Out of the Garden of Eden…

ח  וַיִּטַּע יְהוָה אֱלֹהִים, גַּן-בְּעֵדֶן–מִקֶּדֶם; וַיָּשֶׂם שָׁם, אֶת-הָאָדָם אֲשֶׁר יָצָר. 8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
ט  וַיַּצְמַח יְהוָה אֱלֹהִים, מִן-הָאֲדָמָה, כָּל-עֵץ נֶחְמָד לְמַרְאֶה, וְטוֹב לְמַאֲכָל–וְעֵץ הַחַיִּים, בְּתוֹךְ הַגָּן, וְעֵץ, הַדַּעַת טוֹב וָרָע. 9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
י  וְנָהָר יֹצֵא מֵעֵדֶן, לְהַשְׁקוֹת אֶת-הַגָּן; וּמִשָּׁם, יִפָּרֵד, וְהָיָה, לְאַרְבָּעָה רָאשִׁים. 10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
יא  שֵׁם הָאֶחָד, פִּישׁוֹן–הוּא הַסֹּבֵב, אֵת כָּל-אֶרֶץ הַחֲוִילָה, אֲשֶׁר-שָׁם, הַזָּהָב. 11 The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;
יב  וּזְהַב הָאָרֶץ הַהִוא, טוֹב; שָׁם הַבְּדֹלַח, וְאֶבֶן הַשֹּׁהַם. 12 and the gold of that land is good; there is bdellium and the onyx stone.
יג  וְשֵׁם-הַנָּהָר הַשֵּׁנִי, גִּיחוֹן–הוּא הַסּוֹבֵב, אֵת כָּל-אֶרֶץ כּוּשׁ. 13 And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.
יד  וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר; וְהַנָּהָר הָרְבִיעִי, הוּא פְרָת. 14 And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.

Upon reading these Bible verses, there is no one river in the Holy Land that can be the one river that came out of the Garden of Eden, which fed four rivers.  Especially in light of the notable historian Josephus’ account of things, a Jew who recorded history in Greek just after the time of Jesus.  However, if one looks a bit peripherally at this Bible narrative, citing Josephus, and using an open mind, one can glean another truth about the Garden of Eden.

The Tigris and Euphrates Rivers in this Genesis story are straight-forward.  The other two rivers are not so straight-forward to us, but if we look to Josephus for clarification we find this:

“Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; and that when he brought Adam and his wife into this garden, he commanded them to take care of the plants. Now the garden was watered by one river,which ran round about the whole earth, and was parted into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is by the Greeks called Ganges. Euphrates also, as well as Tigris, goes down into the Red Sea.Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tiris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile.”  ~Josephus, Antiquities of the Jews, Book 1, Chapter 1

So we have the Tigris and Euphrates.  And we have the ‘Geon’ or Gihon which in Hebrew means ‘gushing forth’ as the Nile does in the Delta region of Africa.  Please regard this map:

If that is not a ‘gushing forth’ I don’t know what is.

Please note that a ‘head’ of a river is its beginning, and the mouth is its ending.  So bear in mind that the Garden of Eden is the origin of the four great rivers it recounts in the scripture.

Moving along to the last great river, the Pishon, which the Greeks called the Ganges, I want to propose here that instead of the Ganges, they were really referring to the Indus River, which nearly joins the Ganges in the uppermost reaches of the Himalayas, too far for any ancient man to traverse, or know with certainty.  Please see the following map:

It almost appears that they are connected, and it might have been that ancient man believed the Indus River was the River Ganges.  If we take into account a further consideration of the description of the Pishon River [“The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone.”]  “Compasseth” in Hebrew means to ‘go around’ versus ‘go through’, much like how the Indus and Ganges rivers make a semi-circle around India.  Havilah means ‘a son of Cush’ in Hebrew, and the Cush could refer to the Hindu Kush, who happen to also live where there are significant amounts of gold, as is related in this excerpt:

Beneath a remote, mountainous patch of northern Pakistan could sit large deposits of gold, and one University of Houston geologist is using cutting-edge remote sensing technology and analysis to find it.

Shuhab Khan, associate professor of geology, is part of a $370,000 National Academies of Science project to aid in the exploration of an area along the Indus River long believed to contain substantial amounts of gold.

Some in the region eke out a meager living panning for gold – earning less than $100 a year – but no serious exploration or mining has been attempted. The project also includes geologists at the University of Peshawar and is intended to foster U.S. – Pakistani relations through scientific cooperation and economic development.

Khan is tasked with identifying and mapping specific target zones where gold deposits could lie by collecting and analyzing satellite and GIS data to look for rock alteration zones that could signify the presence of gold. Then rock samples will be collected to determine if they contain trace amounts of gold.

Gold deposits typically sit in the shallow subsurface and if found could easily be extracted by mining. It may not be another California gold rush, but Khan believes there are economically significant amounts of gold in the isolated Pakistani highlands where the Hindu Kush and Himalaya mountains converge.

The project includes training Pakistani scientists in remote sensing image processing and trace element geochemistry.

The area’s gold panners will also be trained in safer, more efficient methods of panning for the glittering nuggets. They currently use primitive tools to sift through the Indus River sands, extracting course gold while throwing fine, tiny gold particles back in the river. They also use mercury in the panning process which is causing pollution in the river and groundwater, a problem the project hopes to alleviate.

And Bdellium is:

Bdellium (dĕl’ē-əm) (Hebrew bedolach), also bdellion, is an aromatic gum like myrrh that is exuded from a tree. An Arab writer first made the identification with gum guggul, the species Commiphora wightii

Commiphora wightii (GuggalGuggul or Mukul myrrh tree) is a flowering plant in the family Burseraceae.  The guggul plant may be found from northern Africa to central Asia, but is most common in northern India. It prefers arid and semi-arid climates and is tolerant of poor soil.

It was a cheaper form of myrrh resin (which was highly revered by ancient peoples) and here is a picture of it:

As for ‘onyx stone’…

“Onyx is mainly found in India and on the continent of South America. This gemstone is also called sardonyx and it comes in different colors, including red, brown and black.”

So, it appears that the 4 great rivers of Life:  the Indus, the Nile, the Tigris, and the Euphrates, had their headwaters in the one source river in the Garden of Eden.

What could the Prophet of the Oral Tradition of the the origins of life from God mean by this?  It obviously isn’t literally a certain garden in a certain place; it is much larger than that, in size and meaning.  God’s Garden of Eden exists somewhere beyond us now, but it created the one great river of Life which promulgated the four great rivers which were the cradle of Homo sapiens sapiens, or modern man, created in God’s image.

In view of this, it is certain that there were many Adams and Eves.  Adam “is the Hebrew word for “man”. It could be ultimately derived from Hebrew (‘adam) meaning “to be red”, referring to the ruddy colour of human skin, or from Akkadian adamu meaning “to make”. According to Genesis in the Old Testament Adam was created from the earth by God (there is a word play on Hebrew (‘adamah) “earth”).”  -Behindthename.com

We (our earliest Adams and Eves) obviously were kicked out of God’s Garden of Eden, since there is no record of it on this earth as we know it.  I think this happened not because of past events in our timeline, but because of future events in our timeline–because Eve will eat from the Tree of Knowledge and Adam will follow suit.  Because God knows all things outside of Time and Space, and He knows we will eat of the Tree of Knowledge and attain His knowledge (as foretold in Jeremiah, see previous post entitled ‘Part III:  Jeremiah’s Hidden Prophecy), He took care  to put us out of the Garden of Eden before we could eat from the Tree of Life and have power over Life, His domain.

Then.  Enter Life as we know it.

Time was before God, God created Space, giving God control over Time

Genesis Chapter 1 בְּרֵאשִׁית

א  בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. 1 In the beginning God created the heaven and the earth.
ב  וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. 2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
ג  וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. 3 And God said: ‘Let there be light.’ And there was light.
ד  וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. 4 And God saw the light, that it was good; and God divided the light from the darkness.
ה  וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד.  {פ} 5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. {P}
ו  וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל, בֵּין מַיִם לָמָיִם. 6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’
ז  וַיַּעַשׂ אֱלֹהִים, אֶת-הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ, וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ; וַיְהִי-כֵן. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
ח  וַיִּקְרָא אֱלֹהִים לָרָקִיעַ, שָׁמָיִם; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שֵׁנִי.  {פ} 8 And God called the firmament Heaven. And there was evening and there was morning, a second day. {P}
ט  וַיֹּאמֶר אֱלֹהִים, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם אֶחָד, וְתֵרָאֶה, הַיַּבָּשָׁה; וַיְהִי-כֵן. 9 And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.
י  וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ, וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. 10 And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
יא  וַיֹּאמֶר אֱלֹהִים, תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע, עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ, אֲשֶׁר זַרְעוֹ-בוֹ עַל-הָאָרֶץ; וַיְהִי-כֵן. 11 And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.
יב  וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע, לְמִינֵהוּ, וְעֵץ עֹשֶׂה-פְּרִי אֲשֶׁר זַרְעוֹ-בוֹ, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. 12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.
יג  וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שְׁלִישִׁי.  {פ} 13 And there was evening and there was morning, a third day. {P}
יד  וַיֹּאמֶר אֱלֹהִים, יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, לְהַבְדִּיל, בֵּין הַיּוֹם וּבֵין הַלָּיְלָה; וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים, וּלְיָמִים וְשָׁנִים. 14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
טו  וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, לְהָאִיר עַל-הָאָרֶץ; וַיְהִי-כֵן. 15 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
טז  וַיַּעַשׂ אֱלֹהִים, אֶת-שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים:  אֶת-הַמָּאוֹר הַגָּדֹל, לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת-הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה, וְאֵת הַכּוֹכָבִים. 16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
יז  וַיִּתֵּן אֹתָם אֱלֹהִים, בִּרְקִיעַ הַשָּׁמָיִם, לְהָאִיר, עַל-הָאָרֶץ. 17 And God set them in the firmament of the heaven to give light upon the earth,
יח  וְלִמְשֹׁל, בַּיּוֹם וּבַלַּיְלָה, וּלְהַבְדִּיל, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. 18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
יט  וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם רְבִיעִי.  {פ} 19 And there was evening and there was morning, a fourth day. {P}
כ  וַיֹּאמֶר אֱלֹהִים–יִשְׁרְצוּ הַמַּיִם, שֶׁרֶץ נֶפֶשׁ חַיָּה; וְעוֹף יְעוֹפֵף עַל-הָאָרֶץ, עַל-פְּנֵי רְקִיעַ הַשָּׁמָיִם. 20 And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
כא  וַיִּבְרָא אֱלֹהִים, אֶת-הַתַּנִּינִם הַגְּדֹלִים; וְאֵת כָּל-נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם, וְאֵת כָּל-עוֹף כָּנָף לְמִינֵהוּ, וַיַּרְא אֱלֹהִים, כִּי-טוֹב. 21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
כב  וַיְבָרֶךְ אֹתָם אֱלֹהִים, לֵאמֹר:  פְּרוּ וּרְבוּ, וּמִלְאוּ אֶת-הַמַּיִם בַּיַּמִּים, וְהָעוֹף, יִרֶב בָּאָרֶץ. 22 And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
כג  וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם חֲמִישִׁי.  {פ} 23 And there was evening and there was morning, a fifth day. {P}
כד  וַיֹּאמֶר אֱלֹהִים, תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ-אֶרֶץ, לְמִינָהּ; וַיְהִי-כֵן. 24 And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.
כה  וַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּ, וְאֶת-הַבְּהֵמָה לְמִינָהּ, וְאֵת כָּל-רֶמֶשׂ הָאֲדָמָה, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. 25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.
כו  וַיֹּאמֶר אֱלֹהִים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ. 26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
כז  וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ:  זָכָר וּנְקֵבָה, בָּרָא אֹתָם. 27 And God created man in His own image, in the image of God created He him; male and female created He them.
כח  וַיְבָרֶךְ אֹתָם, אֱלֹהִים, וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת-הָאָרֶץ, וְכִבְשֻׁהָ; וּרְדוּ בִּדְגַת הַיָּם, וּבְעוֹף הַשָּׁמַיִם, וּבְכָל-חַיָּה, הָרֹמֶשֶׂת עַל-הָאָרֶץ. 28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
כט  וַיֹּאמֶר אֱלֹהִים, הִנֵּה נָתַתִּי לָכֶם אֶת-כָּל-עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל-פְּנֵי כָל-הָאָרֶץ, וְאֶת-כָּל-הָעֵץ אֲשֶׁר-בּוֹ פְרִי-עֵץ, זֹרֵעַ זָרַע:  לָכֶם יִהְיֶה, לְאָכְלָה. 29 And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food;
ל  וּלְכָל-חַיַּת הָאָרֶץ וּלְכָל-עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל-הָאָרֶץ, אֲשֶׁר-בּוֹ נֶפֶשׁ חַיָּה, אֶת-כָּל-יֶרֶק עֵשֶׂב, לְאָכְלָה; וַיְהִי-כֵן. 30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so.
לא  וַיַּרְא אֱלֹהִים אֶת-כָּל-אֲשֶׁר עָשָׂה, וְהִנֵּה-טוֹב מְאֹד; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם הַשִּׁשִּׁי.  {פ} 31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. {P}

Out of Time came God.  There is nothing in the Bible to suggest God made Time, though He did divide Time into units of Day and Night.  Time is the backdrop context to all things, including God.  It is conceivable that over eons of time an intelligent being, called God, evolved; a mixture of uncanny intelligence, amassed energy (Dark Energy), and an attraction for other beings [omniscience, omnipotence, and omnibenevolence, the trinity of God].

The first letter in the Hebrew Bible which connotes God and His work is Bet, not Aleph, the first letter of the alphabet:

Bereshit Bara Elohim Et [in the beginning God created et, et being a definite direct object]

With the direct object being Space, in my theory.

Why wasn’t the first letter an aleph?  Aleph is a vowel, and is a silent letter, and Jewish scholars have puzzled over this for millenia.  I believe that aleph represents Time; that Time is the silent thing that comes before God, and then God created everything else, including Space.

When God faced the ‘void’ and the ‘deep’, it is easy to imagine the emptiness.  And as the Spirit of God was hovering over the face of the waters, Space was created as the backdrop within which He created everything else.

Then God said, ‘Let there be light’; and there was light.  On Day 1 He created Light and Dark.  Light is the purest form of energy we know.  Dark is absence of light.  The Big Bang theory says that nearly 14 billion years ago, a very dense and hot area in the universe starting rapidly expanding.  The primary source of light is thermal, meaning a body at a certain temperature emits waves of light, some of which we cannot see with the naked eye, and must be viewed with infrared technology.

The rapidly expanding hot density then began to cool, which in turn caused the creation of subatomic particles:  electrons, protons, and neutrons.  Thousands of years then passed before these coalesced into the first atoms.  The atoms made cloud clusters (Firmament Heaven) and eventually coalesced via gravity to form planets (the earth), stars, and galaxies (Greater and Lesser light) the product of God’s work on Days 2, 3, and 4, respectively, coinciding with the known cosmological calendar.

From there, He created the creatures of the water and air.

And finally, on the Last Day, Day 6, He created the creatures of the earth and Man.  Then He rested on Day 7.

Did He do this all in seven days?  Perhaps in His timeline yes.  In ours?  No.  If 14 billion years passed from His intention to create life as we know it, and companions for Him, in His image, I doubt that He’d wait so long, given our concept of Time.  So He must exist outside of Time.  Time can warp as we now know with the understanding of Spacetime.  But between Time and Space is God.  God causes Spacetime warping, making God controller over Time.  He is so incredibly intelligent He found a way to bend Time to His will.