Be Fruitful and Increase-PRH RBH: (Genesis 1:22)
Flesh-BSR: (Genesis 2:24)
Naked-ARM: (Genesis 2:25)
Give Birth To-YLD: (Genesis 3:16)
Genital Sexual Intercourse-YDA: (Genesis 4:1)
Pathogenesis to Abuse, Decline of Intimacy with God-HLL: (Genesis 4:26)
Be Fruitful and Increase-PRH RBH: (Genesis 1:22)
The big picture of sexual health takes shape in Genesis 1-2. Only positive sexuality appears within these two chapters. All vocabulary and images paint a healthy benevolent view of human sexuality. The education of little children begins with the sexual health-positive words, “be fruitful and increase” appearing seven times in the book of Genesis (Genesis 1:22, 28; 8:17; 9:1,7; 17:20; 35:11). Seven often occurs as a perfect or complete number in ancient literature, meant to reflect spiritual wholeness. The phrase ‘be fruitful and increase’ first connects to sexually reproducing animals, then Adam and Eve’s family, Noah, and finally the family of Abraham to Joseph. No negative images connect to the ‘be fruitful and increase’ sexual health statements throughout the Bible. This sexual health-positive preamble begins every intimate relationship, called covenant, God made with humankind. All covenants in the Book of Genesis begin with this benevolent mandate, ‘be fruitful and increase.’
Within Genesis 1-5 the “be fruitful and increase” phrase appears twice. Genesis 1:22 reveals the first declaration of God in the Bible blessing reproduction of the animal kingdom. The second blessing of God directs at humankind: “Be fruitful and increase in number; fill the earth and subdue it” (Genesis 1:28). The first blessing of God to humankind mandates sexual health. Again, no unhealthy sexuality images appear in Genesis 1-2.
The Hebrew word, be fruitful, PRH, פָּרָה, pronounced pa-RAH, occurs 29 times in 28 verses in the Hebrew Old Testament (Strong, H6509). PRH means bearing fruit or offspring. RBH, ,רבה pronounced ra-BAH, meaning increase, appears 235 times in 215 verses in the Hebrew Old Testament (Strong, H7235). In the Old Testament, the sexual health-positive terms ‘be fruitful and increase’ always mean producing offspring through sexual reproduction. No negative images connect to this phrase at any place in the Bible. Examples include: “God blessed them and said, ‘Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth,’” (Genesis 1:22) and “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground’” (Genesis 1:28).
The Prophets
Jeremiah and Ezekiel’s preaching spanned the catastrophic annihilation of Judah with exile to Babylon in the 6th to 7th centuries BCE. When these prophets preached of hope, their sermons touched the big picture of sexual health with the words ‘be fruitful and increase.’
New Testament
Thesexual health phrase appears once in the New Testament at Colossians 1:5-6. Paul the Apostle reflects with non-Jewish Christians, connecting the covenants of Genesis with the inclusion of non-Jewish peoples to Christianity.
Of this you have heard before in the word of the truth, the gospel, which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth. (Colossians 1:5-6)
Flesh-BSR: (Genesis 2:24)
The ‘one flesh’ sexual health image appears six times in the Bible. The single occurrence in the Book of Genesis can be found in 2:24. Five of the references connect directly to marriage with the intimacy of genital sexual intercourse. The 1 Corinthians passage connects to a warning about the unhealthy sexuality of the sacred sex trade. The Ephesians use of one flesh repeats Genesis 2:24 in a marriage context. “That is why a man leaves his father and mother and is united to his wife, and they become one flesh” (Genesis 2:24).
Naked-ARM: (Genesis 2:25)
The term naked, ARM, עָרַם, pronounced aw-RAM, occurs eight times in the Hebrew Bible and can mean: without clothing, lightly clothed, sexuality in some form, or appearing in judgement pronouncements indicating vulnerability (Strong, H6191). ARM forms the basis of a significant sexual health term in the Noah snapshot: “Ham, the father of Canaan, saw his father naked (ARM)and told his two brothers outside”. (Genesis 9:22)
What follows this passage appears to be a curse because Ham voyeuristically saw his father’s nude body, passed out in a drunken stupor. Jewish literary tradition uses words carefully. Jewish writers seemed more comfortable speaking of bodily functions metaphorically in terms of, ‘covering the feet or watering the feet’ instead of eliminating feces or urine. Incest is a tender topic not spoken of lightly, and so it was with the Biblical writers. In Leviticus 18 laws prohibiting incest appear. Each time the word for intercourse between family members occurs a Hebrew euphemism replaces the term to soften the conversation, perhaps out of compassion for little children. The phrase used for incest is to “uncover the nakedness of.” Leviticus 18:6 reads in the Hebrew,“Oh man, oh man, do not come near to any of your blood relatives to uncover the nakedness, I am the Lord.” Nakedness, עֶרְוָה, ar-WAH, has a slightly different form than ARM with a unique reference number in Strong, but one can see the similar root (Strong H6172). The sexual health mandates which follow Leviticus 18:6 address uncovering the nakedness of or genital sexual intercourse with one’s mother, stepmother, sister, granddaughter, half-sister, aunt, uncle’s wife, daughter-in-law, and sister-in-law. Ham’s sexual assault of his biological mother seems the most simple explanation for cursing the incestuous offspring, Canaan. The geographical region belonging to Canaan along with its inhabitants has been a source of conflict for the family of Israel throughout the Old Testament. The negative undertone for the Land of Canaan may connect to uncovering the nakedness or the incestuous assault of Ham against his mother.
Adam and Eve in the Genesis creation snapshot appear naked and unashamed. The images may suggest a sexual meaning, as the naked term follows the intimacy statement of becoming one flesh. This is perhaps a euphemism for teaching children about human sexuality. The use of sexual health terms like ‘naked’ may be more helpful for caregivers teaching prepubescent children about sexuality, as opposed to using language for which the children have neither sexual wiring nor experience.
The Prophets
The Isaiah 47:3 citation uses “naked” in a judgment narrative, as does Ezekiel and Nahum with the sacred sex trade context. The Habbakuk passage seems ambiguous in terms of what manner the nakedness appears. No New Testament uses of the word naked, gumnos, directly connect to the sexual health vocabulary of Genesis.
Give Birth To-YLD: (Genesis 3:16)
Strong H3205 matches the Biblical Hebrew YLD, יָלַד, pronounced yaw-LAWD, appearing 500 times in 403 verses in the Hebrew Bible. The range of meaning touches giving birth to, to be born, bring forth, bear, travail, midwife, child, deliver, birth, and brought up. Rather than list a cumbersome number of passages, the reader will find a sample of each kind of Old Testament use in Appendix D.
Genital Sexual Intercourse-YDA: (Genesis 4:1)
The premier Biblical sexual health word for genital sexual intercourse is a term built on intimacy formed within the PFC. YDA, יָדַע, pronounced yah-DAH, ‘to know’ or ‘be intimate with’ can have a wide range of meaning literally, euphemistically, and inferentially. YDA occurs 947 times in the Hebrew Old Testament (Strong, H3045). YDA canmean to know by observation, by compassion, and causatively as in instructing, designating or punishing. YDA nuances include acknowledging, acquainting, advising, answering, and appointing. A range of intimacy meanings exist: aware, unaware, comprehension, considering, shrewdness, declaring, diligence, discerning, discovering, familiar friend or relation, feeling, and learning. YDA appears as the first and foremost intimacy term for genital intercourse within the sexual health-positive big picture of Genesis 1-5. YDA as genital sexual intercourse is only healthy and positive in the first four chapters of Genesis (Strong, H3045).
YDA appears three times in Genesis 1-5 for the intimacy of genital sexual intercourse. Three often appears as Biblical literary device meaning completeness or wholeness.
Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, “With the help of the LORD I have brought forth a man.” (Genesis 4:1)
Cain made love to his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch. (Genesis 4:17)
Adam made love to his wife again, and she gave birth to a son and named him Seth, saying, “God has granted me another child in place of Abel, since Cain killed him.” (Genesis 4:25)
Seven times the sexual health use of YDA appears in the Book of Genesis. Seven often symbolizes completion (Genesis 4:1,17, 25; 19:5, 8, 24:16, 38:26). The range of usage includes: sexual intimacy between Adam with Eve, 4:1, 25, and Cain having intercourse with his wife in 4:17. YDA then sharply contrasts the sexual health meaning of chapters 1-4 with coercive sexual abuse in Genesis 19. In the Sodom unhealthy sexuality snapshot of Genesis 19:3, the word YDAoccurs within the threat of violent gang rape. The narrator of the Judah and Tamar seduction narrative of Genesis 38:16 explains that Judah ceased YDA, sexual intercourse with his daughter in law, Tamar. She posed as a sacred sex trade worker to coerce a conception by seducing her father-in-law. Perhaps the author contrasts the sexual health meaning of YDA with the violent snapshots of Sodom and coercion of Tamar with Judah? This may be the literary device called paradox. The word YDA, for genital sexual intercourse appears seven times in the book of Genesis.
- Sexual health: five times; Genesis 4:1,17, 25; 19:8, 24:16
- Sexual abuse: two times; Genesis 19:5 and 38:26
The Prophets
The Book of Judges records another pathogenesis or decline of consciousness for the people of Israel. YDA occurs five times in Judges. Three of the citations refer to virginity as in a woman who had not ‘known’ a man, meaning genital sexual intercourse. The Judges 19:22 passage mirrors the Genesis 19 account of the violent threat of gang rape. As Lot offered his daughters to a heterosexual mob in Genesis 19, the Judges 19 snapshot states, So the man took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go (Judges 19:25). The term for rape is YDA, mirroring the paradoxical use of the word in Genesis 19. This may be a teaching method to illustrate the irony of healthy sexuality compared to the trauma of erotic violence.
The books of Samuel and Kings use the sexual health term YDA twice. Samuel uses YDA for the intercourse with pregnancy of Hannah who gave birth to Samuel. The Kings citation reflects on King David’s failing health in latter years. The passage asserts King David did not have genital sexual intercourse (YDA) with a young woman who attended to David’s physical need for warmth.
Isaiah, Jeremiah, Ezekiel, with the Minor Prophets do not use the term YDA for genital sexual intercourse. The Book of Hosea references unhealthy sexuality terms to describe the infidelity of the people of Israel toward God. Hosea marries a woman with a sexual history of the sacred sex trade. She abandons her husband Hosea for sex trade customers. In a beautiful scene reflecting the intimacy of reconciliation, Hosea purchases his wife back from her pimp, and reconciles with her. The reader may note the term YDA appears in parallel contrasting betrothal, prostitution, and a heart inclined toward the sacred sex trade. Jonah through Malachi have no references to YDA as sexual intercourse.
The Writings do not use YDA for genital sexual intercourse. It appears YDA as sexual intimacy disappears from usage in the Bible beginning approximately 1000 BCE. This may be due to Greek influence. Scholars posit Goliath in the David snapshot may have been Greek (1 Samuel 17:23). DNA evidence from Palestinian archeological sites of the 10th century BCE may connect Goliath to Greek ancestry as well (Borschel-Dan, 2019). With the intrusion of Greek philosophy not only does YDA as sexual intimacy disappear from usage, but the term for evil, RA, evolves as an ethical term rather than a loss of intimacy word approximately 1000 BCE.
The New Testament
The New Testament Greek word, ginosko, γινώσκω, pronounced gi-NOE-skow parallels the use of the Hebrew word YDA. Strong’s Concordance defines ginosko in similar ways as YDA. Specifically, Strong affirms that ginosko is a Jewish idiom for sexual intercourse (Strong, G1097). Ginosko appears 222 times in 205 verses in the Greek New Testament. The term occurs twice signifying genital sexual intercourse. The Matthew citation reflects the Genesis big picture usage for genital sexual intercourse and the Luke passage identifies Mary as a virgin with the Hebrew phrase, “I have not known a man” (Matthew 1:25; Luke 1:34).
Pathogenesis to Abuse, Decline of Intimacy with God-HLL: (Genesis 4:26)
The discovery of HLL signaling pathogenesis or decline from intimacy with God, has been a pleasant one. This word assists in understanding numerous key texts. Strong Number H2490 matches the Hebrew HLL, חָלַל, pronounced cha-LAL, occurring 143 times in 132 verses in the Hebrew Bible. HLL meaning pathogenesis appears eight times in Genesis. The reader may note that eight is the number of the survivors of the Noah and flood snapshot (1 Peter 3:20). Two citations in Jeremiah and Esther highlight the fascinating use of HLL as signal for decline or pathogenesis:
See, I am beginning to bring disaster (HLL) on the city that bears my Name, and will you indeed go unpunished? You will not go unpunished, for I am calling down a sword on all who live on the earth, declares the LORD Almighty. (Jeremiah 25:29)
HLL in this Jeremiah passage signals the pathogenesis of Jerusalem with exile to Babylon. The Esther passage states, His advisers and his wife Zeresh said to him, “Since Mordecai, before whom your downfall has started (HLL), is of Jewish origin, you cannot stand against him—you will surely come to ruin!” (Esther 6:13)
This snapshot examines the threat of genocide for Israelis in Babylon. The word HLL translates as ‘has started.’ The immediate context forms around the decline and ruin of Israeli exile to Babylon.
HLL often signals decline of consciousness or movement from intimacy to unhealthy sexuality. HLL has no Greek or English equivalent. In Genesis, HLL translates as begin, proceed, become, and defile. Each use of HLL cues the reader that pathogenesis or catastrophic events follow. In Genesis 4:26, HLL translates as “began,” perhaps signifying the decline of conscious awareness to sexual abuse in Genesis 6. The pathogenesis section of Genesis begins in Genesis 6 with the term HLL and describes global judgment for sexual nihilism. After the flood snapshot, Noah plants a vineyard beginning with HLL, then the ark maker becomes intoxicated to the point of unconsciousness. During alcoholic black out, Noah’s son Ham sexually assaults his mother (Genesis 9:20).
The next use of HLL connects to the warrior, Cush. The biological father of Nimrod becomes a mighty warrior, or in this context HLL may indicate infamous bloodthirsty-combatant (Genesis 10:8). The Tower of Babel in Genesis 11 transitions to another pathogenesis as humankind again forces equality with God. This decline of conscious awareness begins with HLL (Genesis 11:6). The Egypt famine snapshot starts with the term HLL (Genesis 41:54). Joseph orders the search for stolen valuables among his brothers’ caravan. Probing for missing contraband begins with the word HLL. The final use of HLL in Genesis connects to Reuben’s rape of his father’s concubine (Genesis 49:4). All uses of HLL in Genesis connect catastrophe, violence, decline of consciousness, or unhealthy sexuality.
Seth also had a son, and he named him Enosh. At that time people began to call on the name of the LORD. (Genesis 4:26)
When human beings began to increase in number on the earth and daughters were born to them…. (Genesis 6:1)
Noah, a man of the soil, proceeded to plant a vineyard. (Genesis 9:20)
Cush was the father of Nimrod, who became a mighty warrior on the earth. (Genesis 10:8)
The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.” (Genesis 11:6)
…and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. (Genesis 41:54)
Then the steward proceeded to search, beginning with the oldest and ending with the youngest. And the cup was found in Benjamin’s sack. (Genesis 44:12)
Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it.(Genesis 49:4)
Exodus and Leviticus use HLL in terms of defiling: an altar of worship, the Sabbath, twice for sacrificing children to Molek, eating a peace offering past its due date, by swearing falsely, by coercing a daughter into the sacred sex trade, the sanctity of the priesthood, and finally by profaning the name of God.
Numbers and Deuteronomy use HLL twelve times. HLL as pathogenesis signals the beginning of plague, defiling of offerings, unhealthy sexuality, breaking a vow, the inception of and carrying out of war, harvesting of grain, the anticipation of dying in battle, and threat of curse for loss of intimacy with God.
The Prophets
HLL appears eight times in Judges, recording one of the painful pathogenesis events in the Bible. Often Biblical writers place the climax of a book at the center of their work. In Chapter 10:18 of twenty chapters, the appearance of HLL begins the decline to rape, murder, dismemberment, and kidnapping. Judges 13:5 uses HLL with a transition to the Samson snapshot. HLL occurs four times, referencing the deliverance of Israel from the Palestinians, the movement of the Spirit on Samson, the loss of Samson’s strength by the shaving of his head, then the return of his strength. The final four citations of HLL connect to civil war with ensuing genocide of family members.
Samuel and Kings use HLL for the decline of Samuel’s eyesight, the threat against Eli’s family, King Saul’s unethical building of an altar, and the slaughter of Ahimalech, the priest, along with his clerical colleagues. The final use of HLLappears in transition of power from King David to his son Solomon. HLL signals fear of Solomon’s political opponents with the threat of execution in the transition. In 2 Kings, HLL precedes the decrease of Israel’s military power and assault from external threats.
The Writings
Ezra and Nehemiah use HLL as the exiles begin to rebuild the walls of Jerusalem. HLL may point to the trauma of the rebuilding effort. Nehemiah cements the meaning of HLL by connecting the wrath of God to Israel’s desecration of the Sabbath (Nehemiah 13:18).
Chronicles uses HLL for the beginning of Solomon’s temple building project, and the setting of ambushes against threatening armies of Ammon, Moab, and Mount Seir. 2 Chronicles 34 begins the reformation of Josiah. HLL appears as the reformer begins to purge Israel of idolatry with its unhealthy sexuality.
Genesis 1-5
.Reading time 42 minutes.
Part 1
The Genesis Big Picture of Sexual Health: Chapters 1-5
Sexual health-positive education for children begins with Genesis 1-11. The graceful precision found in this ‘meta narrative’ or big picture connects throughout both the Old and New Testaments. Sexuality with reproductive science reflect the image of God at creation. The organization, intricacy and beauty of sexual health mirror the Author who declares the artwork, most excellent (Genesis 1:31).
Be Fruitful and Increase
The big picture of sexual health takes shape in Genesis 1-2. Unhealthy sexuality does not exist within these chapters. All vocabulary and images paint a positive view of human sexuality. The teaching learning of little children begins with divine mandate for the earth to “bring forth” (Genesis 1:11). Then, the command directs at all of creation with “be fruitful and increase” appearing seven times in the book of Genesis (Genesis 1:22, 28; 8:17; 9:1,7; 17:20; 35:11). Seven often appears as a perfect or complete number in ancient culture reflecting spiritual wholeness. One can see the explanation of the Hebrew use of numbers and specifically ‘seven’ in the Biblical literary device section of Part 3. The sexual health phrase ‘be fruitful and increase’ affirms sexually reproducing animals, the families of Adam and Eve, Noah, and finally the family of Abraham to Joseph. No negative images connect to the ‘be fruitful and increase’ sexual health statements throughout the entire Bible. Every intimate relationship God formed with humans in Genesis begins with this sexual health preamble. The reader may see connection between spirituality and human sexuality. The blending of spiritual intimacy with physical sexuality forms an ongoing purposeful thread through this work.
Within Genesis 1-5 the ‘be fruitful and increase’ sexual health-positive phrase appears twice. Genesis 1:22 reveals the first pronouncement of God in the Bible blessing the sexuality of the animal kingdom. The second blessing directs at humans “Be fruitful and increase in number; fill the earth and subdue it.” (Genesis 1:28) The first blessing for humankind emerges as a sexual health-positive mandate. No unhealthy images appear in Genesis 1-5 except for the sexual shame humankind experienced in loss of intimacy with God. The hiding of genitalia and distancing from God (Genesis 3) may foreshadow the loss of intimacy with decline to sexual abuse of Genesis 6-9.
Genesis 2 moves from general sexual health-positive images in chapter 1 to specifics of sexual intimacy. Before genital sexual intercourse occurs, the big picture paints broad brush strokes of God connecting with humankind. The Creator sees, talks, and walks with the first family. The attachment of God with creation mirrors spirituality, beauty, pleasure, compassion, balance, sexual health, and reconciliation. Spiritual intimacy with physical sexuality is unique among all ancient literature.
Seven Types of Intimacy with God and Sexual Health
Intimacy connects spiritually. While Creator transforms matter, Spirit hovers over chaos darkness as a mother bird tenderly nurtures her young (BLB, Genesis 1:2; Strong, H7363). The Creator ‘sees’ and declares the creation ‘good’ seven times in Genesis 1-2. This use of the number seven may mean completion or wholeness. Spiritual wholeness sets the foundation for sexual health as one piece of intimacy with God and humans. Creator sees humankind and the creation experiences God. Sexual intimacy and spiritual intimacy reflect the Creator’s design.
Intimacy reflects beauty. This world can stun senses with chromatic panoramas, balanced eco systems, and the delicacy of reproductive science. The Psalmist states in 139:14 that, humankind and the beautiful orb they dwell upon are “fearfully and wonderfully made, your works are wonderful, I know that full well.”(Psalms 139:14) The connection of the Maker to the creation reflects graceful allure.
Intimacy balances relationship with rest. God blesses the six creative snap shots with repose from labor (Genesis 2:3). Scripture treats anxiety, with the Sabbath rest, or שבת, in Hebrew (Strong, H7673). From the sexual health big picture of Genesis, to the Ten Commandments with cessation from labor, through the life of Christ who ‘rests’ the weary, and finally to the New Heavens and Earth snap shots of Revelation, God intends humankind to regulate neurological balance by resting. One theory in this work proposes that intimacy regulates the anxiety of human sexuality, an essential feature of relationships. The reader can find detailed conversation in the Neuroscience and Clinical Sexology section on anxiety reaction for the sexual health of children.
The architecture of intimacy appears pleasurable. The word for “Eden”, עדן, means ‘pleasure’ (Strong, H5731; Genesis 2:8). The New Testament paints images of pleasure when God speaks to Christ at baptism. The perfect parent tenderly declares, “This is my beloved son, in whom I take pleasure” (Matthew 12:18; 17:5; Mark 1:11; 2 Peter 1:17). Eden mirrors the omni- benevolent image of God and is only good. The intent seems to be the pleasure of connection to both cosmos and one another. Theologians have not always disdained pleasure. The Westminster Shorter Catechism begins with the question, “What is the chief end of man? Man’s chief end is to glorify God and to enjoy him forever” (Bible Presbyterian Church Online, 2019).
Bessel van der Kolk during a PTSD certification stated that from a medical perspective, “no true neurological learning takes place without…pleasure” (B. van der Kolk, personal communication, January 2017). Can these snap shots mean that sexual intimacy is pleasurable fashioned in the image of God?
Intimacy between God and humankind reflects compassionate presence. The first evil emerges at Genesis 2:18, “It is not good (evil) for the man to be alone. I will make a suitable helper for him.” (Genesis 2:18) Merciful God terminates human isolation. The words ‘suitable helper’ may need definition for some readers. The word ‘suitable’ describes the helper as one who becomes the object of affection and nurture (Strong, H5048, Isaiah 49:16, Jeremiah 49:5). The word helper also appears throughout the Old Testament as a name for God (Strong, H5828). The “suitable helper” phrase may seem demeaning to the casual reader. The original intent perhaps brought humankind out of the first evil, isolation, into a compassionate intimacy of relationship. A more accurate translation may be, ‘I will make a creative nurturing partner for you.’ The word, EZER or helper, never minimizes women in the Bible (Strong, H5048). Intimacy nurtures affectionate-presence delivering humankind from isolation’s pain.
Intimacy reconciles with forgiveness. One boundary separated God and humankind. Creator desired contentment for the creation. The purpose for this boundary prevents the human pursuit of deity. Humankind yields under the urge to be like God and falls in Genesis 3. Shame drives the first family to isolate. In this shame state humans make vegan clothing for themselves covering their pain and hiding from the presence of God. Relationship changes. In Genesis 3:21 the Creator restores the fallen family with the intimacy of forgiveness. God sacrifices an animal exchanging a life for the trauma of sin. The reconciling Creator then tailors ‘royal robes’ to cover sexual shame (Strong, H3801). This word for attire appears as the same term for Joseph’s pricey princely garment of Genesis 37:3. Sexual shame hides and isolates. Intimacy with God restores relationship by covering shame. The immediate context following this passage references the first specific act of genital sexual intercourse in the Bible, Adammade love to his wife Eve, and she became pregnant and gave birth to Cain.She said, “With the help of the Lord I have brought forth a man.” Later she gave birth to his brother Abel (Genesis 4:1). Eve sees spiritual connection with God stating that the Lord helped her conceive and deliver a son. Perhaps this snap shot foreshadows the birth of Christ whose mother, Mary, was helped to conceive by the Holy Spirit? Sexual health connects spiritually.
The big picture of Genesis 1-5 reflects sexual health as one aspect of relationship with God. This intimacy emerges as spiritual, beautiful, pleasurable, compassionate, balanced, sexually healthy, and reconciling relationships. Children learn visually and the images of Genesis speak with pictures. The first sexual health snap shot of Genesis paints a kind canvas for children.
Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” So God created mankind in his own image, in the image of God he created them;
male and female he created them God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was soGod saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day. (Genesis 1:26-31)
Neither negative language nor unhealthy image connect to the design and function of human sexuality in chapters 1-2.
Sexual health education includes the reflection of essential being or image of God. Skilled teachers use repetition to educate children. The Genesis narrator emphasizes the essential being or image terms four times in two verses. So God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:27-28). Immediately following these declarations Genesis introduces the sexual health-positive phrase, “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it’” (Genesis 1:28). These positive images may wire young brains to perceive that human sexuality reflects the goodness of God. The first pictures of sexual health in Genesis feature neither sexual act nor genitalia, but rather the benevolent consciousness of God, the character of Creator for the created. A child may learn from these opening words that sexuality emerges in safe connection with compassionate Creator.
One Flesh, Naked Without Shame, Give Birth To
Genesis 2 again illustrates specifics of intimacy with God and humans.
Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man.The man said,“This is now bone of my bones and flesh of my flesh, she shall be called ‘woman,’ for she was taken out of man.” That is why a man leaves his father and mother and is united to his wife, and they become one flesh. Adam and his wife were both naked, and they felt no shame. (Genesis 2:22-25)
Children eventually ask caregivers, ‘Where do babies come from?’ These Genesis sexual health-positive images craft a teaching-learning process based on the essential being of God rather than sexual performance. Before caregivers unpack the explanation of reproductive acts Genesis paints a kind picture of human sexuality showing spiritual connection with God, beauty, pleasure, compassion, balance, and reconciliation. Human sexuality seems safe from coercion or violence within these images. Children may begin to build a belief system that sexual health is not only good, but safe.
Two images teaching children about sexual shame form an inclusio in Genesis 1-3. “That is why a man leaves his father and mother and is united to his wife, and they become one flesh. Adam and his wife were both naked, and they felt no shame.” (Genesis 2:25) In this piece sexual intercourse mirrors spiritual oneness between partners. Human sexuality and the naked body bare no shame. Piaget (1929) calls the development of a child’s brain, the schema. Bowlby (1969) identifies this neurological growth as the attachment system. According to Piaget (1929) between the ages of two to seven, a child’s value system shapes according to the nurture of caregivers. Bowlby (1969) takes this theory a step further demonstrating a child’s brain volume physically grows according to caregiver intimacy. It seems reasonable that a child’s sexuality can form both structure and function on the intimacy of spirituality, beauty, compassion, balance, and healthy relationships. On the other hand it seems that shame and fear can also shape the sexual system of the brain in specific ways. If shame and fear shape the schema or attachment system of the brain, then sexuality may trigger fear based responses. Genesis 1-5 may have potential to shape a child’s sexual health schema or attachment system with compassionate boundaries, reason, and social awareness.
Shaping the sexual schema of a child, or attachment system can involve subtle yet neurologically powerful messages. Reproductive science labels the bundle of axons connecting genitalia to the brain, the pudendal nerve. This neural pathway receives and sends electrochemical signals to external genitalia, perineum, and the tissue around the anus. The term ‘pudendal’ comes from a late 14th century Latin word, pudendum. This modern medical term means male and female external genitalia. The original literal Latin usage however is, ”the thing to be ashamed of ” (Etymonline, 2021). Pudendum also has a primitive Indo European meaning, “to punish or repulse,” with the Old English version of this word translating as scamlin or “shame limb” (Etymonline, 2021). These messages of shame, punishment, and repulsion may shape the schema and attachment system of children to respond to sexuality with fear or shame.
When caregivers communicate to children the compassion of benevolent Creator formed sexual health, this wiring instantly sprouts new connections in the prefrontal cortex (PFC). The PFC governs and regulates the entire system. When a child thinks about sexuality, the response based on this PFC wiring can be healthy, compassionate, and regulated. If shame shapes a child’s brain so sexuality is feared, punished for, or repulsed from, then neural connections form from the fear or shame center of the brain. This can mean that if a child believes male genitalia is scamlin, or a shame limb, then she may have a completely different neurological experience than a child who views anatomy as created in the omnibenevolent image of God.
The snap shot bringing the sexual shame inclusio to an end focuses on the covering of shame (Genesis 3:21). Shameless sexuality appears in Genesis 1:28 beginning the snap shot and 3:21 ends the scene with the covering of shame. The result of humans seeking equality with God is sexual shame. Reproductive science, the dopamine arousal system, adrenaline and hormone transfer, do not appear to change in the Fall. Perception of sexuality shifts. Instead of seeing genitalia as reflecting the image of God humans assign shame to body parts. In response, the first family covers genitalia with self made clothing hiding from the presence of God. After awareness of and consequence for their sin, Creator gives humankind gifts of meaning making, pain, labor, and childbirth. Then the climax of the snap shot appears, The Maker tailors clothing, majestic royal garments, to cover shame. Following this immediate context the first mention of genital sexual intercourse in the Bible records. The word used to paint this first sexual health snap shot is YDA, genital sexual intercourse, the intimate knowing of body, mind, and spirit. 1:28 begins the snap shot with shameless sexuality and 3:21 ends the scene with the covering of shame and then intimacy of sexual health, YDA. Pope John Paul II wrote an excellent piece on the intimacy of God at Creation.
“For John Paul II (1997) creation points to a state of innocence that teaches us about three experiences: solitude, unity and nakedness. Solitude is found in the original state in which Adam ‘realizes that love is his origin, his vocation, and his destiny’ (West, 2004, p. 22). The unity found in the creation story points to the covenant Adam and Eve are to have with one another as persons who are distinct from the rest of creation but are uni- fied in a biological reality, as well as a spiritual and theological reality (West, 2004). The last original experience in the creation story is that of nakedness insofar as there is no shame for Adam and Even in relation to one another, freely giving the gift of love to one another” (Yarhouse, p. 21).
Perhaps Adam realized that intimacy with God and partner framed his origin story, responsibility, and chief end of existence?
The Intimacy of Genital Sexual Intercourse
Genesis 4:1 introduces for the first time the sexual health term, genital sexual intercourse, YDA, ידע, pronounced ya-DAH ( Strong, H3045). The word YDA, sexual intimacy, appears three times in the sexual health big picture of Genesis 1-5 (Genesis 4:1,17, 25). Nine times the sexual health use of YDA appears in the Book of Genesis (Genesis 4:1,17, 25; 19:5, 8, 33, 35, 24:16, 38:26). The range of usage includes: sexual intimacy between Adam and Eve of 4:1, 25, Cain’s intercourse with his wife in 4:17; the threat of gang rape of 19:5, the description of virginity 19:8 and 24:16, the incestuous intercourse of Lot’s daughters in 19:33, 35, and as the narrator explains Judah ceased intercourse with his daughter-in-law, Tamar in 38:16.
YDA appears within the sexual health-positive big picture of Genesis 1-5 with neither prohibition nor negativity. Chapter 19 may be the use of YDA as a literary device called paradox
(Giordano, 2017). The Biblical Theology section explains the many uses of literary devices in the Bible. Chapter 19 uses the word, YDA, sexual intercourse four times. The Genesis author may be contrasting the sexual health-positive term, YDA, of chapter 4 with unhealthy sexuality. Specifically chapter 19 uses YDA within the threatening assault of gang rapists. YDA, then describes Lot’s daughters intent on incest who dope their father, then sexually assault him on two occasions. So with the use of Biblical literary device, chapter 19 may be communicating a paradox contrasting sexual health of Genesis 4 with sexual abuse. Finally chapter 36 reflects the use of YDA in a sex trade seduction scene of Judah with his daughter-in-law, Tamar. The word, YDA, as a sexual health term is used nine times in Genesis breaking down this way:
- Sexual health: 5 x’s
- Sexual abuse: 4 x’s
Another Biblical inclusio begins Genesis 5. Chapter 1 paints the compassionate image of God in creation. All flows from this benevolent act including sexuality. The entirety of creation reflects only good. Sexual health too is exceptionally good. God blesses healthy sexuality as Creator intimately walks and talks with humanity. In the same way Genesis 5 begins with the image of God in creating humankind. The writer details the record of families. In this piece Enoch walks with God as Adam and Eve walked in the garden. The sexual health big picture syncs chapters 1 with 5 using precise themes and vocabulary bringing this section to conclusion. All images in the big picture of sexual health reflect intimacy with God and humankind. Even though humankind fails and falls, sexual health does not suffer sin’s effect until the pathogenesis or decline of intimacy in Genesis 6. The excellence of sexual health according to Genesis 1-5 is spiritual, beautiful, pleasurable, compassionate, brings balance, and reconciles relationship.
Sexual Health Creation Stories in the Ancient Near East
When Genesis was written, competing creation accounts with sexual health narratives existed. These stories taught the children of Mesopotamia, Egypt, and Greece about the origin of life and human sexuality. The creation stories of the ancient Near East wired the schema or attachment system of children in the same way as the Genesis big picture of sexual health can influence neurological development of children.
Mesopotamian Sexual Health Creation Story
The Mesopotamian Enuma Elish appears to be the oldest creation story from approximately 7th century BCE. This sexual health narrative features 1,000 Sumero Akkadian cuneiform lines written on seven clay tablets of 115-117 lines on each. This is the approximate number of lines for the Genesis 1-11 sexual health big picture in the Hebrew text. The name, Enuma Elish means, ‘When on High,’ found in the opening phrase. The account features two creative deities: Apsu the male fresh water god combines fluids with the female sea goddess, Tiamat, to generate creation. Other deities form and chaos ensues. When Tiamat’s husband is murdered, the snake goddess wreaks revenge by creating titanic monsters to put down divine insurrection. Tiamat mobilizes 11 weapons of mass destruction including fanged serpents, hell hounds, she monsters, and scorpion men. In the ensuing battle the god Marduk vanquishes Tiamat in a violent act of erotic rage. Tiamat’s defeat has been interpreted by some scholars as a murder-rape narrative (Enuma Elish, 2021). Their logic follows the ancient storyline; Marduk blows a mighty wind bursting Tiamat’s uterus. He pierces her internal viscera up to the heart. Casting her body down, Marduk smashes the goddesses’ serpent skull cleaving the corpse. With half of her dismembered body Marduk creates the heavens, and with the other half he makes the earth. The final act of Marduk forms humankind sounding much like Genesis,
Blood to blood I join,
Blood to bone I form,
an original thing, its name is MAN,
Aboriginal man is mine in making (Enuma Elish, 2021).
Egyptian Sexual Health Creation Story
Sexual health themes for Egyptians often orbited adultery and incest. Egypt’s origin story begins with the dark chaos of Nun. Atum rises from primordial waters erect and ejaculates RA, the sun god. Atum’s sperm forms Shu, god of light, with his twin sister, Tefnut. The incestuous union of Shu and Tefnut produce Geb and Nut. Plutarch the historian recounts the incestuous twin offspring of Geb and Nut had intercourse in utero. Osiris and Isis, brother and sister, then marry to rule Egypt. Osiris, victim of jealous rage, is dismembered by his brother Seth and the body parts scattered into the Nile River. Grieving Isis recovers all but the penis which was eaten by fish. Isis then wraps each piece of the corpse in linen. She makes an artificial penis, raises Osiris from death, has intercourse with the faux phallus, and conceives the god Horus. As part of Egyptian funeral rituals, small obelisks holding wax and canvas replicas of the deceased’s penis bear wishes of the widow. On Osiris’ sarcophagus the epitaph is written, “Osiris is Master of the Phallus and Deflowerer of Women for All Eternity” (Brenot, pp. 31-35).
The purpose of marriage fidelity preserved Egyptian royal blood lines. Punishment for adultery resulted in emasculation or death in some cases (Baber, 1935). Numerous Egyptian deities married biological family members. A few of the incestuous unions were: She and Tefnut; Geb and Nut; Osiris and Isis; Seth with Nephthys. One thread in this work highlights the ancient use of creation stories in the teaching of children about sexuality. A 2010 DNA study of sixteen Egyptian mummies demonstrates that King Tutunkhamen’s parents were biological brother and sister. The researchers believe at least two successive generations may have intermarried contributing to the poor health of King Tutunkhamen with early death (Moisse, 2010). These findings may support the idea that Egyptian sexual health stories contributed to the practice of incest by royals.
Greek Sexual Health Creation Story
The Greek creation story featured Zeus who is mentioned in Biblical literature three times (Acts 14:8-13; Acts 28:11; 2 Maccabees 6:1). Zeus is the sky deity in ancient Greek mythology, represented by lightning bolts and the eagle. Bearded Zeusbiologically fathered half the pantheon of Greek gods and humankind. If Zeus were presented as a case study to clinicians, his sexual history would look like this.
The chief complaint of his wife, Hera, was partner infidelity. Zeus groomed Hera’s priestess, Lo, for sex. As Hera stalked her promiscuous husband, Zeus turned Lo into a white cow avoiding Hera’s rage. Hera was no fool she had been gaslighted many times. She intuited the bovine to be Zeus’ lover. When Hera took the paramour prisoner, Zeus sent Hermes to rescue Lo from his enraged wife. Hera returned the favor by inflicting a gadfly to chase and torture Lo around the globe without rest.
Zeus impregnated Semele, a lovely mortal princess. When Hera discovered this new infidelity, the enraged partner disguised herself to coerce the princess to believe that the father may not in fact be the lightning god, Zeus. Semele, feeling the threat of a possible deception, asked Zeus to appear in the fullness of his glory proving his divinity. When Zeus appeared, Semele, the mortal, burst into flames at the sight of a deity. He then sewed the fetus Dionysus into his thigh until birth.
In Homer’s version, Zeus and Dione produced Aphrodite, the goddess of love. On the island of Cyprus Zeus, overcome by his daughter’s beauty, attempted to rape Aphrodite. She escaped the assault at the expense of the earth mother goddess, Gaia. When Aphrodite pulled out from the violent rape of her father, Zeus’ semen spilled on the earth goddess Gaia who then gave birth to bizarre offspring. Later Aphrodite herself repeats the seduction narrative by having an affair with her own father. As punishment, Hera cursed Aphrodite with hideous mutant offspring.
Zeus coerced Leda the queen of Sparta for sex by disguising himself as a swan. After his seduction succeeded, the queen returned to Sparta to make love to her royal husband, King Tyndareus. The result of the swan seduction produced royal confusion. Leda became pregnant with quadruplets. The Greek sexual health narrative explains that two offspring belonged to Zeus-Pollux and Helen, and the other two children-Castor and Clytemnestra-belonged to Tyndareus.
Zeus coerced his sister, Demeter, for intercourse. After she rebuffed this seduction, Zeus raped Demeter by shape shifting into a bull or a snake depending on the version. The incestuous offspring from this assault produced Persephone. Later, Zeus appearing in the form of a serpent seduced his virgin daughter Persephone. Their incestuous son, Zagreus, was later murdered and dismembered by the Titans. Persephone was then forced to marry Zeus’ brother, the underworld god, Hades. After the coerced marriage to his brother, Zeus stalked his daughter once again for sex. Becoming enraged at the incestuous relationship, Demeter threatened to destroy all humankind if Zeus did not return Persephone to her mother.
When Zeus impregnated Leto, a Titan goddess, his enraged partner Hera exiled her, and she wandered the earth searching for a safe place to give birth to her offspring gods, Artemis and Apollo (Putri, 2020).
The ancient Near Eastern sexual health stories reflect coercion, incest, and erotic violence by their deities. The Genesis sexual health-positive big picture differs. Sexuality forms one piece of spiritual intimacy with God and humankind reflecting beauty, pleasure, balance, and reconciliation. All deities of the ancient Near East have sexual intercourse with other gods and or humans. The Creator of Genesis desires compassionate connection with rather than sexual gratification from humankind. The spiritual connection of the Creator seems to be reflected in the sexual intimacy of humankind rather than deity participating sexually with humans. The ancient Near Eastern narratives feature deities coercing sexual intercourse with humans. The Genesis narrative promotes both the goodness and excellence of human sexuality and at the same time maintains sexually safe boundaries between the Creator and created.
All four sexual health creation accounts describe a snake in chaos. Ancient Near Eastern snake narratives often have sexual overtones of erotic violence and abuse. The Genesis sexual health big-picture features a snake as antagonist violating God’s boundaries. Although no sexual component can be overtly seen in the Genesis snake snap shot, the immediate response of the first family is to cover genitalia hiding in shame. TheEnuma Elishsnake appears as Tiamat, the warrior sea goddess. The creation story of Genesis uses the similar sounding Hebrew word TOHUM for the salt waters of chaos over which the Spirit hovers (Genesis 1:2). The Egyptian origin snake, Nehebkau, devoured his parents along with the Hehu chaos deities. Hehu sounds similar to the Hebrew creation terms TOHU and BOHU meaning formless and void. Early Egyptian myths describe the snake as an evil agent guarding the gates of hell and devouring human souls in the afterlife. The Egyptian snake’s incestuous sex partner is Serket, his rage filled biological mother. Zeus shape shifts into a snake for the incestuous seduction of his sister, Demeter, and daughter Persephone (Butler, 2009).
The Greek sexual health creation story features exile by an enraged marriage partner. Hera excommunicates Lo and Leto because of their sexual relationship with her husband, Zeus. Sarah exiles Hagar for a forced surrogacy. Partner infidelity, revenge, exile, and rage form common themes among the ancient Near Eastern sexual health narratives. Enraged by the incest of Zeus with their daughter, Demeter threatened to destroy all humankind if Zeus did not return Persephone to her mother. Genesis 6-9 too features global extinction for sexual abuse of incest. The Enuma Elish sounds similar to the Genesis text:
“Blood to blood I join, blood to bone I form, an original thing, its name is MAN, aboriginal man is mine in making” (Enuma Elish, 2021).
The Genesis 2:23 narrative states,
“This is now bone of my bones and flesh of my flesh: she called be called ‘woman,’
for she was taken out of man.” (Genesis 2:23)
The Genesis sexual health big picture may have been given to counter the threat of erotic violence and incest of the ancient Near East. The Genesis account, not only a sexual health guide for families, may help form boundaries protecting children from sexual abuse specifically incest. The healthy boundaries of Genesis contrast all other ancient narratives promoting sexual intercourse with close family members. The teaching goal appears to be belief in the Genesis Creator is sexually safe. The deities of Mesopotamia violently assaulted one another in bloody dismemberment scenes. The Egyptian pantheon modeled incestuous sexuality producing genetic mutations with high mortality among Egypt’s elite. Zeus the Greek originator relentlessly preyed upon and seduced his own children for sex. The Creator of Genesis does not sexually coerce the created. Genesis is the only ancient literary source framing human sexuality with intimacy terms. The sexual health big picture of Genesis reflects spiritual intimacy with God and humans as beautiful, pleasurable, compassionate in presence, balanced, and reconciliatory.
En Espanol
Sed Fructíferos y Creced-PRH RBH: (Génesis 1:22)
Carne-BSR: (Génesis 2:24)
Desnudo-BRAZO: (Génesis 2:25)
Dar a luz a YLD: (Génesis 3:16)
Relaciones Sexuales Genitales-YDA: (Génesis 4:1)
Patogénesis del abuso, disminución de la intimidad con Dios-HLL: (Génesis 4:26)
Sed Fructíferos y Creced-PRH RBH: (Génesis 1:22)
El panorama general de la salud sexual toma forma en Génesis 1-2. Solo la sexualidad positiva aparece dentro de estos dos capítulos. Todo el vocabulario y las imágenes pintan una visión sana y benévola de la sexualidad humana. La educación de los niños pequeños comienza con las palabras positivas para la salud sexual, “Fructificad y multiplicaos” que aparecen siete veces en el libro de Génesis (Génesis 1:22, 28; 8:17; 9:1,7; 17:20; 35:11). Siete aparece a menudo como un número perfecto o completo en la literatura antigua, destinado a reflejar la totalidad espiritual. La frase ‘ser fructíferos y multiplicarse’ primero se conecta con los animales que se reproducen sexualmente, luego con la familia de Adán y Eva, Noé y, finalmente, con la familia de Abraham con José. No hay imágenes negativas que se conecten con las declaraciones de salud sexual de “ser fructíferos y aumentar” en toda la Biblia. Este preámbulo positivo para la salud sexual comienza cada relación íntima, llamada pacto, que Dios hizo con la humanidad. Todos los pactos en el Libro de Génesis comienzan con este mandato benévolo, ‘sean fructíferos y crezcan’.
Dentro de Génesis 1-5, la frase “Fructificad y creced” aparece dos veces. Génesis 1:22 revela la primera declaración de Dios en la Biblia bendiciendo la reproducción del reino animal. La segunda bendición de Dios se dirige a la humanidad: “Fructificad y multiplicaos; llenad la tierra y sojuzgadla” (Génesis 1:28). La primera bendición de Dios a la humanidad manda la salud sexual. Una vez más, no aparecen imágenes de sexualidad malsana en Génesis 1-2.
La palabra hebrea, sean fructíferos, PRH, פָּרָה, pronunciado pa-RAH, ocurre 29 veces en 28 versos en el Antiguo Testamento hebreo (Strong, H6509). PRH significa dar fruto o descendencia. RBH, ,רבה pronunciado ra-BAH, que significa aumento, aparece 235 veces en 215 versos en el Antiguo Testamento hebreo (Strong, H7235). En el Antiguo Testamento, los términos positivos para la salud sexual “ser fructíferos y multiplicarse” siempre significan producir descendencia a través de la reproducción sexual. Ninguna imagen negativa se conecta con esta frase en ningún lugar de la Biblia. Los ejemplos incluyen: “Dios los bendijo y dijo: ‘Fructificad y multiplicaos, y llenad las aguas en los mares, y multiplíquense las aves sobre la tierra’” (Génesis 1:22) y “Dios los bendijo y dijo a ellos: ‘Fructificad y multiplicaos; llenad la tierra y sojuzgadla. Domina a los peces del mar, a las aves del cielo y a todo ser viviente que se mueve sobre la tierra” (Génesis 1:28).
los profetas
La predicación de Jeremías y Ezequiel abarcó la aniquilación catastrófica de Judá con el exilio a Babilonia en los siglos VI y VII a. C. Cuando estos profetas predicaron sobre la esperanza, sus sermones tocaron el panorama general de la salud sexual con las palabras ‘sean fructíferos y crezcan’.
Nuevo Testamento
La frase de salud sexual aparece una vez en el Nuevo Testamento en Colosenses 1:5-6. El Apóstol Pablo reflexiona con los cristianos no judíos, conectando los pactos del Génesis con la inclusión de los pueblos no judíos al cristianismo.
De esto ya habéis oído por la palabra de verdad, el evangelio, que ha venido a vosotros, y que en todo el mundo está dando fruto y creciendo, como también entre vosotros, desde el día que lo oísteis y entendisteis. la gracia de Dios en la verdad. (Colosenses 1:5-6)
Carne-BSR: (Génesis 2:24)
La imagen de salud sexual de “una sola carne” aparece seis veces en la Biblia. La única ocurrencia en el Libro de Génesis se puede encontrar en 2:24. Cinco de las referencias conectan directamente con el matrimonio con la intimidad de las relaciones sexuales genitales. El pasaje de 1 Corintios se conecta con una advertencia sobre la sexualidad malsana del comercio sexual sagrado. El uso de Efesios de una sola carne repite Génesis 2:24 en un contexto de matrimonio. “Por eso dejará el hombre a su padre y a su madre, y se unirá a su mujer, y serán una sola carne” (Génesis 2:24).
Sed Fructíferos y Creced-PRH RBH: (Génesis 1:22)
Carne-BSR: (Génesis 2:24)
Desnudo-BRAZO: (Génesis 2:25)
Dar a luz a YLD: (Génesis 3:16)
Relaciones Sexuales Genitales-YDA: (Génesis 4:1)
Patogénesis del abuso, disminución de la intimidad con Dios-HLL: (Génesis 4:26)
Sed Fructíferos y Creced-PRH RBH: (Génesis 1:22)
El panorama general de la salud sexual toma forma en Génesis 1-2. Solo la sexualidad positiva aparece dentro de estos dos capítulos. Todo el vocabulario y las imágenes pintan una visión sana y benévola de la sexualidad humana. La educación de los niños pequeños comienza con las palabras positivas para la salud sexual, “Fructificad y multiplicaos” que aparecen siete veces en el libro de Génesis (Génesis 1:22, 28; 8:17; 9:1,7; 17:20; 35:11). Siete aparece a menudo como un número perfecto o completo en la literatura antigua, destinado a reflejar la totalidad espiritual. La frase ‘ser fructíferos y multiplicarse’ primero se conecta con los animales que se reproducen sexualmente, luego con la familia de Adán y Eva, Noé y, finalmente, con la familia de Abraham con José. No hay imágenes negativas que se conecten con las declaraciones de salud sexual de “ser fructíferos y aumentar” en toda la Biblia. Este preámbulo positivo para la salud sexual comienza cada relación íntima, llamada pacto, que Dios hizo con la humanidad. Todos los pactos en el Libro de Génesis comienzan con este mandato benévolo, ‘sean fructíferos y crezcan’.
Dentro de Génesis 1-5, la frase “Fructificad y creced” aparece dos veces. Génesis 1:22 revela la primera declaración de Dios en la Biblia bendiciendo la reproducción del reino animal. La segunda bendición de Dios se dirige a la humanidad: “Fructificad y multiplicaos; llenad la tierra y sojuzgadla” (Génesis 1:28). La primera bendición de Dios a la humanidad manda la salud sexual. Una vez más, no aparecen imágenes de sexualidad malsana en Génesis 1-2.
La palabra hebrea, sean fructíferos, PRH, פָּרָה, pronunciado pa-RAH, ocurre 29 veces en 28 versos en el Antiguo Testamento hebreo (Strong, H6509). PRH significa dar fruto o descendencia. RBH, ,רבה pronunciado ra-BAH, que significa aumento, aparece 235 veces en 215 versos en el Antiguo Testamento hebreo (Strong, H7235). En el Antiguo Testamento, los términos positivos para la salud sexual “ser fructíferos y multiplicarse” siempre significan producir descendencia a través de la reproducción sexual. Ninguna imagen negativa se conecta con esta frase en ningún lugar de la Biblia. Los ejemplos incluyen: “Dios los bendijo y dijo: ‘Fructificad y multiplicaos, y llenad las aguas en los mares, y multiplíquense las aves sobre la tierra’” (Génesis 1:22) y “Dios los bendijo y dijo a ellos: ‘Fructificad y multiplicaos; llenad la tierra y sojuzgadla. Domina a los peces del mar, a las aves del cielo y a todo ser viviente que se mueve sobre la tierra” (Génesis 1:28).
los profetas
La predicación de Jeremías y Ezequiel abarcó la aniquilación catastrófica de Judá con el exilio a Babilonia en los siglos VI y VII a. C. Cuando estos profetas predicaron sobre la esperanza, sus sermones tocaron el panorama general de la salud sexual con las palabras ‘sean fructíferos y crezcan’.
Nuevo Testamento
La frase de salud sexual aparece una vez en el Nuevo Testamento en Colosenses 1:5-6. El Apóstol Pablo reflexiona con los cristianos no judíos, conectando los pactos del Génesis con la inclusión de los pueblos no judíos al cristianismo.
De esto ya habéis oído por la palabra de verdad, el evangelio, que ha venido a vosotros, y que en todo el mundo está dando fruto y creciendo, como también entre vosotros, desde el día que lo oísteis y entendisteis. la gracia de Dios en la verdad. (Colosenses 1:5-6)
Carne-BSR: (Génesis 2:24)
La imagen de salud sexual de “una sola carne” aparece seis veces en la Biblia. La única ocurrencia en el Libro de Génesis se puede encontrar en 2:24. Cinco de las referencias conectan directamente con el matrimonio con la intimidad de las relaciones sexuales genitales. El pasaje de 1 Corintios se conecta con una advertencia sobre la sexualidad malsana del comercio sexual sagrado. El uso de Efesios de una sola carne repite Génesis 2:24 en un contexto de matrimonio. “Por eso dejará el hombre a su padre y a su madre, y se unirá a su mujer, y serán una sola carne” (Génesis 2:24).
los profetas
El Libro de los Jueces registra otra patogénesis o declive de la conciencia del pueblo de Israel. YDA aparece cinco veces en Judges. Tres de las citas se refieren a la virginidad como en una mujer que no había “conocido” a un hombre, lo que significa relaciones sexuales genitales. El pasaje de Jueces 19:22 refleja el relato de Génesis 19 de la violenta amenaza de violación en grupo. Como Lot ofreció a sus hijas a una turba heterosexual en Génesis 19, la instantánea de Jueces 19 dice: Entonces el hombre tomó a su concubina y la envió afuera, y ellos la violaron y abusaron de ella durante toda la noche, y al amanecer la dejaron ir. (Jueces 19:25). El término para violación es YDA, reflejando el uso paradójico de la palabra en Génesis 19. Este puede ser un método de enseñanza para ilustrar la ironía de la sexualidad saludable en comparación con el trauma de la violencia erótica.
Los libros de Samuel y Reyes usan el término salud sexual YDA dos veces. Samuel usa YDA para el coito con el embarazo de Hannah, quien dio a luz a Samuel. La cita de Reyes refleja el deterioro de la salud del rey David en los últimos años. El pasaje afirma que el rey David no tuvo relaciones sexuales genitales (YDA) con una mujer joven que atendió la necesidad física de calor de David.
Isaías, Jeremías, Ezequiel y los Profetas Menores no usan el término YDA para las relaciones sexuales genitales. El Libro de Oseas hace referencia a términos de sexualidad poco saludables para describir la infidelidad del pueblo de Israel hacia Dios. Oseas se casa con una mujer con antecedentes sexuales del comercio sexual sagrado. Ella abandona a su esposo Oseas por clientes de comercio sexual. En una hermosa escena que refleja la intimidad de la reconciliación, Oseas le compra a su esposa a su proxeneta y se reconcilia con ella. El lector puede notar que el término YDA aparece en paralelo contrastando el compromiso, la prostitución y un corazón inclinado hacia el comercio sexual sagrado. Jonah a través de Malachi no tienen referencias a YDA como relación sexual.
Los Escritos no usan YDA para las relaciones sexuales genitales. Parece YDA cuando la intimidad sexual desaparece del uso en la Biblia a partir de aproximadamente 1000 a. Esto puede deberse a la influencia griega. Los eruditos postulan que Goliat en la instantánea de David pudo haber sido griego (1 Samuel 17:23). La evidencia de ADN de los sitios arqueológicos palestinos del siglo X a. C. también puede conectar a Goliat con la ascendencia griega (Borschel-Dan, 2019). Con la intrusión de la filosofía griega, no solo YDA como intimidad sexual desaparece del uso, sino que el término para el mal, RA, evoluciona como un término ético en lugar de una palabra de pérdida de intimidad aproximadamente en el año 1000 a.
El nuevo Testamento
La palabra griega del Nuevo Testamento, ginosko, γινώσκω, pronunciada gi-NOE-skow es paralela al uso de la palabra hebrea YDA. La Concordancia de Strong define ginosko de manera similar a YDA. Específicamente, Strong afirma que ginosko es un modismo judío para las relaciones sexuales (Strong, G1097). Ginosko aparece 222 veces en 205 versículos en el Nuevo Testamento griego. El término aparece dos veces y significa relaciones sexuales genitales. La cita de Mateo refleja el uso general del Génesis para las relaciones sexuales genitales y el pasaje de Lucas identifica a María como virgen con la frase hebrea: “No he conocido varón” (Mateo 1:25; Lucas 1:34).
Patogénesis del abuso, disminución de la intimidad con Dios-HLL: (Génesis 4:26)
El descubrimiento de la patogénesis de la señalización de HLL o el declive de la intimidad con Dios ha sido agradable. Esta palabra ayuda a comprender numerosos textos clave. El número fuerte H2490 coincide con el HLL hebreo, חָלַל, pronunciado cha-LAL, que aparece 143 veces en 132 versos de la Biblia hebrea. HLL que significa patogénesis aparece ocho veces en Génesis. El lector puede notar que ocho es el número de sobrevivientes de la instantánea de Noé y el diluvio (1 Pedro 3:20). Dos citas en Jeremiah y Esther destacan el uso fascinante de HLL como señal de declive o patogénesis:
Mira, estoy comenzando a traer el desastre (HLL) sobre la ciudad que lleva mi Nombre, ¿y en verdad quedarás impune? No quedarás sin castigo, porque yo llamo espada sobre todos los moradores de la tierra, dice el Señor Todopoderoso. (Jeremías 25:29)
HLL en este pasaje de Jeremías señala la patogenia de Jerusalén con el exilio a Babilonia. El pasaje de Ester dice: Sus consejeros y su esposa Zeres le dijeron: “Puesto que Mardoqueo, ante quien ha comenzado tu ruina (HLL), es de origen judío, no puedes enfrentarte a él, ¡seguramente te arruinarás!”. (Ester 6:13)
Esta instantánea examina la amenaza de genocidio para los israelíes en Babilonia. La palabra HLL se traduce como “ha comenzado”. El contexto inmediato se forma alrededor de la decadencia y la ruina del exilio israelí en Babilonia.
HLL a menudo indica una disminución de la conciencia o un movimiento de la intimidad a una sexualidad poco saludable. HLL no tiene equivalente en griego o inglés. En Génesis, HLL se traduce como comenzar, proceder, convertirse y profanar. Cada uso de HLL señala al lector que sigue una patogénesis o eventos catastróficos. En Génesis 4:26, HLL se traduce como “comenzó”, lo que quizás signifique el declive de la conciencia del abuso sexual en Génesis 6.
Hope Experience 