בן אלהים ואדם

SON of ELOHIM and MAN

The Son of Gods' Participation in the Creation of Adam

 

Latter-day Saint Scripture, and a teaching of the Prophet Joseph Smith, indicate that Adam was borne an immortal son of God the Father. How then was/is the Savior involved in the creation of Man?

The Prophet Joseph Smith stated,

"... Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree, or anything spring into existence without a progenitor? And everything comes in this way. Paul says that which is earthly in the likeness of that which is heavenly. Hence if Jesus had a Father, can we not believe that He had a Father also? I despise the idea of being scared to death of such a doctrine, for the Bible is full of it." (History of the Church 6:476) See also Moses 6:10, 22, 28, 58-59.

Based on scripture and the  Prophet's teaching, we may conclude that Heavenly Father is also a divine Son. Moreover, we may conclude that not only do Adam's posterity have navels, but also "the firstborn, or the first man who is Adam, or first father." (Abraham 1:3-4) The bodies God creates for Adam and Eve are begotten. (Luke 3:58-59)

The following translated passages parallel each other and the Hebrew creation account found in Bereshit (Genesis) 1:26-31:

Moses 2:26-31 (June-October 1830)

Genesis 1:26-31 (KJV)

Abraham 4:26-31 (1842)

26 And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness; and it was so. And I, God, said: Let them have dominion over the fishes 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.

27 And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them.

28 And I, God, blessed them, and 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 moveth upon the earth.

29 And I, God, said unto man: Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which shall be the fruit of a tree yielding seed; to you it shall be for meat.

30 And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein I grant life, there shall be given every clean herb [while the adjective "clean" is arguably a correct description of "wholesome herbs God hath ordained ..." (LDS Doctrine and Covenants 89:10), the word יֶרֶק   appearing in the Hebrew text actually refers to a color, "green". See adjacent verses 30.] for meat; and it was so, even as I spake.

31 And I, God, saw everything that I had made, and, behold, all things which I had made were very good; and the evening and the morning were the sixth day.

 

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.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

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 moveth upon the earth.

29  And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

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 life, I have given every green herb for meat: and it was so.

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

 

26 And the Gods took counsel among themselves and said: Let us go down and form man in our image, after our likeness; and we will give them 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.

27 So the Gods went down to organize man in their own image, in the image of the Gods to form they him, male and female to form they them.

28 And the Gods said: We will bless them. And the Gods said: We will cause them to be fruitful and multiply, and replenish the earth, and subdue it, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

29 And the Gods said: Behold, we will give them every herb bearing seed that shall come upon the face of all the earth, and every tree which shall have fruit upon it; yea, the fruit of the tree yielding seed to them we will give it; it shall be for their meat.

30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, behold, we will give them life, and also we will give to them every green herb for meat, and all these things shall be thus organized.

31 And the Gods said: We will do everything that we have said, and organize them; and behold, they shall be very obedient. And it came to pass that it was from evening until morning they called night; and it came to pass that it was from morning until evening that they called day; and they numbered the sixth time.

 

Those who read Moses 2:26-27 (left column above) out of context, may get the impression that when God said to his his Only Begotten, pre-mortal Son, "Let us make man in our image, after our likeness;" that mankind, male and female came into being upon this earth right away! This interpretation may seem to be encourage by the next line which states, "and it was so."

Comparing the parallel creation accounts puts Moses 2:26 in perspective. The Moses 3 creation account, which comes after the announcement of mankind's creation in Moses 2, parallels the Genesis 2, and Abraham 5 creation accounts. These creation accounts challenge the idea that mankind came into being immediately after God said to his Son, "Let us make man in our image, after our likeness".

One way of interpreting Moses 2:26 is to see that indeed "it was so", in that mankind already existed, when God spoke the words "Let us make man ..." (Ecclesiastes 1:9-10, 3:15) It is also true that at some future time, mankind would be made in the image of Elohim upon the earth. We should also recognize that the reference to "us" in "Let us make man", includes divine beings beside the Father and the Son. The masculine plural "Elohim" can apply to an assembly of Gods and Goddesses. If a group of females includes one male, the group is referred to in the Hebrew masculine.

In Moses 3:5-7 (following the Moses 2 "Let us make man ... and it was so." creation account) we read, "For I, the Lord God [the Eternal Elohim], created all things of which I have spoken spiritually before they were naturally upon the face of the earth... And I the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the waters, neither in the air; But I, the Lord God, spake, and there went up a mist from the earth, and watered the whole face of the ground. And I, the Lord God, formed man from the dust of the ground [all mankind are made of dust, Ecclesiastes 3:20; 12:7, Psalm 139:15-16, Jacob 2:21], ... and man became a living soul, the first flesh flesh upon the earth, the first man also; nevertheless, all things [of which God spake in Moses 2, i.e. the declared creation of  mankind] were before created; but spiritually were they created and made according to my word."

In the KJV, the title "LORD God" is a substitute for the sacred Hebrew title equivalent to, "Jehovah (the Eternal) Elohim". This should be understood as a title of God the Father and the Son. The Son speaks as the investiture of the Father; Moses 1:31-32; 6:57; 7:35. The Eternal name of the Son is that of the Father. (Proverbs 30:4)

Its true that "things which are seen were not made of things which do appear" (Hebrews 11:3, Romans 1:20; 4:17) but, the spiritual creation announced in Moses 2 (paralleling Genesis 1, and Abraham 4) is not an account of the material formation of pre-mortal spirits. The act of announcing the future existence of created things by the word of divine power, qualifies as spiritual creation. In other, words, to declare that a thing will be by the word of God's spirit, is itself spiritual creation. This does not mean that every creation, announced by the Elohim, comes into being the instant the Gods declare that it shall be. Nor does it mean that prior to a divine announcement, such created things did not already exist somewhere in the created universe. Scripture explains:

"For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." (Isaiah 55:9-11, KJV)

"... as the words have gone forth out of my mouth even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever I have created by the word of my power, which is the power of my Spirit. For by the power of my Spirit created I them; yea, all things both spiritual and temporal— First spiritual, secondly temporal, which is the beginning of my work; and again, first temporal, and secondly spiritual, which is the last of my work— Speaking unto you that you may naturally understand; but unto myself my works have no end, neither beginning; but it is given unto you that ye may understand, because ye have asked it of me and are agreed. Wherefore, verily I say unto you that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam, your father, whom I created." LDS Doctrine and Covenants 29:30-34

In the Genesis 1 creation account, the voice of Elohim is cast in the third person. In Moses 2, God speaks in the first person directly to Moses. Even so, the Moses 2 creation account parallels Genesis 1, and may even be seen as an inspired, rewriting, and augmentation of King James Genesis 1. The book of Moses creation accounts are the result of the Prophet's inspired correction and amplification of accounts appearing in the available King James Bible. By comparison, the Abraham 4 creation account, is in many ways closer to what the Hebrew Bereshit (Genesis) 1 creation account actually says, or suggests. By the time the Abraham 4 creation account was published, the Prophet had obtained some understanding of Hebrew. The influence of his Hebrew training is manifest in the Book of Abraham (1842).

In the Abraham 4 creation account, the Gods counsel among themselves to form (future tense) mankind in their likeness and image. The reader will note that the material creation of Adam does not take place until Abraham 5 (See Abraham 5:1-7), which, like Genesis 2, and Moses 3, contains a separate creation account. Genesis 2, Moses 3 and Abraham 5 present the garden creation story. Genesis 2 therefore contains a more local, corporeal creation account, compared to the spiritual, declarative creation of Genesis 1, Moses 2 and Abraham 4.

The Abraham 4 creation account states that the Gods came down and formed an empty and desolate earth. (Abraham 4:1-2) Then, during sequential, enumerated periods of time, the Gods declared, or ordered specific things to come about in the future. Things so ordered did not come about right away. But "the Gods watched those things which they had ordered until they obeyed." (Abraham 4:18) Later, the Gods came down to "organize man in their own image ..." (Abraham 4:26-27) The Gods declared "We will do [future tense] everything that we have said, and organize them ..." (Abraham 4:31) The account described in Abraham 5:1-3 indicates that just as the declared creation spanned seven times, or periods, so the work of a corporeal creation would occur during six periods and conclude with a Sabbath. This does not mean that events during the six days of corporeal creation had to exactly match the sequence of announced events of the spiritual, declarative creation.

Abraham 5 then relates that "...the Gods came down and formed these the generations of the heavens and the earth, when they were formed in the day that the Gods formed the earth and the heavens [can be interpreted to mean a local land and sky], According to all that which they had said ... when they had counseled to do them, and had not formed a man to till the ground." (Abraham 5:4-5)

There is therefore no contradiction in the fact that the actual carrying out of material creation follows, in many cases, different ordinances than outlined in the spiritual, declarative creation accounts of LDS Scripture (Genesis 1, Moses 2, Abraham 4).

Much perceived conflict between Bereshit (Genesis) 1 and the discoveries of modern Science, vanish with the understanding that Bereshit (Genesis) 1 says something quite different than is commonly interpreted. Almost all translations of Bereshit (Genesis) 1 impose preconceived ideas about creation - ideas that are not clearly asserted in the Hebrew text.

So what does Bereshit (Genesis) 1 actually tell us? The Hebrew tells how Elohim (unified Gods), at specific periods of time called days, declare that certain things would be, and then affirm that in fact, such things already were. Creation therefore is an ongoing, eternal activity of the Elohim, in a universe (universes) without absolute beginning. In short, though finite creations come and go, there never was a time when there were no creations (Moses 1:37-39), because there never was a time when there was no creator. (Psalm 90:1-2) What follows is a most revealing, direct translation of Bereshit (Genesis) 1, with commentary in light blue:

 

Genesis Chapter 1 בְּרֵאשִׁית

א  בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.

1 In the a [no explicit definite article “the”] beginning God Elohim [Gods speaking/acting as one] created the heaven heavens (“ha-shamayim”) and the earth the land (ha-arets).

ב  וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם.

2 Now And (But) the earth land she was unformed waste (“tohu”) and void empty (“vohu”, ruined) [Not necessarily inferring to a nebulous mass, but a wasteland, e.g. Deuteronomy 32:10, Job 12:24, Psalm 107:40, Jeremiah 4:23-26, Isaiah 34:11], and darkness was upon the a face of the a deep; and the a spirit (wind) of God Elohim, she hovered (moved gently) over the face of the waters.

ג  וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר.

3 And God Elohim said [masculine singular voice of El Elyon, "the Most High God", Genesis 14:19, Psalm 83:18]: 'Let there There (He) will be light.' And (But) there (he) was light. [Letters connoting the sacred name of the Eternal, the Tetragrammaton (commonly mispronounced “Jehovah”) can be seen in the Hebrew expressions of verse 3. The sacred name of the Eternal Elohim can be interpreted to be a consolidation of the words “He will be and He was: יהיויהי”.

Verse 3 is a key to understanding the declarative nature of the Hebrew Genesis 1 creation. The text is not necessarily saying that non-existent creations came into being the instant that the Elohim declared them to be. The text can be interpreted to mean that created things already existed somewhere in an endless creators’ universe, and that the act of creation is eternal, cyclical, and ongoing (Psalm 104:29-30) - without absolute beginning. A cycle of creation then begins with a spiritual declaration of things that will be, and an affirmation of things that were. Ecclesiastes 1:9-10; 3:15]

ד  וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.

4 And God Elohim saw (observed) the light (“ha-or”), that it for he was good; and God Elohim divided between the light from and between the darkness (“ha-hoshekh”).

ה  וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד.  {פ}

5 And God Elohim called to the light Day (“yom”), and to the darkness He called Night (“laylah”). And there (he) was evening and there (he) was morning, one day. {P}

ו  וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל, בֵּין מַיִם לָמָיִם.

6 And God Elohim said: ''Let there There (He) will be a firmament (“raqia”) in the midst of the waters, and let it he will be a divide division the between waters (“mayim”) from to the waters.' [Abraham 2:16]

ז  וַיַּעַשׂ אֱלֹהִים, אֶת-הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ, וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ; וַיְהִי-כֵן.

7 And (But)  God Elohim made the firmament, and divided the waters which were from under to the firmament  from and between the waters which were from above to the firmament; and it he was so.

ח  וַיִּקְרָא אֱלֹהִים לָרָקִיעַ, שָׁמָיִם; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שֵׁנִי.  {פ}

8 And (But) God Elohim called the firmament Heaven Heavens. And there (he) was evening and there (he) was morning, a second day.  [Abraham facsimile No. 1, Fig. 12] {P}

ט  וַיֹּאמֶר אֱלֹהִים, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם אֶחָד, וְתֵרָאֶה, הַיַּבָּשָׁה; וַיְהִי-כֵן.

9 And God Elohim said: 'Let the waters from under the heaven heavens they will be gathered together unto one place, and let the dry land she will appear.' And (But) it he was so.

י  וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ, וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים; וַיַּרְא אֱלֹהִים, כִּי-טוֹב.

10 And God Elohim called to the dry land (“bashah”) Earth Land (“erets”), and to the gathering together of the waters called He Seas (“yamim”); and God Elohim saw (observed) that for it he 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 Elohim said: 'Let the earth The land she will put forth grass, herb yielding seed, and fruit-tree bearing fruit after its his kind, wherein is the seed thereof (in him), upon the earth land.' And (But) it he 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 land brought forth grass, herb yielding seed after its their kind, and tree bearing fruit, wherein is the seed thereof (in him), after its his kind; and God Elohim saw that for it he 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 Elohim said: 'Let there  There (He) will be lights luminaries (“m’orot”) in the firmament of the heaven heavens to divide between the day from and between the night; and let them they will 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 they will be for lights luminaries (“m’orot” spelled with a vav or nail, ו) in the firmament of the heaven heavens to give light upon the earth land.' And (But) it he was so. [There were lights in the heavens already]

טז  וַיַּעַשׂ אֱלֹהִים, אֶת-שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים:  אֶת-הַמָּאוֹר הַגָּדֹל, לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת-הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה, וְאֵת הַכּוֹכָבִים.

16 And (But) God Elohim made the two great lights luminaries: the greater light luminary to rule (regulate) the day, and the lesser light luminary to rule (regulate) the night; and the stars (“ha-kokhavim”). [LDS Doctrine and Covenants 88:7-9]

יז  וַיִּתֵּן אֹתָם אֱלֹהִים, בִּרְקִיעַ הַשָּׁמָיִם, לְהָאִיר, עַל-הָאָרֶץ.

17 And God Elohim set them in the firmament of the heaven heavens to give light shine upon the earth land,

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 Elohim saw (observed) that for it he 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 Elohim said: 'Let the The waters they will swarm with swarms a swarm of a living creatures soul, and let fowl a winged creature he will fly above over the earth land in the open upon a face of the firmament of heaven the heavens.'

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 (But) God Elohim created the great sea-monsters (“ha-taninim”, the dragons), and every living creature that creepeth (e.g. reptiles), wherewith the waters swarmed, after its their kind kinds, and every winged fowl flying creature after its their kind; and God Elohim saw (observed) that for it he was good.

כב  וַיְבָרֶךְ אֹתָם אֱלֹהִים, לֵאמֹר:  פְּרוּ וּרְבוּ, וּמִלְאוּ אֶת-הַמַּיִם בַּיַּמִּים, וְהָעוֹף, יִרֶב בָּאָרֶץ.

22 And God Elohim blessed them, saying: 'Be fruitful, and multiply, and fill the waters in the seas, and let fowl the flying creature, he will multiply in the earth land.'

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 Elohim said: 'Let the earth The land she will bring forth the living creature soul after its her kind, cattle mute beasts (“behemah”, e.g. quadrupeds), and creeping thing, and beast his wildlife of the earth land after its her  kind.' And it he was so.

כה  וַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּ, וְאֶת-הַבְּהֵמָה לְמִינָהּ, וְאֵת כָּל-רֶמֶשׂ הָאֲדָמָה, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב.

25 And (But) God Elohim made the beast wildlife of the earth land after its her kind, and the cattle mute beast after their her kind, and every thing that creepeth upon the ground after its their kind; and God Elohim saw (observed) that for it he 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 Elohim said: 'Let us We will make man (“adam”, mankind) in our image, after our likeness; and we will let them [“adam” is here considered plural] have dominion over the fish of the sea, and over the fowl flying creature of the air heavens, and over the cattle mute beast, and over all the earth land, and over every creeping thing that creepeth upon the earth land.'

כז  וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ:  זָכָר וּנְקֵבָה, בָּרָא אֹתָם.

27 And (But) God Elohim created the man (“ha-adam”) in His own image, in the image of God Elohim 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 Elohim blessed them; and God Elohim said unto them: 'Be fruitful, and multiply, and replenish the earth land, and subdue it her; and have dominion over the fish of the sea, and over the fowl flying creature of the air heavens, and over every living thing that creepeth upon the earth land.'

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 Elohim said: 'Behold, I have given to you [plural] every herb yielding seeding seed, which is upon the face of all the earth land, and every all the tree, in which in him is the fruit of a tree yielding seeding seed--to you it he 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 all wildlife of the earth land, and to every fowl flying creature of the air heavens, and to everything all that creepeth upon the earth land, wherein there is in him a living soul, [I have given] every green herb for food.' And it he was so.

לא  וַיַּרְא אֱלֹהִים אֶת-כָּל-אֲשֶׁר עָשָׂה, וְהִנֵּה-טוֹב מְאֹד; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם הַשִּׁשִּׁי.  {פ}

31 And God Elohim saw (observed) everything all that He had made, and, behold, it he was very good. And there was evening and there was morning, the sixth day [Note the definite article “the” in “the sixth day”, unlike previous days of annunciated creation]{P}

The participation of the Son of Elohim in the creation of adam (mankind) mentioned in Moses 2:26, is clearly the same participation suggested in Bereshit (Genesis) 1:26. The Son of Elohim participated by joining in a spiritual declaration with other Gods. That is, the Son of Elohim joined in the council of Elohim, who announced that mankind would be made (in the future) in the image of the Gods. The image of the Gods, included the image of "the Only Begotten". (Bereshit (Genesis) 22:2) This image already existed before the world was. (Ether 3:14-16) Therefore it was appropriate to say, "it was so". (Moses 2:26) The Son of Elohim would become the Only Begotten, in the sense that he would be the Only Begotten of God the Father born in mortality. But, scripture makes clear that God has other begotten sons and daughters referred to in Hebrew scripture as "benai ha-Elohim". (LDS Doctrine and Covenants 76:23-24, Job 38:7)

The Spirit of the Eternal as Creator of Ongoing Creation

The Eternal is not a one time creator. (LDS Doctrine and Covenants 29:30-34) Creation is an ongoing occupation of the Elohim, who are also called Adonai (literally "my Lords", Bereshit (Genesis) 18:2-3). They are the one true God(s) of the Universe. (Psalm 86:8-12) Presiding over creation is the Order of El Elyon, the Most High God bearing the name Eternal. (Bereshit (Genesis) 14:19, Psalm 83:18, LDS Doctrine and Covenants 121:28-32)

Early in Hebrew scripture, we learn that the Eternal is one of the names, or titles of Elohim. (Bereshit (Genesis) 2:4)

"Behold, I am God; Man of Holiness is my name, Man of Counsel is my name; and Endless and Eternal is my name, also." (Moses 7:35)

Showing that this is also a name of God Father, we read:

"...in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man." (Moses 6:57)

In English, the sacred name of the Eternal is pronounced "Jehovah"; which is a standardized, but relatively recent construct of the ancient name. LDS scripture makes clear that the Eternal (Jehovah) is one of the names of God the Father, the Most High God. (LDS Doctrine and Covenants 109:29-34, Proclamation of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, April 6, 1845) God the Father bestowed his everlasting name on his Son. (John 5:17-21; 43) In this name, his Father's name, the Son, repeats, embodies, and carries out the word of God, as creator. (Psalm 33:6-7, John 1:1-4, Isaiah 55:11, Psalm 103:20)

The Son of Elohim, as the Anointed (Messiah), is associated with the Spirit of the Eternal (Jehovah). (Isaiah 61:1)

God is a spirit, an intelligence who dwells in separate and distinct tabernacles throughout the created universe. (John 4:24, LDS Doctrine and Covenants 93:35) The omnipresent power and intelligence of the Eternal (Jehovah), also referred to in LDS Scripture as "the light of Christ", proceeds "forth from the presence of God to fill the immensity of space". (LDS Doctrine and Covenants 88:12) This spiritual power brings about, and sustains all creation, on an ongoing basis. (LDS Doctrine and Covenants 88:6-13)

The Spirit of the Eternal (Jehovah) therefore, is involved in the processes of all life, including the development of the unborn. (Psalm 139:1-18; 104:30; 100:3) The spirit of the Eternal thus participates in the creation of Man from the elements. The spirit of "Jehovah" participated in the inception, gestation, birth and maturation of the immortal man we typically think of as "Adam", and all his posterity.

Adam was born an immortal son of Adam Qodesh (Man of Holiness), and the goddess “Havah” (חוה, Mother of all living). The spelling of her name is somewhat similar to that of the Eternal (יהוה, Jehovah). Heavenly Fathers and Mothers as couples constitute "Elohim" (Gods who are one, Genesis 2:24). They are also respectively Adams and Eves of worlds without end.

It is true that the first creative act, commencing the creation of mankind, was to declare creation that would be, by the word of God. Genesis 1, Moses 2, and Abraham 4 all contain accounts of this declarative creation, commonly misinterpreted as outlining the order of physical creation of all life on this planet. At a later time, the actual development of the corporeal body of Adam was guarded and guided by the Spirit of the Eternal, the same Spirit referred to by westerners as "Jehovah". 

The materials that went into the construction of the body of Adam in the womb, came from things grown in the soil of an American garden. (Alma 42:2, LDS Doctrine and Covenants 117:8) These were elements of "dust" taken into the persons of Adam's divine parents, and later assimilated directly by the young Adam, into his growing body. As an adult, Adam was placed eastward in the Mesopotamian garden, which was planted by the Gods in the well watered plain "eastward in Eden". It was there that the Man and his wife (Havah, named after the Mother Goddess) transgressed and were expelled with other forms of Edenic life into this old, blood soaked world.

It is popular to think that this earth is the earth referred to in the Genesis 1 account. But there is another material world, that was terraformed by Gods, who at the time were only spirit beings. This other created earth is superposed with our blood soaked planet. A nexus, or connection was made between that material world (earth), and the protected gardens (one in North American and the other in Mesopotamia) stationed in this world. The order of material organization of the unseen earth followed somewhat different ordinances than the sequence outlined in the Genesis 1, Moses 2, Abraham 4 declarative creation accounts. Mankind was not found on the unseen world (Moses 5:4) prior to the visitation of resurrected Elohim.

The Messiah as Everlasting Father

In his role as Savior, the resurrected Son of Elohim has become Father to all those who are born anew. These are they who become new creatures through the action of the Holy Spirit in the inner man, in the New and Everlasting Covenant of Messiah. (Isaiah 9:6) The Messiah's atonement makes this rebirth, this new creation possible. The Messiah's children include not only the literal posterity of his body, but all those who are spiritually begotten through him in the New and Everlasting Covenant. (Isaiah 53:10-12, Mosiah 15:10-13, Jeremiah 31:31-33)

Vincent Coon וינסנט כון   Copyright 2019

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