Food is part of the same outline, and he reads Genesis names as Epochs.
That is his genesis of the Moon (p.
He postpones the rest to the analysis of Genesis (pp.
Even the first chapter of Genesis, as it stands in the best translations, unfolds the same scheme of Periods, revolutions, and Races, an entire Period sometimes covered in a score of words.
The following chapter of Genesis tells the story more from the side of life (p.
The later sections of the chapter, a living soul, Adam's rib, the guardian angels, the mixing of blood in marriage, and the Fall of man, carry the same Epochs into Genesis without a new continent.
He asks how far the opening chapters of Genesis can be read as the comet contact in the Drift age.
What he does say is that a firm place in the midst of the waters, the firmament of Genesis 1:6-7, is necessarily an island, and he carries that sentence forward.
Genesis 1:6-7, the firmament in the midst of the waters, is an island.
Eden lay west of the later Jewish land, because the man was driven out and the cherubim were placed at the east of the garden, Genesis 3:24, facing him.
Genesis 2:8 plants the garden eastward in Eden, after man was formed of the dust, so man was moved east into the garden.
Before she goes under, a voice speaks, and the words are from Genesis, not from an Atlantean oracle.
The voice goes on in the words of Genesis.
Read this against Genesis, which the novel has just quoted.
In Genesis, Noah is told to bring clean animals in sevens and the others in pairs.
Noah in Genesis.
I also quote how the dove comes back in Genesis.
The strangers join the two numbers of Genesis in one phrase, and they add birds.
This is the novel's clearest echo of the Bible, and it comes right after the book quotes Genesis in a voice.
Atlantis in the Holy Bible: Genesis and the Flood.
Genesis 17:5 is where the he is added and the name becomes Abraham.
The book then walks Abram to Haran, Canaan, Egypt and Mamre in the usual Genesis outline (10:7–14).
It is not in Genesis.
In Genesis, Abram leaves his country, receives a new name, walks with a speaking god, and founds a people through Sarah.
Genesis never mentions India, Brahma or Saraswati.
Not in Genesis, and not in Oahspe.
Genesis never mentions Brahma.
Genesis 30:5–6 (KJV)
Genesis lists only one son of Dan: "And the sons of Dan; Hushim" (Genesis 46:23).
Genesis 49:16–17 (KJV)
Genesis names Hushim as the son of Dan.
Genesis 30:5–6, Genesis 46:23, Genesis 49:16–17
Nod appears once, in Genesis 4:16, as the land where Cain went to live.
Genesis 4:16
Genesis 1:2 (KJV)
For example, if you mix the Book of Genesis with some chapters of the Book of Ezekiel, you clearly understand the meaning of the term ruach, which I devoted a chapter to in this book.
Paul Wallis reads Genesis 1:2 in the same physical way.
Genesis 1:2 is the hard case, and I lean toward Wallis.
On my reading of the first chapter, see Genesis 1, six days of creation.
Genesis 1:2
Genesis 6:2 (WEB)
Their children were "the mighty men who were of old, men of renown" (Genesis 6:4).
YHWH answers by limiting human life: "his days will be one hundred twenty years" (Genesis 6:3).
Genesis 24:3–4 (WEB)
Isaac gives Jacob the same order: "You shall not take a wife of the daughters of Canaan" (Genesis 28:1).
He marries two Hittite women, and "They grieved Isaac’s and Rebekah’s spirits" (Genesis 26:34–35).
Genesis 17:11–13 (WEB)
Shechem (Genesis 34).
Jacob's sons tell the men of Shechem: "If you will be as we are, that every male of you be circumcised, then will we give our daughters to you" (Genesis 34:15–16).
On the third day, "when they were sore", Simeon and Levi "killed all the males" (Genesis 34:25).
Pharaoh gives Joseph "Asenath, the daughter of Potiphera priest of On as a wife" (Genesis 41:45).
Their sons Ephraim and Manasseh become full tribes (Genesis 48:5).
Genesis 6 then shows what happens when the sons of God mix with human daughters without control.
He identified the Nephilim of Genesis 6 with the Anunnaki.
Exodus 12:48 makes circumcision the condition for eating the Passover: "no uncircumcised person shall eat of it." Genesis 17:12–13 gives the same sign to slaves bought from foreigners.
Who Were the Nephilim?: the mixed offspring of Genesis 6.
Genesis 6:1–4; Genesis 17:10–14; Genesis 24:3–4; Genesis 26:34–35; Genesis 28:1
Genesis 34:14–27; Genesis 41:45–52; Genesis 48:5
Genesis 10 also lists about seventy nations (Heiser 2001).
Genesis 10 lists the peoples descended from Noah's sons Shem, Ham and Japheth.
Genesis 10:2, 4–5 (WEB)
Genesis 10:32 (WEB)
There is Lud, son of Shem (Genesis 10:22), and the Ludim, descended from Mizraim, meaning Egypt (Genesis 10:13).
My full tree of Noah's sons is on Genesis 10.
Tarshish is a son of Javan in Genesis 10:4.
Ellicott says most scholars of his day saw an African people here, the Ludim of Genesis 10:13.
Tubal and Javan are sons of Japheth in Genesis 10:2.
The far-away islands echo "the islands of the nations" in Genesis 10:5.
Genesis puts the man inside a garden and everyone else outside it.
Genesis 2:8 (WEB)
Genesis 2:15 (WEB)
Inside, the food is plants: "You may freely eat of every tree of the garden" (Genesis 2:16; compare Genesis 1:29).
The tree of life stands "in the middle of the garden" (Genesis 2:9).
YHWH himself is heard "walking in the garden in the cool of the day" (Genesis 3:8).
Genesis 3:23–24 (WEB)
"The ground is cursed for your sake" (Genesis 3:17).
"It will yield thorns and thistles to you" (Genesis 3:18).
Bread now comes "by the sweat of your face" (Genesis 3:19).
The Septuagint uses paradeisos for the garden in Genesis 2:8 (Wikipedia, "Paradise").
Genesis 4:14 (WEB)
YHWH gives Cain a sign, "so that anyone finding him would not strike him" (Genesis 4:15).
Cain then "lived in the land of Nod, east of Eden" (Genesis 4:16).
There he "knew his wife" and "built a city" (Genesis 4:17).
Genesis 6 adds a second outside group.
"God’s sons saw that men’s daughters were beautiful" (Genesis 6:2).
The Nephilim were on the earth "in those days, and also after that" (Genesis 6:4).
One chapter of his Genesis Revisited (1990) is called "The Adam: A Slave Made to Order" (Wikipedia, "Zecharia Sitchin").
My observation: Genesis 2:9 puts the tree of life "in the middle of the garden", and Isaiah 66:17 puts "one in the middle".
Genesis does not name them.
Cain fears that "whoever finds me will kill me", then finds a wife and builds a city in the land of Nod (Genesis 4:14–17).
Genesis 10: the table of nations behind Isaiah 66:19.
Genesis 10; Isaiah 56:6–7; Isaiah 61:6; Isaiah 66:18–21
Genesis 1:29; Genesis 2:8–17; Genesis 3:8–24; Genesis 4:14–17; Genesis 6:1–4
Zecharia Sitchin, Genesis Revisited (1990), chapter "The Adam: A Slave Made to Order".
If the Aryans are the Japhetic race, and if Japheth was one of the sons of the patriarch who escaped from the Deluge, then assuredly, if the tradition of Genesis be true, the Aryans came from the drowned land, to wit, Atlantis.
According to Genesis, the descendants of the Japheth who escaped out of the Flood with Noah are the Ionians, the inhabitants of the Morea, the dwellers on the Cilician coast of Asia Minor, the Cyprians, the Dodoneans of Macedonia, the Iberians, and the Thracians.
Genesis 1 (“male and female created he them”) → Corresponds to this early androgynous Sons of God phase in Atlantis.
Genesis 2 (Adam formed from dust + Eve from his rib) → Corresponds to the later stage when the “helpmeet” was brought forth from within, and souls were taking on more fixed physical forms.
Cayce directly links this phrase to the biblical account in Genesis 6:1-4, where the “sons of God” saw the “daughters of men” and took them as wives, leading to corruption and the Nephilim/giants.
Genesis 1.
Genesis chapter 1 plus 35:16.
You know, one piece that I can add here is when God in Genesis is punishing the snake for actually encouraging Adam and Eve to eat from the fruit of the tree of life, He says “from henceforth you will crawl on your belly.” Which means that the snake had legs.
I thought that was a pretty insightful piece that I came across when I was reading Genesis.
In Genesis, when it says “God created man in his image and likeness,” it is referring to these beings, not the true singular divine consciousness.
In the Bible (especially Genesis), El Shaddai (אֵל שַׁדַּי) is one of the early names for the God of Abraham.
It appears when God makes covenants with the patriarchs (e.g., Genesis 17:1, where He tells Abram: “I am God Almighty” / El Shaddai).
God makes a covenant with Abraham: “I will make you into a great nation” and “all peoples on earth will be blessed through you” (Genesis 12:2–3, 17).
See Genesis 12
The 12 Tribes of Israel are the ancient tribes descended from the 12 sons of Jacob (who was renamed Israel by God in the Bible, Genesis 32:28 and 35:10).
Joseph’s double portion: Because Joseph was favored, his father Jacob adopted Joseph’s two sons (Ephraim and Manasseh) as his own (Genesis 48).
So David is a descendant of one of the original 12 tribes (specifically Judah, the tribe from which the royal line and later the Messiah are prophesied to come — see Genesis 49:10).
God makes a covenant with Abraham: “I will make you into a great nation” and “all peoples on earth will be blessed through you” (Genesis 12:2–3, 17).
His name means “red” or “hairy” in Hebrew, because he was born covered in red hair (Genesis 25:25).
“Two nations are in your womb… one people will be stronger than the other, and the older will serve the younger.” (Genesis 25:23)
In the Hebrew Bible, it is called On (אֹן) in Genesis (e.g., Genesis 41:45, where Joseph marries Asenath, daughter of Potiphera, priest of On).
This, then, is the genesis of the Cycles, i.e., First Jehovih and His times, and all the created things from without a beginning.
The Old Testament presents a different angle on this story through the account in Genesis.
Many religious scholars link the serpent in Genesis 3 to Satan.
This connects the Genesis serpent directly to the devil.
In Genesis 3, the serpent tells Eve that eating from the Tree of Knowledge will open her eyes and make her like God, knowing good and evil.
The Book of Genesis in the Bible describes remarkably long lifespans for the patriarchs from Adam to Noah, ranging from 777 to 969 years.
These figures appear in Genesis 5 and contribute to a calculated timeline from creation to the flood of about 1,656 years, based on the ages at which each patriarch fathered the next in the line (e.g., Adam at 130, Seth at 105, and so on, up to Noah's 600th year at the flood).
This theory suggests that the "years" recorded in Genesis are not solar years (approximately 365 days) but lunar months (about 29.5 days each).
The Hebrew word shanah consistently means a solar year elsewhere in the Bible, with no indication in Genesis of a lunar meaning.
Post-flood lifespans (e.g., in Genesis 11) are already shorter without adjustment, breaking chronological consistency if only pre-flood ages are lunar.
This theory posits that Genesis 5 draws from older Mesopotamian texts, like the Sumerian King List, where pre-flood rulers reigned for tens of thousands of years.
Additional Evidence: The final digits of all 30 numbers in Genesis 5 (begetting ages, remaining years, totals) are only 0, 2, 5, 7, or 9—aligning with ancient numerological patterns (multiples of 5 plus 0, 7, or 14).
Genesis parallels the Sumerian list with 10 pre-flood figures, ending in a flood.
Post-flood biblical ages (e.g., 10 patriarchs in Genesis 11) shorten naturally, but Sumerian lists have long post-flood reigns (e.g., 25,000+ years), suggesting selective adaptation.
In Genesis 3 we already discovered that the 'the other part' was created from a part of the first human.
Genesis 5
Genesis 1:2 may describe Earth as a result of catastrophic events. This interpretation resonates with Sumerian texts that recount a celestial battle involving a planet named Tiamat, which led to Earth’s formation.
Based on the alternative translation of Genesis 2:1, I have listed all the occurences of war in our ancient past.
Pray tell who were the sons of God we read about in Genesis, who took to wife the daughters of the sons of men?31. Our father Adam; who was he?
In Genesis, the Vale of Siddim is tied to the salt sea and described as full of slime pits (Genesis 14:3, 14:10, KJV).
The destruction of Sodom and Gomorrah is told with brimstone and fire from heaven (Genesis 19:24), and the land afterward is pictured with smoke like a furnace (Genesis 19:28).
Genesis’ slime pits, Josephus’ asphalt lake, Pliny’s Asphaltites, and Strabo’s pitch all point at the same physical strangeness Suddi names when he speaks of tar, resin, or pitch toward the south.
Older texts (Genesis, Josephus, Pliny, Strabo) also tie this shore to slime pits, bitumen, and Sodom’s destruction.
Genesis and Josephus also place that destruction in this landscape, next to slime pits and the asphalt lake.