Origin of Evil: Book One Genesis
And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. Adam and Eve have lost their innocence and feel the embarrassment of exposure. They immediately seek to make themselves clothing. Then they hide, because they feel something new. They feel shame. I suspect that an enormous change took place at the moment Adam and Eve disobeyed God.
There are indications that Eden was not simply a location on the planet Earth, but that our first mother and father had access to the additional dimensions that we consider the spiritual realm. After all, they walked with God in the Garden. We learn in Revelation that the Tree of Life still exists in Heaven.
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This is just a conjecture on my part, but we do recognize something important; the world we experience today is wholly unlike the one Adam and Eve knew on the Sixth Day of Creation. And He said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the woman said, The serpent beguiled me, and I did eat. Adam and Eve both know they have done wrong, but their first response is to start pointing fingers.
Adam tries to pass the blame to both God and Eve. A variety of verses throughout the Bible confirm our understanding that the serpent is indeed Satan himself. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
This famous prophecy about the seed of the woman gives us hope for the Messiah even here at the very beginning of the Bible, immediately after sin enters the world — and death through sin. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;.
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. They have succeeded in obtaining the knowledge of good and evil.
Evolution and the Historical Fall: What Does Genesis 3 Tell Us about the Origin of Evil?
Congratulations, they will now have to deal with evil in their new world. The woman will now face great pain in her bearing of children. Her relationship with her husband will change as well; she will want him, but he will rule over her. His plan was one of equality: God had made the woman from the rib of Adam as his partner and helpmate.
The man is held to the greatest responsibility. He was created to be in harmony with nature; he will now have to battle it to produce his crops. He will have to work hard to make food grow from the ground, fighting thorns and thistles until he dies and returns to the ground from which he was made.
Their new situation has been pronounced; pain, hard work, and death.
Yet even here, God demonstrates His own purposes and plans. They attempted to clothe their naked bodies with leaves — which might only last a day or two. God takes the situation in hand and makes clothing for them from skins. Right here at the beginning, God gives us a picture; He will cover our nakedness and our shame, and He will do it through the sacrifice of an innocent.
It was also considered inspired by Christian authors like Clement of Alexandria , Irenaeus and Tertullian. In fact we have manuscripts of Enoch in Ethiopian,Greek but also in Aramaic, thanks to the discoveries of Qumran. He was caught directly in the sky Genesis 5. The most important issue discussed in the book of Enoch is the origins of evil. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
In fact it passes abruptly from the decree on the reduction of human life to the existence of the giants on the earth. Then the rest of the text does not say clearly that the heroes are the giants. In the book of Watchers it is clearly stated that the giants were the result of the union between the angels i. This union produced a disorder, a generalized contamination between men and in the nature.
Belial is a figure that can be paralleled to the Mastema figure found in Jubilees. It appears possible that Belial and his spirits could afflict the righteous members of the Qumran Community. It is possible as some scholars suggest these texts may reflect part of the liturgy of the Jerusalem Temple.
It is believed that he was the leader of the community at some point and is possibly the author of these two scrolls. These two Scrolls contain psalms that proclaim the majesty of God in order to frighten and deter evil spirits from attacking individuals; in particular, we find in 4Q frag. And I, the Instructor, proclaim His glorious splendor so as to frighten and to te[rrify] all the spirits of the destroying angels, spirits of the bastards, demons, Lilith, howlers, and [desert dwellers …] and those which fall upon men without warning to lead them astray from a spirit of understanding and to make their heart and their […] desolate during the present dominion of wickedness and predetermined time of humiliations for the sons of lig[ht], by the guilt of the ages of [those] smitten by iniquity—not for eternal destruction, [bu]t for an era of humiliation for transgression.
But this is not the only discovery we find in these two important scrolls. These are the creatures mentioned in Isaiah discussed above.
In addition, 4Q frag. Further, we find a similar list of creatures in 4Q f The author writes that evil spirits of the giants will have their time of dominion on the earth, but the Maskil will offer help through the fear of God. There are other Scrolls that contain similar prayers of protection against evil spirits. Although quite fragmentary in their content, we find a familiar way of understanding how to deal with the evil spirits that are now very much a part of the Jewish worldview in the 2TP. He call[ed …] [… the spi]rits and the demons […] […] these are [the de]mons and the pri[nce of Maste]mah.
It appears likely that he is invoking the name of YHWH against these spirits; this is suggested in 11Q11 col. Members of the Community are encouraged to speak to the evil spirit in order to take power over it. Moreover, these apotropaic prayers are also attributed to King David in 11Q11 col. The use of the name of YHWH seems to be key in warding off the evil spirits.
The text of 11Q11 col. It is clear from its use here, and also the names of evil spirits that it contains, that it should be considered an apotropaic prayer, an incantation against evil spirits. Conclusion In conclusion, it may be suggested that many ideas concerning the demonology that emerged from the Jewish Scriptures are moved along in the DSS and other 2TP Jewish texts. However, the demonology of the 2TP and biblical Israel has little in common. We see the development of the idea of a leader of the spirits, who appears to operate under the authority of God in his efforts to test and try humanity, both righteous and unrighteous, in their faith in God.
These spirits emerge in a loose hierarchy of spirits that includes unclean spirits, spirits of falsehood, spirits of fornication, lying spirits, and spirits of haughtiness, among others. The advancing demonology in the Jewish worldview in the 2TP comes to full fruition in the NT when we see a virtual explosion of demonic activity during and after the ministry of Jesus. Alexander, Philip S. Edited by Peter W. Flint and James C. VanderKam, — Leiden, The Netherlands: E.
Brill, Blair, Judit M. Collins, John J. Eerdmans, Ibba, Giovanni. Lange, Armin, Hermann Lichtenberger, and K. Lucarelli, Rita. Edited by Willeke Wendrich. Los Angeles: University of California, Reimer, Andy M. Stuckenbruck, Loren T. Themes in Biblical Narrative 6.
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Edited by Christoph Auffarth and Loren T. Stuckenbruck, 87— VanderKam, James C. Wright, Archie T. Journal for the Study of Judaism , Vol. Fortress Press,