When I first read Genesis 2 closely, one word stayed with me: the garden was planted.
Genesis 2: my reading of the chapter with an alternative translation.
Genesis 3: The birth chamber: the enclosed gardens as places where the Anunnaki experimented with earthly species, the two trees, and the banishment.
Humanity's beginning: Genesis 2:8 in an alternative translation, where the YHWH Elohim put the humans into an enclosed garden within Eden.
Genesis 3: The birth chamber also quotes Paul Wallis, who says the real name of the entity in the garden is Enlil.
Mariana Giovino: The Assyrian Sacred Tree: how scholars came to read the Assyrian sacred tree as the tree of life of Genesis 2 and 3, and why that reading is disputed.
Genesis
A war of kings in Genesis 14, two visitors at the gate in Genesis 19, a wife who turns to salt, and a whole plain that burns.
In Genesis 13 Lot looks at the plain of Jordan and chooses it, and the text adds that this was before the cities were destroyed.
The judgment itself is announced in Genesis 18:
For the full chapters, see Genesis 18: The 3 Visitors and Genesis 19: Lot's encounter with higher-dimensional beings.
My Genesis overview places both chapters in the wider book.
Lot's capture provides motivation for Abram's involvement in the conflict: my verse-by-verse reading of Genesis 14.
Genesis Apocryphon: in this text Abram himself tells how Lot moved to the Jordan valley and bought a house in Sodom.
Genesis 18 and 19 are a contact story before they are a judgment story.
Genesis 18: The 3 Visitors: I propose that the three men were extraterrestrial or angelic, and that the wicked could be hybrids in a colony at Sodom.
Genesis 19: Lot's encounter with higher-dimensional beings: I split the chapter into two layers, a visit by higher-dimensional beings who help Lot, and a destruction narrative that may have been added later.
The origins of two great nations: if I set aside the destruction narrative and the YHWH-centered covenant, Genesis 16 to 21 reads as a story of two blessed nations through Ishmael and Isaac.
Floods, Meteor strikes and Mantel shifts: Genesis 19:24-25 sits next to the flood and Babel verses as one of the catastrophes I compare.
Genesis 13: Lot and Abram separate
Genesis 14: Abram rescues Lot
Genesis 18: The 3 Visitors
Genesis 19: Lot's encounter
When I read Genesis 6 to 9 slowly, I keep tripping over the same thing.
I think the Genesis flood joins two different memories of two different floods.
Three Mesopotamian texts tell the flood story long before Genesis was written.
Tablet XI of the Epic of Gilgamesh gives the version closest to Genesis.
The full chapter with my verse notes is on Genesis 7: Noah and The flood.
Genesis 22 (King James Version, KJV)
Genesis 22 is the story Jews call the Akedah, the binding of Isaac.
He says that in the flood story the conflict between Enki and Enlil has "all been rolled into the internal thoughts of Yahweh or God." With that in my head, Genesis 22 looks familiar.
Genesis
Indeed, it is also clear from Genesis itself, chapter 26, that various laws of God were laid upon the Jews, long before the law given to Moses.
For it is written in Genesis, chapter 4: And to Seth also a son was born, whom he called Enos.
I will boldly bring forward those laws which, in this place in Genesis, Abraham is said to have kept.
For the contrary is gathered from all the places of Genesis.
Indeed, likeness and image are the same thing, Genesis 1: Let us make man in our image and in our likeness.
Let it be enough here to have set down again what is written in Genesis 5, that Adam begot a son, Seth, in his own image and likeness, as a thing to the point, and as expressly signifying that likeness which there is between infant sons and the adult fathers who begot them.
To hold that the first men were created before Adam goes against neither the Christian teaching nor the history of Genesis.
Add this, that by this exposition, which holds that the first men were created before Adam, the history of Genesis appears much clearer.
The most ancient creation of things, which is set out in the first chapter of Genesis, is reconciled with the Mexican men, to whom Columbus made his way not so long ago.
It is probable that all of these, just as also those men of the first and most ancient creation of things, which is narrated in chapter 1 of Genesis, were created together with the earth itself, in all lands, and were not propagated from Adam.
I will put off to another time those proofs which can be sought for this hypothesis, both from the history of Genesis, and from the histories of the nations, and also from the peoples of the lands lately surveyed.
A great light is brought, both to the Gospel and to these verses of the holy Apostle, and also to the history of Genesis.
Genesis and the Gospel are reconciled with the astronomy of the ancients, and with the history and the philosophy of the nations, even of the most ancient nations.
And so, if the Chaldeans themselves should come, those most ancient astronomers, in whose keeping were the reckonings of the courses of the stars, drawn up and completed, as they say, from many hundreds of thousands of years back; if the most ancient chronologers of the Egyptians should come, with the most ancient dynasties of their kings; if Aristotle himself should come; if the Chinese should come with Aristotle, philosophers and chronologers perhaps of rare excellence; or if any shrewd men shall one day be found among the unknown peoples of the south and of the north, men who, just as the Chinese, the Egyptians, and the Chaldeans, have epochs of their own, handed down and known from many myriads of years: let all those men, of their own accord, receive by this exposition the history of Genesis, and let them become Christians the more willingly.
I had this suspicion also being a Child, when I heard or read the History of Genesis: Where Cain goes forth: where he kills his brother when they were in the fields; doing it warily, like a thief, least it should be discovered by any: Where he flies, where he fears punishment for the death of his Brother: Lastly, where he marries a wife far from his Ancestors, and builds a City.
But this especially, and most exactly I promise; If any man in a known case shall shew me my error; that is to say, that I contradict the History of Genesis in the least, or any other place of the holy and Orthodox scripture, which are contained in both the Testaments, or step aside from them a nails breadth, or from any head of Christian faith: First, I shall thank him for his teaching of me; then I shall not be ashamed to set down my name; nay I shall think it my greatest credit to fill it with capital letter, in confessing my fault, which I detest, if any such I have committed; For although I am my own greatest friend, yet truth's more dear to me, which I only professe.
It seems not to agree with that which is set down in the 1 of Genesis, That I said the Creation of man was evill and corrupt: For there it's said, that God did create man according to his own Image; and that all things which God created were very good; whence Interpreters conclude, and rightly, that man being created according to Gods own Image, was created perfect and upright.
Yet take notice of what Laban says to Jacob, Genesis 31.
I say, that Land God describes to Abraham in the 15 of Genesis, I will give thee this land from the river of Egypt to the great River Euphrates.
Understand those rivers Nilus and Euphrates, according to Genesis before-cited, Chap.
as also, Genesis 49.
But that which God the Son told this Gentile woman, God the Father long before promised the Fathers of the Jews, first to Abraham, Genesis Chapter 12.
I answer, That the Gentiles in their Creation and Nature are indeed ancienter then the Jews: but the Gentiles are said to be adopted into the Jews by that mystical Election, not by Creation and Nature: of which, Genesis gives a fair instance, where Esau was elder, but younger in election.
The first Chapter of Genesis hath this expresly; which is the Chapter of the creation.
of Genesis.
I'll prove out of Genesis it self, that the Gentiles are different in stock from he Jews, which being understood it shall appear [gap]leares, thn the Su [gap], Thatof the first [gap] [gap] [gap]
This they gain, that without choice, believing every thing, no body believes them in any thing; for where reason is absolutely weakened, there Faith is quite destroyed, especially in those things where there is a natural, rational, or historical connexion: such as are related in the first Chapter of Genesis, of the Creation of the first men, of the framing of Adam, and of the framing of Eve his Wife, as also of Cain and Abel, brothers: the chief heads of which I shall only touch here.
[gap] Oenesis speaks here of the species [gap] them, and relates the individuals, Mate and Pemale: he declares, that every Male was created with the Female, for the Male and Female are taken for one man: for he manifests that without interruption and by one action and the same tenour of creation, man were created by God, Male and Female, they two being one man: but Genesis called that one man, being Male and Female, Adam: for if the Scripture at any time has occasion to mention one man indifferently, or all mankinde, it uses to express them all in the same word, by the proper name of Adam.
The author of Genesis having absol [gap]'d in the first Chapter the six days of the creation, begins the second Chapter from the sanctification of the Sabbath, which was the seventh day, and rehearses what he had said in the first Chapter of the creation: of the whole of which there was no more to be related.
Take good notice of these words of Genesis.
Understand by that beginning, not of that time in which God made Adam, but of that beginning long before, which is spoken from the beginning of the first Chapter of Genesis: In the beginning God created the heaven and the earth.
Certainly, if this Adam had been he who was created in the beginning, three days after the earth was created, Genesis had not spoken of this Adam whom the Lord carryed into Paradise, God had planted Paradise from the beginning: Nay rather upon the third day he made Paradise; for the third day dry land appeared, and Paradise was planted, and the sixth day man was created in his kind.
Observe here narrowly no Law given to the men of the first creation, which is related in the first Chapter of Genesis: and no tree forbidden them.
And he shall finde this to be most probable, whosoever shall seriously peruse the History of Adam, from the framing of him, till the framing of his wife Eve; for God framed Adam out of Paradise, whom he afterwards carried into Paradise, that he might manure it, says Genesis.
Genesis, By Tigris and Euphrates, two Rivers joining their streams in their course towards Arabia, fall into the Bay of Persia.
where Lot lifting up his eyes saw all the Region about Jordan, which was altogether watered like the Paradise of the Lord, and like Egypt, as thou comest from Segor: for it is probable, that Genesis has compared and joyned to Arabia felix and Egypt, two neighbouring Regions, and two of the most pleasant.
But for Adam, says Genesis, was not found a helper like to himself.
This then is the meaning of Genesis, That Adam did not find a helper amongst the Females of those creatures, that is, the Gentiles; For Adam such an excellent man, who was Isch, an excellent wife must be chosen, who should be Ischa, and not an ordinary and Gentile-woman.
as we find Eve built in this Chapter of Genesis, where God speaks to his Church in these words, I multiplyed thee as the herb of the field.
Which things if they be so, what difference was there betwixt the forming of Adam and building of Eve, which are rehearsed in the second Chapter of Genesis, and the creation of man, whom God created male and female upon the sixth day of the creation, which is made mention of Chapter 1.
Which, that by the History of Genesis it may be more clear, let us go on.
To the East of Eden, says Genesis.
Besides in this place of Genesis, which is the proper History of the Jews, no other Jews are said to be either born or made, but Adam, Eve, and Cain: and those Jews, of whm we doubt not.
Genesis says beside, And the days of Adam, after he begot Seth, were eight hundred years; and he begat sons and daughters.
Lastly, we have seen out of Genesis, and out of other choice places of both the Testaments, th [gap] multitudes of proofs by which it is abundant [gap] proved that the Gentiles are different from Adam and from the Jews of his posterity.
This division of years and months, is meant in the first Chapter of Genesis, where he speaks thus of the creation of the Sun and Moon.
The The 20 Chapter of Genesis, of Abrahams sojourning with Abimelech, King of Gerar, is misplaced: For it is not likely that the King would lust after Sarah, who was an old woman, and with whom it left off to be according to the manner of women, and who was not capable of pleasure.
As also Genesis 26.
And hence I think it has come to passe, that the creation of the world is ended in one, in the first Chapter of Genesis; and that afterward, the framing of Adam, and building of Eve, are a little more particularly set down, and that after all that time which was betwixt Cam and Noah, is run over in the 4.
Nor does it trouble me, that Genesis makeso mention of those men.
Yet, although Genesis have so briefly, nothing more brief, gone over the originals of things, yet we may gather from the same book, that the creation of the first men was far different, which is hinted at in the first Chapter, from the fashioning of Adam, the first father of the Jews; which is more largely set down in the second Chapter.
We hear no men named before Adam in Genesis; Therefore there were none before Adam.
For it is well known, that all things are noret down in Genesis; nor that all things must be denyed, which Genesis mentions not; whose intention it was, not to write the History of the first men, but of the first Jews only.
On the same account they affirm, that the Ark of Noah was the first of all ships; because we read of never another in Genesis.
But, say they, Genesis does not set these things down so?
Nay, these things are not against Genesis; these agree with Faith and Reason.
And these things show, that Genesis wrote mysteries, not monstrous things.
Against the command of God, the Jews had admitted the Gentiles into their land; Who says Genesis, when they began to multiply upon the earth, the sons of God seeing the daughters of men that they were fair; or, which is the same, the sons of Adam, who were after called Jews, seeing the daughters of the Gentiles, took to themselves wives of all which they chose; and by that copulation Giants were begotten: For the Jews being made strong and lively by Gods late framing of them, and going in to the daughters of men, as strong men are begot by strong and divine seed, mixed with humane, begets Heroes: the sons of God lying with the daughters of men, begat Heroes, valiant men, as they are set down in that same place, by valiant and famous men in their age.
The treasures of the great depth were opened, says Genesis, and the windows of heaven were opened, and it rained upon the earth forty days and forty nights.
All which Genesis prophetically expressing and opening, as by inspiration, sets forth, to declare, that all the beasts of the land of Judah perished, when Palestine was drowned: which words, if you take only the literal sense of them, seem to intimate, that all the earth, or both Hemispheres, round about which the Sun takes his course, were overflowed.
Which Genesis sets down to us were to have been broken up, to represent to us, that all Palestine was dissolved in water, and did sweat out all the moisture in its veins.
As also by Noe the Jew, and his sons, the reliques of the Jews; as also from the place upon which the Ark stood upon the decay of the waters: upon the mountains of Armenia, says Genesis.
Concerning whose waters we might easily gather how much of Asia they overflowed beyond the Armenian mountains, if we knew the height of the mountain of Ararat, which is one of the highest, and on the top of which the Ark stood; and what risings, and what barrs that Globe of the Continent of Asia raised against those waters that flowed down upon them from above; from above, I say, those fifteen cubits, by which, according to Genesis, it was higher than the mountains which it covered.
Read but attentively the tenth Chapter of Genesis, from whence the reparation of all mankind is ascribed to the sons of Noah: as also the division of the whole earth by them is asserted.
And there were born unto Heber, says Genesis, two sons, the name of the one was Phaleg, because in his days the earth was divided, and the name of his brother Joctan.
See other fancies, they say it is written in the tenth Chapter of Genesis, of the Sons of Japhet.
Its likewise known out of the History of Genesis, which favours Eusebius very much, That Abraham went to Egypt in the Dynastie of the Pharaohs, which flourished also in the time of Joseph, Abrahams great Grandchild, and which flourisht four hundred years after Joseph, in the time of Moses, in whose times the New Pharaoh knew not Joseph, whom the old one knew so well, which Dynastie of Pharaohs, comparable to that of the Caesars for its continuance, was also famous in the days of Solomon.
That Covenant made with the Israelites is called an eternal Covenant, Genesis 17.
It is written Genesis 1.
As it is read Genesis 6.
In so far as Adam in his body transgressed, he was in his body thrust out of Paradise; lest perhaps, says Genesis, he should put out his hand and take the tred of life, and live for ever.
To say, that the first men were created before Adam, doth neither derogate from Christianity, nor the history of Genesis; nay, that it gives light to both.
In Genesis 4, Cain fears that someone will kill him.
I use the same Genesis details on the Pre-Adamites page.
To hold that the first men were created before Adam goes against neither the Christian teaching nor the history of Genesis.
The words of Genesis, he says, are the language of prophecy:
Genesis made all of this larger, in the speech of prophecy and in an inspired way of speaking, to show that all men and beasts of the land of the Jews died in that flood, in which all Palestine was put under water.
Who was here before the story of Genesis starts?
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).
In Genesis 14 the king of Salem is a priest of El Elyon, “God Most High”.
Genesis 14:18–20 (WEB)
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).
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 10: the table of nations behind Isaiah 66:19.
Genesis 22: the Elohim who orders the sacrifice and the messenger of YHWH who stops it.
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
Genesis 14:18–20; Psalm 7:17; Psalm 9:2; Psalm 18:13; Psalm 47:2; Psalm 91:1; Isaiah 14:14
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, and 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).
Holroyd points to Genesis 17 as support.
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.