Genesis 1 Numerology

1         2         3         4         5         6         7

Genesis 1 is filled with mystical numerological meaning. The use of numbers distinguishes it from Genesis 2 and is another of the reasons I don't believe they share the same author. 

Genesis 1 begins with God, the one who acts as the primary force that moves the progression of the creation narrative along its two dimensional linear axis from beginning to end. God is the main character, the protagonist. No one else shares the spotlight. There is no antagonist. God is above all.

The number one, here, is a background number, always present, as the singular will that drives the creation onward to the resting point and, of course, it represents the presence and will of God. In fact, I should point out, this is very Jewish.

The narrative progresses linearly from beginning to end while at the same time displaying a greater consciousness that also moves along a second axis. This second axis moves from higher to lower (literally from top to bottom). Higher representing the holy (the heavens), or more God-like character, and lower representing the less Holy, less God-like character of flesh (the earth), displaying a clear duality, distinguishing between that which is above from that which is below.

This concept also provides a framework for which man can begin to view God. Not only is God the creator, but by pointing upwards, it implies something beyond human ability, where humans are not allowed to go, a divine realm. "Higher" implies a better or more perfect nature, a great character and a place of trusted and ultimate authority. Man is made 'in the image of God'. This has significance that, in my opinion, has nothing to do with physical appearance. The author of Genesis 2 will use this same idea to elaborate on the image of God.

While the earth stands for a firm physical foundation, the heavens high above offer a different kind of foundation for men. Heaven identifies that part of a man that makes him different from the other animals: morality, awe of the divine, reason and respect for order or law.

This concept of higher and lower introduces us to our first number, two. While the number two indicates a division it is not necessarily a bad thing because it is an intentional separation. In ancient Judaism, this would be one of the major functions of the priesthood, to maintain the separation between the holy and the common.

Other numbers appear not quite so prominent in the text.

Three divides the six days of creation, so that each set portrays some specific characteristic of the work of creation. Three therefore indicates a time of change, from one thing to another. It signifies that work is being done on something to change it.

For some reason six is representative of mankind or of the creation of mankind as he is created on the sixth day. We know this is significant because other Levantine cultures pointed out the same thing. In the Babylonian creation account mankind is created on the sixth (of seven) tablet. In Genesis, the number six marks an end to action and seven a beginning of rest (from action).

By far the most prominent numbers are two and seven. Two representing various kinds of separation (which is brought about only through work) and seven the end of a work well done. Seven represents a creation completed, that is, with nothing more to be done, and now those who were working can relax and enjoy it's produce.

Two (this and that)

• God and creation, God representing order and creation BEFORE God's will imposed on it represents chaos and darkness
• beginning to end
• higher to lower
• creation days divided into two sets of three: first three days for forming the three parts of creation, second three days for filling what had been formed with life
• Day 1: separate light from dark
• Day 2: separate upper waters from lower waters
• Day 3: separate earth from the lower waters
• Day 4: create sun for the day (greater light) and moon and stars (lesser lights) for night
• Day 5: create birds and fish
• Day 6: create land animals and man, man created as male and female
• Judgment outcomes: God saw that it was good! Good as opposed to ?, judgments are comparisons of God's work to His plan/will. It is either according to His will or it is not. Good indicates that it is going 

Seven (it is finished)

• There are seven visible bodies in the night sky that are not part of the 'fixed' background of stars. These seven bodies were used to calculate times and seasons
• Judgments ("God saw..." and "...it was good")
• Commands ("let... and it was so...) directed at the creation, this does not include "let us..." with respect to the creation of mankind because that command was directed to a divine council 
• seven [total] days of creation
• 'heaven' and 'earth' each appear twenty one times (7 x 3)
• 'God' appears thirty five times (7 x 5)
• Day seven is a day of rest BECAUSE the work of the six previous days were completed, the work is done and there is nothing more to do, all has been prepared.

The numbers in Genesis tie the physical creation to the divine and the good intentions of the divine. This contradicts the seemingly ubiquitous idea that the physical world is evil and bad (as seen in a number of Greek philosophical schools and later in gnostic theology). Genesis implies the exact opposite. The numbers in Genesis reveal a natural order that has been planned and is beneficial.

Because of the existing order in the natural world, mankind has found rhythms and patterns. For example, the lunar calendar, from which most of these numbers probably originate. One lunar month is approximately 28 days. The new moon was considered the beginning of a new lunar month and the full moon appeared roughly 14 days later (7 x 2). The quarters further divided the lunar month into four seven day periods (7 x 4 = 28).

The new moon and the full moon were each thought to last for 3 days (3 days of light, 3 days of darkness) symbolically implying a cycle of birth, life, death and rebirth.

One lunar year was approximately 12 lunar months with a 13th month added every couple of years to keep it in sync with the solar calendar (later given to twelve months).

Everywhere in nature there seems to be repeated numbers and shapes making divine order more apparent. And this order is permanently set, repeating in predictable cycles, like a law that is inescapable, influencing everything. This law was considered divine, not natural, and certainly not according to human imagination.

The numerology found in Genesis is not intended to be the main point of the text. It is intended, by the author, to show God's wisdom in ordering the universe as it is. These numbers are 'natural' in that they are part of the natural world in which we live. 

Genesis 2 3 4 Light and Dark

This topic is actually one of the reasons I dont believe that Genesis 1 and 2 were written by the same person. The treatment of various subjects, like light and dark, are as different as night and day. Genesis 1 treats darkness as a profane state of nature. By profane I mean common, or not set apart for special use by God. Darkness is not personified and does not antagonize the will of God. It is separated from light and is intended to be seen literally, day (the time of light) and night (the time of darkness), each governed by their respective heavenly body. The light is called "good" and the darkness receives no comment, it is ignored. Genesis 2, however, presents light and darkness quite differently. In Genesis 2, 3 and 4 darkness implies what is hidden, light is revelation (revealing) or plain to see, both intentional actions carried out by specific individuals (you will see what I mean). It is clearly, in my opinion, being drawn from Genesis 1 as an allegory of the subject and even a thematic dichotomy. Gods commands/judgment (spoken words) represents the light and Adam the sun (to govern the day). He is the image of God, proving that he is a son of God by doing (and obeying) the things God does (and says concerning him) in Genesis 1. Those actions specifically are:

1. Separating = setting apart
2. Naming = recognizing and declaring purpose
3. judging = deciding whether or not a specific goal is being achieved

and the words spoken about them:

1. governorship of the earth and of the living things that are on it
2. confidence of Gods ability to provide for all living things (because he cares for them all)
3. respect for the living things that God has created

In Genesis 1 separating and naming (another thematic dichotomy found in the story) demonstrates Gods wisdom with respect to establishing order and purpose in the cosmos. Separation indicates order and the name indicates a things purpose. It is done and stated plainly, no hidden agenda. In Genesis 2, the man must separate and name the animals (same concept demonstrated in the man). In Genesis 1, God periodically judges His own work indicated by God "seeing" that what He has done is "good". In Genesis 2, the man, apparently, has some reservation (or dissatisfaction) about his own work (a judgment) and God seeks for him a "helper", the mans judgment is right on. When God presents (implying the man "sees" her) the woman to the man he makes a declaration about her that is nothing less than a judgment of "good". The man is showing the qualities that makes him "like" God.

The darkness is represented by the serpent who presents a whole host of theological (and scientific) problems. Probably the greatest theological question anyone could ask is simply "why?" Why does the serpent deceive the woman and ensnare the man? We have made some fine guesses throughout Christian history, but, surprisingly the text does not say. His motive is hidden (shrouded in darkness) and is never revealed (why? because it is hidden in the darkness, something we are meant to notice). Serpents were known throughout the ancient world for their ability to live both below ground and above ground, producing the notion that they were able to pass between the world of the living and the world of the dead, the underworld (a dark and dreary place). Many cultures worshiped serpents because they were thought to be magic creatures (of prophesy and healing), renewing themselves by shedding their skin (removing the old dead self and being reborn to new life) and living forever. The Hebrews, as far as we know, did not hold such a high place for snakes. Snakes are seen in the Jewish literature as deceptive and dangerous, hiding along the path to strike unwitting travelers. This ability to stay hidden in bushes, under rocks or even camouflaged along the ground until they move to strike is considered a form of darkness (the ability to remain unnoticed). The serpent, in Genesis 3, appears suddenly (to the woman), striking quickly (deceiving her), never revealing his intentions. What is the outcome of his actions? Gods judgment of death on the man and woman, the result of disregarding the command. Did the serpent know this would happen? I believe that he did and that he intended that outcome. In this way, the serpent acts as an anti-image or anti-type. Just as God reveals and separates for the purpose of fulfilling his good will and Adam imitates God in Genesis 2, the serpent (in Genesis 3) also separates for the purpose of his own will, which is not revealed. He separates the woman from the man (Adams dilemma) then the man from God (spiritual death). What God does in plain sight, the serpent does in hiding. Perhaps as an anti-type the serpent is trying to be "like" god but in a way that is different from the man. The man is imitating the character of God. The serpent, on the other hand, is trying to control the situation, bending it to his own will, giving him a sense of power over Gods creation and even over Gods will, thus imitating the power and authority of God apart from the character of God, trying to make himself equal with God or perhaps above God in power. Being "like" God (or "like" a god) then would become a third thematic dichotomy.

The deception of the serpent is a type of darkness, or blindness. The inability to see the truth so you continue to believe what is not truth. He blinds the woman with deception (showing her that she can touch the tree and not die, something that was already true) undermining her fear of the command of God and encourages her to eat. He becomes a murderer by using Gods own judgment (against Him so to speak) to bring death to the woman and thwart Gods will for the man. And because it was done indirectly the serpent thinks he can avoid culpability, and can simply say to God, "you made the rules and I am not the one who broke them." He is not directly responsibility because the action was done by someone else. He shrouds himself in a situational darkness, remaining hidden from the main confrontation between offender and offended, like a puppet-master behind the scene pulling the strings of his puppets. This type of involvement usually makes situations more complex and harder to judge because the one actually responsible is not guilty of breaking the law as it is stated. As the representative of light, Adam failed to judge and dispel the darkness that had entered his kingdom. He did not reveal the serpent for what it was and expel it from the garden and darkness overtook his kingdom. As a form of irony, the writer says that their eyes were "opened" (as though from darkness). But this is the result of having eaten the fruit which God commanded them NOT to eat, it is not a punishment.While before they did not know they were naked, now they do. While before they did not feel compelled to do something about being naked, now they do. They see something about themselves that unnerves them and they assert their own will to fix it effectively separating them from the will of God, who formed them nude in the first place. By asserting their own will they are try to be "like" God in a way that was not intended. They are imitating the serpent in being "like" God and elevating their own will above the will of God.

Finally, God enters the story. I think it is important to lay some ground-work here regarding the judgment of God. His judgment is much more than a time of punishment. It can be that. But I think the best way to describe Gods judgment is as a time of honest assessment. Sort of like a company who has not done so well in the recent past. There comes a point when you have to stop and look honestly at the way things are going, figure out how you can cut, what processes need to change and plan a better strategy for the future, then act. It is like light shining upon a dark situation, revealing not only what has happened but how it will affect things from here on out and what we need to do to fix it. Gods judgment is ALWAYS good and just and His first intention is ALWAYS reconciling what can be reconciled and preserving the direction He thinks is "good". Of course the judgments of God in Genesis 1 were not in response to poor performance, they were simply periodic inspections at the end of a work cycle. The time of judgment for the man and woman has come. The change that has happened to them has deeply affected how they see God and His judgment. Now they fear the presence of God not just the consequences of disregarding His command. First they both try and hide their nakedness (shrouding their nudity from one another?), then the man tries to hide from the presence of God (shrouding himself in darkness). Because the man is responsible for upholding the command and tending the garden, God begins interrogation with him. The man points to the woman and the woman points to the serpent so God begins doling out judgment with the serpent, the root of the problem.

I believe this story is intended for Israel (perhaps the story of Israel) to demonstrate the effectiveness and protective benefit of keeping the commands of God. How darkness enters the land through deception and confusion and disruption in Israels relationship with God occurs by the assertion of any will other than Gods. While judgment is certain to come periodically, it does not have to be bad news. Israel must maintain its rightful place as governor of the earth by proper judgment (according to the will of God) and decisive action. For those who have been grafted in, this presents an incredible warning to maintain the course of faith in Gods provision.

Genesis 2 3 4 Cain and Abel 2

In tying the second, third and fourth chapters of Genesis together, so that they read like a single story, I think it is important to use the characters at hand, if at all possible, to interpret the meaning of any symbols or types in the story itself. For example, the seed of the woman and the seed of the serpent. "Seed" here is intended to imply children. What kind of children? Literal physical children born from sexual union? Had the story instead declared a rivalry between the seed of the man and the seed of the serpent, then there would be some question as to the womans role in the production of the seed (meaning sexual reproduction). Would we be able to infer that she has sexual intercourse with both (Adam and the serpent, a serpent being an obvious phallic symbol in other cultures) and produce an offspring to each? Possibly! But by separating the seed of the woman (an obvious differentiation from the man) from the seed of the serpent, something other than sexual reproduction is implied, as I think the author is carefully constructing here. The woman and her offspring are separated and set in opposition to the serpent and his offspring. It is better described, in my opinion, as a spiritual reality, or a behavioral or cultural dicotomy that is being played on. The seed of the serpent is LIKE the serpent (in behavior) because he does what the serpent does. The seed of the woman is the seed of righteousness because he is somehow more human (in behavior) than the one who acts like a serpent. This human behavior has already been linked (in Genesis 2) to the image and purpose of God, and to the representation of Gods authority on the earth through Adam, so the association of God to righteous Abel (as the seed of the woman) and the serpent to unrighteous Cain is easy to make. Considering behavior a type of "image", I think is the key to understanding these verses.

Jesus seems to take a similar view on the Genesis account story when He tells the following parable.

Mat 13:24-30 He put out another parable to them, saying, The kingdom of heaven is compared to a man who sowed good seed in his field. (25) But while men slept, his enemy came and sowed darnel among the wheat and went his way. (26) But when the blade had sprung up and had produced fruit, then the darnel also appeared. (27) So the servants of the householder came and said to him, Sir, did you not sow good seed in your field? Then where have the darnel come from? (28) He said to them, An enemy has done this. The servants said to him, Then do you want us to go and gather them up? (29) But he said, No, lest while you gather up the darnel you also root up the wheat with them. (30) Let both grow together until the harvest. And in the time of harvest I will say to the reapers, First gather together the darnel and bind them in bundles to burn them, but gather the wheat into my granary.

Obviously this is about the introduction of sin into the world, the wheat being the righteous (those who obey the voice of God) and weeds (darnel) being the unrighteous (those who do not obey the commands), and the development of both until the end of the age. The same symbols and subject matter are found in the story from Genesis 2, 3 and 4. The enemy is the serpent, the weeds are the "seed" of the serpent, the wheat are the "seed" of the woman, the righteous, those who obey the voice of God, and God is the man who sows them (the good seed) in His feild. This is made even more clear by the rebuke of Adam by God at the end of Genesis 3. God declares that he would work the ground and it would produce for him both good (Abel = herb of the field) and bad (Cain = thorns and thistles), showing further that the sexual union of Adam and the woman would produce two kinds of offspring who will be from the same blood-line but very different in terms of spiritual parenthood. Am I saying that this rebuke by God is only symbolic of Cain and Abel (both the "seed" of Adam) and has no literal interpretation? No, in fact I think there is an interesting interplay on words and meanings here and that the meaning is both literal and symbolic. However, the symbolic is highlighted quite beautifully by the use of the word "seed" to refer to generations of men and by launching the story into chapter 4 where we see the "seed" turn up one righteous and one unrighteous offspring rather than describing Adams hard work in the fields.