“... Similarly, in the wpt-r once the statue of the deceased (or its mummy) had been created, animated, clothed, and fed, it, too, was installed in the appropriate cultic context, the tomb shrine, where it would rest and reside forever in its “house of eternity.” The garden scenes in the tombs of Minnakhte and Rekhmire, mentioned above, beautifully depict this concluding episode of the Opening of the Mouth ritual. After Adam had been brought to life and granted full animation of all his senses in Genesis 2, “Yahweh Elohim installed the man (way-yanniḥēhû) in the garden to cultivate it and guard it.” In Genesis 2, there are two different verbs used to describe the man’s placement in the garden. In Gen 2:8, the generic śym, “to put, place,” appears. However, in Gen 2:15, the author uses the second Hiphil of nwḥ. [...] However, given the context, it is worth noting that the second Hiphil of nwḥ is used in several biblical texts to describe the installation of cultic implements and divine images. In 2 Chr 4:8, Solomon, “made ten tables and installed (way-yannaḥ) them in the temple.” More significantly, in 2 Kgs 17:29, the residents of Bethel are described as making (ʿōśîm) their own gods (ʾĕlōhāyw) and installing (way-yannîḥu) them in shrines on the Samarian high places. [...] Although inconclusive, given the cultic context of Genesis 2 we should at least consider the possibility that the author chose the second Hiphil of nwḥ in Gen 2:15 to indicate that Adam was not simply placed in the garden of Eden but that Yahweh installed him there in the office of royal caretaker and watchman, similar to the way a divine statue would have been installed in its own temple, as in the mīs pî pīt pî, or a statue or mummy would have been installed in its tomb, as in the wpt-r. ...”