Thursday, November 1, 2012



November 25, 2015


In our present world, there is no such fruit as the fruit from the forbidden tree of knowledge of good and evil.  And, in the past world of the story, there is no talk of an apple, the forbidden fruit chuckled at in so many jokes and cartoons.  Other than the uneaten fruit from the tree of life, the only fruit implied in the story is the fig from the fig tree, whose fruit and leaves are not forbidden.  So, the forbidden fruit from the tree of knowledge of good and evil is an unknown fruit, from an unknown tree. But, what kind of fruit and what kind of tree? What secret fruit and tree cause so much trouble?  And, if the fruit is real fruit, and its tree a real tree, then why aren't they simply identified in the story, instead of being given such a most strange and mysterious name by our prehistoric ancestors? You will know the answers to these three questions in 60 seconds.



They eat the fruit, but what do they eat?
We lift the veil for a wary peek.
Through a forest of mystery hiding it all,
We see a body, naked and weak.

This body is the garden in whose center grow
The two famous trees, but never a weevil.
Here is the tree of life and the one
Of knowledge of good and knowledge of evil.

Because the two trees are right next to each other
Care must be taken to avoid the one bad.
For the fruit of both trees is pleasure,
So the pleasure is there to be had.

To be fruitful and multiply eat from the first.
But eat from the second and no one conceives.
So here we go now:  one, two, three--
Pleasure, shame, fig tree leaves.

What does the poem say to us?  It says this:  explanations of very strange mysteries, buried in the story for thousands of years, have been exhumed by using verse, rather than prose, to more easily reveal these explanations.  The quality of the verse is both irrelevant and unimportant.



Is this exegesis of the second and third chapters of Genesis merely another neologism?  No, it is not.  If this exegesis is only the latest neologism, but not the revelation of the original story, then not only did the individual(s) who first heard the story, have absolutely no idea what the story meant, but neither did the storyteller(s).  It is difficult to believe this happened.  ("Sometimes I just say things--I don't know what they mean.")  If it did happen, then we have to try to imagine the original storyteller(s) telling the story while having no understanding of what they were saying, unless these original storytellers, for some reason, deliberately disguised and beautified the story, to hide its true meaning.  This would certainly have required complex ability, to intentionally mystify at the very dawn of human consciousness.  It would also have required the original listeners to not ask the original storytellers any questions about this new story--a story that made no sense.  So, the mystification probably happened later.  And, of course, when it did, everyone would have known what the story meant. For a while.



The evidence in the story arouses suspicion of what really happens in the story, from the placement of both trees in the center of the Garden, the strange and mysterious names of the two trees, the sexual overtones in the obscure narrative, the talking snake of temptation, and the fig-leaf aprons of shame--five symbols that SHOUT!

Still curious?  Then read "Judge This Book By Its Cover" to solve the world's greatest mystery, using reverse engineering and Occam's Razor as models for the solution.  The cost?  $2.99.



"Judge This Book By Its Cover" presents the only true exegesis of the second and third chapters of Genesis--an exegesis not from opinion or cherry picking, but the entire evidence in the account.  No one has ever successfully attacked this exegesis, or offered a sensible alternate exegesis. What is your challenge?  Produce a better exegesis. It has never been done.



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