent the generational seed of these two heads.\u00a0 This means that the thorn bushes of the field represent Lilith\u2019s generations.\u00a0 In chapter 6, we will discuss the evidences in the Bible and other books that Lilith\u2019s descendents come from her mating with fallen angels called Watchers.\u00a0 The firstborn of this mating (and perhaps the only born) is Azazel, who is the infamous seed of the Serpent in the garden.\u00a0 Azazel is the firstborn of the Nephilim, who are the giant offspring of the Watchers mating with Lilith and the daughters of Adam.\u00a0 The Nephilim nearly drove pureblooded mankind to extinction before the flood, and it is for this reason that God brought the flood to cleanse the earth of their impurity.\u00a0<\/p>\nThere is textual evidence in the Genesis creation account to support the notion the thorn bushes of the field represent Nephilim.\u00a0 First, consider the literal meaning of the \u201cthorn bushes in the field\u201d, the siyach ha\u2019sadeh.\u00a0 As already mentioned, the literal meaning of siyach is \u201cto speak\u201d or \u201cto complain.\u201d\u00a0 Thus, verse 5 could be most literally translated to say that after God had rained down curses upon the earth, \u201cspeakings\u201d or \u201ccomplaints\u201d of the field came to exist in the earth.\u00a0 The notion of speaking and complaining voices coming from the field reminds us of the voice of the slain Abel, whose blood in the ground cried up to God.\u00a0 This suggests speaking voices of the field could be the cryings of the spirits of Lilith\u2019s slain Nephilim seed.\u00a0 Rabbinic tradition holds when a Nephilim was slain, its spirit did not depart the earth, for it was not accepted in Jehovah\u2019s presence.\u00a0 Slain Nephilim became disembodied demon spirits that roamed the earth even after the flood.\u00a0 That the complaining voices of the field could be in reference to Lilith\u2019s slain Nephilim spirits is further supported by the PFA for siyach.\u00a0 The first exact spelling of siyach elsewhere in the Bible comes in 1Ki 18:27.\u00a0 There Elijah mocks the priests of Baal, claiming that their god could not respond to his challenge because Baal was busy siyach (talking or complaining).\u00a0 Thus, siyach is associated with the speech of demons, and verse 5 could be mystically understood to say that after the rain of God, the speaking or complaints of demons appeared in the earth.\u00a0<\/p>\nIf the complaining voices in the field are the demonic slain Nephilim seed of Lilith, then God\u2019s raining down of curses upon the earth should be in reference to the rains of Noah\u2019s flood.\u00a0 These floods slew the Nephilim.\u00a0 Is there any textual evidence in the current creation account to support this?\u00a0 Yes there is.\u00a0 The bushes of field did not exist because God had not yet caused it to rain.\u00a0 The actual raining event which brings about the bushes goes unspecified in the immediate passages.\u00a0 However, the next mention of any kind of matar rain in the Bible comes in Ge 7:4.\u00a0 There God declares he will cause a matayr (rain) upon the earth for 40 days and 40 nights to bring about Noah\u2019s flood.\u00a0 Could this be the future rain mentioned in verse 5?\u00a0 It certainly seems the case when all evidences are considered.\u00a0 We have already seen the PFA for hamatayr points to God\u2019s raining of fire and brimstone upon Sodom and Gomorrah.\u00a0 As BWC greatly elaborates upon, the curses against Sodom and Gomorrah were a bitter water curse, just as Noah\u2019s flood was.\u00a0 In fact, a prime feature of Sodom and Gomorrah\u2019s cursing is that the cities were inundated and overwhelmed by the Dead Sea, which permanently flooded the entire plain of the cities.\u00a0 There is a further eerie similarity linking Lilith\u2019s creation account to elements of Noah\u2019s flood.\u00a0 In Noah\u2019s flood the fountains of the deep broke through the earth and contributed to the flood.\u00a0 In Lilith\u2019s creation story, we have a similar phenomenon — the mist which erupted from the earth and watered her body.\u00a0<\/p>\nThere is also evidence for Lilith\u2019s generations being Nephilim in an odd reversal in the opening phrase of the doublets.\u00a0 String-B says, \u201cThese are the begettings of the earth … in the day God made the heavens.\u201d\u00a0 String-A says, \u201cThese are the begettings of the heavens … in the day God made the earth.\u201d\u00a0 Why the reversal?\u00a0 The explanation for String-B is that the begettings of the earth (Adam\u2019s generations) were planned and established by God when he created the heavens at the beginning of time.\u00a0 The explanation for String-A is that the begettings of the heavens (fallen angels mating with Lilith and daughters of man) were not planned and established until God created the earth.\u00a0 Only then could the angels see the daughters of man upon the earth and become tempted to perform their illicit unions with them.\u00a0 These notions are confirmed by details in the passages.\u00a0 Verse 5 states that before God\u2019s raining down of curses, there were no siyach in the earth.\u00a0 This is in contrast to the cultivated herbs of Adam\u2019s generations, which were present in earth but had not yet sprouted.\u00a0 That the siyach previously did not exist in the earth implies that the siyach were fathered from something outside the earth.\u00a0 This is the fathering spirits of the Watchers, who are angels that descended from heaven to mate with the daughters of man and Lilith.\u00a0 Adam\u2019s cultivated herbs (his generations) were said to already be present in the earth because the complete genealogy of Adam\u2019s generations were present on the earth at his creation from the dust, for Eve was taken from his side, and through these two all men came to be.\u00a0<\/p>\n3.2.6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Generational Story of Genesis 2:4-7<\/h3>\nThere is one more remarkable point to note.\u00a0 When one becomes equipped with the full understanding of what the passages are conveying, then in looking back at the sentence doublets, we can they that they reveal the entire history of the generations they discuss.\u00a0 To ease the reading of this history, let us reverse the order of the 3rd<\/sup> through 5th<\/sup> doublets, as they are written in reverse chronological order.\u00a0 This is done in Table 3\u20113.\u00a0 Text in brackets ( [ ] ) in the table and its corresponding reconstructions below are added information.\u00a0 This information is based on mystical meanings of the words used, and a general knowledge of events that can be obtained from sources outside the passages.\u00a0<\/p>\n\n\n\n\n\u00a0<\/div>\n<\/td>\nThe Generational Story<\/strong><\/p>\nof the String-A Doublets<\/strong><\/div>\n<\/td>\nThe Generational Story<\/strong><\/p>\nof the String-B Doublets<\/strong><\/div>\n<\/td>\n<\/tr>\n\n\nPart 1\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\nThese are the begettings of the heavens in its creation.\u00a0<\/div>\n<\/td>\n\nThese are the begettings of the earth in its creation.\u00a0<\/div>\n<\/td>\n<\/tr>\n\n\nPart 2\u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n2.4 … in the day that Jehovah God had made the earth<\/div>\n<\/td>\n\n[in the day that Jehovah had made] the heavens.<\/div>\n<\/td>\n<\/tr>\n\n\nPart 5\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n2:6 And there rose up a mist from the earth, and watered the entire face of the woman.<\/div>\n<\/td>\n\nAnd Jehovah God formed the man of dust from the woman, and breathed into his nostrils the breath of life; and the man became a living soul.<\/div>\n<\/td>\n<\/tr>\n\n\nPart 4\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n[And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of Noah\u2019s flood]<\/div>\n<\/td>\n\n[but the man fell, and he and his generations were cursed]<\/div>\nand Adam (the man and Eve) served the [curses of the defiled] woman<\/div>\n<\/td>\n<\/tr>\n\n\nPart 3\u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u21d3<\/div>\n<\/td>\n\n[And the woman\u2019s seed was slain, and cast down in chains into the earth]<\/div>\n2:5 And all [their] complaining voices of the field came to be in the earth<\/div>\n<\/td>\n\n[but Adam (the man and Eve) was redeemed starting with the birth of Seth]<\/div>\nand all cultivated herbs of the field sprouted<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\nTable 3\u20113: The Generational Stories Told by the Doublet Strings (View Pic<\/a>)<\/strong><\/p>\nNote in part four of the doublets, I interpret the passages as saying that Adam (the man and Eve) would serve the curses of the woman Lilith.\u00a0 This notion is supported by Ge 2.23, which states that after God cursed the man Adam, he ejected the man from the garden \u201cto serve ha\u2019adamah<\/em> from which he was taken.\u201d\u00a0 The ha\u2019adamah<\/em> from which the man Adam was taken is the wetted soil that became Lilith.\u00a0<\/p>\nThe readings of the table are provided below.\u00a0<\/p>\nThis is the String-B Story of the Generations of the Earth.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the earth in its creation in the day that Jehovah God made the heavens.\u00a0 Jehovah God formed the man from the dust of the woman (i.e. that part of her body not defiled by the mist), and breathed into his nostrils the breath of life.\u00a0 [But the man fell,] and Adam (the man and Eve) served the [curses of the defiled] woman.\u00a0 [But Adam (the man his wife Eve) was redeemed starting with the birth of Seth], and all the herbs of the field sprouted (i.e. God\u2019s intended generations of the original Adam finally came to be).\u00a0\u00a0<\/p>\n<\/blockquote>\nThis is the String-A Story of the Generations of the Heavens.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the heavens in its creation in the day that Jehovah God made the earth.\u00a0 And there rose up a mist from the earth and watered the entire face of the woman.\u00a0 [And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of the Noah\u2019s flood.\u00a0 And woman\u2019s seed was slain and cast down in chains into the earth,] and all the complaining [disembodied] voices of the field came to be in the earth.\u00a0<\/p>\n<\/blockquote>\nIn summary, the Lilith legend alone is consistent with the elaborate doublet construct of the passages comprising Ge 2:4-6.\u00a0 Only her rival generation to Adam\u2019s explains the rival generations of the heavens and the earth.\u00a0 Only her body\u2019s animation by the mist which erupted from the earth can complete the mirror counterpart to Adam\u2019s animation from Jehovah\u2019s spirit that the doublet construction demands.\u00a0 I hold that this analysis of these passages is a slam-dunk for the case for Lilith.\u00a0 Further evidence is hardly necessary.\u00a0 However, there is so much more.<\/p>\n[1]<\/a> Towledot<\/em> (twdlwt<\/span>) is the plural of towledah<\/em> (hdlwt<\/span> – Strongs 8435).\u00a0 Towledah<\/em> comes from root verb yalad (dly<\/span> – Strongs 3205), which means \u2018to beget\u2019, \u2018bring forth, or \u2018born\u2019.\u00a0](\"http:\/\/localhost\/images\/table.9.2.1.2.png\"){kind=link}
![View Pic<\/a>)<\/strong><\/p>\nNote in part four of the doublets, I interpret the passages as saying that Adam (the man and Eve) would serve the curses of the woman Lilith.\u00a0 This notion is supported by Ge 2.23, which states that after God cursed the man Adam, he ejected the man from the garden \u201cto serve ha\u2019adamah<\/em> from which he was taken.\u201d\u00a0 The ha\u2019adamah<\/em> from which the man Adam was taken is the wetted soil that became Lilith.\u00a0<\/p>\nThe readings of the table are provided below.\u00a0<\/p>\nThis is the String-B Story of the Generations of the Earth.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the earth in its creation in the day that Jehovah God made the heavens.\u00a0 Jehovah God formed the man from the dust of the woman (i.e. that part of her body not defiled by the mist), and breathed into his nostrils the breath of life.\u00a0 [But the man fell,] and Adam (the man and Eve) served the [curses of the defiled] woman.\u00a0 [But Adam (the man his wife Eve) was redeemed starting with the birth of Seth], and all the herbs of the field sprouted (i.e. God\u2019s intended generations of the original Adam finally came to be).\u00a0\u00a0<\/p>\n<\/blockquote>\nThis is the String-A Story of the Generations of the Heavens.<\/strong>\u00a0<\/div>\n\nThese are the begettings of the heavens in its creation in the day that Jehovah God made the earth.\u00a0 And there rose up a mist from the earth and watered the entire face of the woman.\u00a0 [And she became defiled and went astray and bore seed to the Watchers.]\u00a0 And Jehovah God rained down upon the earth [the curses of the Noah\u2019s flood.\u00a0 And woman\u2019s seed was slain and cast down in chains into the earth,] and all the complaining [disembodied] voices of the field came to be in the earth.\u00a0<\/p>\n<\/blockquote>\nIn summary, the Lilith legend alone is consistent with the elaborate doublet construct of the passages comprising Ge 2:4-6.\u00a0 Only her rival generation to Adam\u2019s explains the rival generations of the heavens and the earth.\u00a0 Only her body\u2019s animation by the mist which erupted from the earth can complete the mirror counterpart to Adam\u2019s animation from Jehovah\u2019s spirit that the doublet construction demands.\u00a0 I hold that this analysis of these passages is a slam-dunk for the case for Lilith.\u00a0 Further evidence is hardly necessary.\u00a0 However, there is so much more.<\/p>\n[1]<\/a> Towledot<\/em> (twdlwt<\/span>) is the plural of towledah<\/em> (hdlwt<\/span> – Strongs 8435).\u00a0 Towledah<\/em> comes from root verb yalad (dly<\/span> – Strongs 3205), which means \u2018to beget\u2019, \u2018bring forth, or \u2018born\u2019.\u00a0](\"http:\/\/localhost\/images\/table.9.2.1.3.png\"){kind=link}