The Third Day

We saw the prophecy of Yeshua in the first written word—Bereshit. We heard the glory of Yeshua in the first spoken word—light, or. And now we will see the gospel of Yeshua in the first prophetic seed of the Third Day.

The Seed of Life in The Third Day

The Seed Descends

John 3:13–17

“And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”

This “seed” is carried through the script in more ways than one. We traced it in the opening letters of Genesis 1, and we saw it in the first light on Day 1. We then saw it set in the firmament on Day 2—heavenly host arranged in glorious display. Now, in natural order, we come to the Third Day and find Yeshua there as well—Elohim prophetically preconfigured in His own Word. “Then Elohim said, ‘Let the earth sprout vegetation…’ … And there was evening and there was morning, a third day” (Genesis 1:11–13).

The Third Day is also the first day where Elohim declares “it was good” twice (Genesis 1:10, 12): a double witness tied to fruitfulness and renewal—the first “double good.” And the prophetic depth goes further. The Hebrew word for “third” is ‫( ְׁש לִיִׁש י‬shlishi). Within it, the root letters you highlight—threads that echo the Name and the salvation narrative—are embedded in the very term that marks the day. In other words: the Third Day is not only a timestamp in the story; it is a sign written into the script. Let that sink in: the Third Day carries “seed” language in the earth, and it carries “burial-and-life” language in the text. Resurrection is not an arbitrary assignment; it is woven into the fabric of the Word. The Third Day was always a prophetic pattern pointing forward to Messiah—and seeing that pattern rooted in creation itself strengthens faith by showing that Elohim’s ways were established from the beginning, far above our ways. Yeshua Himself repeatedly prophesied that He would rise on the third day, aligning His resurrection with this foundational creation pattern.

Matthew 16:21

“From that time Yeshua began to show His disciples that He must go to Jerusalem… be killed, and be raised up on the third day.”

Luke 24:46

“Thus it is written, that Messiah would suffer and rise again from the dead on the third day.”

But why the third day? On Day 3 of creation, life emerges from the ground - just as Yeshua would rise from the grave. Yeshua describes His own death and resurrection through the imagery of a seed. He frequently relates to the imagery in his planted stories in Genesis 1 and 2.

John 12:24

“Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.”

He was planted in the earth like a seed, buried in death, and resurrected to bring forth new life. The double blessing in Genesis 1:10, 12 reflects the blessing of resurrection, where what was dead is brought to life and multiplies in blessings. It's a prophetic foreshadowing that first he sees Yeshua’s

resurrection as good as the Head, and next he sees the faithful resurrected in Him as good as well. We have in beautiful display a picture of Messiah and the congregation being resurrected with Him on the third day. A picture that tells us prophetically and assuredly he will not lose even 1 the Father has given Him. This is not a mere coincidence but instead is a deliberate design. The resurrection of Yeshua was present from the third day of scripture, embedded in the very structure of creation. For many years, I continue to believe that Yeshua came in the flesh, was crucified, buried, and rose again on the third day. Now, learning these deeper connections has strengthened my faith even more. We have a wonderful Elohim who wrote the plan of salvation into the very fabric of creation In His Word, long before the fall of mankind in Genesis 3. In a sense, He was buried in the text, waiting to be revealed. And now, through deeper study, He has been resurrected in our understanding from the seed of Yeshua. This realization mirrors our own faith journey where at first the truth is hidden, but as we seek it is revealed.

The Third Day as the Creation of the Earth and Establishment of Yeshua’s Authority in Heaven For any of the book beyond this point to make sense, you will have to reconcile with a core belief you might not have dealt with yet. That belief is that YHWH Elohim is the person of Yeshua. So how can we know for certain that YHWH Elohim, the God who forms Adam and walks in the garden, is the very same as Yeshua, who was born in Bethlehem, crucified, and raised from the dead? Scripture leaves us no room for doubt if we let the Word interpret itself. YHWH Elohim is not a distant deity or a lesser emanation but He is the visible, personal manifestation of Elohim. Throughout the Hebrew Bible, it is YHWH who appears to Abraham, wrestles with Jacob, and speaks face-to-face with Moses as a man speaks to his friend (Exodus 33:11, KJV). This personal presence is always singular, always holy, always the God of covenant.

But the fullness of this mystery is revealed in the New Covenant “And the Word was made flesh, and dwelt among us…” (John 1:14, KJV). John does not say a new being was created, but that the same Eternal Word who was with God and was God (John 1:1) became flesh as Yeshua. In John 8:58, Yeshua Himself declares, “Before Abraham was, I am.” He claims not just existence before Abraham, but uses the divine name given to Moses at the burning bush (Exodus 3:14, “I AM THAT I AM”). Paul affirms this in Colossians 2:9: “For in him dwelleth all the fulness of the Godhead bodily.” There is no second-class god, no lower emanation. In reality Yeshua is the visible face, the hands, the heart of YHWH Elohim made manifest in time. Yeshua is YHWH. When Yeshua walks on water, commands the storm, forgives sins, and receives worship, He is not acting as a mere prophet but as the One who formed Adam, gave the Torah, and revealed His glory to Moses. To see Yeshua is to see YHWH Himself in the flesh. No veil, no substitute. As Isaiah prophesied, “Behold, your God…he will come and save you” (Isaiah 35:4, KJV), and as Thomas confessed when he touched the risen Messiah, “My Lord and my God” (John 20:28, KJV). In the mystery of YHWH Elohim and Yeshua, heaven and earth are reconciled—the ancient promise walks among us, not as another, but as the One and only God who is faithful to every covenant.

When the Seed Meets the Name: The Birth of Yeshua from YHWH The Name YHWH, spelled in Hebrew as Yod (‫)י‬, Hey (‫)ה‬, Vav (‫)ו‬, Hey (‫)ה‬, is not just a collection of ancient letters. As this book is showing, it is also a prophetic code, pulsing with the promise of redemption and the unity of heaven and earth. Every letter is chosen by design, each one a living symbol revealing the very heart of God’s salvation plan. Within these four letters, we see the architecture of creation, the breath of the Spirit, the binding power of covenant, and the secret of restoration itself. This is the original Name, written by the hand of God, waiting to be unveiled in the fullness of time through the mystery of Yeshua. Yod stands for the hand, the creative work of God.

Hey symbolizes breath or Spirit, the divine life and presence. Vav is the nail, a sign of connection or joining. The final Hey once again represents breath or Spirit. The name Yeshua, which is the Hebrew name for Yeshua, is spelled Yod (‫)י‬, Shin (‫)ש‬, Vav (‫)ו‬, Ayin (‫)ע‬. To see how Yeshua is hidden within the divine Name, we have to notice how the letters shift: The first Yod (‫ ) י‬remains the same, carrying over the meaning of God’s hand or power at the very beginning of both names. The first Hey (‫)ה‬, which represents the Spirit or breath, is replaced by Shin (‫)ש‬, the pictograph of fire, teeth, or the seed. Shin represents the Word, the consuming fire of God, or the seed of promise sown into the world IN the Spirit. The Vav (‫)ו‬, meaning nail or connection, stays unchanged, still tying together heaven and earth, Spirit and body. The final Hey (‫)ה‬, the second breath or Spirit, is replaced by Ayin (‫)ע‬, which means eye, vision, or the act of seeing and experiencing. Ayin stands for revelation, opening, and manifestation. So, the transition is specific: Yod (‫→ )י‬Yod (‫)י‬ Hey (‫→ )ה‬Shin (‫)ש‬ Vav (‫→ )ו‬Vav (‫)ו‬ Hey (‫→ )ה‬Ayin (‫)ע‬ Only the Yod and the Vav remain unchanged. These two letters are not just placeholders; they are pillars of the divine pattern. The Yod is the hand as the creative power and authority of God while the Vav is the nail or connector, symbolizing the joining of heaven and earth, the eternal link between Creator

and creation. In the journey from YHWH to Yeshua, every other letter is transformed, yet the hand and the nail endure. This is not an accident. It is the Spirit’s way of proclaiming that God’s power (Yod) and His plan to connect with us (Vav) are unshakable, the foundation of redemption. In the story of Yeshua, these are the very realities made flesh: the hand of God reaching out to save, and the nail that binds the covenant forever. The unchanged Yod and Vav proclaim that from beginning to end, the Author and the Connector remain, guiding every transformation until redemption is complete. But there is another layer in the ancient scribal tradition: sometimes the Name of YHWH is abbreviated as a double-Yod (‫)יי‬, two hands or two creative acts, which symbolize both the power of God and the unity between Father and Son. The double-Yod also points to the idea that what is “two” is brought together as “one” in Messiah. When Yeshua says, “I and my Father are one” (John 10:30), He is speaking directly to this unity that is hidden in the Name. The double-Yod (‫ ) יי‬tradition seen in scribal practices hints at this mystery: what was “two” is made “one” in the Messiah. Just as Yeshua prayed “that they all may be one; as thou, Father, art in me, and I in thee” (John 17:21, KJV), so the Name is fulfilled when the fullness of YHWH dwells bodily in Yeshua. In the prophetic sense, when we see the Name shift from YHWH to Yeshua, the two Yods are merged into a single Yod at the head of Yeshua’s name. This is not just a grammatical change; it represents the unity of the Father’s works and the Son’s manifestation in the world in two hands and two wills working as one Will of the Father. Messiah fulfills the Father’s Will perfectly. Now, the Hey, the Spirit or breath, is not discarded but transformed. The first Hey gives way to Shin, so the Spirit brings forth the Word as seed and fire. The second Hey becomes Ayin, so that breath now brings vision and revelation and the ability for humanity to see what was previously hidden. The Vav, the nail, is crucial. It remains in both names, signifying the connection between God and humanity. In the story of Yeshua, this is the

very connection that is established through the cross, the “nail” that binds heaven and earth together in the Messiah’s body. When we mentally sow the seed of Yeshua, which is the “Shin” and “Ayin” into the Name YHWH, we are not simply forming a new name. We are seeing the Spirit’s breath become the womb for the Seed and the opening of vision for all who will see. The fullness of YHWH is made manifest in Yeshua. What was only Spirit and breath becomes flesh and revelation. In this way, the architecture of the Name is fulfilled: YHWH plus the seed and the opening of vision brings forth Yeshua, the Redeemer, the Tree of Life in the midst of the garden. In the end, Yeshua is not a departure from the Name but the consummation of its promise. The two hands become one as the Spirit gives birth to the Word and the connection between heaven and earth is bridged as sight is given to the world. In the person of Yeshua, the fullness of YHWH becomes visible, tangible, and knowable. God and man united, the mystery of the Name unveiled for all generations.

YHWH Elohim in the garden In Genesis 1, we encounter Elohim speaking creation into existence from the heights of sovereign authority. Every act unfolds by decree: “God said... and it was so.”In the very Hebrew word for “third” (‫ְׁש לִיִׁש י‬, shlishi), the root letters Yod and Shin are quietly sown—these are the heart of the name Yeshua. Thus, resurrection is not merely a later doctrine but a reality prophetically woven into the original structure, a future event waiting to break forth from the text itself. As we cross into Genesis 2, the narrative lens zooms in: the Creator is revealed as YHWH Elohim, the covenant God who steps down to form humanity with His own hands. Here, creation is no longer a distant act but an intimate encounter and YHWH shapes Adam from the dust and breathes life into him, walking with him in the garden. This shift signals more than a change of pace; it foreshadows the very heart of the gospel: the Word becoming flesh and dwelling among us (John 1:14, KJV). The God who was sovereign and unapproachable now becomes personal, walking in covenant, establishing the pattern of presence, betrayal, burial, and ultimate resurrection

next to core metaphorical and literal characters. Creation itself prophetically declares the gospel of Yeshua. This prophetic pattern finds its climax as the arc of scripture unfolds. The same YHWH Elohim who formed Adam will be betrayed, buried, and then raised again. This happens first in the coded language of Genesis, and ultimately in the body of Yeshua, who rose on the third day according to the prophetic encodings (1 Corinthians 15:4, KJV). The resurrection on the third day, hidden in the letters of “third, ” points ahead to the seventh day, when all things will be restored, and YHWH Himself will dwell with humanity again. The seven-day pattern thus moves from sovereignty to intimacy, from hidden seed to revealed glory, from distant decree to hands-on redemption and presence in peace in dwelling with man. The story of creation is the blueprint of resurrection, already written into the Word before history ever caught up. Furthermore, we hold the viewpoint that Genesis 1 presents a high-level summary of the creation of mankind from a general, ordered perspective. This does not violate a literal or linear reading. When Elohim acts in Genesis 1 He does so through His plural divine body - a patriarchal congregation named Elohim with YHWH as its Head. It is a King ordering His kingdom. so Elohim is frameworked as a masculine plural in the same way ‘The Body of Messiah’ is and yet we understand the members consist of distinct types. So, a masculine plural framing doesn’t mean that the body only consists of the ‘male’ types, it just means that the body is defined in terms of the male Head. This is an extremely consistent theme in scripture. For now, what i’d like you to hone in on is that Genesis 2 mirrors the structure of Genesis 1 (plants precede the animals that precede full forming of mankind). Genesis 2 then shifts into a zoomed-in and detailed perspective related to the man called Adam. Here, we encounter YHWH Elohim, who is not merely creating but forming this particular man called Adam. It is a much more personal endeavor but mirrors and parallels the framework of Genesis 1. With this in mind, let’s take a closer look at what the text actually says and explore this further. The phrase “on the day YHWH Elohim made the earth and the heavens” (Genesis 2:4) is often seen as a summary of the creation account with no

special emphasis on day. However, a closer reading reveals that this phrase strongly aligns with a specific day of creation rather than a summary decree. So the words in Genesis 1:26–27 state that Elohim made mankind as male (Zakar) and female (Nekawba) in His image. Then, Genesis 2 zooms in on how this unfolded over time revealing that Adam was formed first and the Woman was brought forth later. This has always been understood, but as I hope to show you, Adam was formed much, much earlier than is traditionally understood and this has major implications for patriarchy and prophecy. So Genesis 1 is the idea of two types within the congregation which was previously defined as Elohim, and those types are male and female in gendered terms. They are Yeshua and the Church in metaphorical terms related to Christians, and of course it is Yeshua and Israel from that perspective. They are brought out of Him in Genesis 1 to be created in the image of Elohim in the types of male and female which is Head and body. Genesis 2 mirrors this specifically for Adam, where a woman is taken out of his side to create his specific woman. It is possible these events describe the exact same thing from two perspectives, or that there are two creations, a general one and a higher order one. Either way the ordering and themeology remains the same.

The Third Day as Establishing Authority in The Heavens While Genesis 1 places the formation of the heavenly bodies (sun, moon, and stars) on the fourth day and they are set in the second, there is an overlooked theological connection between the third day and the "heavens". Gaining sight to see from this new perspective might bring some things into scope for us. As we have now established, the third day of creation is prophetically mirrored in Yeshua’s burial and resurrection. If the "earth" was brought forth on the third day in Genesis 1, then it follows that the heavens, too, must have been revealed in their set purpose on this same day, aligning with Messiah’s resurrection and ascension as King. This ascension on the third day has meaningful implications in the heavenly realms.

In the New Testament, Yeshua consistently ties resurrection to the "third day" (Luke 24:46), and He declares after His resurrection that all authority in heaven and on earth has been given to Him (Matthew 28:18). This is a direct fulfillment of the prophetic structure set in Genesis, where the third day not only marks the rise of the earth but also foreshadows the moment when Yeshua, the last Adam, would ascend and be recognized as the ruler of heaven and earth. Therefore the third day in Genesis 1 is the day that YHWH created the earth and the heavens and it is the day that he created Adam the first man, and through his prophetic fulfillment in Yeshua as YHWH, the second man is brought forth as well. The heavens, while physically structured earlier, are spiritually inaugurated through the authority of the resurrected Messiah on the third day - after all, the heavens declare the Glory of Elohim. This is prophetically embedded in the script and fulfilled in Yeshua in something that is a marvelous display of seed and fruit, a true double blessing. This interpretation does not contradict Genesis 1 but rather enriches our understanding of the timeline, showing that the third day is a pivotal point in both creation and redemption. It is important to clarify that this analysis does not seek to eliminate or discredit a literal interpretation of Genesis 1 and 2. The six-day creation framework remains entirely plausible as a straightforward, historical account of Elohim's work in forming the cosmos. However, just as a chess board holds literal pieces that can be moved in real time, while also representing deep strategies, philosophies, and metaphors about war and foresight, so too can the creation account function on multiple levels of literal and metaphorical understanding. It is both a literal unfolding of events and a deeply prophetic revelation encoded within the text. The goal here is to illuminate the additional layers of meaning that align Genesis creation account with the gospel, showing how these early texts were already foreshadowing the redemptive work of Messiah. This is not an attempt to replace a literal understanding but to expand it by demonstrating that Genesis is structured with far greater depth and interconnection to the full biblical narrative than is typically recognized. What has already been

accepted as base descriptive text becomes even more revolutionary when these deeper prophetic implications come to light. The phrase, “the heavens declare the glory of Elohim” (Psalm 19:1), was never merely poetic - it was prophetic. From the beginning, the heavens were designed not just to shine, but to speak. From the 4th day, and set in the 2nd in the firmament of Heaven, they mirror the resurrection pattern as well. Genesis 1:14 tells us the lights in the heavens were for signs and seasons, indicating that their placement was as much about revelation as illumination. The third day, when the earth is revealed and prepared to bear fruit, also marks the beginning of the heavens’ prophetic function - a role fully fruitful when the resurrected Messiah, on the third day, proclaims: “All authority in heaven and on earth has been given to Me.” (Matthew 28:18). The heavens, though formed earlier, are inaugurated as a redemptive domain on the third day through the risen Messiah. Thus he reigns over every day of creation.

Layered Revelation of Adam Let’s reinforce the narrative a bit. Let’s take a look at the creation of Adam, who proverbially becomes the lost son. Something that unfolds not in a fleeting instant but across the slow, deliberate days of Genesis, each one a brushstroke in a portrait of divine intent. Each day a block of linguistic meaning and implication. In Genesis 1:26–27, we hear the bold decree - “Let us make man in our image, after our likeness… male and female he created them” and it feels complete, yet Genesis 2 invites us closer, showing us that this creation isn’t a single moment but a process, a journey from dust to rest, fulfilled only in Yeshua, the last Adam, who lifts us into His light who have died as the first adam in our flesh. Imagine the third day in Genesis, the waters dividing and the dry land rising from the deep (Genesis 1:9–10) and a first emergence from chaos into form, the hidden ground of life revealed. In this fertile earth, Genesis 2:7 shows Adam being formed by YHWH Elohim, shaped from the dust. His body is sculpted from this same earth, set apart as a seed of humanity, planted in the soil as the first of his kind. Psalm 104:5–8 echoes this act in poetic memory: “Thou covered it with the deep as with a garment... the mountains rise, ” reflecting how the land came forth, a mirror of Adam’s own rising out of the ground as fragile and earthy, yet the beginning of a greater story.

This process does not unfold in a single instant but builds in careful, deliberate stages. In Genesis 2:19–20, every beast and bird is brought before Adam to be named. He studies each one, searching for a companion, but finds none suitable among them. The task stretches out, a long parade of creatures, Adam’s solitude growing more apparent as each day passes. His aloneness lingers, unresolved, until the close of the sixth day. It is only then, when every alternative is exhausted, that YHWH causes Adam to fall into a deep sleep and forms the woman from his side (Genesis 2:21–22). In that moment, the pair is completed as male and female, head and body, as Genesis 1:27 decreed. This unity comes in layers, not all at once. Adam comes first as the head, then the woman as the body, both originating from him, their oneness crafted by design in the image of Elohim. Yet, this is not simply a tale of beginnings or a collection of firsts. Every stage is a shadow of something deeper, a prophecy etched into the days themselves. Adam’s journey is not merely from dust to dominion, but from longing to loss. He is “the first man... of the earth, earthy” (1 Corinthians 15:47), created for rest but never quite claiming it. If we map the events, Eve’s arrival falls near the very end of the sixth day, just before the threshold of the seventh day’s promised rest. The timing is crucial. Should the Fall take place before Adam enters the Sabbath, he never steps fully into YHWH’s presence. Instead, he reaches for the wrong tree, eating the fruit, and in that moment, death and exile shadow the promise. The “wisdom” of the serpent becomes their reality (Genesis 3:6), and the story turns from peace to peril. Adam’s sleep, the deep surrender from which woman is born, carries the risk of missing the very action he was made for; if he remains in sleep, he might never rise to his calling, or awaken only to loss. This tension is felt through all of Scripture. The Bible’s witnesses affirm this slow unveiling and caution us not to rush past it. Job 14:1–2 laments, “Man that is born of a woman is of few days... he cometh forth like a flower, and is cut down, ” painting the brevity of life that hangs over Adam’s story. In Psalm 104, creation’s unfolding echoes the process of rising, falling, and waiting for fulfillment. Genesis 1 sets the decree—“male and female created he them” but Genesis 2 reveals how this decree unfolds as Adam rises from the earth, meets the animals, but only finds his counterpart after a journey of naming, longing, and waiting, and seeing the inadequacy of all the creatures.

The woman is not made immediately, but at the end of the sequence, a pattern that reveals the cost of solitude and the value of union. Adam is formed from the earth (Genesis 2:7) He names every creature but remains alone (Genesis 2:19–20) His solitude is resolved only after all possibilities are exhausted (Genesis 2:21–22) Woman is drawn from his side, completing what was started but not finished in him

This movement is a slow crescendo, with Adam aiming for the rest that never quite comes. The seventh day Sabbath of peace is the cool of the day where Spirit walks with man. To the first Adamn it remains out of reach because of the events that unfold. The serpent’s deception and Adam’s choice bring about a sleep that is more than rest; it becomes the threshold of loss, a shadow that lingers over all his descendants. A spiritual and eventual literal death. The ground from which Adam was raised becomes the ground to which he returns. The longing for completion and rest remains, unresolved, until a greater answer is revealed in the story still to come. Let us not hurry past this tension. Every step is charged with prophetic meaning, every day a layer in the architecture of redemption. Here, in the rising and the waiting, in the naming and the longing, in the sleep and the awakening, the groundwork is laid for something greater than Adam could ever imagine. The garden and field are set, the questions asked, the promise hidden in the pattern of the days just waiting for fulfillment, but not yet revealed.

Adam Clothed in Messiah If Adam’s formation is tied to the Third Day, then what we see in Yeshua is the completion of Adam as the last Adam. Yeshua, being the last Adam (1 Corinthians 15:45), does not merely retrace Adam’s steps but He restores and perfects what Adam was meant to be in his original formation by obeying the Word and receiving the Spirit.

1 Corinthians 15:49 Paul tells us: "Just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man." Adam was a man formed from the earth (Genesis 2:7, Genesis 1:11), but in Yeshua, he is clothed in light and resurrection. When Yeshua rose from the grave, He did so not just as Himself, but as the perfected last Adam, raising all who are in Him to everlasting life (Romans 5:17–19) and completing the cycle. When Yeshua rose, He clothed the new Adam in Himself. Adam, the first man, was an earthly man (1 Corinthians 15:47), but in Yeshua, he was raised into new Life. The cycle is completed as Adam, formed on the Third Day, now stands clothed in resurrection with Messiah on the seventh, perfected in the image of Messiah, who rose on the Third Day and existed before the creation of the heavens and the earth. Adam becomes a picture of the resurrected man in Faith. 1 Corinthians 15:49 This is why Paul says: “Just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.”

1 Corinthians 15:22

"For as in Adam all die, so in Messiah all will be made alive."

Just as Adam was placed in the garden as a type of priest-king, Yeshua completes the role as the final High Priest and King. He does what Adam could not as he resists temptation, He crushes the serpent, and He leads His Bride into eternal life.

Literal and Prophetic By understanding Genesis as a layered, unfolding account, we can hold together both the literal and the prophetic without contradiction. ● Yeshua is scripted, in prophetic word in the first letters of the first word Bereshit. He is enthroned above creation before days began.

● Yeshua’s glory is displayed, as the cosmic center of reality, the true Light, dividing darkness and light, as a central and unapproachable Glory of Light (Ore) on Day 1. ● Yeshua remains hidden on Day 2, a divide is created, called the firmament and this firmament is later where the stars and characters of the heavens will be set on Day 4 - prophetically of course, to divide times and seasons. ● Adam was formed on Day 3, the day seed of Yeshua was buried in the ‘third day’. This is a prefiguring the gospel accounts. ● Adam is walked through the garden by YHWH, witnessing the unfolding of Day 3’s vegetation, the completion of the Earth from the vantage point of the garden. ● Day 4 is the Day after Yeshua ascended into the Heavens after descending to Earth, it represents the ordering of Time and Prophecy, this day resurrects Him as the King of Heaven, now enthroned in the firmament of the second day as the bright King, the centerpiece of Glory. Day 4 must have been a day of faith for Adam, because he is unmentioned, ironically missing from the host of the heavens. ● Adam is taken through day 5 and 6, being shown the animals in search of a helper. He named them all before she came. None was found suitable. Every animal was rejected as the helper.

creation (about 3000 years later which should cause you to see a patter with a day being a thousand years), completing the process Adam began but could not finish in the highest creative loop. ● The Man of Faith (born again man) is now reconfigured in the preconfigured Messiah to be resurrected on the 7th day in an inceptive display of prophetic wonder.

● Thus, when Yeshua died, he proclaimed, it is finished! Sealing the victory of the resurrection on the third day in assumed victory of death over mankind forever. Prophetically ever-present as long as the Word of Elohim.

This allows us to read Genesis not as a contradiction, but as a divine progression, revealing that what began in the dust is only completed in resurrection. So Adam’s formation aligns with the Third Day of Creation when the dry land appears (Genesis 1:9–10), making way for plant life and fruitfulness. This prophetically foreshadows Adam’s formation from the ground (Genesis 2:7), as he too is a new "land" intended for divine planting. Today, this day, YHWH Elohim is still in the process of planting the man, in His Word, inside the man in order to fulfill the covenant of writing his laws in our hearts. In the very text of Scripture and in the unfolding of our own lives, YHWH Elohim is still planting the man. In Genesis, He formed Adam from the earth, but that act is ongoing. His Word continues to shape Adam within the story, and also within each of us. This fulfills His covenant promise to write His laws in our hearts, making the planting of Adam not just a historical event, but a living reality that is both in the scroll of the Word and in every heart that receives it. Here, to us, the dry land that is Adam is beginning to appear, and Yeshua is planted firmly in that land in the person of YHWH Elohim, the seed of Yeshua, literally buried and resurrected on the third day in the script, and in reality as testified in the gospels. If this prophecy was fulfilled, what of the

prophecies in the seventh day? 1 Corinthians 15:47 "For the first man was of the earth, made of dust; the second Man is from heaven."

Soil, Seed, Water, Air, Grass, Herbs, Trees, and Harvest Formed To Till It is no small detail that the stated problem in Genesis 2 was that “there was not a man to till the ground.” This isn’t just about agriculture. This is a prophetic indictment. There was no man to draw forth fruitfulness and no one to labor in the soil that had already been separated, named, and blessed. And ironically, that has been our posture toward the text itself. Genesis 1 and 2 are sacred ground, but rather than till them and rather than draw out their full prophetic yield we have left much of it unworked, treating it either as theological summary or an unresolved redundancy, rather than a living field of resurrection. We have treated it as the dust bowl of Adam’s fall, a place unworthy to draw true authoritative prophetic parallels and realities. This absence of a man to till the ground is not only a commentary on the physical garden - it is a reflection of our failure to labor in the Word itself. As mankind, we have not tilled the garden. The third day was when the earth emerged, was named, and bore fruit. But even with the soil ready, the rain withheld itself in waiting for a man who would work the ground, held back by the patience of YHWH Elohim. Likewise, the prophetic truths embedded in Genesis have waited and not for reinterpretation but simply for a people willing to till them, to draw out the fruit within what seems dry or familiar, and to invite the blessing from above. So the core issue was not the absence of creation, but the absence of cultivation. We have not tilled this soil, but either trampled it under a purely literal surface reading - or, conversely, tried to graft it into external, man-made frameworks. Respectfully, we must return to what it is: the living Word of Elohim from the Beginning. If prophecy, we should expect its Spirit to reveal Yeshua. The original authority embedded in language, structure, and Spirit. We have not cultivated its prophetic richness. Instead, we’ve treated early

Genesis as a recap, a theological desert to wander through, rather than what it truly is: a garden to be engendered and a prototype to get us in appropriate gender roles in the image of Elohim, to fulfill the promise of fruitfulness and dominion on earth. This interpretation does not contradict Day 6 but rather frames it differently and more victoriously. Day 6 represents the full manifestation of mankind brought forth in women, and the distinctions of male and female from out of Adam.

Soil: The Dry Land Appears In order to expand the understanding of Yeshua’s resurrection on the Third Day and Adam’s prophetic placement in that, we must integrate key biblical themes from Genesis 1:9–13 (Day 2–3), the Gospels, and the broader redemptive narrative. The waters above and below, the dry land, the grass, the herb bearing seed, the fruit-bearing trees, and the life-giving nature of the third day all prefigure Messiah’s temptation, life mission, death, burial, resurrection, and ascension into heaven.

Genesis 1:9

“Let the waters under the heaven be gathered together unto one place, and let the dry land appear.”

On Day 2, Elohim separates the waters from the waters - a division of the heavenly and the earthly. The expanse (firmament) separates the upper waters (the heavens) from the lower waters (the seas) (Genesis 1:6–8). However, unlike other creation days, Day 2 does not receive the declaration "it was good." It’s as if the day is incomplete, as if it awaits its crowned king. On Day 3, the waters below are gathered together into one place, and dry land appears. "He set my feet upon a rock, making my footsteps firm." (Psalm 40:2) "And that Rock was Messiah." (1 Corinthians 10:4) “He makes me lie down in green pastures. He leads me beside still waters.” (Psalm 23:2–4)

How often in scripture do we see Yeshua teaching beside waters? How often does he show up and feed a multitude with a few loaves of bread and hang out with them for a few days? How often does he encourage us to approach him on the water, Him who commands the wind and the seas! How often does he claim to be the light of the Word, preeminent and above, for all to see?

Seed: The Tree of Life The Tree of Life appears in Genesis 2:9, standing in the midst of the garden, radiating the promise of eternal life. It is there before the fall, a symbol of divine sustenance and unbroken fellowship with YHWH Himself. If the Tree of Life was present in the garden, and if Yeshua is that tree, then it was truly YHWH who walked among mankind, offering His life freely from the very beginning. To eat from the Tree of Life is to rely on the Word and the Spirit for daily sustenance. This is the mystery scripture always brings us back to: that true life is found only in trusting the Word and the Spirit. Yet the Tree of Life did not stand alone. Genesis 1:11–12 tells us: “Then Elohim said, ‘Let the earth sprout vegetation: herbs yielding seed, and fruit trees bearing fruit with seed in them, after their kind’; and it was so. The earth brought forth vegetation: plants yielding seed according to their kind, and trees bearing fruit with seed in them, according to their kind; and Elohim saw that it was good.” This was not a garden of singularity as much as it was a world of abundance, filled with layers of meaning and nourishment. The herb yielding seed represents daily provision, the ordinary goodness of creation, and the sustaining rhythm of life. The fruit trees, each bearing seed within themselves, represent both beauty and future potential as a metaphor for those who bear fruit and carry the seed of the Word forward. In this context, the Tree of Life is the source and summit but it is not the only tree. Yeshua is the Tree of Life, but also the Firstfruits of a greater harvest (1 Corinthians 15:20). His resurrection does not merely redeem man;

it also initiates a new Eden, where all who receive Him become trees of righteousness (Isaiah 61:3), bearing fruit in season (Psalm 1:3), with seed in themselves to carry forward the Word and Spirit to others. Thus, on the third day, when the earth bursts forth with vegetation, it is more than just a return to life. It is also a prophetic blueprint of the Kingdom. There is variety, order, function, and promise. Every plant, every seed, every tree points back to the One who said, “I am the vine, and you are the branches” (John 15:5). The whole garden testifies: life comes through the Word planted, watered, and resurrected by the Spirit.

Water: The Springs from Below

but the world seems to enjoy distracting me with jesters and their toys.

On Day 3, the waters are gathered together into one place, revealing dry land. This foreshadows the gathering of Elohim’s people into one place, making them His dwelling place. "Gather to me my faithful ones, who made a covenant with me by sacrifice! " (Psalm 50:5) "And I, when I am lifted up from the earth, will draw all people to myself." (John 12:32) Just as land was revealed on the third day, the gathering (the Body of Messiah) was revealed through His resurrection on the third day. “…for YHWH Elohim had not caused it to rain on the earth, and there was no man to work the ground, but a mist (spring) went up from the earth and watered the whole face of the ground.” (Genesis 2:5–6) Before rain ever fell from the sky, water rose from below, covering the whole face of the earth like a mist or a fountain. This suggests that Eden itself was fed by an underground spring, which then burst forth into the four

rivers that flowed from it (Genesis 2:10–14). The absence of rain is significant - it implies that Eden was not watered by earthly cycles but by a direct, life-giving source beneath it. This is a picture of sustenance is unlike the world today, which is dependent on external circumstances and cycle. Eden’s water came from within, an unceasing wellspring of life. The garden of Eden’s water source foreshadows the “Living Water” that would come through Messiah, where true life comes not from external provision, but from an eternal, internal source. “…for YHWH Elohim had not caused it to rain on the earth, and there was no man to work the ground, but a mist (spring) went up from the earth and watered the whole face of the ground.” (Genesis 2:5–6) “Whoever drinks the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” (John 4:14) Eden’s water is prophetic of the Messiah as He is the spring that never runs dry. Man, placed in a world fed by springs, was given a choice. He had the setup some could only dream about. This is the same choice we face today.

Deuteronomy 30:19

"I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live."

Isaiah 55:1

"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.”

John 7:37–38

"On the last day of the feast, the great day, Yeshua stood up and cried out, 'If anyone thirsts, let him come to me and drink. Whoever believes in me, as the scripture has said, 'Out of his heart will flow rivers of living water.'' Springs in scripture are often places where Elohim meets people. They are places of life, healing, restoration, and encounter. Hagar met the Angel of YHWH by a spring. Isaac’s wife Rebecca was secured at a well. Moses struck the rock, and water flowed for Israel. Yeshua offered the Samaritan woman living water at Jacob’s well. Men were given vision near springs and the lake were told to walk. Psalm 36:9 "For with you is the fountain of life; in your light do we see light."

Just as man was placed near the springs of Eden, we are placed near the true Living Water - but we must choose to drink from it. The third day is about resurrection, restoration, and the invitation to drink freely from the water of life.

Revelation 22:17

“Whoever is thirsty, let him come; and whoever desires, let him take the water of life freely.”

Air: The ruach Over the Waters In the unfolding vision of Eden as a place where all needs are met, we have explored the significance of water as a metaphor for sustenance and spiritual renewal As we baptize the reader in the stories of Genesis. But a garden needs more than water. It also needs air, environment, and atmosphere - a real place to breathe. In the same way that Eden’s springs foreshadow the Living Water of Messiah, the very air of the garden reveals the presence of the ruach - the Spirit of the Word of YHWH Elohim, the breath of Yeshua. The word ruach means both "spirit" and "breath" or even "wind" in Hebrew, indicating that from the very beginning, Elohim's Spirit was present, active, and moving among and over the waters in a physical way. This is the very breath that animates all living things. "the Spirit [ruach] of Elohim has made me, and the breath of the Almighty gives me life." (Job 33:4)

"By the word of YHWH the heavens were made, and by the breath [ruach] of His mouth all their host." (Psalm 33:6) The imagery here is clear: the air, the breath, the very wind of creation was the present in Genesis 1 & 2. Just as water represents the continual sustenance of life, air - the breath of Elohim - represents the presence that gives life itself. Without breath, there is no life. The same Spirit that hovered over the waters was also present in the garden of Eden. This becomes evident. In Genesis 3:8 we read: "And they heard the sound of YHWH Elohim walking in the garden in the cool of the day…" The phrase "cool of the day" in Hebrew is "l’ruach hayom", which literally means "in the wind [ruach] of the day." This is not just a poetic description of a gentle breeze but is an indication of the presence of the Spirit of Elohim moving through the garden. Just as Elohim’s breath filled man's lungs, so His Spirit filled the very air of Eden. Air is essential to life, just as the Spirit is essential to true life. When Elohim formed Man, He did something extraordinary: "Then YHWH Elohim formed the man of dust from the ground and breathed into his nostrils the breath [nishmat] of life, and the man became a living soul." (Genesis 2:7) This moment is foundational. Man was not simply made alive - he was animated by the breath of Elohim Himself. The words used here refers to the breath that imparts life, distinguishing mankind from the rest of creation. In the same way, Yeshua later breathed on His disciples, imparting the Holy Spirit to them. "And when He had said this, He breathed on them and said to them, ‘Receive the Holy Spirit [ruach haKodesh].'" (John 20:22) The connection is unmistakable. Just as man was given life by the breath of Elohim, the disciples were given new life through the breath of Messiah. the Spirit is the breath of new creation. The air, like the Spirit, is invisible yet

essential. It moves freely, giving life where it wills. Yeshua Himself emphasized this connection: "The wind [pneuma] blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit [Pneuma]." (John 3:8) The Greek word pneuma, like the Hebrew ruach, means both "spirit" and "wind." the Spirit moves as air does - unseen, unpredictable, so it’s often associated with the air. If we view Eden as a metaphor for the gospel through the third day, then the air within it - the ruach Elohim - represents the Spirit’s presence woven through every word, bringing understanding and illumination. Just as breath sustains life, so the Spirit sustains our ability to perceive truth.

John 6:63

"The words that I have spoken to you are Spirit and life."

Psalm 119:130

"The entrance of Your words gives light; it gives understanding to the simple."

Eden was a place where life was fully sustained as water flowed from the springs, food grew abundantly, and the air itself carried the presence of the ruach. In the same way, those who dwell in the Word are surrounded by the life-giving presence of Elohim. Just as man was formed by the breath of Elohim, we too are called to be filled with His Spirit. "Be filled with the Spirit." (Ephesians 5:18) "For the letter kills, but the Spirit gives life." (2 Corinthians 3:6) We do not merely live by physical air, but by the breath of Elohim - the Spirit that sustains all things. The air in Eden was not just empty space - it was filled with the life-giving presence of Elohim. Likewise, our lives are not meant to be sustained by physical needs alone, but by the Spirit of Elohim.

The Tiller Man in The garden Genesis 2 introduces man into this garden scene. The text tells us that before man was placed in the garden when "no shrub of the field was yet in the earth, and no herb of the field had yet sprouted, for Elohim had not caused it to rain, and there was no man to till the ground. But a mist rose up from the earth and watered the whole face of the ground." This mist - waters springing from below - is a direct parallel to the springs that watered Eden and flowed into the four rivers (Genesis 2:10–14). Man was formed from this watered ground from, the land that rose from the waters and became a foundation for all future life. Placed on the Third Day Man was formed from the ground before any "herb of the field" had sprouted up (Genesis 2:5). It was before any plant had sprung up, and no rain had fallen on the land. And the waters below were just beginning to rise. It is in this place, right around Genesis 1:9–11 on the third day, that Adam is formed, and breathed into, and given life. YHWH planted a garden in the east and there he placed the man He formed. At this point we begin to see the plant life emerge as Adam is presented with all the abundance of the garden. Now we know the seed of Yeshua is buried in the third day, and that Yeshua rises from the grave on the Third Day (Luke 24:46), meaning that man's placement on the Third Day changes the narrative of Genesis 1 and 2 in light of Yeshua's prophetic burial and redirection on said same day. Man has found himself integrated into a prophecy that seems to have been written before he was formed. Adam, as the first man, represents all mankind who have fallen asleep, and if he is prophetically placed on the Third Day, then he is a shadow of the his future resurrection in Yeshua on His seventh day return. As it has often been said, buried with him in death, raised to walk in new life. Not surprisingly in this beautiful prophetic loop, we find YHWH Elohim emerge in the flesh in the seventh day to dwell with man.

If Adam represents mankind’s journey, then he was placed at a moment of potential blessing or potential curse - either he moves toward fruitfulness (Tree of Life), or he gets trapped in labor and toil (Tree of Knowledge of Good and Evil). This is exactly what humanity faces now - through Messiah's resurrection on the Third Day, we are given a chance to move into fruitfulness of his Kingdom, rather than being trapped in toil of this world beyond Genesis 3, or the side with the flaming sword to keep the fallen from the Tree of Life. To find this blessing, we will have to guard our way, believe the Word, and trust the Spirit. This is a picture of restoration and of man rising with Messiah and finding the full blessing restored. Where the First Adam moved forward into the chaos invited by the serpent and his subtleties, the last Adam Yeshua is raised up to Victory on the third day to everlasting life, and through faith we can inherit that resurrection and live with Him. The enemy is crushed as dust under His feet, and by proxy in His victory also under our feet as well. All of this as we are resurrected in Him on the third day spiritually and on the seventh day literally and eventually. The whole gospel is right here in the text of Genesis 1 and 2, deep mysteries intricately infused in the text. The Dueling Plant Types The "herb of the field" had not yet sprung up (Genesis 2:5) in the place where Adam was formed. This is another piece of strong evidence that Adam’s forming and thus his prophetic placement in happens Genesis 1 on the third day, because it was clearly before the herb of the field, but after the springs began rising watering the ground. This puts him somewhere in Genesis 1:9–11 area; which unsurprisingly has all the attributes of a garden type system in birth, including the seed of Yeshua buried in the third day a few short words down the sentence. In exploring the Hebrew terms for "grass" and "herb" in Genesis, it's essential to distinguish between them to grasp their symbolic meanings accurately.

Grass: The Grass of the Field This term often symbolizes the transient nature of life and the fleeting existence of humans. Additional scriptural references include:

Psalm 90:5–6

"You sweep them away as with a flood; they are like a dream, like grass (ḥāṣîr) that is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers." Here, ḥāṣîr metaphorically represents human life that is brief and ephemeral, flourishing briefly before withering away. Isaiah 40:7 "The grass (ḥāṣîr) withers, the flower fades when the breath of YHWH blows on it; surely the people are grass." This verse emphasizes the frailty and impermanence of human beings, likening them to grass that withers under divine breath. Isaiah 51:12 "I, I am he who comforts you; who are you that you are afraid of man who dies, of the son of man who is made like grass (ḥāṣîr)..." This passage reassures the faithful, reminding them not to fear mortal men, who are as transient as grass. Psalm 129:6 "Let them be like the grass (ḥāṣîr) on the housetops, which withers before it grows up..." This verse uses ḥāṣîr to describe the enemies of Israel, implying their ultimate futility and impermanence. Herb: The Herb Yielding Seed This term is frequently associated with vegetation that serves as sustenance, particularly in the context of human food and agriculture. Additional scriptural references include: Genesis 1:29 "And Elohim said, 'Behold, I have given you every plant (ʿēśeb) yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food.'" This verse establishes ʿēśeb as a source of nourishment for humanity from the time of creation. Genesis 9:3 "Every moving thing that lives shall be food for you. And as I gave you the green plants (ʿēśeb), I give you everything." Here, ʿēśeb is referenced in the context of permissible food, highlighting its role in human sustenance. Exodus 9:25 "The hail struck down everything that was in the field in all the land of Egypt, both man and beast; and the hail struck down every plant (ʿēśeb) of the field and broke every tree of the field." This verse illustrates ʿēśeb as essential vegetation, the destruction of which signifies a severe calamity affecting food sources. Deuteronomy 32:2 "May my teaching drop as the rain, my speech distill as the dew, like gentle rain upon the tender grass (deseʾ), and like showers upon the herb (ʿēśeb)." In this poetic expression, ʿēśeb symbolizes receptiveness and growth, akin to how teachings nourish the soul. So, ‫( עֵ ֶׂש ב‬ʿēśeb) is closely associated with vegetation that provides nourishment, underscoring its role in sustenance and the agricultural cycle. This pattern holds consistently across various scriptural passages, reflecting the distinct symbolic roles these terms play in biblical literature. Man was placed in the garden seemingly among these two root words, which symbolically represent the two choices we have. The choice of life in Yeshua, or the choice of death in the toil of labor for the desires and perceived needs of life without The Word and The Spirit. Now, unsurprisingly we have what seems like two trees in the garden with a similar positioning in the midst and near the center in Genesis 1. Again, this is a prophetically repeating pattern we see happening and Genesis 2 is the second iteration of it, where we zoom in on the details. More clearly here than in the high level view of the genesis 1, the Tree of Life in the second chapter of Genesis represents eternal life and unbroken fellowship with Elohim. Conversely, the tree of the knowledge of good and evil symbolizes the choice leading to moral autonomy and an introduction of chaos and 1 misunderstanding into the narrative, resulting in separation from Elohim and the introduction of toil and mortality. This delineation between the ‘grass’ and the ‘herb’ continues throughout scripture, and is tied into the new testament's themes as well. I encourage everyone to do a deep study of these two words as they are used so consistently through scripture in their tonality. In twisted display, in some bible translations, later in genesis, they flip the usage of the words so the ‘grass’ becomes the ‘herb’. So be careful if your study and avoid the english. Trace the root words in usage. The mixing of the english words really skews the understanding of what is happening from that point forward because the herb appears to be the transient thing and the grass has the food factor connected to it. This of course is not without prophetic irony as we make a straight path for YHWH to travel. Perhaps another book will spawn on that idea alone, how the trees we switched in position through translation and adulteration. Another prophetic loop? At a root level, these tiny little plants from Genesis 1 grow into the concepts of the wheat and the chaff, the fruitful bough and the tree with the ax already at the root. The good tree and the bad tree. The root of David and the root of death. Do I really need to go through the scripture and look at all the metaphors around a tiny little plant growing into something grand or about weeds choking the good seed that was sown? Perhaps someone else will take up the shovel and till the soil as well, there are many things to grow. Field Beasts: Snakes in the Grass Before woman is formed, Adam is brought before the animals (Genesis 2:19–20), and the text tells us explicitly: “but for Adam, no suitable helper was found.”

In Genesis 1, the 5th day is the day of living creatures - a day of movement, life, and multiplication. But despite their place in creation, when Adam is introduced to them in Genesis 2 one by one, none are found fit for him. This rejection is not incidental - it is a clear divine distinction between what is part of creation and what is meant for covenant. Only after this process - after Adam has discerned that no beast of the field, no bird of the air, no creature of the waters is fit to be his companion - does YHWH form

the woman. Before Adam can recognize the uniqueness of the woman, he must first see what is not meant to be his helper. This seems to be the process he is being taken through when we hone in on the context. Keep in mind that when Elohim blessed mankind in Genesis 1, and ‘gave them dominion over’ all the animals, birds, and creatures it implied order and instruction for mankind to rule creation, and bring it into order. Keeping this in mind is pivotal to keep things in proper binding order, so that we might not stumble in later verses. We are shown in Genesis 2 as the animals get brought to Adam, that he indeed has dominion over these beasts, whether they are born of the water, fields, or sky. And yet, in Genesis 3, we find something unsettling - one of those very creatures, a beast of the field or perhaps a sea serpent in the rising waters hiding in the reeds, lingers. The serpent, one of the animals from the rejected helpers group, reappears - not as an observer, but as an instructor, engaging the woman and seeking to influence her understanding of divine command. This is where a twist begins to occur as this creature was already examined and dismissed as a real helper, yet it refuses to accept this limitation. Instead, the serpent positions itself as an alternative guide, a rival voice of knowledge and wisdom to the Word of YHWH. Man’s position in Genesis narrative - situated between "grass" (ḥāṣîr) and "herb" (ʿēśeb) - is intriguing and offers some great lessons. The association of the serpent with these elements adds to this symbolism and it is not uncommon to find a snake in the grass, as the saying goes. In biblical literature and in the real world, serpents are often depicted in contexts that evoke imagery of the natural world, including grasslands and wilderness areas and marsh and swamp like environments. Unfortunately for absolute proof, the specific Hebrew term ḥāṣîr (grass) is not directly linked to serpents in the canonical texts that I can find. However the broader environment it represents - a transient and open field - can be seen as the serpent's domain. This setting aligns with the serpent's role as a creature that operates subtly within creation, often unseen until it acts. In Genesis 3, the serpent is described as "more subtle than any beast of the field" (Genesis 3:1), indicating its unique position among creatures. The

term "field" (śādeh) here refers to the broader natural environment, which includes areas implied to be covered by grass characterized by quick growth and beautiful flowering (ḥāṣîr). This passive association with the field suggest that the serpent operates within the realms symbolized by the fleeting desires and often the deceptive nature of life, experience, and wealth. So, not surprisingly, we found a snake in the grass at the edge of the field in that place between the garden of Eden and the desert of death where even demons seek shelter, between fruitfulness and stolen blessing. Subtle little snake indeed, already exiled apparently and trying to replicate God by seeding himself into the script. Turn back the head of the snake at the edge of the field and the Harvest will be protected. Turn back the gator at the reeds and the sheep will be safe. The Woman, and by proxy Adam chose to embrace the help of an imitation helper rather than guarding the precious life they had been given in the garden. Could the Woman simply be repeating a previous mistake here Adam had already made? Not unlike the woman from the rib in Adam’s side, the serpent appears to come in from the side through the woman, obfuscating his positioning. That serpent was presenting something that looked good for food and wisdom and he caught the woman’s eye with it. However what we do know, is that no matter the positioning, this is the place where man chose to go a different direction then what YHWH had intended for him, and that direction was away from The Word and the Spirit. Is it any surprise they end up hiding among the trees after letting the serpent in at the gate? And here we are, according to prophetic inference, hiding among the trees in our lives.

Man Positioned Between The Grass and The Herb Yielding Seed The grass, representing transience, aligns with the consequences of choosing the path of the tree of knowledge of good and evil - leading to a life of toil and eventual death. Symbolically, it makes more sense that the serpent was positioned elevated in a tree which bears no fruit or seed, quick growing, tall, grassy, reeds by polluted waters. A cold blooded creature lurking in the

muddy mesh of weeds and thorns, lingering near the rising waters at the edges of the field, ironically showing up before real fruitfulness is in full bloom. A creature positioned to steal and drag into holes and pits, perhaps longing for that fruitfulness for itself. It appeared it was offering the fruit therefore downward to Eve, which matches the patterns of scripture, but spiritually it was dragging downward, already in its own fall to destruction. Does this not sound similar? How often is the adversary of the world described as thrown down? Conversely, reaching for the herb could symbolize a humble acceptance of Elohim's provision and a path toward sustained life and fruitfulness. The herb, associated with nourishment and healing in scripture, aligns with the path toward the Tree of Life, representing obedience and eternal fellowship with Elohim. It also represents an alignment with the seed-bearing nature of the commandment to be fruitful and multiply, a plant with seed in itself, like the fruit trees whose seed was also in themselves. Perhaps this little plant was like the mustard seed plant, perhaps it was low to the ground, barely sprouting, not slightly or glorious in beauty or display, but full of potential for sustenance. Perhaps this little plant was the prophetic vehicle for the Tree of Life, fulled in the person of Yeshua. Are we starting to see why we need men to till this garden? There is plenty of fertile soil left in the garden, to this very day; in spite of the false belief that the curse of the ground has binding power even after Yeshua’s resurrection. If you try and grow good crops in the dry field, they won't find sustenance. To grow fertile crops, find fertile soil, perhaps near rising waters. So YHWH Elohim made man in part to till the ground from the Third day, and that has not changed at all.

The Herb and the Grass in the new Testament In Scripture, chortos is the Greek word most often used to translate the Hebrew ḥāsîr (‫)חָ צִיר‬, which means “grass.” It refers to the short-lived, quickly withering grass of the field, symbolizing frailty or transience (see Matthew 6:30, 1 Peter 1:24). On the other hand, chloros in Greek is associated with the Hebrew ʿēseb (‫)עֵ ֶׂש ב‬, meaning “herb” or “green plant.” Chloros refers to green vegetation

in general—living, growing, and fruitful—rather than just the fleeting grass. For example, in Revelation 8:7 and Mark 6:39, chloros is used for “green grass” or “green vegetation.” So, in summary: ● Chortos = Hebrew ḥāsîr = “grass” (temporary, fading) ● Chloros = Hebrew ʿēseb = “herb/green plant” (living, fruitful) The comparison between chloros and chortos in the New Testament suggests a continuing theological juxtaposition between what is enduring (life, provision, divine sustenance) and what is fleeting (worldly concerns, transience, mortality). Peter is also a witness to the nature of the grass (ḥāṣîr), as he directly connects the concept to withering and fading, as does Yeshua.

1 Peter 1:24–25

"For, 'All flesh is like grass (ḥāṣîr), and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of YHWH remains forever.'"

In the New Testament, the term chloros (meaning "green, " often translated as "grass" or "herb") appears in several places, notably in the Gospels and the Book of Revelation, and provides a rich contrast to the symbolism found in the Hebrew scriptures. In Mark 6:39, we read: "And He commanded them to make all sit down by companies upon the green (chloros) grass." This passage reflects not only the literal grass but also connects the idea of life and provision. Here, the green grass becomes a symbol of God's sustaining power, as it is the place where the people are provided for by Yeshua. Similarly, in Revelation 8:7, it is written: "The first angel sounded, and there followed hail and fire mingled with

blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green (chloros) grass was burnt up." Here, chloros grass, once associated with life, is destroyed, symbolizing the judgment that consumes even the sustenance that once flourished. In Revelation 9:4, we also see chloros being protected from judgment: "And it was commanded them that they should not hurt the grass (chloros) of the earth, neither any green thing, neither any tree; but only those men which have not the seal of Elohim in their foreheads." The green grass is preserved, illustrating life and vitality under the protection of Elohim amidst judgment, aligning with themes of divine care and providence. Those that eat from the Tree of Life (Yeshua) have life in them. These verses contrast with the earlier chortos (grass) from Matthew 6:30, where the transient, fleeting nature of grass is highlighted: "If that is how Elohim clothes the grass (chortos) of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you - you of little faith? " Here, the grass is a metaphor for the fleeting nature of life and worldly concerns and it’s ultimate destination is the fire. In this way, chortos symbolizes what is temporal and subject to decay, unlike the life-giving chloros that signifies God’s provision and vitality. The association of chloros with life - whether in the abundant green grass where the people sit in Mark, or the symbolic imagery in Revelation - speaks to the concept of spiritual sustenance and divine preservation. It symbolizes a placement on solid ground where life is just beginning to bloom. This connection enhances our understanding of Genesis 1-3, where the serpent manipulates the transient nature of the grass (fleeting desires) to lead Eve, and through her, humanity, into sin. As Eve yielded to temptation, her choice mirrored the transient, unanchored desires of chortos, which led to the loss of eternal life and the introduction of toil and death. Thus, the New Testament offers a lens to deepen the interpretation of ʿēśeb and ḥāṣîr in the Hebrew Bible, illustrating the contrast between

life-giving sustenance and fleeting mortality. Mark 6:39, Revelation 8:7, and Revelation 9:4 provide theological depth to the distinction, reminding us of the choice between eternal life and fleeting desires, and urging us to trust in God’s provision as we walk the path of the Tree of Life. T he serpent could be said to have exploited the transient nature of the grass (symbolizing fleeting desires) to tempt Eve, who then led man toward the same path and away from the nourishing herb yielding seed. The serpent's association with environments symbolizing transience and deception is further illustrated in other biblical passages as well. In Numbers 21:6 - the Israelites encounter "fiery serpents" in the wilderness, leading to death for many. This event underscores the serpent's connection to desolate and perilous environments, reinforcing its symbolic role as an agent of trial and judgment. Then again in Isaiah 14:29 - a "fiery flying serpent" is mentioned as an instrument of judgment, further associating serpents with destructive forces arising from deceptive or prideful origins. The serpent's presence in the narrative, operating within the symbolic realm of the grass (ḥāṣîr), emphasizes the choices faced by humanity: to pursue fleeting desires leading to death or to embrace provision leading to eternal life. This layered symbolism invites deeper reflection on the paths we choose and the influences that guide those choices.

The Rise and Fall of the Ancient Dragon The Word is wonderfully prophetic in its structure - as it reveals man's original position over the serpent, his fall, and his ultimate restoration of authority in Yeshua Messiah. Let us remember that before he fell, the serpent was not crawling on his belly - he was in an exalted place. In Genesis 1:20-21, on the fourth day, Elohim creates the "great sea creatures" (‫ ַּת ִּנינִם‬- tanninim), often translated as sea serpents, dragons, or whales. The word ‘great’ can also mean pride, which is worth consideration beyond this book. This was a ‘prideful’ dragon of the sea. “And Elohim created great sea creatures (‫ ַּת ִּנינִם‬- tanninim) and every living creature that moves, with which the waters swarmed, according

to their kinds, and every winged bird according to its kind.” (Genesis 1:21) These creatures are associated with both the sea and the sky as a pattern seen throughout ancient texts and biblical imagery. Tanninim (the great sea creatures) were placed in an exalted realm above the waters and they were allowed to fly in the heavens, meaning they operated in both the waters of the seas below and the waters of the heavens above. This matches descriptions of fallen angelic beings, including Satan, who is called “the prince of the power of the air” (Ephesians 2:2) and also often associated with a sea dragon. The ancient Israelites understood tanninim as dragon-like creatures, which is why Isaiah later refers to Leviathan as a fleeing serpent in the sea (Isaiah 27:1). This is an earlier picture of Satan in the first scroll - above, in an exalted place, before his fall. It’s amazing to think he was there in Genesis 1 as well waiting to be discovered. It’s not surprising, because his tactic is always to copy and obfuscate what Yeshua is doing, and we know Yeshua was buried and raised up on the third day. We should expect some sort of false narrative to arise where the serpent pulls something similar. The Sword of the Spirit which is the Word of Elohim swiftly and authoritatively always deals with the ancient serpent through a downward cast. Satan does not successfully confront and conquer Yeshua in their altercation in the desert. Victory is already accomplished by Yeshua Messiah swiftly and with the Word of Elohim, both from the beginning in the text of Genesis 1 and 2 and in His Life. The serpent is painted as subtle, cunning, and wily. This implies he is able to cause people to misunderstand specific words, ideas, or passages. He has an offering to the woman in a nuanced enticement she found herself quite literally linguistically wrapped up in. “Now the serpent was more cunning than any beast of the field that the YHWH Elohim had made.” (Genesis 3:1) This mirrors the fall of the angels in Jude 1:6, who “did not keep their own domain, but abandoned their proper dwelling.” The serpent was not originally a "beast of the field" - he was something higher. His original place must have been in the heavens as scripture reveals, so his entrance into the garden sets

the stage for prophetic fulfillment - he implies that he is reaching down to offer something that would align with the mission to steal, kill, and destroy. This is Satan’s pattern as he appears as something higher (an angel of light - 2 Corinthians 11:14), but he is truly a deceiver who is already falling and wants to take what he can with him into that pit. The serpent's deceptive downward offer is a setup for Satan being cast down, and eventually into the lake of fire where his story arc is brought to an end. This is a repeating prophecy in scripture, and Revelation 12:9 expands on the original scrolls.

Revelation 12:9

“And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world.”

Once the serpent has deceived man and Eve, he is cast down to eat the dust of the ground. His desire was to consume and destroy the man, so as the man would turn to dust, he would eat the dust.

Genesis 3:14

“Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life.”

This is not just a physical curse - it is a prophetic judgment. The serpent, once above, is now crawling below all creatures. Dust represents death and decay (Genesis 3:19), meaning the serpent is bound to a state of judgment below the feet of man and will seek to eat the dust of man’s death. The same dust Yeshua bled into, and was buried in, as he took on our death. The judgement was complete before it was pronounced in prophetic arc. The first man was originally above the serpent, but he lost his authority when he fell, and then as Messiah, the second Man, Yeshua reverses the fall through His resurrection on the Third Day and subsequent prophetic raising up of man that we see happening in scripture. He moves from being simply a 6th day creation below the animals, to a third day creation, made to rule in authority and preeminence with the risen Savior on His 7th day return.

Ephesians 1:21–22

“[Messiah is] far above all rule and authority and power and dominion... and He put all things under His feet.”

1 Corinthians 15:45

“The first man became a living being; the Last Man became a life-giving spirit.”

Luke 10:19

“Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy.”

This means that through Messiah, man's position over the serpent is restored. We have victory through Faith in Him and his resurrection. Through Messiah’s resurrection, humanity is raised back up to its rightful place above the serpent.

Revelation 12:7–9

“Now war arose in heaven, Michael and his angels fighting against the dragon… But he was defeated, and there was no longer any place for them in heaven. And the great dragon was thrown down.”

Finally by Genesis 3:14 the serpent is clearly cast down to the ground, bound to eat dust, in literal complete form. This creates certainty that the work of Yeshua was already complete from before the foundation of time. Faith saves because it believes in what is, not what might be. We see here, whether literal in the moment and prophetic in conclusion, or prophetic in the moment and literal in the future - the serpent is thrown down in scripture. Naturally, since all of this tends to the idea that Genesis begins as a prophetic arc, it follows that Messiah’s return will be on or just before the 7th day of the creation, because on that day he will rest from creation. In Revelation 20:10 the serpent’s final destruction occurs when he is cast into the lake of fire. This is not just prophecy - it is happening linearly in the script of the Bible as well as these concepts from genesis spin out to their visualized resolution in Revelation. We know that the grass of Genesis 1 eventually gets thrown in the fire, and we see in scripture the serpent is already hiding in that

grass eating dust under our feet. All Glory to Victory to Messiah! Praise YHWH!

The Third Day: Pattern, Prophecy, and the Power of Resurrection The resurrection of Yeshua on the third day is not merely a historical claim - it is the prophetic pattern upon which the entire architecture of scripture is built. It is not a theological appendage but the spine of the story, stretching from the soil of Genesis to the light of Revelation. Those who would argue against the third day resurrection are not simply contesting one moment in history; they are undermining the very rhythm of divine order, fruitfulness, and restoration that begins on the third day of creation itself.

Life Begins on the Third Day - Genesis 1:11–13 The very first time the earth responds to the voice of God with generative power is on the third day."And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind... and it was so... and the evening and the morning were the third day" (Genesis 1:11–13, KJV). This is more than a record of plant life. This is the first resurrection. Out of dry ground - formless, lifeless, and inert - God calls forth fruit. This is the prophetic prototype of what will later happen to the last Adam. The same earth that received His blood will yield His body, reborn in glory. This is not coincidence. It is divine symmetry. Yeshua rises on the third day because the pattern of fruitfulness was ordained on the third day. The resurrection is creation’s own rhythm - echoed in Eden.

The Binding of Isaac - Genesis 22:4 In the binding of Isaac, the third day appears again, not as a detail of distance, but as a window into the heart of the Father."Then on the third day Abraham lifted up his eyes, and saw the place afar off" (Genesis 22:4). For three days, Abraham walked with his son, already resolved to offer him up. Hebrews 11:19 confirms this, declaring that Abraham "considered

that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back." Thus Isaac, the beloved son, was as good as dead in Abraham’s heart, and yet he was received back to life. This, too, is a third-day resurrection. The mount of sacrifice becomes the place of life. The shadow of Messiah flickers here. The Father walks with the Son toward the altar, but on the third day, the blade is stayed, and life triumphs.

Jonah and the Sign of the Grave - Jonah 1:17; Matthew 12:40 The prophet Jonah, swallowed by the great fish, spends three days and three nights in the belly of the deep."Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights" (Jonah 1:17). Yeshua Himself anchors His resurrection to this event. In Matthew 12:40 He declares, "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." Jonah’s descent into the waters prefigures death and burial, and his release on the third day is resurrection. Without Jonah’s return, Nineveh does not hear the Word. Likewise, without the resurrection of Messiah, the nations remain in ignorance. The belly of Sheol is not the end - it is the threshold. And on the third day, the gates are broken.

Hosea and the Prophetic Timeline - Hosea 6:1–2 No passage speaks more clearly to the third day as a timeline of national and spiritual resurrection than Hosea 6:1–2. “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.” Here, the pattern of wounding and healing, death and resurrection, is not limited to one man - it is spoken over a people. Israel, torn and scattered, is promised restoration on the third day. This not only affirms the resurrection of Messiah but forecasts the restoration of His body, the ekklesia, and ultimately all of Israel. This third day is not metaphor alone - it is a prophetic

map. The same God who raised the Seed on the third day will raise the garden from exile.

The Third Day is the Pattern, Not Just the Proof The resurrection on the third day is not merely the proof that Messiah was who He said He was - it is the very pattern by which God orders restoration. The third day is not an apologetic accessory; it is the prophetic pulse of scripture. Without the third day, the story does not rise. Without the third day, the Tree of Life remains veiled behind a flaming sword. Without the third day, the Bridegroom lies in the tomb, and the bride remains barren. Creation begins to bear fruit on the third day. The beloved son is offered and received on the third day. The prophet emerges from the deep on the third day. The people are revived and raised on the third day. And the Messiah, the seed of the woman, fulfills every shadow by conquering death on the third day. To deny the third day is to deny not one doctrine, but the rhythm of the Kingdom itself. It is to strike at the pulse of the Word made flesh. But for those who see it - those with eyes to trace the pattern - there is no room for doubt. The third day is not a detail. It is destiny.

Plants and Prophecy – The Third Day On the third day of creation, God did something entirely new: the earth, previously formless and void, was gathered into dry land and commanded to bring forth life. “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind” (Genesis 1:11). This was the first resurrection - the moment when the land, lifted from the deep, was made fruitful by the voice of God. But there is a mystery hidden in Genesis 2: the very plants God commanded on Day Three had not yet appeared, because “there was not a man to till the ground” (Genesis 2:5). Immediately after, we read, “Then the YHWH God formed the man of dust from the ground and breathed into his nostrils the breath of life” (Genesis 2:7). In Hebrew logic, this is not a contradiction of chapter one - it is a clarification: man was formed before the seed broke open, before the fruit-bearing herbs of the field came forth. He is not the product of Eden. He is the soil into which the

image is placed, the priest of the garden, and the living ground prepared to host the Seed who was to come. This only appears contradictory when we approach Genesis like Western scientists with a stopwatch. But the Hebrew text is not bound to our chronology. It is telling a sacred story in blocks of meaning, not slices of time. Day Two gives us a prime example: the expanse is formed to divide the waters above and below. Yet in Genesis 2, that boundary remains dynamic: “A mist went up from the earth and watered the whole face of the ground” (Gen. 2:6). The heavens and the earth are still in dialogue - because man has not yet been formed to govern them. Genesis is not describing a static sequence but a temple being established that will be torn down and built again as a sanctuary in motion. Man is created on the third day, but he moves through the pattern of days like a priest through the tabernacle - passing through boundaries, naming creation, and awaiting his helper. He is the vessel, not the conclusion. Adam is carried forward prophetically from the fruit-bearing Third Day, through the order-restoring Fourth establishing the heavens which are his inheritance through faith. He then is moved through the creature-filled waters and skies of the Fifth, and into the crowning structure of Day Six, where he names the beasts and receives the woman. Eve, drawn from his side, is the later act of this prophetic journey - not its starting point. Her creation does not timestamp Adam’s beginning or exist in equal structure beside it - rather it reveals the maturity of his mission as a man and his need to help his woman become established in the Word he had walked with for so long. Why is this important? Because it restores the image of Adam not as a byproduct of the sixth day, but as the living ground of the third, shaped by God before the garden sprouted, formed to host the very breath of Heaven. But make no mistake: Adam is not the Seed. Messiah is. Adam is the prepared place, the sacred soil. And just as the land was gathered and called to bear fruit on the third day, so too was a tomb opened on the third day, and the true Seed - the last Adam - rose. Yeshua did not simply fulfill prophecy. He fulfilled pattern. The Seed was sown into the earth, and the garden of God was born again.

And here is the great mystery in that if Messiah rose on the third day, then our faith in Him is our return to that same day. When we believe, we are united to His resurrection. We are raised with Him (Ephesians 2:6), not as a future hope only, but as present-participants in the fulfillment of Eden’s design. We become - by faith - the fruit that springs up because the Seed has already risen. And when He returns on the seventh day, we will see in our very bodies what was already planted in our spirits: one resurrection, fulfilled in two stages - planted by faith, raised in glory. This reframes the fall entirely. We were never meant to stumble forward from Day Six into toil and exile. We were meant to remain rooted in Days One through Three, where light was spoken, boundaries were blessed, and fruitfulness was born…and subsequently to Rule over days 4-6 where order is established further. So Genesis 3 is not a foregone prophetic conclusion. It is the break in the rhythm. The fall is not inevitable - it is a forgetting of who we were in the garden, and what we were formed to carry. To read Adam as a sixth-day creature is to begin with the beasts and work backward. But to place him rightly - formed from dust, animated by breath, planted before the sprouting, and crowned by the return of the Seed - is to see clearly that the resurrection did not interrupt the story. It was the story all along.